Qualiter Christus per fabrum et Dei verba per aurum designantur et quomodo talia verba caritatem diuinam, conscienciam rectam, sensus ordinatos habentibus sunt proponenda et quomodo Dei predicatores debent esse solliciti et non desidiosi ad aurum vendendum, idest ad verba Dei proponendum.
The Goldsmith and the Divine Word
Christ compares His creative power and divine words to a goldsmith who entrusts his precious gold to those with clear vision and conscience.
I am like a skilled goldsmith. When he sends his servant out to sell his gold across the land, he tells him, 'You must do three things.' First, you shouldn't entrust my gold to just anyone, but only to those who have clear and bright eyes. Second, don't entrust it to those who have no conscience. Third, keep my gold for sale at the price of ten talents of double weight! For anyone who refuses to weigh it twice won't possess my gold. But my enemy has three things against you, for which you must be on your guard. First, he wants to make you lazy about offering and demonstrating my gold. Second, he wants to plant and insert something vicious into my gold, so that those who see and test it will believe my gold is nothing but mud and rot. Third, he puts into the mouths of your friends how they might resist you and insist that my gold is not good. Look, I am like that goldsmith. I created everything in heaven and on earth, not with hammers and tools, but by my power and virtue. Everything that is, has been, or is yet to be exists within my foreknowledge. For not even the smallest worm or the tiniest grain exists without me, nor can it survive without me; and nothing is so small that it can hide itself from my foreknowledge, because all things are from me, and all things are in my foreknowledge. Yet among all the things I have made, my words—those I have spoken with my own mouth—are more worthy, just as gold is more worthy than other metals.
Criteria for Stewardship
The Lord outlines the requirements for those who handle His words, emphasizing clear spiritual vision and a rectitude of conscience.
Therefore, my servants, through whom I send my gold across the earth, must do three things. First, they must not entrust my gold to those who lack clear and bright eyes. But you might ask, "What does it mean to have clear vision?" Certainly, anyone who possesses divine wisdom along with divine love sees clearly. But how is this to be known? This is certainly clear enough. The person who lives by what they understand, who turns away from the vanity and curiosity of the world, and who seeks nothing as much as their God—that person has clear vision. My gold is to be entrusted to such a person. But anyone who has knowledge yet lacks divine charity in their actions—in what they understand—is like a blind person who seems to have their eyes turned toward God but doesn't, because they've turned their eyes toward the world and their back to God. Second, my gold must not be entrusted to anyone who lacks a conscience. Who has a conscience, except the one who directs these temporary and fleeting things toward what is eternal, who keeps their heart in heaven and their body on earth, and who daily reflects on how they might depart from this earth and answer to God for their deeds? To such a person my gold will be entrusted.
The Ten Talents of Discernment
A detailed explanation of the ten talents—senses, works, time, and intentions—that must be weighed on the scales of conscience.
Third, he must have my gold for sale for ten talents, weighed twice over. What is marked on the scales where gold is weighed, if not the conscience? And what are the hands that must do the weighing, if not a good will and desire? What, then, are the weights to be placed on them, if not our physical and spiritual works? If you want to buy and possess my gold—that is, my words—you must examine them on the scales of your own conscience and consider them with a good will, so that ten talents may be returned for them, well-weighed according to my will. The first talent is a modest gaze, so that a person might consider how great the distance is between physical sight and spiritual sight: what value there is in physical beauty and sight, and what honor there is in the beauty and glory of the angels and heavenly virtues—who outshine all the stars of heaven in their splendor—and what sweetness and joy of soul there is in the commandments of God and in honoring Him. This gift—the ability to see both physically and spiritually—shouldn't be weighed on an equal scale, for spiritual sight ought to outweigh the physical and carry more weight in the balance; we must open our eyes for the benefit of the soul and the needs of the body, but we must close them to empty and vulgar things.1 The second talent is the gift of good hearing. You should therefore consider what value there is in coarse, foolish, or mocking words. Rightly, they are nothing but vanity and like a passing breeze. So, you should listen to the praises of God and His songs; you should listen to the deeds and words of my saints; you should listen to what is necessary for the soul and body, and what is edifying for good. This kind of listening carries more weight on the scales than listening to idle chatter. When this good kind of listening is weighed against the other, it holds all the substance, while the other rises up like something empty and vanishes. The third talent is the talent of the mouth. For a person should weigh their words in