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Lactantius
Introductory Notice To Lactantius.
[5] He borrows from Justin, vol. i. note 1, p. 186.
[6] e.g., Thomas, vol. vi. p. 158.
[7] While Lactantius was tutor to his son.
[8] See his Address to the Assembly of the Saints, preserved by Eusebius.
[9] William Fletcher, D.D. head master of Queen Elizabeth’s School, Wimborne, Dorset.
[10] i.e. of Firmium.
[11] [I see no force in this suggestion. Quite the reverse. He could not then anticipate anything but worse sufferings.]
[12] [To supplement, rather.]
[13] In an ancient ms. at Turin.
[14] Lord Hailes’ translation has been adopted in the present edition.
[15] De Paschâ.
[16] It has an allusion to the adoration of the Cross. [Hence must be referred to a period subsequent to the pseudo-council called Deutero-Nicene. Comp. vol. iv. note 6, p. 191; and see Smith’s History of the Christian Church in the First Ten Centuries, vol. i. p. 451, ed. Harpers, New York.]
[17] The Enigmas have not been included in the present translation, for the reason mentioned.
[18] The title prefixed to them in the mss. is Firmianus Symposius (written also Symphosius) Cælius. See Dr. Smith’s Dictionary of Biography, under the names Firmianus and Lactantius.
[19] This question is fully discussed by Dr. Lardner in his Credibility of the Gospel History, Works, vol. iii. [p. 516. The whole chapter (lxv.) on Lactantius deserves study].
[20] [Which reduces many of Virgil’s finest and most Homeric passages to mere song and ballad, and sacrifices all their epic dignity.]
Preface.—of what great value the knowledge of the truth is and always has been.
[21] [This, St. Augustine powerfully illustrates. See Confessions, lib. iii. cap 3. Note also Ib., lib. ix. cap 5.]
Chap. I.— of religion and wisdom.
[22] [It thrills me to compare this modest tribute of Christian confidence, with Justin’s unheeded appeal to the Stoical Antonine.]
[23] [Pilate is answered at last out of the Roman court itself .]
[24] ::blank::
[“How charming is divine philosophy!
Not harsh and crabbed, as dull fools suppose.”—Milton, Comus.]
Chap. II.—That there is a providence in the affairs of men.
[25] [Ingeniously introduced, and afterward very forcibly expanded.]
Chap. III.—Whether the universe is governed by the power of one god or of many.
[26] [A hint to Cæsar himself, the force of which began soon after very sorely to be felt in the empire.]
[27] Cunei; properly, soldiers arranged in the shape of wedge.
Chap. IV.—That the one god was foretold even by the prophets.
[28] [Not David merely, nor only other kings of the Hebrews. Elucidation I.]
Chap. V.—Of the testimonies of poets and philosophers.
[29] πρωτόγονον.
[30] φάνητα, the appearer.
[31] Æn., vi. 724.
[32] Georg., iv. 221. [These passages seem borrowed from the Octavius of Minucius, cap. 19, vol. iv. p. 183.]
[33] [Fabricatorem mundi, rerum opificem.]
[34] [Concerning the Orphica, see vol. i. p. 178, note 1, and pp. 279, 290. For Sibyllina, Ibid., p. 169, note 9, and pp. 280–289. Note also vol. ii. p. 194, note 2, and T. Lewis, Plato cont. Ath., p. 99.]
[35] Virg., Georg., ii. 325–327.
[36] [See (Sigonius) p. 144, ed. Paris, 1818.]
Chap. VI.—Of divine testimonies, and of the sibyls and their predictions.
[37] [See vol. i. p. 289 note 2, this series.]
[38] The Quindecemviri were the fifteen men to whom the care of the Sibylline books was entrusted. At first two (Duumviri) were appointed. The number was afterwards increased to ten, and subsequently to fifteen. It appears probable that this last change was made by Sulla.
[39] [i.e., Counsel of God. See p. 14 supra, and 16 infra.]
[40] [Concerning the Sibyls, see also, fully, Lardner, Credib., ii. 258, 334, etc. On the use here and elsewhere made of them by our author, Ibid., p. 343, and iii. 544; also pp. 14 and 15, supra.]
[41] [Vol. ii. cap. 28, p. 143.]
chap. VII.—Concerning the testimonies of apollo and the gods.
[42] [1 John iv. 8. The Divine Triad “is Love.”]
[43] Subductis et consummatis.
Chap. VIII.—that god is without a body, nor does he need difference of sex for procreation.
[44] [The bees, according to Virgil, Georg., iv. 199.]
Chap. IX.—Of hercules and his life and death.
[45] [Vol. ii. p. 179. It is interesting to observe the influence of Justin and Clement on the reasoning of the later fathers, not excepting St. Augustine.]
[46] Debellatricem.
[47] [See vol. v. p. 43, and note, p. 46, this series.]
[48] [Nat. Deor., iii. 36. De Maistre, Soirèes, i. p. 30, and note, p 63.]
Chap. XI.—of the origin, life, reign, name and death of jupiter, and of saturn and uranus.
[49] [Compare the remorseless satire of Arnobius, vol. vi. p. 498.]
[50] Ζεὺς, or Ζη̑ν. [Quad sit auctor vitæ. Delphin note.]
[51] [On the Poets, vol. i. cap. 2, p. 273.]
[52] Eo, i.e., to those.
[53] Juvando. [Nat. Deor., iii. 25, 26.]
[54] Ætate pessum acta. [See plural Joves, Nat. Deor., iii. 16.]
[55] Commutavit; others read consummavit, “he completed.”
