Desurdo et muto a dcemone possesso
The Healing of the Deaf and Mute
Jesus heals a man who is deaf and mute, demonstrating his divine power and compassion.
The deaf and mute man is a figure of the human race. And Jesus, leaving the borders of Tyre again, came through Sidon to the Sea of Galilee. —into the heart of the Decapolis region. Decapolis refers to a region with ten cities; the name comes from 'deka', meaning ten, and 'polis', meaning city. One part of this region is beyond the Jordan, while the other is on this side. . So, the Sea of Galilee—which is a lake through which the Jordan River flows—overlooks the borders and boundaries of both parts of the region mentioned earlier. And through their faithful devotion, they bring the deaf and mute man to him. He wasn't like this from birth or due to a later illness, but because a demon was possessing him and preventing his hearing and speech. In him, three miracles come together: his hearing was restored, his speech was restored, and he was freed from the demon. They begged him to lay his almighty hand upon him—the same hand that had created him—for the hand of Christ is effective for salvation. Whoever Jesus touches is healed; whoever the Savior touches is healed, because he himself is salvation and life. You don't need to look for herbs elsewhere; he is both the doctor and the medicine. He touches and heals; he looks upon you and cures you. In a moral sense, every action of Christ is a lesson for us. If you want to be cured, follow the doctor's exemplary instruction: leave Tyre—that is, leave sin—through compunction, for that word means 'anguish.' Come through Sidon—that is, confession—for that word means 'hunting,' and confession hunts down the circumstances of your sins. Then, move on to the Sea of Galilee by making satisfaction, turning from the pleasures of the flesh to works of penance. Walk through the borders of the Decapolis, observing the ten commandments, and let fear and love guide you. Jesus took him aside from the crowd, put his fingers into his ears, and, spitting, touched his tongue. Christ sometimes healed the sick by touching them physically to show that his humanity was the instrument of his divinity, for he performed miracles through his humanity as an instrument, but through his divinity as the principal cause. He looked up to heaven and sighed out of compassion, as if seeking help from God, to show that he was truly a man. He said, 'Ephphatha,' which means 'be opened'—that is, opened both in the bonds of the ears and the bonds of the tongue, so that you may hear and speak perfectly. In this, he shows himself to be the true God by healing through his command. With this one word he healed him, because immediately at his command, his ears were opened, his tongue was loosened, and he spoke correctly. Mystically, the deaf and mute man represents the human race, which had not heard the warnings of salvation and had ceased to praise God. For this race, the patriarchs and prophets prayed, desiring the Incarnation of Christ, so that he might lay upon it the hand of mercy, which heals man through his coming in the flesh. Yet, the human race was also struck by various plagues and nearly every disease in its first parent.
The Moral and Mystical Meaning
The physical actions of Christ during the healing are interpreted as spiritual lessons for the soul.
A person is blinded when they look at what they shouldn't; they become deaf when they listen to what they shouldn't; they are drained when they smell; they fall silent when they speak; they become crippled when they reach out their hand to take the forbidden fruit; they are bent over when they puff themselves up with pride; they become bloated when they give in to desire; they become lame when they walk; they are covered in leprosy when they are stripped of virtues; they are filled with a demon when they crave divinity; they die when they boldly excuse their sin. 2. Initiation. Many things are touched upon here regarding the healing of this infirmity. The first is bringing him to God through the prayers of the holy fathers. The second is the apprehension, for in order to free the human race, He took hold of our nature. The third is His withdrawal from the crowd, so that He might teach us to flee from vainglory in our actions. The fourth is the placing of His fingers, so that He might teach that divinity dwells in His members, even though He was powerful enough to heal by a word. The fingers that are placed into the ears are also the gifts of the Holy Spirit, of whom it is said: 'This is the finger of God.' And so He puts His fingers into the ears, as He opens the