the balance of their conscience, considering how edifying, modest, useful, and honest they are. Also, pay attention to vain and idle words, noting how harmful and useless they are; then, let go of those vain words and choose what is good. The fourth talent is taste. For what is the taste of the world but misery? At the start, there is labor; in its progress, pain; and in the end, bitterness. Therefore, let a person carefully weigh spiritual taste against worldly taste, and let the spiritual taste outweigh the worldly. This spiritual taste is never finished, never becomes tiresome, and never diminishes. This taste begins in this life through self-restraint and a modest way of living, and it lasts forever in heaven in the enjoyment and sweetness of God. The fifth talent is the talent of touch. If a person weighs how much anxiety and misery they feel from the body, how much restlessness from the world, and how much conflict from their neighbor, they'll find misery everywhere. Let a person also weigh what kind of rest there is for a soul and mind that are well-disciplined, and what sweetness there is in not being anxious about useless things; then, they'll find consolation everywhere. Whoever wants to weigh things well should place both spiritual and physical concerns on the scales, and balance them so that the spiritual weighs more and carries more weight than the physical. This spiritual touch begins and grows through patience in the face of adversity and perseverance in God's commandments, and it lasts eternally in joy and the deepest peace. Anyone who values physical comfort and the touch of the world and its joys more than the eternal isn't worthy to touch my gold or enjoy my happiness.2 The sixth talent is a person's work. Let everyone carefully weigh their spiritual and physical work in their conscience. One leads to heavenly things and the other to the world; one leads to eternal life without suffering, but the other leads to great tribulation with suffering. But anyone who desires my gold should weigh spiritual work—which is rooted in my love and directed toward my honor—more heavily than physical work, because spiritual things endure, while physical things are destined to pass away. The seventh talent is the management of time. A person receives one portion of time for the sole purpose of resting in spiritual things, another for the necessities of the body—without which one cannot exist, and which, if handled reasonably, is also counted among spiritual matters—and another for the exercise of useful physical labor.3 And because you'll have to give an account of your time just as you will of your deeds, let spiritual time outweigh the time you spend on physical labor; arrange your time so that spiritual things are valued more than temporal ones, and don't let any time pass by without reflection and the fair judgment of a clear conscience. The eighth talent is the fair distribution of the worldly goods you’ve been granted, so that if you’re wealthy, you give to the poor with divine charity, as far as your means allow. But you might ask, "What should a poor person give, who has nothing?" At the very least, you should have the will to give, and consider within yourself: 'If I had something, I would gladly give it generously.' For this intention is credited to them as an act. If, however, a poor person's intention is such that they would gladly have worldly goods just like everyone else, yet they'd only be willing to give the poor a little bit and the most worthless things, then that intention is credited to them as only a small act. Therefore, a wealthy person who has goods should perform their works with charity. But if someone doesn't have them, they should have the will to give, and it will be to their benefit. Anyone who weighs temporal things more heavily than spiritual ones—giving me a single penny while giving the world a hundred and keeping a thousand for themselves—isn't measuring fairly, and such a person is unworthy to possess my gold. For I, who gave all things and can take all things away, am worthy of the worthier portion. Temporal things, however, were created for human utility and necessity, not for excess. The ninth talent is a diligent consideration of your past and bygone time. You should consider what your deeds were, how many there were, how they were corrected, and how worthily they were performed. You should also pay attention to whether your good deeds have perhaps been fewer than your bad ones. If you find that your bad deeds outweigh your good ones, you must firmly resolve to amend your life and feel true compunction for what you have done. And if this is true and firm, it will weigh more before God than all your sins. The tenth talent is the consideration and arrangement of your future time. If a person has such an intention—that they want to love nothing except what is of God, to desire nothing except what they know pleases God, and to embrace every tribulation willingly and patiently, even to the point of bearing the pains of hell if God were to find consolation in it and if such were the will of God—this talent surpasses all others. Through this talent, all things that come are easily avoided. Anyone, therefore, who gives these ten talents will possess my gold.
Overcoming Spiritual Sloth and Opposition
Christ warns against the enemy's attempts to hinder the spread of His words through sloth and falsehood, urging His followers to remain active in charity and truth.