[56] [Condensed from cap. xxii. See vol. iv. p. 186, this series.]
[57] Æther. [Tayler Lewis, Plato cont. Ath., pp. 126–129.]
[58] Æther. [Tayler Lewis, Plato cont. Ath., pp. 126–129.]
[59] Euhemerus was a Sicilian author of the age of Alexander the Great. He wrote a sacred history containing an account of the several gods who were worshipped in Greece, whom he represents as having originally been men who had distinguished themselves by their exploits, or benefits conferred upon men, and who were therefore, after their death, worshipped as gods. The Christian writers frequently refer to Euhemerus as helping them to prove that the pagan mythology consisted only of fables invented by men. See Dictionary of Greek and Roman Biography.
Chap. XII.—that the stoics transfer the figments of the poets to a philosophical system.
[60] vi. 291. [Tayler Lewis (ut supra), note xii. p. 119.]
[61] De Nat. deor., ii. 64.
[62] Virg., Æneid, viii. 321.
[63] Georg., ii. 538.
[64] Æneid, viii. 324.
[65] Ibid., vi. 793.
Chap. XV.—how they who were men obtained the name of gods.
[66] [Vol. ii. cap. 28, p. 143, this series.]
[67] Per amorem meriti. Some editions omit “meriti.”
[68] Æneid, vii. 133.
[69] Ibid., v. 59.
[70] Instructa. [Vol. ii. cap. 18, p. 137, this series.]
[71] [De Legibus, ii. cap. 8.]
[72] [Liber i. capp. 12, 13.]
[73] And that the office of propagating (his race) does not fall within the nature of God.
[74] i. 931. [i.e., De Rerum Natura, lib. i. verse 931.]
[75] [Cicero, De Officiis, lib. iii. 11.]
[76] [Nat. Deor., liber i. 32.]
[77] Delos.
[78] The priests of Cybele were called Galli.
[79] Jupiter.
[80] Virg., Æneid, vii. 774.
Chap. XVIII.—on the consecration of gods, on account of the benefits which they conferred upon men.
[81] Virtus in its first meaning denotes valour, the property of a man (vir); then it is used to signify moral excellence.
[82] Lit., than himself.
[83] Ab his sordibus.
[84] Exorsus est. The word properly denotes to begin a web, to lay the warp; hence the use of “ordiri” In the following clause.
Chap. XX.—of the gods peculiar to the Romans, and their sacred rites.
[85] Lupa. [See vol. iii. cap. 10, p. 138, this series.]
[86] Lupanar.
[87] Mens. [Tayler Lewis, Plato, etc., p. 219.]
[88] Or, lights. The oracle is ambiguous, since the word φωσ signifies a man, and also light. [i.e., φὼς = man, and φω̑ς = light.]
[89] v. 629.
[90] Jace. Others read “jaci.”
[91] v. 621.
[92] So the priests of Baal cut themselves, 1 Kings xviii. 28.
[93] Panibus, loaves made in the shape of crowns.
[94] [See this page, note 6, infra.]
[95] The moon.
[96] εὐφημια. It was supposed that words of ill omen, if uttered during the offering of a sacrifice, would render the gods unpropitious: the priest therefore, at the commencement of a sacrifice, called upon the people to abstain from ill-omened words: εὐφημει̑τε, “favete linguis.”
[97] Βούζυγον.
[98] Aratus was the author of two Greek astronomical poems, the Φαινόμενα and the Διοσημε̑ια Virgil, in his Georgics, has borrowed largely from the latter. Germanicus Cæsar, the grandson of Augustus, as stated in the text, translated the Φαινόμενα.
[99] αιγιοχος; “scutum habens.”
[100] Ancile, the sacred shield, carried by the Salii, or priests of Mars, in the processions at the festival of that deity.
[101] Non Furius, sed plane furiosus.
[102] Implicavit.
[103] Terricolas. Another reading is terriculas, bugbears.
[104] Pergula. The word properly means a projection attached to a house. Apelles is said to have placed his pictures in such an adjunct, and to have concealed himself behind them, that he might hear the comments of persons passing by.
[105] Cithæron, from “cithara,” a lyre.
[106] Didymus. A celebrated Alexandrian grammarian, a follower of the school of Aristarchus. He is distinguished from other grammarians who bore the name of Didymus, by the surname Chalcenteros, which he is said to have received from his unwearied diligence in study. Among his productions, which are all lost, was one on the Homeric poems. He also wrote a commentary on Pindar, to which allusion is made in the text. See Smith’s Dictionary of Greek and Roman Biography.
[107] Cf. Virg., Æneid, v. [verse 718].
Chap. XXIII.—of the ages of vain superstitions, and the times at which they commenced.
[108] Theophilus was bishop of Antioch in the latter part of the second century. He was originally a heathen, and was converted to Christianity, as he tells us, by the reading of the Scriptures. [See vol. ii. pp. 87 and 120, this series.]
[109] De Temporibus. Among the extant works of Theophilus there is not any with this title, but his work to Autolycus contains an apology for Christianity in three books. It is to this that Lactantius here refers.
[110] Abnepos, son of a great-grandchild.
[111] Pronepotes, great-grandsons.
[112] [See Tertullian, vol. iii. p. 176, this series.]
[113] Nomen. Another reading is numen, deity.
[114] It was a custom among the heathen nations to crown the images of the gods with garlands of flowers.
[115] The allusion is to the upright attitude of man, as compared with other created beings. The argument is often used by Lactantius.
[116] This sentence is omitted in some editions.
