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Luther’s Divine Discourses (as this book was known) stirred up so much anger in the Roman Catholic Church that all copies were ordered to be burnt under an edict by Pope Gregory XIII.
路德的《神圣论谈》（这本书当时是这样被称为的）在罗马天主教会中激起了如此大的愤怒，以至于教皇格列高利十三世颁布了一项法令，下令烧毁所有副本。
One copy was found by Casparus Van Sparr in 1626, whilst building on a house once owned by his grandfather in Germany.
1626年，卡斯帕鲁斯·凡·斯帕尔（Casparus Van Sparr）在德国修建一座曾经属于他祖父的房子时，发现了一本副本。
The book was wrapped in a linen cloth treated with beeswax and buried in the ground – it was perfectly preserved.
这本书被包裹在一块用蜂蜡处理过的亚麻布里，埋在地下——它被保存得十分完好。
An English friend of Casparus, Captain Henry Bell, brought the book back to Britain and began the work of translation several times but never completed it.
卡斯帕鲁斯的一位英国朋友，亨利·贝尔上尉（Captain Henry Bell），把这本书带回了英国，并多次开始翻译工作，但从未完成。
He received a vision of an old man who told him he would complete the translation.
他收到一个异象，见到一位老人，老人告诉他，他将完成翻译。
Two weeks later he was arrested and spent the next 10 years in jail during which time he completed the work and produced what we now know as Tabletalk.
两周后他被捕了，并在监狱里度过了接下来的10年，在此期间他完成了这项工作，并制作了我们现在所熟知的《桌边谈》（Tabletalk）。
This collection of informal comments was gathered together by Antony Lauterbach and John Aurifaber, who were very close to Luther towards the end of his life.
这部非正式评论集是由安东尼·劳特巴赫（Antony Lauterbach）和约翰·奥里法伯（John Aurifaber）收集的，他们在路德生命的最后阶段与他非常亲近。
“CAPTAIN HENRY BELL’S NARRATIVE:
“亨利·贝尔上尉的叙述：
Or, Relation of the miraculous preserving of Dr. Martin Luther’s Book, entitled, Colloquia Mensalia, or, his Divine Discourses at his Table, held with divers learned Men and pious Divines; such as Philip Melancthon, Caspar Cruciger, Justus Jonas, Vitus Dietrich, John Bugenhagen, John Forster, etc.: containing Divers Discourses touching Religion, and other main Points of Doctrine; as also many notable Histories, and all sorts of Learning, Comforts, Advices, Prophecies, Admonitions, Directions and Instructions.
或者，关于马丁·路德博士的书神奇保存的记述，名为《Colloquia Mensalia》，即他在餐桌上的《神圣论谈》，是与各种博学的人和虔诚的神学家举行的；如菲利普·梅兰希顿（Philip Melancthon）、卡斯帕·克鲁西格（Caspar Cruciger）、贾斯图斯·乔纳斯（Justus Jonas）、维图斯·迪特里希（Vitus Dietrich）、约翰·布根哈根（John Bugenhagen）、约翰·福斯特（John Forster）等：包含关于宗教和其他主要教义要点的各种论谈；以及许多著名的历史，和各种学问、安慰、建议、预言、劝诫、指导和指示。
“I, Captain Henry Bell, do hereby declare, both to the present age, and also to posterity, that being employed beyond the seas in state affairs divers years together, both by King James, and also by the last king Charles, in Germany, I did hear and understand, in all places, great bewailing and lamentation made, by reason of the destroying and burning of above four-score thousand of Martin Luther’s books, entitled, `His Last Divine Discourses.’
“我，亨利·贝尔上尉，特此向当今时代以及后世宣告，我受詹姆斯国王以及上一任国王查理的雇佣，在海外特别是德国处理国务多年，我在各地都确实听到并了解到，人们因马丁·路德名为《他最后的神圣论谈》的书被销毁和焚烧了八万多册而发出的巨大的哀号和悲叹。
“For after such time as God stirred up the spirit of Martin Luther to detect the corruptions and abuses of popery, and to preach Christ, and clearly to set forth the simplicity of the gospel, many kings, princes, and states, imperial cities, and Hans-towns, fell from the popish religion, and became protestants, as their posterities still are, and remain to this very day.
“因为在神激发起马丁·路德的灵去揭露教皇制（popery）的腐败和滥用，并传扬基督，清楚地阐明福音的单纯性之后，许多国王、诸侯、国家、帝国城市和汉萨同盟城市（Hans-towns），都脱离了教皇制的宗教，成为了新教徒，正如他们的后代直到今日依然如此。
“And for the further advancement of the great work of reformation then begun, the aforesaid princes, and the rest did then order, that the said Divine Discourses of Luther should forthwith be printed; and that every parish should have and receive one of the aforesaid printed books into every church throughout all their principalities and dominions, to be chained up, for the common people to read therein.
“为了进一步推进当时开始的伟大的改革工作，上述诸侯和其他人当时下令，路德的上述《神圣论谈》应立即印刷；并且每个教区都应在他们所有的公国和领地的每个教堂中拥有并接收一本上述印刷的书籍，并将其用链条锁住，供普通百姓在其中阅读。
“Upon which divine work, or Discourses, the Reformation, began before in Germany, was wonderfully promoted and increased, and spread both here in England, and other countries besides.