But the enemy wants to hinder those who carry my gold in three ways, just as I said. First, he wants to make them lazy. For there is one kind of physical sluggishness, and another that is spiritual. Physical sluggishness is when the body grows weary of working, of getting up, and similar things. Spiritual laziness happens when a spiritual person, feeling the sweetness and grace of my Spirit, would rather rest alone in that sweetness than go out to others and help them along, so that they, too, might share in that same sweetness. Didn't Peter and Paul have an abundance of the sweetness of my Spirit? If it had been acceptable to me, they would have preferred to lie hidden in the deepest place on earth with the inner sweetness they possessed, rather than go out into the world. Yet, so that others might share in their sweetness and they could build others up alongside themselves, they chose to go out for the progress of others and for their greater glory, rather than to remain alone and comfort no one with the grace given to them. In the same way, my friends now—even though they would gladly be alone and enjoy the sweetness they have—must still go out, so that others may also share in their joy. Just as someone with an abundance of worldly goods doesn't keep them all to himself but shares them with others, so my words and my grace must not be hidden away, but spread to others so that they, too, may be built up. My friends can provide help to three types of people. First, the damned; second, sinners—that is, those who fall into sin and those who rise again; and third, the good who are standing firm. But you might ask: 'How can anyone help the damned, since they are unworthy of grace and it's impossible for them to return to it?' I'd like to answer you with an example. For just as if there were infinite pits in some deep precipice, through which anyone falling into the depths would necessarily have to descend, yet if someone were to block one of those pits, they wouldn't descend as deeply because of that obstruction as they would have otherwise if no pit had been blocked—so it is also with the damned. Even though they are to be condemned at a set and foreknown time because of my justice and their hardened malice, their punishment would still be lighter if they were restrained by someone from certain evils and encouraged toward some good. See how merciful I am, even to the condemned! Even if mercy were to speak up for them, justice and their own malice would still stand in the way. Second, they can help those who are falling and those who are rising again by teaching them how to get back up, making them cautious against falling, and instructing them on how to make progress and resist their own desires. Third, they can help those who are just and perfect to make progress. Do they fall, too? Indeed, but for their greater glory and the devil's confusion. For just as a soldier in battle, when lightly struck, is all the more stirred by the blow and sharpened to fight more fiercely, so my chosen ones are all the more stirred by the temptation of the devil's hostility toward spiritual labor and humility, and they progress all the more fervently toward winning the crown of glory. Therefore, my friends shouldn't hide my words, because when they hear of my grace, they can be stirred all the more to devotion toward me. As for the second point: because my enemy works to make my gold look like mud through some act of unfaithfulness, whenever anything is being copied, the writer should bring in two faithful witnesses—or one person of proven conscience who has been examined—and from what has been written, send it to whomever he wishes; this is to ensure that if it falls into the hands of enemies without such testimony, they won't add some falsehood to it, which could then be used to smear the words of truth among the simple-hearted. Third, because my enemy puts words into the mouths of his friends to resist my gold, my friends should say these words to those who oppose them:4 "In the gold of the words shown, there are really only three things." For they teach us to fear rightly, to love devoutly, and to desire heavenly things wisely. Test these words, look into them, and if you find anything otherwise, speak up against it!
Read the original Latin
"Ego sum quasi bonus aurifaber. Qui, mittens famulum suum ad vendendum aurum suum per terram, dicit ei: 'Tria debes facere.
Primo non debes aliquibus committere aurum meum nisi eis, qui serenos et lucidos habent oculos.
Secundo non committas eis, qui nullam habent conscienciam.
Tercio habe aurum meum venale pro decem talentis ponderis duplicati!
Qui enim bis ponderare renuerit, aurum meum non habebit.
Sed inimicus meus tria habet aduersum te, pro quibus tibi cauendum est.
Primo vult te facere desidiosum in proferendo et demonstrando aurum meum.
Secundo desiderat plantare et inserere aliquid viciosum in aurum meum, ut videntes et probantes aurum credant aurum meum esse lutum et putredinem.
Tercio ponit in os amicorum suorum, quomodo resistant tibi et dicant constanter aurum meum non esse bonum.
Ecce ego sum quasi aurifex iste. Ego omnia, que sunt in celo et in terra, fabricaui, non malleis et instrumentis sed potencia mea et virtute.
Et omnia, quecumque sunt et fuerunt et futura sunt, omnia in presciencia mea sunt.