[117] Ovid, Metamorphosis [book i. 85.
Os homini sublime dedit: cœlumque tueri
Jussit, et erectos ad sidera tollere vultus].
[118] The allusion is to the supposed derivation of the word ἄνθρωπος, from ἀνὰ, τρέπω, ὤψ, to turn the face upwards.
[119] The word temples is not here applied to the buildings which the faithful set apart for the worship of God, but to the places used by the heathens for their rites and sacrifices. [For three centuries templa was the word among Christians for the idolatrous places.] That buildings were set apart by Christians from the earliest ages for their religious assemblies, is gathered from the express testimony of Tertullian, Cyprian, and other early writers. They were called ecclesiæ; churches, not temples. [For κυριακὸν, dominicum, basilica, etc., see Bingham, book viii. cap i. sec. 2.]
[120] The heathens thought that the souls of the unburied dead wandered about on the earth, until their remains were committed to the tomb.
[121] The words simulacrum, “an image,” and similitudo, “a likeness” or “resemblance,” are connected together through the common root similis, “like.”
[122] Materia is especially used in the sense of wood or timber.
[123] Stipem jaciunt, “they throw a coin.” The word properly means a “coin,” money bearing a stamped impression; hence stipendium, “soldiers’ pay.”
[124] Fucus, “colouring juice;” hence anything not genuine, but artificial. Others read succum, “juice.”
[125] Persius, Satire 2d, 6. Lactantius uses the testimony of heathen writers against the heathen.
[126] Or wallow—“voluto.”
[127] Ludicra, “diversions.” The word is applied to stage-plays.
[128] Adjudicavit, adjudged, made over. Cf. Hor., Ep., i. 18: “Et, si quid abest, Italis adjudicat armis.”
Chap. III.—that cicero and other men of learning erred in not turning away the people from error.
[129] Fill up and complete the outline which he has conceived.
[130] Lactantius charges Cicero with want of courage, in being unwilling to declare the truth to the Romans, lest he should incur the peril of death. The fortitude with which Socrates underwent death, when condemned by the Athenians, is related by Xenophon and Plato.
[131] Lactantius here follows Plato, who placed the essence of man in the intellectual soul. The body, however, as well as the soul, is of the essence of man; but Lactantius seems to limit the name of man to the higher and more worthy part. [Rhetorically, not dogmatically.]
[132] Lucretius, De Rerum Natura, vi. 5. [“Premunt ad terram.”]
[133] Lucretius, v. 1197.
[134] Odor quidam sapientiæ.
[135] Rom. i. 22: “Professing themselves to be wise, they became fools.”
[136] The apostle teaches the same, Rom. i. 19-21.
[137] Divini sacramenti. 1 Cor. ii. 7: “We speak the wisdom of God in a mystery.”
[138] 1 Cor ii. 14: “The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned.”
[139] [2 Pet. iii. 16. Even among believers such perils exist.]
[140] De Natura Deorum, lib. i. [cap. 32. Quam falsa convincere].
[141] Horat., 1 Serm. 8. 1.
[142] The wood of the fig-tree is proverbially used to denote that which is worthless and contemptible.
[143] The Georgics, which are much more elaborately finished than the other works of Virgil.
[144] Priapus was especially worshipped at Lampsacus on the Hellespont; hence he is styled Hellespontiacus.
[145] Compositum jus, fasque animi. Compositum jus is explained as “the written and ordained laws of men;” fas, “divine and sacred law.” Others read animo, “human and divine law settled in the mind.”
[146] Persius, Sat., ii. 73.
[147] Pupæ, dolls or images worn by girls, as bullæ were by boys. On arriving at maturity, they dedicated these images to Venus. See Jahn’s note on the passage from Persius.
[148] The allusion is to the proverb that “old age is second childhood.”
[149] An allusion to Ps. cxv. 5: “They have mouths, but they speak not.”
[150] Quæ tam non habent qui accipiunt, quam qui illa donarunt. The senseless images can make no use of the treasures.
[151] Justin relates that Græcia Magna, a part of Italy, was subdued by Dionysius. Cicero says that he sailed to Peloponnesus, and entered the temple of the Olympian Jupiter. [De Nat. Deor., iii. 34.]
[152] Sigilla. The word is also used to denote seals, or signets.
[153] Equuleus: an instrument of torture resembling a horse, on which slaves were stretched and tortured.
[154] Nihil esse [= are nothing.]
[155] The allusion is to the efforts made by the partisans of Verres to prevent Cicero from obtaining the necessary evidence for the condemnation of Verres. But all these efforts were unavailing: the evidence was overwhelming, and before the trial was over Verres went into exile.
[156] Ps. cxlviii. 6: “He hath established them for ever and ever.”
[157] Ovid, Metam., lib. i. [79. Jussit et extendi campos, etc.].
[158] Ovid, Metam., lib. i. [79. Jussit et extendi campos, etc.].
[159] [De Nat. Deor., ii. cap. 21.]
[160] Exorbitare, “to wander from their orbits.”
[161] Deserviunt, “they are devoted to.”
[162] Spatium; a word borrowed frown the chariot-course, and applied with great beauty to the motions of the stars.
[163] Archimedes was the greatest of ancient mathematicians, and possessed in an eminent degree inventive genius. He constructed various engines of war, and greatly assisted in the defence of Syracuse when it was besieged by the Romans. His most celebrated work, however, was the construction of a sphere, or “orrery,” representing the movements of the heavenly bodies. To this Lactantius refers.
[164] Dum vertitur.