“基于这神圣的著作或《论谈》，之前在德国开始的宗教改革得到了奇妙的促进和增长，并传播到了英国以及其他国家。
“But afterwards it so fell out, that the pope then living, viz., Gregory XIII, understanding what great hurt and prejudice he and his popish religion had already received, by reason of the said Luther’s Divine Discourses, and also fearing that the same might bring further contempt and mischief upon himself, and upon the popish church, he therefore, to prevent the same, did fiercely stir up and instigate the emperor then in being, viz., Rudolphus II, to make an edict throughout the whole empire, that all the aforesaid printed books should be burnt; and also, that it should be death for any person to have or keep a copy thereof, but also to burn the same; which edict was speedily put in execution accordingly; insomuch that not one of all the said printed books, nor so much as any one copy of the same, could be found out nor heard of in any place.
“但后来发生了这样的事，当时的教皇，即格列高利十三世，了解到他和他的教皇制宗教因路德的上述《神圣论谈》已经受到了多大的伤害和偏见，同时也担心这可能会给他自己和教皇制教会带来进一步的蔑视和祸害，因此，为了阻止这种情况，他猛烈地煽动和唆使当时的皇帝，即鲁道夫二世，在整个帝国颁布法令，烧毁所有上述印刷的书籍；并且，任何人拥有或保留该书的副本即处死刑，必须将其烧毁；该法令随即被迅速执行；以至于所有上述印刷的书籍中没有一本，甚至没有任何一份副本，能在任何地方被找到或听说。
“Yet it pleased God, that, Anno 1626, a German gentleman, named Casparus Van Sparr, with whom, in the time of my staying in Germany about king James’s business, I became very familiarly known and acquainted, having occasion to build upon the old foundation of a house, wherein his grandfather dwelt at that time, when the said edict was published in Germany for the burning of the aforesaid books; and digging deep into the ground, under the said old foundation, one of the said original books was there happily found, lying in a deep obscure hole, being wrapped in a strong linen cloth, which was waxed all over with bees-wax, within and without; whereby the book was preserved fair, without any blemish.
“然而神乐意，在1626年，一位名叫卡斯帕鲁斯·凡·斯帕尔的德国绅士——我在德国处理詹姆斯国王的事务时与他非常熟悉和相识——有机会在德国颁布烧毁上述书籍的法令时他祖父居住的房子的旧地基上进行重建；在旧地基下深挖入土时，幸运地在那里发现了一本上述的原版书，它躺在一个深而隐蔽的洞里，被包裹在一块结实的亚麻布里，布的里外都涂满了蜂蜡；因此这本书被保存得很漂亮，没有任何瑕疵。
“And at the same time Ferdinandus II, being emperor in Germany, who was a severe enemy and persecutor of the protestant religion, the aforesaid gentleman, and grandchild to him that had hidden the said books in that obscure hole, fearing that if the said emperor should get knowledge that one of the said books was yet forthcoming, and in his custody, whereby not only himself might be brought into trouble, but also the book in danger to be destroyed, as all the rest were so long before; and also calling me to mind, and knowing that I had the high Dutch tongue very perfect, did send the said original book over hither into England unto me; and therewith did write unto me a letter, wherein he related the passages of the preserving and finding out the said book.
“当时斐迪南二世是德国的皇帝，他是新教宗教的严厉敌人和迫害者，上述绅士，即那个把书藏在隐蔽洞里的人的孙子，担心如果这位皇帝得知上述书籍中有一本现世并由他保管，不仅他自己会惹上麻烦，而且这本书也有被销毁的危险，就像很久以前所有其他的书一样；他又想起了我，知道我精通高地德语（high Dutch tongue），就把这本原版书送到英国给我；并随信附上一封信，其中叙述了保存和发现这本书的经过。
“And also he earnestly moved me in his letter, that for the advancement of God’s glory, and of Christ’s church, I would take the pains to translate the said book, to the end, that that most excellent divine work of Luther might be brought again to light.
“他在信中也恳切地感动我，为了神荣耀的增进和基督教会的益处，让我不辞辛劳地翻译这本书，以使路德那最卓越的神圣著作能重见天日。
“Whereupon I took the said book before me, and many times began to translate the same, but always I was hindered therein, being called upon about other business: insomuch, that by no possible means I could remain by that work. Then, about six weeks after I had received the said book, it fell out, that I being in bed one night, between twelve and one of the clock, my wife being asleep, by myself yet awake, there appeared unto me an ancient man, standing at my bedside, arrayed all in white, having a long and broad white beard hanging down to his girdle steed, who taking me by my right ear, spake these words following unto me: `Sirrah! will not you take time to translate that book which is sent unto you out of Germany? I will shortly provide for you both time and place to do it;’ and then he vanished away out of my sight.
“于是我把那本书放在面前，多次开始翻译，但总是受到阻碍，被叫去处理其他事务：以至于我无论如何都无法坚持这项工作。然后，在我收到那本书大约六周后，发生了一件事，一天晚上我在床上，大约在十二点到一点之间，我的妻子睡着了，但我自己还醒着，有一个老人向我显现，站在我的床边，身穿全白衣服，留着又长又宽的白胡子，下垂到他的腰部，他揪住我的右耳，对我说了以下的话：‘喂！你不花时间翻译那本从德国寄给你的书吗？我很快就会为你提供时间和地点去做这件事；’然后他就从我的视野中消失了。
“Whereupon being much thereby affrighted, I fell into an extreme sweat: insomuch, that my wife awaking, and finding me all over wet, she asked me what I ailed? I told her what I had seen and heard: but I never did heed nor regard visions nor dreams. And so the same fell soon out of my mind.