Nam non minimus vermis et non minimum granum sine me est nec sine me subsistere potest, nec tam minimum, quod se a presciencia mea occultare possit, quia omnia a me sunt et omnia in presciencia mea.
Inter omnia tamen, que feci, verba mea, que proprio ore locutus sum, digniora sunt, tamquam aurum ceteris metallis.
Ideo famulis meis, cum quibus aurum meum per terras mitto, tria facienda sunt.
Primo ut non committant aurum meum illis, qui non habent lucidos et claros oculos.
Sed potes querere: 'Quid sibi hoc vult habere clarum visum?'
Utique, ille clare videt, qui diuinam sapienciam habet cum diuina caritate. Sed quomodo hoc cognoscendum est?
Certe hoc manifeste patet. Ille enim, qui secundum hoc, quod intelligit, viuit, qui se a mundi vanitate et curiositate subtrahit, qui nichil sic querit sicut Deum suum, hic habet clarum visum. Huic committendum est aurum meum.
Ille autem, qui habet scienciam sed non diuinam caritatem in operando, quod intelligit, ipse est similis ceco, qui videtur quidem oculos habere ad Deum sed non habet, quia vertit eos ad mundum et occiput ad Deum.
Secundo non est committendum aurum meum ei, qui non habet conscienciam.
Quis habet conscienciam nisi qui disponit temporalia ista et caduca in eterna, qui animum habet in celo et corpus in terra, qui cotidie ruminat, quomodo exeat de terra et respondeat Deo de factis suis? Huic committetur aurum meum.
Tercio debet habere aurum meum venale pro decem talentis bis ponderatis.
Quid notatur in statera, in qua ponderatur aurum, nisi consciencia? Quid vero manus, que ponderare debent, nisi voluntas bona et desiderium? Quid autem sunt pondera imponenda nisi corporalia et spiritualia opera?
Aurum ergo meum, idest verba mea, qui emere et habere voluerit, debet in consciencie sue statera examinare et considerare cum bona voluntate, ut reddentur pro eo decem talenta, ad voluntatem meam bene ponderata.
Primum talentum est visus hominis modestus, ut homo cogitet, quantum distat inter corporalem visum et spiritualem, que utilitas in pulchritudine et visu corporali, que honestas in pulchritudine et honore angelorum et virtutum celestium, qui vincunt splendore omnia celi sidera, que dulcedo et quale animi gaudium in mandatis Dei et eius honore.
Hoc talentum, scilicet corporalis visus et spiritualis, quod est in mandatis Dei et pudicicia, non equa lance appendi debent, sed spiritualis visus corporali preponderet et plus in statera appendat, quia ad anime utilitatem et corporis necessitatem aperiendi sunt oculi, ad inania vero et scurrilia sunt claudendi.
Secundum talentum est auditus bonus. Consideret ergo homo, ad quid valent verba scurrilia, ad quid inepta et risoria. Recte non sunt nisi vanitas et quasi aer pertransiens.
Ergo audire debet laudes Dei et cantica eius, audire debet facta et dicta sanctorum meorum, audire debet necessaria anime et corporis in bono edificatoria.
Iste auditus plus appendet in statera quam auditus scurrilium. Iste bonus auditus, cum alio appensus in statera, totum pondus contineat, alius vero quasi vacuus ascendens euanescat.
Tercium talentum est talentum oris. Appendat enim homo in statera consciencie sue verba edificatoria et modesta, quantum sint utilia et honesta.
Attendat eciam verba vana et ociosa, quantum sint nociua et inutilia, et dimittat verba vana et diligat bona.
Quartum talentum est gustus. Quid enim est gustus mundi nisi miseria? In principio ingressionis labor, in progressu dolor et amaritudo in fine.
Ergo appendat homo diligenter spiritualem gustum cum temporali, et spiritualis temporali gustui preponderet. Qui spiritualis gustus numquam terminatur, numquam tedio habetur, numquam minuitur.
Hic gustus incipit in presenti in refrenacione voluptatis et modesta disposicione vite sue et durat sine fine in celis in fruicione et dulcedine Dei.
Quintum talentum est talentum tactus. Appendat enim homo, quantam sollicitudinem et miseriam sentit ex corpore, quantam inquietudinem a mundo, quantam contrarietatem a proximo, et ubique sentit miseriam.