ears of the heart to understand the words of salvation through the gifts of the Holy Spirit, and grants His grace to obey His commands. . The fifth is the touch of His tongue with saliva, showing that every part of His sacred body is divine and holy, even the saliva that loosens the bond—for every bit of it... ...is a kind of superfluity; yet in the Lord, all things are divine. The saliva flowing from the head into the mouth is also divine Wisdom, which loosens the bonds of the lips. And so, by spitting, He touches the tongue, giving wisdom for the confession of faith and for preaching, and loosens the mouth. The sixth is looking up to heaven, to show that the infirm must seek all healing and every remedy from above, and to teach us to lift the treasure of our heart to heaven and always direct our intention toward God. The seventh is the sighing, not because He Himself needed to ask anything of the Father with a sigh—He who gives all things to those who ask, together with the Father—but to teach us to sigh. He did this to teach us and to provide an example of how we should groan when we call upon the protection of heavenly grace for our own excesses and errors, for those of others, or out of a longing for our heavenly homeland. He also groaned, taking our cause upon Himself and having mercy on human nature; He felt compassion for the misery of the many infirmities into which the human race has fallen because of sin. The eighth point is Christ’s command when He says, “Ephphetha,” which is Hebrew for “be opened”—the imperative of a passive verb, meaning “be you opened.” Although this strictly refers only to the ears, the Lord meant for both infirmities to be healed, which is clear from the result that followed. In this, according to Bede, both natures of the one and same Christ are clearly distinguished. He looked up to heaven and groaned like a man about to pray to God, but then immediately healed with a single word, as one powerful in divine majesty. Finally, the ears of the infirm are opened to hear, and the tongue is loosened to speak; for the deaf person who does not lend the ears of his heart to divine precepts, and the mute person who keeps his mouth closed to divine praises, is justified by the grace of God and works both. The bond of the tongue is also loosened when we use it for prayer, for the edification of our neighbor, for the confession of sin, and for the praise of God.
The Duty of the Healed
The healed man's restoration serves as a call for believers to hear God's word and speak his praises.
Therefore. We are taught, therefore, to strive daily to bring any sinners we can to God through our preaching, and to pray for them constantly. The prayer of those who bring them signifies the intercession of the Church. As Bede says: 'He is deaf and mute who has no ears to hear the words of God and does not open his mouth to speak; it is necessary that those who have already learned to hear and speak the divine words should offer such people to the Lord to be saved.' And so Gregory says: 'But for the one whose ears of the heart have been opened to obey, the bond of his tongue is undoubtedly loosened as a result, so that he may speak to others about the good things he has done and what they should do.' And it is well added: And he spoke correctly. For he speaks correctly—whether by confessing the Lord or by preaching to others—who has first done by obeying what he advises others to do by speaking. Any sinner is deaf toward God if he stops up his ears to avoid hearing God speak to him, whether through preaching, through Scripture, or through an interior prompting; for God speaks to us in these three ways, and those who do not hear Him are deaf. There are also those who are mute, who do not respond to God when He calls them to Himself through His many blessings, by offering Him the thanks and recognition He is due. Regarding both defects, the Lord complains through Isaiah, saying: "I have spoken," He says, "and they did not listen; I called, and there was no one to answer." Therefore, the disobedient person is deaf, and the one who neglects the due praises of God is mute, opening neither ears nor mouth to hear and speak the words of God. But by the touch of Christ, both impediments are removed, because when Christ touches the heart of a person with His grace, that person becomes humbly obedient and devoutly praises God; such a person is then brought and healed in the province where there are ten cities, signifying the Decalogue.
The Path of Spiritual Restoration
The steps of the physical healing are mapped onto the spiritual journey of a sinner's conversion and absolution.