“因此我受到极大的惊吓，浑身大汗淋漓：以至于我妻子醒来，发现我全身湿透，便问我怎么了？我告诉了她我所看到和听到的：但我从不留心也不重视异象或梦境。所以这件事很快就被我抛在脑后了。
“Then about a fortnight after I had seen that vision, on a Sunday, I went to Whitehall to hear the sermon; after which ended, I returned to my lodging, which was then at King-street, at Westminster, and sitting down to dinner with my wife, two messengers were sent from the whole council-board, with a warrant to carry me to the keeper of the Gatehouse, Westminster, there to be safely kept, until further order from the lords of the council; which was done without showing me any cause[1] at all wherefore I was committed. Upon which said warrant I was kept ten whole years close prisoner, where I spent five years thereof about the translating the said book; insomuch as I found the words very true which the old man, in the aforesaid vision, did say unto me – `I will shortly provide for you both place and time to translate it.’
“在我见到那异象大约两周后，在一个星期天，我去白厅（Whitehall）听布道；结束后，我回到当时位于威斯敏斯特国王街的住所，正和妻子坐下来吃晚饭，整个枢密院派了两名信使，带着逮捕令要把我带到威斯敏斯特盖特豪斯（Gatehouse）的看守那里，在那里被安全看管，直到枢密院的勋爵们下达进一步的命令；这事就这样成了，根本没有向我出示任何我被拘禁的原因。根据上述逮捕令，我被严密关押了整整十年，其中我花了五年时间翻译那本书；以此我发现那位老人在上述异象中对我说的话非常真实——‘我很快就会为你提供地点和时间来翻译它。’
“Then after I had finished the said translation in the prison, the late archbishop of Canterbury, Dr. Laud, understanding that I had translated such a book, called `Martin Luther’s Divine Discourses,’ sent unto me his chaplain, Dr. Bray, into the prison, with this message following:
“随后，当我在监狱中完成了上述翻译后，已故坎特伯雷大主教劳德博士（Dr. Laud），得知我翻译了这样一本名为《马丁·路德的神圣论谈》的书，就派他的牧师布雷博士（Dr. Bray）到监狱里来找我，带来了以下口信：
Captain Bell, `My lord grace of Canterbury, hath sent me unto you, to tell you, that his grace hath understood that you have translated a book of Luther’s touching which book his grace, many years before, did hear of the burning of so many thousands in Germany, by the then emperor. His grace therefore doth desire you, that you would send unto him the said original book in Dutch, and also your translation; which, after his grace hath perused, shall be returned safely unto you.’
贝尔上尉，‘坎特伯雷大主教阁下派我来告诉你，阁下得知你翻译了一本路德的书，关于这本书，阁下许多年前就听说过当时的皇帝在德国烧毁了数万本。因此阁下希望你能将那本德文原版书以及你的译本送给他；阁下审阅之后，将安全归还给你。’
“Whereupon I told Doctor Bray, that I had taken a great deal of pains in translating the said book, and was very loath to part with it out of my hands; and, therefore, I desired him to excuse me to his grace, that I could not part from it; with which answer he at that time returned again to his master.
“于是我告诉布雷博士，我在翻译这本书上花费了大量心血，非常不愿意让它离开我的手；因此，我请他向阁下替我致歉，说我不能让它离开；带着这个答复，他当时回去见他的主人了。
“But the next day after he sent him unto me again, and bid him tell me that, upon his honour, the book should be as safe in his custody, if not safer, than in mine own; for he would lock it up in his own cabinet, to the end no man might come unto it, but only himself. Thereupon, I knowing it would be a thing bootless for me to refuse the sending of them, by reason he was then of such great power, that he would have them, nolens volens, I sent them both unto him. Then after he had kept them in his custody two months, and had daily read therein, he sent the said doctor unto me, to tell me that I had performed a work worthy of eternal memory, and that he had never read a more excellent divine work; yet, saying that some things therein were fitting to be left out, and desired me not to think long, that he did not return them unto me so soon again. The reason was, because that the more he did read therein, the more desire he had to go on therewith; and so presenting me with ten livres in gold, he returned back again.
“但第二天他又派他来找我，并吩咐他告诉我，他以名誉担保，这本书在他的保管下会和我自己保管一样安全，甚至更安全；因为他会把它锁在他自己的柜子里，除了他自己，没有人能接触到它。因此，我知道拒绝送去是无用的，因为他当时权力很大，无论我愿不愿意（nolens volens），他都要得到它们，于是我把两本书都送给了他。在他保管了两个月并每天阅读之后，他派那位博士来告诉我，我完成了一项值得永远纪念的工作，他从未读过更卓越的神圣著作；然而，他说其中有些内容适合删去，并希望我不要觉得时间太长，因为他没有那么快把它们还给我。原因是，他越读就越想继续读下去；于是他赠送给我十个金里弗（livres），便回去了。
“After which, when he had them in his custody one whole year, and that I understood he had perused it all over, then I sent unto his grace, and humbly desired, that his grace would be pleased to return me my books again. Whereupon he sent me word by the said Dr. Bray, that he had not as yet perused them so thoroughly as he desired to do; then I stayed yet a year longer before I sent to him again.
“此后，当他保管这些书整整一年，且我知道他已经全部通读过后，我便送信给阁下，谦卑地请求阁下乐意将我的书归还给我。于是他通过上述布雷博士带话给我，说他还没有像他所希望的那样彻底研读它们；于是我又等了一年才再次送信给他。
“In which time I heard for certain, that it was concluded by the king and council, that a parliament should forthwith be called; at which news I did much rejoice. And then I sent unto his grace an humble petition, and therein desired the returning of my book again; otherwise I told him I should be enforced to make it known, and to complain of him to the parliament, which was then coming on. Whereupon he sent unto me again safely both the original book, and my translation, and caused his chaplain, the said doctor, to tell me, that he would make it known unto his majesty what an excellent piece of work I had translated, and that he would procure an order from his majesty to have the said translation printed, and to be dispersed throughout the whole kingdom, as it was in Germany, as he had heard thereof; and thereupon he presented me again with forty livres in gold.