[165] Illa vera. [Newton showed his orrery to Halley the atheist, who was charmed with the contrivance, and asked the name of the maker. “Nobody,” was the ad hominem retort.]
[166] Staret.
[167] Spatia.
Chap. VI.—that neither the whole universe nor the elements are god, nor are they possessed of life.
[168] Is subservient to.
[169] Lactantius speaks after the manner of Cicero, and uses the word proposition to express that which logicians call the major proposition, as containing the major term: the word assumption expresses that which is called the minor proposition, as containing the minor term.
[170] Thus Cicero, De Finibus, iii., says: “But they think that the universe is governed by the power of the gods, and that it is, as it were, a city and state common to men and gods, and that every one of us is a part of that universe.”
[171] If the world was created out of nothing, as Christians are taught to believe, it was not born; for birth (γένεσις) takes place when matter assumes another substantial form.—Betuleius.
[172] The stars.
[173] Membra, “limbs,” “parts.”
[174] Sola, “alone.” Another reading is solius, “of the only God.”
[175] Brutescunt.
[176] Imaginum.
[177] Ut oculis hauriant.
[178] Nihil aliud est.
[179] Cicero, De Nat. Deor., iii. 2.
[180] Insinuata.
[181] [See Clement, vol. ii. cap. 10, p. 197, this series.]
[182] Ad verba.
[183] Twenty-second chapter.
[184] Relationship by marriage. The allusion is to the well-known story, that all the neighbouring towns refused to intermarry with the Romans.
[185] Pro virili portione. The phrase properly denotes the share that falls to a person in the division of an inheritance, hence equality.
[186] It cannot be forestalled or preoccupied.
[187] Majores. There is a play upon the words for ancestors and descendants in Latin which our translation does not reproduce. The word translated ancestors may also mean “men who are greater or superior:” the word translated descendants may mean “men who are less or inferior.”
[188] Exemplum, “an example for imitation.”
[189] Until he had consulted auguries.
[190] Elevans, “disparaging,” or “diminishing from.”
[191] Paulus Æmilius, who subdued Macedonia.
[192] Muliebre. Others read Fortunæ muliebris.
[193] The name is said to be derived from monendo, “giving warning,” or “admonition.”
[194] The youth of military age.
[195] The circumstance is related by Livy, book ix. c. 29.
[196] Prodidit, “betrayed.”
[197] Lacinian, so called from the promontory Lacinia, near Croton.
[198] The island of Cos lies off the coast of Caria; it had a celebrated temple of Æsculapius.
[199] The Circensian games were instituted by Romulus, according to the legend, when he wished to attract the Sabine population to Rome for the purpose of obtaining wives for his people. They were afterwards celebrated with great enthusiasm.
[200] Furca, an instrument of punishment to which the slave was bound and scourged.
Chap. IX.—of the devil, the world, god, providence, man, and his wisdom.
[201] The tricks of a juggler.
[202] Most prudent.
[203] Chap. vi., infra
[204] Free.
[205] The Son of God, afterwards spoken of.
[206] By perseverance. There seems to be a contrast between the Son, who remained stedfast, and the evil spirits who fell.
[207] διάβολος, “slanderer or accuser.” The Greek and Latin words employed by Lactantius have the same meaning.
[208] Providence.
[209] Book iv. ch. vi., etc. [Deus, igitur, machinator constitutorque rerum, etc.]
[210] Lying under; answering to the Greek expression ὑποκειμένη ὕλη, subject matter.
[211] Not now found in the treatise which bears this title.
[212] Capable of proof.
[213] Materia; perhaps from “mater,” mother stuff—matter out of which anything is composed.
[214] The moulder. The ancients made statues of wax or clay, as well as of wood, ivory, and marble.
[215] Contradict.
[216] Alluding to the well-known practise of the Academics, viz., of arguing on both sides of a question.
[217] The founder or preparer of the material.
[218] [Quam vim potuit habere nullo dante?]
[219] Providentia.
[220] Sibi illam dedit. There is another reading, illa sibi illam dedit, but it does not give so good a sense.
[221] A proverbial expression, signifying “to get out of one difficulty by getting into another.” The passage in the text is a quotation from Terence, Phorm , v. 2. 15. [Not in some editions of our author; e.g., Basil, 1521.]
[222] Stand firm and stedfast.
[223] Which does not exist there, from whence it is sought.
[224] Fountain.
[225] Distruitur, “pulled to pieces.” The word is thus used by Cicero.
[226] Distruitur, “pulled to pieces.” The word is thus used by Cicero.
[227] Ch. 3 and 7. [See pp. 11, 17, supra.]
[228] [Multo absurdior.]
[229] Lactantius seems to refer not to the true prophets, but to those of other nations, such as Orpheus and Zoroaster, or the magi of the Persians, the gymnosophists of the Indians, or the Druids of the Gauls. St. Augustine often makes mention of these. It would seem inconsistent to mention Moses and the prophets of God with the prophets of the heathens. [Compare, however, “Christian analogies,” etc., in Justin. See vol. i. 169; also Ibid., pp. 182, 283–286.]
[230] Pari voce.
[231] The work of the world, and the workmanship of God.
[232] Qui sunt principes omnis disciplinæ. There is another reading: quæ sunt principes omnium disciplinæ, “which are the leading sects of all.”
[233] Thales said that the world was the work of God.
[234] This statement is incorrect, as Plato was born b.c. 430, and Epicurus b.c. 337.
[235] There is probably an allusion to the Cynics.
[236] Conglobatam. Another reading is, quàm materiâ providentiam conglobatam.
[237] Hinge.
[238] Abyss.