How a sinner ought to be healed of both defects through divine mercy is shown by the process of this sick man's healing, in which several circumstances are to be noted with care: first, the sick man is brought to the Savior; second, the Savior is asked for his healing; third, the sick man is taken by the Savior and separated from the crowd; fourth, the Savior puts his fingers into his ears; fifth, he touches his tongue with his own saliva; sixth, he looks up to heaven; seventh, he groans; eighth, he says, "Ephphatha"; and thus, ninth, the sick man receives perfect health. And all these things, which were done physically for the healing of this sick man, are fulfilled spiritually in the salvation of each one of us. First, therefore, for the salvation of a sinner, it is required that he be brought to the Savior, which happens in many ways: sometimes by the power of preaching; sometimes by the correction of sickness, especially when there is fear that it might lead to death; sometimes this happens by the example of another person correcting their past life; sometimes it happens through the giving of alms; sometimes by the leading of one's own conscience. Second, the Savior is asked, for often the salvation of someone is obtained through the prayers of the Saints; for God wants to be asked, even though he is willing to act. Third, the sick man is separated from the crowd, which happens when the Lord, justifying any sinner, divides him from the company of those living badly, or calls him away and draws him back from habitual sins, because, according to Jerome, he who deserves to be healed is always led away from turbulent thoughts, disordered acts, and unseemly speech, as if from a crowd. This teaches those doing penance to withdraw from the corrupt company of worldly people. But because not everyone brought to God through penance can physically flee from crowds, they should at least withdraw mentally, which is enough for salvation. Fourth, the Savior puts his fingers into the ears of the sinner; this happens when God sends into him a consideration of his sins, as if he sees all his sins written in his heart by the finger of God. Fifth, the Savior touches the man's tongue with His own saliva when He instructs him in confession. And rightly, confession—signified by the touching of the tongue—should follow the knowledge of truth that the finger of God has sent into the ears. There is, however, a threefold confession: of sins, of faith, and of divine praise. Sixth, the Savior looks up to heaven, teaching by this that the converted sinner ought to lift the eyes of his intention and desire upward toward heavenly things. For what good would it do to be rescued from earthly things but not have one's heart lifted toward heaven? Seventh, the Savior groans over the infirm person who is to be healed, teaching by this that we ought to groan for the sojourn of our present misery, saying with David: 'Woe is me, that my sojourn is prolonged!' With these seven things accomplished, the Savior said 'Ephphetha,' as if by this word He were giving the sinner full absolution from both penalty and guilt; from which it follows immediately: 'And immediately his ears were opened, and the bond of his tongue was loosened.' And he spoke correctly. And thus the sinner is restored to perfect health, and nothing remains for him but to fly away.
Humility and Proclamation
Christ's command of silence teaches humility, yet the people's irrepressible praise highlights the glory of his works.
He commanded them—not as a formal rule to be observed, but as an instruction—to humble themselves in their actions by following His example, so that they wouldn't tell anyone, and by doing so, would learn not to boast of their own good deeds; for He forbade boasting in every good work. He commanded them not to tell anyone: first, to teach that we shouldn't glory in our virtues, but in the cross and in humility; second, to teach that those who give benefits shouldn't seek their own praise for them. But since it's fitting for those who receive benefits to praise their benefactors, it's well added: the more He commanded them with profound humility, the more they proclaimed and spread His glory; for humility always goes before glory. This shows that the person who has been helped ought to show gratitude for the benefits received and praise the benefactor, even if the benefactor doesn't seek or want it. Hence Theophilus says: We're taught by this that when we bestow benefits on someone, we should in no way seek applause and praise; but when we receive benefits, we should praise and honor our benefactors, even if they don't want us to. By this we're also warned to frequently proclaim the glory of Christ, from whom we have the command, since we see that even those who were given a command of silence still proclaimed it. Augustine says: He who knows all things before they happen knew that they would proclaim it all the more; but by commanding this to the sluggish, He wanted to show how much more diligently and fervently those who are commanded to preach ought to do so, since those who were forbidden couldn't keep silent. But the more He commanded them out of humility not to spread the word, the more they marveled, saying and praising Him as they proclaimed: He has done all things well, and He has proven it by His deeds; for He made the deaf hear and the mute speak, as many as He wished and as pleased Him. Although this passage only mentions one deaf and mute person being healed, there were many others—the deaf, the mute, the blind, the lame, and other sick people—who were healed, as the next chapter will show; yet among them was one whose healing was more miraculous.
Read the original Latin
i Sanatur surdus et mutus a humanum figuratur. — Et iterum exiens Jesus de finibus Tyri, venit per Sidonent ad mare Galilaa? , intermedios fines Decapoleos. Decapolis nomen est regionis decem urbes continentis, et dicitur a 8£xa, quod est decem, et i:6Xtc,, quod est civitas; et hujus regionis una pars est ultra Jordanem, et alia citra. . Igitur mare Galilaeae, quod est quidam lacus per quem transit Jordanis fluvius, respicit utriusque partis regionis praedictae fines et terminos. Et adducunt ei, per fidei suae devotionem, surdum et mi/tum. Non erat iste talis a nativitate, nec ab infirmitate superveniente, sed a daemone ipsum obsedente, ac ejus auditum et loquelam impediente; et in ipso tria miracula concurrunt : quia auditus et affatus fuit ei redditus, et a daemone fuit liberatus.