“在那段时间里，我确切地听说，国王和议会已经决定，应立即召开议会；听到这个消息我非常高兴。然后我向阁下发送了一份谦卑的请愿书，在其中再次请求归还我的书；否则我告诉他，我将被迫把这事公之于众，并向即将召开的议会投诉他。于是他再次安全地将原版书和我的译本送还给我，并让他的牧师，即那位博士，告诉我，他将向陛下禀报我翻译了一部多么卓越的作品，并且他将从陛下那里获得一项命令，将该译本印刷，并像他听说在德国那样，散发到整个王国；随后他又赠送给我四十个金里弗。
“And presently after I was set at liberty by warrant from the whole House of Lords, according to his majesty’s direction in that behalf: but shortly afterwards the archbishop fell into his troubles, and was by the parliament sent unto the Tower, and afterwards beheaded. Insomuch that I could never since hear anything touching the printing of my book.
“之后不久，根据陛下在这方面的指示，我凭上议院的逮捕令被释放了：但不久之后，大主教陷入了麻烦，被议会送进了伦敦塔，后来被斩首。以至于此后我再也没有听到任何关于印刷我的书的消息。
“The House of Commons having then notice that I had translated the aforesaid book, they sent for me, and did appoint a committee to see it, and the translation, and diligently to make enquiry whether the translation did agree with the original or no; whereupon they desired me to bring the same before them, sitting then in the Treasury Chamber. And Sir Edward Dearing being chairman, said unto me, that he was acquainted with a learned minister beneficed in Essex, who had lived long in England, but was born in High Germany, in the Palatinate, named Mr. Paul Amiraut, whom the committee sending for, desired him to take both the original and my translation into his custody, and diligently to compare them together, and to make report unto the said committee whether he found that I had rightly and truly translated it according to the original: which report he made accordingly, and they being satisfied therein, referred it to two of the assembly, Mr. Charles Herle, and Mr. Edward Corbet, desiring them diligently to peruse the same, and to make report unto them if they thought it fitting to be printed and published.
“下议院当时接到通知说我翻译了上述书籍，便派人叫我，并任命了一个委员会来查看它和译本，并仔细调查译本是否与原文一致；于是他们要我把书带到当时在财政厅开会的他们面前。主席爱德华·迪林爵士（Sir Edward Dearing）对我说，他认识一位在埃塞克斯郡领有圣职的博学牧师，他在英国住了很久，但出生在德国高地（High Germany）的普法尔茨（Palatinate），名叫保罗·阿米劳特先生（Mr. Paul Amiraut），委员会派人去请他，希望他将原版和我的译本都保管起来，并仔细将它们进行比较，然后向该委员会报告，他是否发现我根据原文正确且真实地翻译了它：他照此做了报告，他们对此感到满意，便将其提交给大会的两位成员，查尔斯·赫尔先生（Mr. Charles Herle）和爱德华·科比特先生（Mr. Edward Corbet），希望他们仔细研读，并向他们报告他们是否认为这适合印刷和出版。
” Whereupon they made report, dated the 10th of November, 1646, that they found it to be an excellent divine work, worthy the light and publishing, especially in regard that Luther, in the said Discourses, did revoke his opinion which he formerly held, touching Consubstantiation in the Sacrament. Whereupon the House of Commons, the 24th of February, 1646, did give order for the printing thereof.
“于是他们在1646年11月10日做出报告，称他们发现这是一部卓越的神圣著作，值得重见天日并出版，特别是考虑到路德在上述《论谈》中，撤销了他以前持有的关于圣餐中圣体共在论（Consubstantiation）的观点。于是下议院在1646年2月24日下令印刷此书。
“Thus having been lately desired to set down in writing the relation of the passages above said concerning the said book, as well for the satisfaction of judicious and godly Christians, as for the conservation of the perpetual memory of God’s extraordinary providence in the miraculous preservation of the aforesaid Divine Discourses, and now bringing them again to light, I have done the same according to the plain truth thereof, not doubting but they will prove a notable advantage of God’s glory, and the good and edification of the whole Church, and an unspeakable consolation of every particular member of the same.
“因此，最近被要求以书面形式记录上述关于该书的经过，这既是为了让明智和虔诚的基督徒满意，也是为了永久纪念神在奇迹般地保存上述《神圣论谈》并使其重见天日这一过程中所显出的非凡护理（providence），我已根据朴实的事实完成了这篇记录，我不怀疑这些将证明对神的荣耀有显著的益处，对整个教会的益处和造就，以及对教会中每一个别成员的无法言喻的安慰。
“Given under my hand the third day of July, 1650. “Henry Bell”
“1650年7月3日亲笔签署。亨利·贝尔”
A Copy of the Order from the House of Commons
下议院命令的副本
24th February, 1646.
1646年2月24日。
Whereas Captain Henry Bell has strangely discovered and found a book of Martin Luther’s, called his Divine Discourses, which was for a long time very marvelously preserved in Germany; the which book, the said Henry Bell, at his great costs and pains, hath translated into the English out of the German tongue, which translation and substance thereof is approved by Reverend Divines of the Assembly, as appears by a certificate under their hands:
鉴于亨利·贝尔上尉奇特地发现并找到了一本马丁·路德的书，名为《神圣论谈》，该书在德国长期以来被非常奇妙地保存着；亨利·贝尔不惜巨大的代价和辛劳，将该书从德语翻译成英语，其译本和内容已由大会的可敬神学家们批准，正如他们亲笔签署的证书所示：
It is ordered and ordained by the Lords and Commons assembled in parliament, that the said Henry Bell shall have the sole disposal and benefit of printing the said book, translated into English by his as aforesaid, for the space of fourteen years, to commence from the date hereof. And that none do print or reprint the same, but such as shall be licensed by the said captain by authority under his hand.