[239] As often as he is an Epicurean.
[240] The last hand.
[241] Metamorph , book i.
[242] Fabrica. The word is also used to denote the exercise of skill in workmanship.
[243] Cæmenta, rough stones from the quarry.
[244] Pertaining to time, as opposed to eternal.
[245] Looking into.
[246] A curious and profane eagerness.
Chap. X.—Of the World, and Its Parts, the Elements and Seasons.
[247] Secret writings.
[248] Apos. Const. (so-called), book ii. cap. 57. See Bingham, book viii. cap. 3, sec. 3; also vol. ii. note 1, p. 535, this series, and vol. iii. note 1, p. 31. So Cyril of Jerusalem, Augustine, and later Fathers. Bingham book xiii. cap. 8, sec. 15.]
[249] [In baptism, the renunciations were made with face turned to the west. Bingham, book xi. cap. 7, sec. 4.]
[250] Spatia; an expression derived from the chariot-race.
[251] A play upon the words Sol, the sun, and solus, alone.
[252] Antitheus, one who takes the place of God: as Antichrist, ἀντίχριστος, one who sets himself in the place of Christ.
[253] Emit rays.
[254] Metamorph., i. 430.
[255] [Discors concordia.]
[256] Sacramento Torches were lighted at marriage ceremonies, and the bride was sprinkled with water.
[257] The living principle.
[258] The artificer.
[259] Animal.
[260] Eliquaverit. “strained off,” “made liquid.”
[261] [So Izaak Walton: “Known only to him whose name is Wonderful.”]
Chap. XI.—Of Living Creatures, of Man; Prometheus, Deucalion, the ParcÆ.
[262] By species.
[263] Jumenta, “beasts of burthen,” as though derived from juvo, “to aid.”
[264] Homo, “man,” from humus, “the ground.” [P. 56, supra ]
[265] This image, or likeness of God, in which man was originally created, is truly described not by Plato, but by St. Paul: 2 Cor. iv. 6; Col. iii. 10; Eph. iv. 24.
[266] Another reading is, “Man is my image.”
[267] Sacrario, “the shrine.”
[268] Father’s brother.
[269] Gradus.
[270] Prophetical writings.
[271] Book i. [ch. 11, p. 22, supra].
[272] The title ὁ δημιουργος, the Architect, or Creator, is used by Plato and Hermes.
[273] Georg., ii. 341. [Terrea progenies duris caput extulit arvis.]
[274] Terrea. Another reading is ferrea, “the race of iron.”
[275] The origin.
[276] The fable of the three Parcæ—Clotho, Lachesis, and Atropos—is derived from Hesiod.
[277] Frailty.
[278] Ripeness, or suitableness.
[279] Little bags, or follicles.
[280] Book v. 806. [Uteri terram radicibus apti.]
[281] A perpetual temperature and an equable spring.
[282] The seasons were varied.
[283] Be rough.
[284] Inextricabilis, that cannot be disentangled.
[285] [De Legibus, book i. cap. 7.]
[286] That is, according to the notions of the heathen.
[287] Made fast, established.
[288] i.e., man.
[289] It was necessary to remove ambiguity from the heathen, to whom the word death conveys no such meaning. In the sacred writings the departure of the soul from the body is often spoken of as sleep, or rest. Thus Lazarus is said to sleep. 1 Thess. iv. 14, “Them that sleep in Jesus will God bring with Him,”—an expression of great beauty and propriety as applied to Christians. On the other hand, the prophets speak of “the shadow of death.”
[290] Extinguishes. Compare the words of Christ Himself, John v. 29; Acts xxiv. 15.
[291] [Must not be overlooked. See vol. iv. p. 495, and elucidation (after book. iv.) on p. 542.]
[292] [Eccles. iii. 18-21. Answered, Eccles. xii. 7.]
[293] Portrayed or expressed.
[294] It is not to be supposed that Lactantius, following the error of Marcion, believed that the body of man had been formed by the devil, for he has already described its creation by God. He rather speaks of the devil as exercising a power permitted to him over the earth and the bodies of men. Compare 2 Cor. iv. 4.
[295] Preface to Catiline
[296] The word teneo is used in this sense by Cicero (De Nat. Deor., 11. 54): “Tribus rebus animantium vita tenetur, cibo, potione, spiritu.”
[297] Material.
[299] We are not to understand this as asserting that the man lived in idleness, and without any employment in paradise; for this would be inconsistent with the Scripture narrative, which tells us that Adam was placed there to keep the garden and dress it. It is intended to exclude painful and anxious labour, which is the punishment of sin. See Gen. iii. 17.
[300] Paradise.
[301] Another reading is, ad dejiciendum hominem, “to overthrow the man.”
[302] Circumvallavit, “placed a barrier round.” See Gen. iii. 24: “He placed at the east of the garden of Eden cherubims, and a flaming sword, which turned every way to keep the way of the tree of life.”
[303] [Not novissima, but extrema here. He refers to book vii. cap. 11, etc.]
[304] Temporary. The word is opposed to everlasting.
[305] No one actually lived a thousand years. They who approached nearest to it were Methuselah, who lived 969 years, Jared 962, and Noah 950.
[306] It appears that the practise of the Egyptians varied as to the computation of the year.
[307] Philo and Josephus.
[308] [“Old Parr,” born in Shropshire, a.d. 1483, died in 1635: i.e., born before the discovery of America, he lived to the beginning of Hampden’s career in England.]
[309] The reading is quod, which in construction refers not to the preceding, but to the following substantive. Qui has been suggested as a preferable reading.