Et deprecabantur eum , ut imponat illi manum omnipotentem quae condiderat eum; efficax est enim manus Christi ad salvandum. Sanatur quem tangit Jesus, sanatur quem tangit Salvator, quia ipse est salus et vita; non aliunde quaeritherbas, ipse est et medicus, et medicinai Tangit, et sanat; respicit, et medetur. Moraliter omnis Christi actio nostra est instructio; si ergo tu vis curari, sequaris exemplarem instructionem medici» Exeas- d* Tyro, id est de peccato^ per contritionem, interpretatur enim angustia; venias per Sidonem , id est confessionem , rnterpretatur enim venatio, et confessio venatur cir«umstantias^ peccatorum; ad mare autem Galilarae transmigrando per satisfactionem , a delectationibus carnis ad opera satisfactoria, per medios fines Decapoleos, observando»scilicet decem preecepta, conducant te timor et amor. Et apprehendens eum Jesus de turba seorsum, misit digitos suos in auriculas ejus, et expuens, tetigit sputo linguam ejus. Christus aliquando sanavit infirmos tangendo eos corporaliter , ut ostenderet humanitatem suam esse deitatis instrumentum , quia per humanitatem faciebat miracula instrumentaliter, sed per deitatem principaliter; et suspiciens in ccelum ingemuit, ex compassione, ut quaerens a Deo auxilium, ostenderet se virum hominem; et ait : Ephphetha, quod est, adaperire, scilicet tam in vinculis aurium , quam in vinculis linguae, ut audias et loquaris perfecte. In quo ostendit se esse verum Deum, curando per imperium. Hoc uno sermone curavit eum, quia siatim ad ejus imperium, aperta* sunt aures ejus ; et soluta est lingua ejus, et loquebatur recte. Mystice per surdum et mutum accipitur genus humanum , quod monita salutis non audierat, et a laude Dei cessabat, pro quo deprecabantur Patriarchae et Prophetae Incarnationem Christi desiderantes, ut imponat iUi manum misericordiae,, quae hominem sanat per adventum ejus in carnem; sed et varia peste, et omni fere morbo in primo parente percussum est genus humanum.
Caecatur, dum videt nen videnda; surdus fit, dum audit nmtt audienda; dum odorat, emungitur^ obmutescit, dum loquitur; mancua fit, dum manum erigit et ad veti>tum pomum extendit; incurwatw^ dum superbia erigitur; hydropicus fit, dum concupiscit; claudus fit, dum progreditur; lepra suffunditur, dum virtutibus nudatur; daemone impletur^ dum deitatem appetit ; moritur, dum audacter p» ' catum excusat. 2 i tus. — Cicca sanationem istiut langutdi, plura hic tanguntur. Pri^ mumest ejus adductio ad Deum* per preces- patrum sanctorum. — Secundum est apprehensio , ut enim genus humanum liberaret , naturam nostram apprehendit. — Tertium est ipsius a turba sequestratio, ut doceret nos fugere inanem gloriam in actibus nostris. — Quartum est digitorum immissio, ut doceret in ejus membris divinitatem habitare; licet potens esset etiam verbo sanare. Digiti etiam, qui in aures mittuntur, dona Spiritus Sancti sunt, de quo dicitur : Digitus Dei est hic.
Et ita digitos in auriculas mittit, cum per dona Sancti Spiritus aures cordis ad intelligendum verba salutis aperit, et praeceptis suam gratiam obe* diendi tribuit. . — Quintum esfr tactus linguae ejiis cum salivai « ostenderet quod omnia membra sacri corporis ejus divina existunt et sancta, et etiam sputum quod vtnculum solvit, etenim omne spu? tum superfluitas quaedam est; sed in Domino omnia sunt divina. SaJ{*va etiam ex capite in os defluens divina Sapientia est, quae vincu*-» la Tabiorum solvit. Et sic e*puens tinguam tangit, cum ad fidei confessionem et praedicatk*nem sapientiam dat , et ora re*laxat. — Sextum est aspectus in ccelum, ut inde cuncti6 infirmantibus medelam, ac omne remedium quaerendum esse ostenderet, et in ccelum thesaurum cordis nostri erigere, et ad Deum intentionem nostram semper dirigere doceret. — Septimum est gemitus, non quia ipsi opus esset cum gemitu aliquid petere a Patre, qui cuncta, petentibus dat cum Patre;, sed ut gemere nos.