由在议会集会的上议院和下议院命令并规定，上述亨利·贝尔应拥有印刷上述由他翻译成英文的书籍的唯一处置权和利益，期限为十四年，自即日起算。除经该上尉亲笔授权许可者外，任何人不得印刷或重印该书。
(Vera Copia) Henry Elsyng.
（真实副本）亨利·艾尔辛（Henry Elsyng）。
The contents of the book themselves were gathered from the mouth of Luther, by his friends and disciples, and chiefly by Antony Lauterbach and John Aurifaber (Goldschmidt), who were very much with the great Reformer towards the close of his life.
这本书的内容本身是从路德的口中收集的，由他的朋友和门徒，主要是安东尼·劳特巴赫和约翰·奥里法伯（戈德施密特），他们在伟大的改革家生命的最后阶段与他在一起的时间非常多。
They consist of notes of his discourses, of his opinions, his cursory observations, in the freedom of private friendship, in his walks, during the performance of his clerical duties, and at table.
这些内容包括他在私人友谊的自由中、在散步时、在履行神职职责期间以及在餐桌上的论谈笔记、观点和随意的观察。
The reporters were brim-full of zeal: whatever “the man of God” uttered was forthwith entered upon their tablets.
记录者们充满了热情：“神人”所说的任何话都被立即记录在他们的写字板上。
They were with him at his uprising and his down-lying; they looked over his shoulder as he read or wrote his letters; did he utter an exclamation of pain or of pleasure, of joy or of sorrow, down it went: did he aspirate a thought above breath, it was caught by the intent ear of one or other of the listeners, and committed to paper.
他们在他起居坐卧时都与他同在；在他阅读或写信时，他们越过他的肩膀观看；如果他发出一声痛苦或快乐、喜悦或悲伤的惊叹，这就被记下来：如果他低声说出一个想法，就会被某个倾听者的专注耳朵捕捉到，并记录在纸上。
An anecdote, told by Luther himself to Dr. Zinegreff, amusingly illustrates the assiduity of these German Boswells.
路德自己告诉齐内格雷夫博士（Dr. Zinegreff）的一则轶事，有趣地说明了这些德国博斯韦尔（Boswells，意指忠实的记录者）的勤勉。
During a colloquy, in which Dominus Martinus was exhibiting his wonted energetic vivacity, he observed a disciple hard at work with pencil and paper.
在一次谈话中，当马丁努斯大人（Dominus Martinus）展现出他惯有的充沛活力时，他注意到一个门徒正用铅笔和纸努力工作。
The doctor, slyly filling his huge wooden spoon with the gruel he was discussing by way of supper, rose, and going up to the absorbed notetaker, threw the gruel in his face, and said, laughingly lustily: “Put that down too.”
博士狡黠地用他正在享用作为晚餐的燕麦粥装满了他巨大的木勺，站起来，走到那个全神贯注的记录员面前，把燕麦粥泼在他脸上，大笑着说：“把这个也记下来。”
There can be as little doubt of the completeness as of the authenticity of their notes.
对他们笔记的完整性和真实性几乎没有任何疑问。
Filled with the most profound respect for “the venerable man of God,” they would have deemed it sacrilege to omit, or alter, or modify, aught that fell from his lips.
由于对这位“可敬的神人”充满了最深切的尊敬，他们会认为遗漏、改变或修改从他嘴里说出的任何话都是亵渎神圣的。
The oracle had spoken; it was their pride and glory to repeat his words with the most scrupulous fidelity.
圣言（oracle）已经发出；以最严谨的忠诚复述他的话是他们的骄傲和荣耀。
We will describe the result, in the words of an eloquent letter to the translator, prefixed to the folio edition of 1652;
我们将用1652年对开本前言中一封致译者的雄辩信函中的话来描述这一结果；
“Herein is a full character of the free and zealous spirit of Martin Luther, who was a man of God raised in his generation with invincible courage to beat down the strongest holds of Satan, wherein for many generations he had captivated the spirits of our forefathers under popery.
“这里充分展现了马丁·路德自由和热情的灵的特征，他是神在他那一代兴起的人，带着不可战胜的勇气去击毁撒但在教皇制下囚禁我们要先的灵长达数代的最坚固的堡垒。
The depth and solidity of his judgment may be discovered in the writings which he himself did publish in his life time: but in this collection of his extemporary discourses published since his death, the fullness of his affection, and genuine readiness of his spirit, may be seen, which did incline him to advance the truth of the gospel, and manifest the testimony of Jesus upon all occasions.
他判断的深度和坚实度可以在他生前亲自出版的著作中发现：但是在他死后出版的这本即兴论谈集中，可以看到他情感的丰满和他灵里真诚的敏锐，这促使他推进福音的真理，并在一切场合显明耶稣的见证。
And truly, I have met (in that which I have looked upon), with many excellent and fundamental truths, necessary to be minded in this age, as well as in that wherein he spake them; and the gracefulness which they have in their familiar and careless dress, doth make them the more commendable to all men of ingenuity, not only of popular capacities, but even of more raised thoughts.