Appendat eciam, qualis requies est anime et animi bene disciplinati, quanta dulcedo non sollicitari in superuacuis, et tunc ubique senciet consolacionem.
Qui ergo bene ponderare voluerit, apponat ad stateram tactum spiritualem et corporalem, et sic appendat, ut spiritualis plus appendat et ponderet quam corporalis.
Hic tactus spiritualis incipit et progreditur in paciencia contrariarum rerum, in perseuerancia mandatorum Dei, et durat eternaliter in gaudio et pace quietissima.
Qui autem plus appendit corporalem requiem et tactum mundi et eius gaudii quam eterni, non est dignus tangere aurum meum nec frui leticia mea.
Sextum talentum est opus hominis. Appendat homo diligenter in consciencia sua spirituale opus et corporale!
Illud ducit ad celestia et istud ad mundum, illud ad eternam vitam sine supplicio, istud vero ad tribulacionem magnam cum supplicio.
Sed qui aurum meum desiderat, appendat plus spirituale opus, quod est in dileccione mea et ad honorem meum, quam corporale opus, quia spiritualia manent, corporalia autem casura sunt.
Septimum talentum est disposicio temporis. Aliud tempus accepit homo ad solam spiritualium rerum vacacionem, aliud ad corporis necessitatem, sine qua non potest esse, quod et inter spiritualia, si racionabiliter fit, reputatur; aliud ad corporalis utilitatis exercitacionem.
Et quia homo racionem temporis sui sicut et operum redditurus est, ideo tempori corporalis laboris spirituale tempus preponderet, et sic disponatur tempus, ut spiritualia plus reputentur quam temporalia, et nullum tempus sine discussione et equa iusticie lib/e/racione pertransire permittatur.
Octauum talentum est equa dispensacio temporalium bonorum concessorum, ut, qui diues est, in quantum facultas se extendit, cum caritate diuina pauperibus tribuat.
Sed potes querere: 'Quid debet dare pauper, qui nichil habet?'
Utique habeat voluntatem et consideret sic secum: 'Si haberem aliquid, libens largiter darem.'
Hec enim voluntas reputatur ei pro opere. Si autem talis fuerit voluntas pauperis, quod libenter haberet temporalia sicut et ceteri, non tamen vellet dare pauperibus nisi modicum et abiecciora, talis voluntas reputatur ei pro modico opere.
Ergo homo diues, qui habet bona, faciat opera cum caritate. Qui vero non habet, habeat voluntatem dandi, et proderit ei.
Qui autem plus appendit temporale quam spirituale, qui unum denarium da/n/t michi et centum mundo et sibi mille, non eque mensurat, et talis mensurator indignus est habere aurum meum.
Quia ego, qui omnia dedi et omnia possum auferre, digniori parte dignus sum. Temporalia autem ad utilitatem hominis et necessitatem creata sunt, non ad superfluitatem.
Nonum talentum est diligens consideracio temporis sui transacti et preteriti. Consideret enim homo facta sua, qualia fuerunt et quanta et quomodo emendata et quam digne.
Attendat eciam, ne forte opera bona minora fuerunt quam mala. Quod si inuenerit mala sua maiora quam bona, assumat sibi voluntatem perfectam emendandi et contricionem veram de commissis.
Et si fuerit hec vera et firma, plus ponderabit coram Deo quam omnia peccata sua.
Decimum talentum est consideracio et disposicio temporis sui futuri.
Si homo talem habet intencionem, quod nichil vult diligere nisi que Dei sunt, nichil desiderare nisi que placere nouerit Deo, omnem tribulacionem libenter et pacienter amplecti, eciam inferni penas, si Deus haberet inde consolacionem et si sic esset voluntas Dei, ferre, hoc talentum omnia excedit.
Per hoc talentum omnia veniencia facile vitantur. Quicumque ergo hec decem talenta dederit, ipse habebit aurum meum.
Sed eos, qui aurum meum deferunt, tripliciter, sicut dixi, vult impedire inimicus. Primo vult facere eos desidiosos.
Alia enim est desidia corporalis, alia spiritualis. Corporalis est, quando corpus attediatur ad laborandum, ad surgendum, et huiusmodi.