[310] Lactantius understands the hundred and twenty years (mentioned Gen. vi. 3) as the limit of human life, and regards it as a mark of severity on God’s part. But Chrysostom, Jerome, Augustine, and most commentators, regard it rather as a sign of God’s patience and long-suffering, in giving them that space for repentance. And this appears to be confirmed by the Apostle Peter, 1 Ep. iii. 20, “When once the long-suffering of God waited in the days of Noah, while the ark was a preparing.”
[311] Ham.
[313] This refers to that prophetic denunciation of divine judgment on the impiety of Ham, which Noah, by the suggestion of the Holy Spirit, uttered against the posterity of the profane man. Gen. ix. 25: “Cursed be Canaan.” The curse was not uttered in a spirit of vengeance or impatience on account of the injury received, but by the prophetic impulse of the Divine Spirit. [The prophet fixes on the descendant of Ham, whose impiety was foreseen, and to whom it brought a curse so signal.]
[314] [Our author falls into a hysteron-proteron: the curse did not work the ignorance, but wilful ignorance and idolatry wrought the curse, which was merely foretold, not fore-ordained.]
[315] Resedit.
[316] Eclipses.
Chap. XV.—Of the Corruption of Angels, and the Two Kinds of Demons.
[317] Cultum.
[318] Substantiæ, “essence.”
[319] See 2 Cor. iv. 4, “the god of this world.”
[320] Middle.
[321] Unclean.
[322] δαήμονες. Other derivations have been proposed; but the word probably comes from δαίω, “to distribute destinies.” Plato approves of the etymology given by Lactantius; for he says that good men, distinguished by great honours, after their death became demons, in accordance with this title of prudence and wisdom. [See the whole subject in Lewis’ Plato, etc., p. 347. ]
[323] To combine, qualify, or temperate.
[324] Aspirations.
[325] Blinding tricks, juggleries.
[326] They lavish. The word implies a profuse and excessive liberality.
[327] Thin, unsubstantial, as opposed to corporeal. The ancients inclined to the opinion that angels had a body, not like that of man, but of a slight and more subtle nature. Probably Lactantius refers to this idea in using the word tenuis. How opposed this view is to Scripture is manifest. [Not so manifest as our translator supposes. I do not assert what Lactantius says to be scripturally correct: but it certainly is not opposed to many facts as Scripture states them; whether figuratively or otherwise, I do not venture a suggestion.]
Chap. XVI.—That Demons Have No Power Over Those Who are Established in the Faith.
[328] Augustine gives an account of these deceits, De Civit. Dei, ix. 18.
[329] Thus the ancient Romans worshipped Fever, Fear, etc., to avoid injury from them.
[330] Sacramento
[331] See Acts of Apostles xvi. 18, and xix. 15, 16. In the Gospels the demons say to Jesus, “Art Thou come to torment us before the time?” [Suggestive of 2 Pet. ii. 4.]
[332] The practise of exorcism was used in the early ages of the Church, and the faithful were supposed to possess power over demons. See book iv. ch. 27. Justin, Tertullian and other writers attest the same. There were also exorcists in the Jewish synagogues. See Acts xix. 13.
[333] Sed. Other editions read et; but the one adopted in the text brings out the meaning more distinctly by contrast = they did not disgrace religion, but their own honour.
Chap. XVII.—That Astrology, Soothsaying, and Similar Arts are the Invention of Demons.
[334] By their presence.
[335] Malefici—evil doers. The word is specially used of enchanters.
[336] Book i. ch. vi.
[337] Apparitors. The word is especially applied to public servants, as lictors, etc.
[338] Surrounded, shut in.
[339] Prævaricatores. The word is properly applied to an advocate who is guilty of collusion with his antagonist, and thus betrays his client.
[340] Womanly Fortune.
[341] Unbelievers.
[342] Governments.
[343] At their nod, or suggestion.
[344] They presage.
[345] That which was necessary according to the purpose and arrangement of God.
[346] Tensa; a carriage on which the images of the gods were carried to the circus at the Circensian games.
[347] Deserved nothing, had nothing worthy of punishment. Varro and Paulus Æmilius were the two consuls who commanded at Cannæ. Varro escaped, Paulus was slain.
[348] Virg., Æn., viii. 292.
[349] Ibid., i. 19.
[350] Contempt.
[351] They have made old.
Chap. XVIII.—Of the Patience and Vengeance of God, the Worship of Demons, and False Religions.
[352] Jerome says “Great is the anger of God when He does not correct sins, but punishes blindness with blindness. On this very account God sends strong delusion, as St. Paul writes to the Thessalonians, that they should believe a lie, that they all may be damned who have not believed the truth. They are unworthy of the living fountain who dig for themselves cisterns.”
[353] Virg., Æn., iv. 464. Some read priorum instead of piorum
[354] Roll themselves.
[355] Addico, “to adjudge,” is the legal term, expressing the sentence by which the prætor gave effect to the right which he had declared to exist.
[356] [Let this be noted.]
[357] Mancipo. The word implies the making over or transferring by a formal act of sale. Debtors, who were unable to satisfy the demands of their creditors, were made over to them, and regarded as their slaves. They were termed addicti. Our Lord said (John viii. 34), “Whosoever committeth sin, is the servant of sin.” Thus also St. Paul, Rom. vi. 16, 17.
Chap. XIX.—Of the Worship of Images and Earthly Objects.
[358] [Quare non est dubium quin religio nulla sit ubicunque simulacrum est. Such is the uniform Ante-Nicene testimony.]