确实，我遇到了（在我所看到的这部分中）许多卓越和基要的真理，这些真理在这个时代以及他说这些话的那个时代都是必须留意的；它们这种熟悉和随意的装束所具有的优雅，使它们更值得所有具有独创性的人称赞，不仅是普通才智的人，甚至是思想更高深的人。
Whence I do probably conjecture that the plainness and great variety of matters contained in these discourses, did in the first reformation ingratiate the delivery and insinuate the consideration of most eminent truths with acceptance into all men’s apprehensions, so far, as to cause the enemies of those truths to endeavour the suppressing of this book, which they found to be so much taking with everybody, and so full of deadly blows given to their superstition and hierarchy, to their profaneness, hypocrisy, and impiety.”
据此我大概推测，这些论谈中所包含的朴实和丰富多样的内容，在初次改革中确实讨好了听众，并使最卓越的真理被所有人所理解和接受，以至于导致那些真理的敌人极力压制这本书，因为他们发现这本书非常受所有人欢迎，并且充满了对他们的迷信和等级制度、对他们的亵渎、伪善和不虔诚的致命打击。”
“We should, indeed, seek in vain elsewhere for more striking and interesting specimens of the talents, the disposition, and the manners of the great Reformer, than in this volume of his “Table-Talk.”
“实际上，我们在其他地方徒劳地寻找比这本《桌边谈》更能体现这位伟大改革家的才华、性情和举止的更惊人和有趣的样本。
And certainly if the personal character of any individual deserves to be dwelt upon, it is that of Luther.
当然，如果任何个人的个人品格值得详述，那就是路德的品格。
In no other instance have such great events depended upon the courage, sagacity, and energy, of a single man, nor can there be found a more profitable study that the temper and peculiarities of one, who, by his sole and unassisted efforts, made his solitary cell the heart and center of the most wonderful and important commotion the world ever witnessed; who, by the native force and vigour of his genius, attacked and successfully resisted, and at length overthrew the most awful and sacred authority that ever imposed its commands on mankind.”
在其他任何情况下，如此重大的事件都不曾取决于一个人的勇气、睿智和精力，也找不到比研究这样一个人的性情和怪癖更有益的研究了，他凭着独自和无助的努力，使他孤独的牢房成为世界所见证的最奇妙和最重要的动乱的心脏和中心；他凭着他天赋的力量和活力，攻击并成功抵制，并最终推翻了曾经强加于人类的最可怕和神圣的权威。”
“In perusing the work itself, we may here observe, it must always be recollected that they show the Reformer in his undress, and are not to be taken as specimens of what he wrote or preached when girded up for great occasions; – though it may be observed that, like most men of genius, there was less difference in the language and manner of Luther in private and public, than is the case with those who cannot afford to be free, homely, and familiar: – a great peculiarity of both his preaching and writing was, that despising all form and authority, he went straight to the hearts of his hearers and readers, and never hesitated to use an image or impression, however coarse or homely, provided it conveyed his meaning with liveliness and force.”
“在细读这部作品本身时，我们可以观察到，必须始终记住，它们展示了改革家在非正式场合的样子，不应被视为他为重大场合做好准备时所写或所讲的样本；——尽管可以观察到，像大多数天才一样，路德在私人和公开场合的语言和举止上的差异，比那些无法做到自由、朴实和亲切的人要小：——他讲道和写作的一大特点是，蔑视一切形式和权威，他直击听众和读者的心，从不犹豫使用任何形象或印象，无论多么粗俗或朴实，只要它能生动有力地传达他的意思。”
The first German edition of the Tischreden, or Table-Talk, of Martin Luther, a folio volume, was published at Eisleben, in 1566, under the editorial care of John Aurifaber.
马丁·路德的《Tischreden》或《桌边谈》的第一个德文版，一卷对开本，于1566年在艾斯莱本（Eisleben）出版，由约翰·奥里法伯编辑。
This edition was reprinted twice in 1567, and a fourth time in 1568.
该版本在1567年重印了两次，并在1568年第四次重印。
The last reprint is prefaced by some new pages from the pen of the editor, who complains of one Dr. Kugling, as having, in a rival edition, made material alterations of the text.
最后一次重印的前言是由编辑撰写的一些新页面，他抱怨一位库格林博士（Dr. Kugling）在一个竞争版本中对文本进行了实质性的修改。
This rival edition, however, would appear never to have got beyond the manuscript form; at all events, it is unknown to bibliographers.
然而，这个竞争版本似乎从未超出其手稿形式；无论如何，书目学家都不知道它。
The four editions already specified are exact reproductions, the one of the other, infinite typographical blunders included.
已经指出的这四个版本是完全的复制品，彼此相同，包括无数的排版错误。
In 1569 appeared a new edition (Frankfurt, folio), with an appendix “of prophecies which the venerable man of God, just before his holy death, delivered unto divers learned theologians and ecclesiastics, with many consolatory letters, opinions, narratives, replies, etc., never before made public.”
1569年出现了一个新版本（法兰克福，对开本），附有一个附录，内容是“这位可敬的神人在他神圣的去世前夕，向各种博学的神学家和神职人员发表的预言，以及许多以前从未公开过的安慰信、意见、叙述、答复等。”
The dedication “to the Council of Rauschemberg,” dated 24th March, 1568, intimates that the editor, John Pink, had derived his new materials from various books and writings of Martin Luther.
注明日期的1568年3月24日“致劳申贝格（Rauschemberg）议会”的题词暗示，编辑约翰·平克（John Pink）从马丁·路德的各种书籍和著作中获得他的新材料。
The Prophecies, it is added, were due to the research of George Walther, preacher at Halle.
