Translations and literal glosses of two Latin manuscript extracts (11th‑century and 14th‑century)

Text (11th‑century manuscript)

Quoniam de civitatis utriusque, terrenae scilicet et caelestis, debitis finibus deinceps mihi uideo disputandum; prius exponenda sunt quantum operis huius terminandi ratio patitur, argumenta mortalium, quibus sibi ipsi beatitudinem facere in huius vitae infelicitate moliti sunt, ut ab eorum rebus vanis spes nostra quid differat quam deus nobis dedit. Et res ipsa — hoc est vera beatitudo — quam dabit, non tantum auctoritate divina, sed adhibita etiam ratione, qualem propter infideles possumus adhibere, clarescat.

Plain English translation

Since I must next discuss the proper bounds or duties of the two cities — the earthly and the heavenly — I must first set out, as far as reason allows, how much remains to be done to finish this work, and the arguments of men by which they have tried to make blessedness for themselves in the miseries of this life, so that it may be seen how little our hope based on their vain things differs from what God has given us. And the thing itself — that is, true blessedness which he will give — should be made clear, not only by divine authority but also by reason applied, the sort of reason we can use on account of the unbelievers.

Literal (word‑for‑word) translation

Since concerning the city of both, namely earthly and heavenly, I see that I must next argue about the proper limits/duties; things ought first to be exposed how much of the work of finishing this the reason allows, the arguments of mortals, by which they themselves strove to make for themselves a blessedness in the misfortune of this life, so that from their vain things our hope how it differs from what God gave us. And the thing itself — this is true blessedness — which he will give, not only by divine authority, but reason also being applied, of what sort because of unbelievers we are able to apply, may be made clear.

Notes on reading and choices (11th c.)

1. "Quoniam" = "since" (introduces a reason/context sentence).
2. "civitatis utriusque" = "of both cities" (standard Augustinean pair: the earthly city and the heavenly city).
3. "deb[i]tis finibus" here means "proper bounds/duties" or "due limits" — 'debitus' in medieval usage = that which is due/appropriate.
4. "quantum operis huius terminandi ratio patitur" literally "how much of the task of finishing this reason permits" — I render idiomatically as "as far as reason allows" or "how much remains to be done according to reason."
5. "argumenta mortalium... moliti sunt" = "the arguments of mortals by which they strove/attempted" ("moliti sunt" = endeavored, attempted).
6. "ut ab eorum rebus vanis spes nostra quid differat quam deus nobis dedit" is slightly elliptical. I translate idiomatically: "so that it may be seen how little our hope founded on their vain things differs from what God has given us."
7. "res ipsa... vera beatitudo quam dabit" = "the thing itself — true blessedness which he will give (i.e. God will give)."
8. "sed adhibita etiam ratione... clarescat" = "but also by reason applied... may be made clear." The closing clause qualifies how truth will be shown: not only by authority but also by reason, the kind of reason usable with unbelievers.

Text (14th‑century manuscript)

Quoniam de ciuitatis utriusque, terrene scilicet et celestis, debitis finibus deinceps mihi uideo disputandum; prius exponenda sunt quantum operis huius terminandi (facio?) patitur. Argumenta mortalium, quibus sibi ipsi beatitudinem facere in huius uitae infelicitate moliti sunt, ut ab eorum rebus vanis spes nostra quid differat quam deus nobis dedit; et res ipsa — hoc est uera beatitudo — quam dabit, non tantum auctoritate diuina, sed adhibita eciam racione, qualem propter infideles possumus (adhibere) clarescat.

Plain English translation (normalized reading)

Because I must next argue about the proper bounds of the two cities — earthly and heavenly — I must first set out, as much as reason allows, what remains to be done to finish this work; and I must consider the arguments of men by which they tried to make for themselves a blessedness in the miseries of this life, so that it may be clear how little our hope founded on their vain things differs from what God has given us. And the thing itself — that is, true blessedness which he will give — should be made clear, not only by divine authority but also by reason applied, the kind of reason we can employ on account of the unbelievers.

Literal translation of the manuscript as written (including unclear reading "facio")

Since concerning the city of both, earthly namely and heavenly, of proper bounds/duties I see that I must next dispute; first must be set forth how much of the work of finishing this "facio" suffers. The arguments of mortals, by which they themselves strove to make blessedness for themselves in the misfortune of this life, so that from their vain things our hope what it differs from what God gave us; and the thing itself — this is true blessedness — which he will give, not only by divine authority, but reason also being applied, of what sort because of unbelievers we are able (to apply), may be made clear.

Notes on differences and scribal readings (14th c.)

1. The 14th‑century witness is substantially the same as the 11th, but shows some orthographic and minor word differences (e.g. "celestis" vs. "caelestis", "ui/vi" spellings).
2. The most notable oddity is the string "quantum operis huius terminandi facio patitur". That sequence is probably corrupt: the 11th c. reading "quantum operis huius terminandi ratio patitur" ("how much reason permits") is coherent. A scribe may have copied or misread "ratio" and produced "facio" or another error. In a normalized translation I follow the sense of the 11th‑century reading.
3. Parentheses in my literal rendering mark supplied or uncertain words (e.g. the final "adhibere").
4. Other small differences ("eci am/racione" etc.) are orthographic and do not change the sense: the passage still contrasts divine authority with reason usable in argument with unbelievers.

Short teaching summary

Both extracts state the same plan: before defending the roles/limits of the two cities (earthly and heavenly), the author will explain what reason permits in finishing the work and will examine the worldly arguments by which people seek blessedness in this life's miseries — so that one can see how little such hopes differ from divine gifts. He intends to make the true blessedness clear both by divine authority and by reason, including the kind of reasoning fit for dealing with unbelievers.

If you want, I can provide a line‑by‑line interlinear gloss (Latin word + literal gloss) for one of the manuscripts to show exactly how each Latin word maps to English.