Spiritualis desidia est, quando homo spiritualis, senciens spiritus mei dulcedinem et graciam, magis vult in illa dulcedine quiescere solus quam ad alios egredi et alios secum iuuare, ut et illi de dulcedine sua participarent.
Numquid non Petrus et Paulus habuerunt dulcedinem copiosam spiritus mei? Qui, si michi fuisset acceptabile, magis cum dulcedine interna, quam habuerunt, in profundissimo loco terre iacuissent absconditi quam exissent in mundum.
Attamen ut alii fierent participes dulcedinis eorum et alios secum edificare possent, magis elegerunt egredi ad aliorum profectum et maiorem eorum gloriam quam soli esse et nullos de gracia eis data confortare.
Sic eciam amici mei nunc, quamuis libenter soli vellent esse et letari de dulcedine, quam habent, attamen egredi debent, ut et alii participes fiant gaudii eorum.
Sicut enim temporalibus aliquibus abundans non utitur eis solus sed committit aliis, sic eciam verba et gracia mea non occultari debent sed diffundi in alios, ut et ipsi edificentur.
Tribus enim generibus hominum amici mei succurrere possunt. Primo dampnatis, secundo peccatoribus, scilicet cadentibus in peccata et resurgentibus, tercio bonis stantibus.
Sed potes querere: 'Quomodo quis potest succurrere dampnatis, cum indigni sunt gracia et impossibile est eis redire ad graciam?'
Ad quod ego volo respondere tibi per exemplum.
Sicut enim, si in profundissimum aliquod precipicium essent infinite fosse, per quas, qui in profundum caderet, necesse esset, ut descenderet, si aliquis autem obstrueret aliquam illarum fossarum, non tam profunde propter obstruccionem descenderet sicut aliter, si nulla fossa esset obstructa, sic eciam in dampnatis est.
Quamuis enim ex iusticia mea et malicia eorum indurata prefinito tempore et prescito dampnandi sunt, leuius tamen supplicium fieret eis, si per aliquem a malis aliquibus refrenarentur et incitarentur ad aliquod bonum.
Ecce quam misericors sum eciam in dampnatos! Quibus et si misericordia diceret parcere, iusticia tamen et eorum malicia contradicit.
Secundo possunt succurrere cadentibus et resurgentibus, si docent eos, quomodo resurgant, precautos contra casum faciunt, instruunt, quomodo proficiant et cupiditatibus suis resistant.
Tercio possunt proficere iustis et perfectis. Numquid et ipsi cadunt?
Utique, sed ad maiorem eorum gloriam et diaboli confusionem. Sicut enim miles in bello leuiter percussus amplius ex percussione excitatur et ad bellum forcius exacuitur, sic electi mei ex temptacione diabolice aduersitatis amplius excitantur ad spiritualem laborem et humilitatem et eo feruencius proficiunt ad coronam glorie acquirendam.
Ergo verba mea ab amicis meis non occultentur, quia audita gracia mea amplius ad deuocionem meam possunt excitari.
De secundo, scilicet quod inimicus meus laborat, ut aurum meum videatur lutum per aliquam infidelitatem, ideo, cum transcribuntur aliqua, adducat scriptor in testimonium duos fideles vel unum probate consciencie et examinato, ab eo, quod scriptum est, transmittat ad quos velit, ne forte, si absque testimonio in manus inimicorum venerit, addatur eis aliquid falsitatis, ex quo verba veritatis apud simplices possint denigrari.
De tercio, scilicet quod inimicus meus ponit in os amicorum suorum, ut resistatur auro meo, ideo dicant amici mei contradicentibus ista verba:
'In auro verborum ostensorum non sunt nisi quasi tria verba. Docent enim timere recte, diligere pie, desiderare celestia sapienter.
Probate verba et videte et, si aliter inueneritis, contradicite!'"
Notes
- 1 ↩The Latin 'scurrilia' refers to coarse, mocking, or buffoonish speech/behavior; 'vulgar' or 'crude' captures the sense well in a modern context.
- 2 ↩The Latin 'aurum' (gold) is used here metaphorically for the Word of God, as established in the chapter title.
- 3 ↩The Latin 'vacacionem' here refers to the state of being free from other tasks to focus on spiritual matters, often translated as 'leisure' or 'rest' in a monastic context.
- 4 ↩The 'gold' here refers to the words of God, as established in the chapter title.
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