此外还提到，这些预言归功于哈雷（Halle）的传教士乔治·瓦尔特（George Walther）的研究。
Fabricius (Centifolium Lutheranum p. 301), mentions two other editions in folio, Eisleben, 1569 and 1577, but no copies of these editions are at present known.
法布里修斯（Fabricius）（《路德百叶集》第301页）提到了另外两个对开本版本，艾斯莱本，1569年和1577年，但目前没有任何这些版本的副本为人所知。
The next editor of the Tischreden was Andrew Stangwald, a Prussian, the continuator of the Centuries of Magdeburg, who, in his preface, complains of the previous editions as very defective in their matter, and full of flagrant errors of typography.
《桌边谈》的下一位编辑是普鲁士人安德鲁·斯坦瓦尔德（Andrew Stangwald），他是《马格德堡世纪》的续写者，他在前言中抱怨以前的版本在内容上非常有缺陷，并且充满了极其明显的排版错误。
He states that his own corrected and enlarged edition had been prepared from various manuscript conversations in his possession, aided by ample marginal notes to a copy of the original edition, formerly belonging to one of Luther’s intimate associates, Dr. Joachim Merlinus.
他陈述说，他自己修正和扩充的版本是根据他所拥有的各种手稿谈话准备的，并辅以一本原版副本上的大量边注，该副本以前属于路德的一位亲密伙伴约阿希姆·梅林努斯博士（Dr. Joachim Merlinus）。
Stangwald’s compilation, which appeared in 1751 (Frankfurt), was reprinted in 1590, with a dedication to the council of Mulhausen, and a preface, wherein the editor announces a supplementary volume of colloquies and sayings, which, however, was never produced.
斯坦瓦尔德的汇编于1571年（法兰克福）出版（注：原文误作1751，结合上下文应为1571），并于1590年重印，题词致米尔豪森（Mulhausen）议会，并有一篇前言，其中编辑宣布将出版一卷补充的谈话和格言，但这卷书从未出版。
The same text, but with Aurifaber’s preface in lieu of Stangwald’s, was reprinted in 1603 (Jena), and again in 1621 (Leipzig), and once more, after an interval of 80 years, in 1700 (Leipzig), when Stangwald’s preface was given as well as Aurifaber’s, and Walther’s collection of Prophecies appended.
同一文本，但用奥里法伯的前言代替斯坦瓦尔德的前言，于1603年（耶拿）重印，并于1621年（莱比锡）再次重印，并在80年后的1700年（莱比锡）再次重印，当时给出了斯坦瓦尔德的前言和奥里法伯的前言，并附上了瓦尔特的预言集。
This arrangement was reproduced in 1723 (Dresden and Leipzig).
这种编排在1723年（德累斯顿和莱比锡）被再次复制。
Another contemporary with Luther, Nicholas Selneuer, had also applied himself to the task of arranging his master’s Table-Talk, and the result of his labors, prefaced by a Life of the great Reformer, appeared in 1577, and again in 1580, folio.
另一位与路德同时代的人，尼古拉斯·塞尔诺伊尔（Nicholas Selneuer），也致力于整理他主人的《桌边谈》，他的劳动成果，前面附有这位伟大改革家的生平，于1577年出版，并于1580年再次出版，为对开本。
This edition, however, does not materially depart from the text of Stangwald.
然而，这个版本并没有实质性地背离斯坦瓦尔德的文本。
The Tischreden, which had been hitherto excluded from the various collective editions of Luther’s German works, were incorporated by Walch in the ponderous edition of 1743 (Halle), but they were never inserted in the folio editions of the Reformer’s Latin works.
迄今为止一直被排除在路德德文作品的各种合集之外的《桌边谈》，被瓦尔奇（Walch）收入1743年（哈雷）的沉重版本中，但它们从未被插入改革家拉丁文作品的对开本中。
A selection from them, indeed, appeared in Latin, immediately after their first publication in German.
确实，在它们首次用德文出版后，立即出现了一个拉丁文选集。
This selection (Frankfurt, 1566, 8vo.) is entitled “Silvula Sententiarum, exemplarum, Historiarum, allegoriarum, similitudinum, facetiarum,j partim ex reverendi Viri D. Martini Lutheri ac Philippi Melaethonis cum privatis tum publicis relationibus, partim ex aliorum veterum atque recentium doctorum monumentis observata.”
这个选集（法兰克福，1566年，八开本）名为《Silvula Sententiarum, exemplarum, Historiarum, allegoriarum, similitudinum, facetiarum…》（格言、范例、历史、寓言、比喻、诙谐语小集，部分摘自可敬的马丁·路德博士和菲利普·梅兰希顿先生的私人和公开叙述，部分摘自其他古代和近代学者的著作）。
The translator, Dr. Ericius, however, while making extracts only from Aurifaber, gives a number of articles omitted by the German editor.
然而，译者埃里克修斯博士（Dr. Ericius）虽然只从奥里法伯那里摘录，却给出了许多被德国编辑遗漏的文章。
Next, in 155801571, Dr. Henry Peter Rebenstok, pastor of Eschersheim, sent forth in two volumes (Frankfurt-on-the-Main, 8vo.): “Colloquia, Meditationes, Consolationes, Consilia, judicia, sententiae, narrationes, responsa, facetiae, D. Martine Lutheri, pise et sanctae memorizae in mens prandiia et caense et in peregrenationibus observata et fideliter transcripta.”