[359] Simulacrum, “an image,” from simulo, “to imitate.”
[360] The infernal regions.
[361] Quadrupeds.
Chap. XX.—Of Philosophy and the Truth.
[362] In this second book.
[363] [Quis autem nesciat plus esse momenti in paucioribus doctis, quam in pluribus imperitis?]
[364] [A modest confession of his desire to “find out acceptable words.” Eccles. xii. 10. His success is proverbial.]
[365] Stained, counterfeit.
[366] Embellished.
[368] [i.e., false sophia = “philosophy falsely so called.” Vol. v. p. 81.]
[369] Aliter. This word is usually read in the former clause, but it gives a better meaning in this position.
Chap. II.—Of Philosophy, and How Vain Was Its Occupation in Setting Forth the Truth.
[370] [Religionum falsitas. He does not here employ superstitio By the way, Lactantius derives this word from those “qui superstitem memoriam hominum, tanquam deorum, colerent.” Cicero, however, derives it from those who bother the gods with petitions,—”pro superstite prole.” See note of the annotator of the Delphin Cicero, on the Natura Deor., i. 17.]
[371] A joint or fastening.
[372] What he professed—gave himself out to be.
[373] Subjaceret.
Chap. III.—Of What Subjects Philosophy Consists, and Who Was the Chief Founder of the Academic Sect.
[374] It is evident that the Academy took its rise from the doctrine of Socrates. Plato, the disciple of Socrates, founded the Academy. However excellent their system may appear to many, the opinion of Carneades the Stoic seems just, who said that “the wise man who is about to conjecture is about to err, for he who conjectures knows nothing.” Thus knowledge is taken from them by themselves.—Betul.
[375] With nothing but an inner wall between.
Chap. IV.—That Knowledge is Taken Away by Socrates, and Conjecture by Zeno.
[376] Terent., Heautont., iii. sec. 97.
[377] σπαρτοί, those who sprung from the dragon’s teeth.
[379] Distrahi, which is the reading of some editions, is here followed in preference to the common reading, detrahi.
Chap. VI.—Of Wisdom, and the Academics, and Natural Philosophy.
[380] The master of ignorance.
[381] Erutam.
[382] The New Academy.
[383] In Greek, ἀσύστατον, “without consistency, not holding together;” in Latin, “instabile” or “inconstans.”
[384] Versutus, one who turns and shifts.
Chap. VII.—Of Moral Philosophy, and the Chief Good.
[385] Natural philosophy.
[386] The hinge of wisdom altogether turns.
Chap. VIII.—Of the Chief Good, and the Pleasures of the Soul and Body, and of Virtue.
[387] Rationem, “the plan or method of his condition.”
[388] [Sus ille lutulentus. 2 Pet. ii. 22.]
[389] They, i.e., the beasts of prey and the tame animals.
[390] Virg., Georg., iii. 112, 102.
[391] [De Finibus, book v. cap. 28.]
[392] Literally, “since the nature of good things is placed on a steep ascent, that of evil things on a precipitous descent.”
[393] Honestas is used with some latitude of meaning, to express respectability of character, or honourable feeling, or the principle of honour, or virtue itself. [See Philipp. iv. 8.]
Chap. IX.—Of the Chief Good, and the Worship of the True God, and a Refutation of Anaxagoras.
[394] That he might be able to make some answer.
[395] The fall or overthrow.
[396] This sight or spectacle, that is, into this world. This expression is used for the place from which the sight is beheld.
[398] Would use a greater sound.
[399] Each, viz., the world and the eye.
[400] Expedita, “free from obstacles,” “unembarrassed.”
[401] Humanity, properly that which is characteristic of man, then kindness and humaneness.
[402] Pietas. The word denotes not only piety towards God, but also the affection due to a parent.
Chap. X.—It is the Peculiar Property of Man to Know and Worship God.
[403] The sounds uttered by the beasts, by which they are able to distinguish one another. [Rousseau’s theory goes further.]
Chap. XI.—Of Religion, Wisdom, and the Chief Good.
[404] Multo magis is the reading of the mss.; but multo minus—“much less”—seems preferable.
[405] Liable to fall, perishable.
[406] According to St. Paul, man consists of three parts—body, soul and spirit. Lactantius appears to use the word soul in the same sense in which the Scriptures speak of spirit. [Vol. i. p. 532.]
[407] Tenuis, as applied to the soul, opposed to solidus, applied to the body.
Chap. XIII.—Of the Immortality of the Soul, and of Wisdom, Philosophy, and Eloquence.
[408] There is a memorable story related by ecclesiastical historians, about a very clever disputant, whose sophistries could not be answered by his fellow-disputants, but who was completely silenced by the simple answers of a Christian otherwise unknown. When questioned about his sudden silence, the sophist replied that others exchanged words for words, but that this simple Christian fought with virtue.
[409] There seems to be a reference to a passage of Terence, in which the poet represents it as the property of man to err. [Or to Cicero, rather: Cujusvis hominis est errare, etc. Philipp. xii. 2.]
[410] Cicero, De Officiis, ii. 2.
[411] Ars denotes study, method, or system. The word is applied both to theoretical knowledge and practical skill.
Chap. XIV.—That Lucretius and Others Have Erred, and Cicero Himself, in Fixing the Origin of Wisdom.
[412] A proverbial expression, denoting an accidental occurrence.
[413] Book v. 6.
[414] Book v. 51.
[415] Ch. ii.
[416] The allusion is to the punishment of parricides, who were sewed into a bag with an ape, a serpent, and a cock, and thus thrown into the sea.