doceret, et gemendi exemplum nobis daret, cum pro nostris seu aliorum excessibus et erroribus, vei desiderio patriae coelestis, supernae pietatis praesidia invocamus. Ingemuit etiam, nostram causam suscipiens in seipso, ac naturae misertus humanae; et compassus miseriae tantarum infirmitatum, in quas genus humanum incidit propter peccatum. — Octavum est Christi imperium, cum ait ; Ephphetha, quod est Hebraeum, et idem quod adaperire, imperativum passivi verbi, id est sis apertus; quod licet proprie loquendo ad solas aures referatur, tamen per verbum istud Dominus intellexit, quod utraque infirmitas curaretur, quod patet per effectum subsecutum. Ubi,secundum Bedam, utraque, natura unius et ejusdem Christi est manifeste distincta. Suspiciens enim in coslum, quasi homo Deum precaturus, ingemuit, sed mox uno sermone, quasi potens divina majestate curavit. Aures denique infirmi ad audiendum aperiuntur, et lingua ad loquendum solvitur; dum surdus qui praeceptis divinis aures cordis non commodat, et mutus qui clausa in divinis laudihus ora tenet, per gratiam Dei justificatus utrumque operatur. Vinculum quoque linguae solvitur , quando ad orationem, ad proximi aedificationem, ad pecxati confesaionem, et ad Dei laudem lingua utimur.
Hinc. igitur docemur, ut quoslibet peccatores quotidie per praedicationem nostram Deo adducere studeamus, et pro illis jugiter exoremus». Deprecatio enim adducentium sigoificat Ecclesiae intercessionem, Unde Beda : « Surdus et mutua est„qui nec aurea habet audiendt verba Dei nec os aperit pro loquendo; quales necesse est, ut hi qui loqui jam et audire divina eloquia didicerunt, Domino salvandos of* ferant. » Unde et Gregorius : « Sed cui aures cordis ad obediendum apertae fuerint, ex subsequenti pro* cul dubio etiam linguae ejus vinculum solvitur, ut bona quae ipse fecerit, etiam facienda alii&loquatur. » Unde et bene subditur : Et loquebatur recte. Ille enim recte loquitur Dominum confitendo, vel aliis praedicando , qui prius obe~ diendo fecerit, quae loquendo admonet esse facienda. Quilibet etiam peccator, quoad Deum,,surdus est; qui obturat aures suas ne audiat Deum sibi loquentem , sive per praedicationem , sive per Scripturam, sive per instinctum internum : his enim tribus modis Deus loquitur nobis, et surdi sunt qui eum non audiunt. Sunt etiam muti^ qui Deo per multa beneficia eos ad se vocanti, non respondent per gratiarum actionem et debitam recognitionem.
Quantum ad utrumque defectum conqueritur Dominus per Isaiam, dicens : Locutussum, inquit, et non audierunt; vocavi , et non erat qui respondereU Surdus igitur est inobediens et mutus, laudes debitas Dei omittens, et nec aurea, nec os ad Dei verba audienda et pronuntianda aperiens; sed tactu Christi utrumque tollitur impedir mentum, quia cum Christus sua gratia tangit cor hominis, fit humir liter obediens, et devote Deum lau~ dans ; taiis vero adducitur et sanatur in provincia, ubi sunt decem urbes^ Decalogum significantes.
Qualiter autem peccator de utroque defectu, per divinam clementiam curari debeat, processus sanationis hujus infirmi declarat, in quo plures concurrunt circumstantiae signanter attendendae : primo enim infirmus ad Salvatorem adducitur ; secundo, Salvator pro illius salutatione rogatur; tertio, infirmus a Salvatore comprehenditur, et a turba sequestratur ; quarto, Salvator digitos in auriculas ejus mittit ; quinto, linguam ejus saliva sua tangit ; sexto, in coelum suspicit; septimo, gemit; octavo, dicit, ephphetha, et sic nono infirmus perfectam sanitatem recepit. Et haec omnia, circa sanationem hujus infirmi gesta corporaliter , explentur in salvatione cujuslibet nostrum spiritualiter. Primo, ergo ad salvationem peccatoris exigitur, ut Salvatori adducatur, quod fit pluribus modis; aliquando virtute praedicationis; aliquando correptione infirmitatis, et praecipue cum timetur ne sit ad mortem ; aliquando hoc fit exemplo alterius vitam praeteritam corrigentis; aiiquando fit eleemosynarum largitione; aliquando ductu proprie conscientiae. — Secundo, Salvator rogatur, nam saepe precibus Sanctorum salus alicui impetratur; Deus enim vult rogari, licet tamen velit facere. — Tertio, infirmus a turba sequestratur, quod fit cum Dominus quemlibet impium justificans ;de societate male viventium dividit,vel aconsuetismalis moribus evocat et retrahit, quia, secundum Hieronymum, seorsum semper a turbulentis cogitationibus, et actibus inordinatis sermonibusque incompositis, quasi de turba educitur qui sanari meretur. Hic datur documentum poenitentibus, abstrahendi se a pravis mundanorum hominum societatibus. Sed quia non omnes [qui per pcenitentiam adducuntur ad Deum, possunt se segregare a turbis fuga corporali, saltem hoc debent facere abstractione mentali, et sufficit ad salutem. — Quarto , Salvator digitos suos inauriculas peccatoris mittit; quod fit quando Deus considerationem peccatorum suorum ei immittit, quasi omnia peccata sua in corde suo digito Dei scripta videat.