接下来，在1571年，埃舍尔海姆（Eschersheim）的牧师亨利·彼得·雷本斯托克博士（Dr. Henry Peter Rebenstok），分两卷（法兰克福，八开本）出版了：《Colloquia, Meditationes…》（马丁·路德博士的谈话、默想、安慰、建议、判断、判决、叙述、回答、诙谐语，虔诚和神圣的记忆，在午餐和晚餐以及旅途中被观察并忠实记录）。
Dr. Rebenstok informs us that his version was rendered not from Aurifaber, but from later editors.
雷本斯托克博士告诉我们，他的版本不是从奥里法伯那里翻译的，而是从后来的编辑那里翻译的。
It was from this translation, couched in the most barbarous Latin, and replete with blunders of every description, that Bayle criticised the “Colloquia Mensalia.”
培尔（Bayle）正是根据这部译本批评《Colloquia Mensalia》的，该译本措辞最为粗俗的拉丁语，充满了各种错误。
The edition itself, now excessively rare, is described by the Marquis du Roure, in his “Analecta-biblion,” (Techener, 1840).
该版本本身现在极为罕见，侯爵杜鲁尔（Marquis du Roure）在他的《书目选集》（Analecta-biblion，Techener，1840年）中对此进行了描述。
Of the English translation, by Captain Bell, an account has already been given.
关于贝尔上尉的英文译本，已经给出了说明。
In preparing that translation, the captain appears to have been animated by the same closely scrupulous and somewhat indiscriminating fidelity which characterized the labors of those who compiled the original work.
在准备那部译本时，上尉似乎被同样的严谨细致且有些不加区分的忠诚所激励，这也是编纂原著的人的工作特征。
Some of the the more impossible facetiae, indeed, which escaped the plain-spoken German in the elasticity of post-prandial converse, the translator has omitted or modified, but the infinite repetitions of “Meditationes, Consolationes, consilia, judicia, narrationes, responsa,” in the same or closely similar words, he has reproduced with the most provoking pertinacity.
确实，一些更不可能的诙谐语（facetiae），在餐后交谈的弹性中从这位直言不讳的德国人嘴里溜出来的，译者已经省略或修改了，但他以最令人恼火的执着，用相同或极其相似的词语复制了“默想、安慰、建议、判断、叙述、回答”的无限重复。
It is by the omission – carefully considered – of these repetitions, that I have been enabled to give, in the present version, not merely the contents of Aurifaber’s collection, but large additions from the various other editors above specified.
正是通过经过仔细考虑的省略这些重复，我才得以在这个版本中，不仅给出了奥里法伯的收集内容，而且还给出了上述各种其他编辑的大量补充。
The chapters, in particular, of Antichrist, of the Devil and his works, and of the Turks (which Michelet specifies as peculiarly interesting), have all been materially enlarged in this way.
特别是关于敌基督（Antichrist）、魔鬼及其作为、以及土耳其人（米什莱特别指出这部分特别有趣）的章节，都以这种方式得到了实质性的扩充。
The ample index now given is an entirely new feature. W. Hazlitt. Middle Temple.
现在提供的详尽索引是一个全新的特色。 W. 哈兹利特。中殿律师学院。
TABLE OF CONTENTS
目录
INTRODUCTION
引言
DR. JOHN AURIFABER’S PREFACE
约翰·奥里法伯博士的序言
OF GOD’S WORD
论神的道（Word）
OF GOD’S WORKS
论神的作为
THE NATURE OF THE WORLD
世界的本质
OF IDOLATRY
论偶像崇拜
OF JESUS CHRIST
论耶稣基督
OF THE HOLY GHOST
论圣灵
OF SINS
论罪
OF FREE-WILL
论自由意志
OF THE CATECHISM
论教理问答
OF THE LAW AND THE GOSPEL
论律法与福音
OF JUSTIFICATION
论称义
OF PRAYER
论祷告
OF BAPTISM
论洗礼
OF THE SACRAMENT OF THE LORD’S SUPPER
论主餐的圣礼
OF THE CHURCH
论教会
OF EXCOMMUNICATION
论逐出教会
OF PREACHERS AND PREACHING
论传道人和讲道
OF THE ANTICHRIST
论敌基督
OF PURGATORY
论炼狱
OF COUNCILS
论大公会议
OF THE FATHERS OF THE CHURCH
论教父
OF THE PATRIARCHS AND PROPHETS
论族长和先知
OF THE APOSTLES AND DISCIPLES OF CHRIST
论基督的使徒和门徒
OF ANGELS
论天使
OF THE DEVIL AND HIS WORKS
论魔鬼及其作为
OF TEMPTATION AND TRIBULATION
论试探和患难
OF LUTHER’S ADVERSARIES
论路德的对手
OF OFFENCES
论冒犯（或译：绊脚石）
OF A CHRISTIAN LIFE
论基督徒生活
OF PRINCES AND POTENTATES
论君王和统治者
OF DISCORD
论纷争
ON SICKNESSES, AND OF THE CAUSES THEREOF
论疾病及其原因
OF DEATH
论死亡
OF THE RESURRECTION
论复活
OF ALLEGORIES
论寓意
OF SPIRITUAL AND CHURCH LIVINGS
论属灵和教会的生活（生计）
OF CONSTRAINED DEFENCE
论被迫的辩护
OF LAWYERS
论律师
OF UNIVERSITIES, ARTS, ETC.
论大学、艺术等
OF ASTRONOMY AND ASTROLOGY
论天文学和占星术
OF LEARNED MEN
论博学的人
OF THE JEWS
论犹太人
OF THE TURKS
论土耳其人
OF COUNTRIES AND CITIES
论国家和城市
OF VOCATION AND CALLING
论职业和呼召