Complutensian Polyglot Bible

Note that wherever a corruption is found in the books of the Old Testament, one must return to the volumes of the Hebrews, because the Old Testament was first written in the Hebrew language. If, however, it occurs in the books of the New Testament, one must return to the volumes of the Greeks, because the New Testament was first written in the Greek language—excepting the Gospel of Matthew and Paul’s Epistle to the Hebrews In the 16th century, it was commonly believed that Matthew and Hebrews were originally composed in Hebrew or Aramaic before being translated into Greek..

For the understanding of Sacred Scripture.

Latin (Vulgate)

This treatise explains the "Quadriga," or the fourfold method of biblical interpretation used throughout the Middle Ages to extract deeper meaning from the text.

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It should be noted: that all Sacred Scripture is distinguished or expounded by a fourfold reasoning. For it is usually understood in either a historical or literal sense, an allegorical sense, an anagogical sense, or a tropological (that is, moral) sense.

History is when a thing is related in plain speech according to how it was said or done according to the letter, such as when it is said: "The people of Israel, having been saved out of Egypt, made a tabernacle for the Lord." It is derived from historein original Greek: ἱστορεῖν, which means "to see" or "to know," because in ancient times no one wrote history unless they had seen it; thus, when words are understood simply as they sound, it is the literal or historical sense.

Allegory occurs when the sacraments In this context, "sacraments" refers to "mysteries" or "sacred signs." of Christ and the Church are signified by mystical words or things. By words, for example, as Isaiah says: "A rod shall come forth from the root of Jesse," which is clearly to say: "The Virgin Mary shall be born from the lineage of David, and from her, Christ shall be born." By mystical things, for example: the people of Israel being liberated from Egyptian servitude through the blood of the lamb. Allegorically, this signifies the Church, which was liberated from demonic servitude through the passion of Christ. And note that allegory is explained in many ways:

• Sometimes by a person: as Isaac signifies Christ.
• Sometimes by a thing and not a person: as the slain ram signifies the suffering flesh of Christ.
• Sometimes by a place: as when Christ, about to preach, ascended the mountain; the eminence of the place signifies his wisdom and excellence.
• Sometimes by a number: as "seven women shall take hold of one man," signifying the seven gifts of the grace of Christ.
• Sometimes by an act: as the killing of Goliath by David signifies the killing of the devil by Christ.

Anagogy is speech leading to higher things, which disputes concerning the future reward and that

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future life which is in heaven, using either plain or mystical words. By plain words: such as when it is said, "Blessed are the pure in heart." By mystical words: such as when it is said, "Blessed are those who wash their robes, that they may have the right to the tree of life and may enter the city by the gates." This is explained anagogically as: "Blessed are those who cleanse their thoughts and acts, so that they may have the power to see our Lord Jesus Christ," who says, "I am the way, the life, and the truth," and through the doctrine and examples of the preceding fathers, they enter the kingdom of heaven.

Thus, there is a difference between allegory and anagogy: allegory is the mystical sense pertaining to the Church Militant The Church on earth, still struggling against sin. in which we now exist; but anagogy is the sense pertaining to the Church Triumphant The Church in heaven., which is the community of saints already triumphing and reigning.

Tropology is moral speech, which looks mystically or plainly toward the instruction and correction of souls. Mystically, as Solomon says: "Let your garments always be white, and let not oil depart from your head," which is to say: "Let your works always be clean, and let charity not fail from your heart." Plainly, as John says: "Little children, let us not love in word or tongue, but in deed and truth."

To hold it briefly:

• History teaches the deed.
• Tropology teaches what you should do.
• Allegory teaches what you should believe.
• Anagogy teaches what you should hope for.

Hence the verse:
The letter teaches the deeds; allegory, what you believe;
Morality, what you do; anagogy, where you are heading.

These are evident in the word "Jerusalem." Historically, it is the name of a city. Tropologically, it is a type of the faithful soul. Allegorically, it is a figure of the Church Militant. Anagogically, it bears the type of the Church Triumphant. Hence the verse:
Just as Jerusalem is the earthly city of the faithful:
The constant Church; the strong mountain; the highest fatherland.

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Here begins the epistle of Blessed Jerome to Paulinus

the priest, concerning all the books of divine history.

Latin (Vulgate)

St. Jerome (c. 347–420 AD) was the primary translator of the Latin Vulgate. This letter to Paulinus of Nola serves as a classic introduction to the study of the Bible, emphasizing that the Scriptures cannot be understood without a guide.

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Chapter 1.
Brother Ambrose, bringing your little gifts to me, delivered at the same time those most sweet letters which, from the very beginning of our friendship, offered a preview of a faith already proven and a new old friendship. For that is a true necessity and joined by the "glue of Christ" original: "christi glutino," a famous phrase of Jerome's expressing spiritual bond, which is conciliated not by household utility, nor by the presence of bodies, nor by deceitful and stroking flattery, but by the fear of God and the study of the divine Scriptures.

We read in ancient histories that certain men traversed provinces, approached new peoples, and crossed seas, so that they might see face-to-face those whom they knew from books. Thus Pythagoras visited the Memphitic priests; thus Plato most laboriously traveled through Egypt and Archytas of Tarentum, and that coast of Italy which was once called Great Greece original: "Magna Graecia," referring to the Greek-settled areas of Southern Italy. He who was a master at Athens and powerful, whose doctrine the gymnasia of the Academy resounded, became a pilgrim and a disciple, preferring modestly to learn the things of others than shamelessly to thrust his own forward. Finally, while he pursued letters as if they were fleeing across the whole world, he was captured by pirates and sold, and even

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obeyed a most cruel tyrant Dionysius of Syracuse. Led captive, bound and a slave, yet because he was a philosopher, he was greater than the one who bought him. We read that certain noblemen came from the furthest ends of Spain and Gaul to Titus Livy The famous Roman historian Livy, who flowed like a milky fountain of eloquence; and those whom Rome had not drawn to its own contemplation were brought by the fame of a single man. That age possessed a miracle unheard of by all centuries and worthy of celebration: that upon entering such a great city, they sought something else outside the city.

Apollonius Apollonius of Tyana, a 1st-century philosopher often compared to Jesus in antiquity—whether he was that "magician" as the common folk say, or a "philosopher" as the Pythagoreans hand down—entered the Persians, crossed the Caucasus, the Albani, the Scythians, the Massagetae, and penetrated the most opulent kingdoms of India. At last, having crossed the very wide Phison River, he reached the Brahmins, so that he might hear Iarchas sitting on a golden throne and drinking from the Tantalic fountain, teaching among a few disciples about nature, about morals, and about the course of the days and the stars. Then, returning through the Elamites, Babylonians, Chaldeans, Medes, Assyrians, Parthians, Syrians, Phoenicians, Arabs, and Palestinians, he went to Alexandria and proceeded to Ethiopia, so that he might see the Gymnosophists literally "naked philosophers" of India and Ethiopia and the most famous "Table of the Sun" in the sand. That man found everywhere something to learn, and always progressing, he always became better than himself. Philostratus wrote most fully about this in eight volumes.

Chapter II.