— Quinto, Salvator saliva sua linguam hominis tangit, cum ipsum ad confessionem insrruit. Et recte cognitionem veritatis digito Dei per aures immissam debet sequi confessio, quae per tactum linguae significatur. Est autem triplex confessio, scilicet : peccatorum , fidei et laudis divinae. — Sexto , Salvator in coelum suspicit, docens per hoc peccatorem conversum oculos intentionis ct desiderii sursum ad coelestia debere erigere. Quid enim prodesset a terrenis fore ereptum, sed non animum habere ad coelum erectum > — Septimo, Salvator ingemiscit infirmum sanandum, docens per hoc nos gemere debere pro incolatu praesentis miseriae, dicendo cum David : Heu mihiy quia incolatus meus prolongatus est! Praemissis septem peractis, dixit Salvator ephphetha, quasi per hoc verbum dans peccatori plenam absolutionem a poena et culpa; unde mox sequitur : Et statim apertce sunt aures ejus, et solutum est vinculum lingua? ejus; et loquebatur recte. Et sic peccator restitutus est perfectae sanitati et non restat ei nisi evolare.
Et proecepit eis , non praecepto observationis, sed instructionis, ad humiliandum se in factis exemplo ipsius, ne cui dicerent, et per hoc non jactare bona sua discerent ; quia jactantiam in omni ♦ opere bono prohibuit. Praecepit ne cui dicerent : primo, ut doceret non esse gloriandum in virtutibus, sed in cruce et humiliatione; secundo , ut doceret quod beneficia largientes, de eis laudem propriam non debent quaererc. Sed quia accipientes convenit laudare benefactores, ideo bene subditur : Quanto autem ex abundantiore humilitate eis pr&cipiebat, tanto magis prxdicabant gloriam ipsius et dilatabant; quia humilitas semper gloriam praecedit. Per hoc autem ostenditur, quod beneficiatus de beneficiis debet se gratum ostendere, et benefactorem laudare, quamvis hoc benefactor non quaerat, aut velit. Unde ait Theophilus : a Docemur autem ex hoc, cum alicui beneficia elargimur, minime applausus et laudes appetere; cum vero accipimus beneficia , benefactores praudicare et laudare, quamvis nolint. » Per hoc etiam monemur, ut frequenter praedicemus Christi gloriam, qui ab ipso mandatum habemus, dum eos quibus datum erat praeceptum silentii , praedicasse conspicimus. Unde Augustinus hoc habet : a Sciebat ille qui omnia novit antequam fiant, quia magis praedicarent ; sed hoc praecipiendo pigris voluit ostendere quanto studiosius, quantoque ferventius praedicare debeant, qui jubentur ut praedicent; quando quidem illi, qui prohibebantur, tacere non poterant. » At quantum ipse ex humilitate non dilatari praecipiebat, eo amplius admirabantur, dicentes, et eum laudando praedioantes : Bene omnia fecit, et facere probavit; quia , et surdos fecit audire, et mutos loqui, quotquot voluit et sibi placuit.
Licet enim hic non exprimat nisi unum surdum et mutum esse curatum, tamen plures fuerunt surdi, et muti, ac caeci, et claudi, aliique infirmi curati, ut patebit in capitulo sequenti ; sed inter illos erat unus, cujus cura fuit mirabilior
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