[417] If any one has approached her as a learner.
[418] Marcus Antonius, who was consul with C. Cæsar in the year when Cæsar was assassinated. It was against Antonius that Cicero wrote those speeches full of invectives, which, in imitation of Demosthenes, he named Philippics.
[419] This point is discussed by Cicero in his Academic questions.
[420] [Advice which he took to heart as a swinish debauchee.]
[421] Than—that no one knows anything.
[422] Sallust as a writer abounds in denunciations of vice. But see book ii. cap. 13, note 4, p. 62, supra.]
[423] Indicium sui professos putes; others read judicium, “you would think that they were passing sentence on themselves.”
[424] Tituli, “titles.”
[425] Augustine in many places expresses his opinion that the Cynics were so called from their immodesty. Others suppose that the name was given to them on account of their snarling propensity.
[426] [See p. 83, note 2, and p. 84, note 1.]
[427] Lactantius must be understood as speaking of that kind of philosophy which teaches errors and deceits, as St. Paul speaks, Col. ii. 8: “Beware lest any man spoil you through philosophy and vain deceit.”
[428] Lucretius, v. 336.
[429] Persius, Sat., vi 38.
[430] [The force of the poet’s satire is in this petty merchandise.]
[431] [See Plato’s remark upon what he calls this disease, De Leg., x., finely expounded in Plato cont. Atheos (note ix. p. 114) by Tayler Lewis.]
[432] There is another reading, “adversus parentes impio,” “to the son whose conduct to his parents is unnatural.”
[433] Lucretius, De Rerum Natura, ii. 1101, Munro.
[434] [This age is favoured with a reproduction of these absurdities; and what has happened in consequence before, will be repeated now.]
[435] See Lucretius, book ii.
[436] [See vol. ii. p. 465, the whole of 14th chapter.]
[437] Lucretius, iii. 1056.
[438] The reading of the text, which appears to be the true one, is “quo nos etiamnum sumus.” There is another reading, “quo et nos jam non sumus.” This latter reading would be in accordance with the sentiment of Epicurus, which is totally opposed to the view taken by Lactantius.
[439] [For his pious talk, however, see T. Lewis, Plato, etc., p. 258.]
[440] [These operations of the unbelieving mind have appeared in our day in the Communisme of Paris. They already threaten the American Republic, the mass of the population being undisciplined in moral principle, and our lawgivers as well.]
[441] Cleanthes was a Stoic philosopher, who used to draw water by night for his support, that he might devote himself to the study of philosophy by day. He ended his life by refusing to take food.
[442] Chrysippus was a disciple of Zeno, and, after Cleanthes, the chief of the Stoic sect. According to some accounts, he died front an excessive draught of wine; according to others, from excessive laughter.
[443] Zeno, the chief of the Stoic sect. He is said to have died from suffocation.
[444] Empedocles was a philosopher and poet. There are various accounts of his death; that mentioned in the text is usually received.
[445] There are various accounts respecting the death of Democritus.
[446] Lucretius, iii. 1041.
[447] Cleombrotus of Ambracia.
[448] Heautontim., v. 2, 18. This advice is given to a young man, who, not knowing the value of life, is prepared rashly to throw it away in consequence of some check to his plans.
[449] Pythagoras taught the doctrine of the transmigration of souls, and affirmed that he had lived already as Euphorbus, one of the heroes of Troy, who was slain by Menelaus in the Trojan war. Lactantius again refers to this subject, book vii. ch. 23, infra.
[450] This passage is not contained in Cicero’s treatise on the Laws, but the substance of it is in the Tusculan Questions
[451] See Dan. xii.; Matt. iii., xiii., xxv.; John xii.
[452] [See vol. iii. p. 231, and same treatise sparsim ]
[453] Silenus was the constant companion of Dionysus. He was regarded as an inspired prophet, who knew all the past and the most distant future, and as a sage who despised all the gifts of fortune.
[454] The Greeks included all nations, except themselves, under the general name of barbarians.
[455] In transversum, “crosswise or transversely.”
[456] Lactantius here uses cor, “the heart,” for wisdom, regarding the heart as the seat of wisdom.
[457] The allusion is to the upright figure of man, as opposed to the other animals, which look down upon the earth, whereas man looks upward. [Our author is partial to this idea. See p. 41, supra.]
[458] This oath is mentioned by Athenæus. Tertullian makes an excuse for it, as though it were done in mockery of the gods. Socrates was called the Athenian buffoon, because he taught many things in a jesting manner.
[459] To be distinguished from Zeno of Citium, the Stoic, and also from Zeno of Elea.
Chap. XXII.—Of the Precepts of Plato, and Censures of the Same.
[460] The Stoics not only regarded accidental things, but also our bodies themselves, as being without us.
[461] Justice comprises within herself all the virtues. And thus Aristotle calls her the mother of the other virtues, because she cherishes as it were in her bosom all the rest.
[462] [This caustic review of Plato is painfully just. Alas! that such opprobria should be incapable of reply.]
Chap. XXIII.—Of the Errors of Certain Philosophers, and of the Sun and Moon.
[463] That is, philosophers of less repute and fame.
[464] Cicero speaks of Tuditanus as scattering money from the rostrum among the people.
[465] [Anacreon, Ode 2. τοι̑ς ἀδράσιν φρόνημα.]
[466] Animals of a solitary nature, as opposed to those of gregarious habits.
[467] [He was nearer truth than he imagined, if the planet Mars may be called below us.]
Chap. XXIV.—Of the Antipodes, the Heaven, and the Stars.
[469] He alludes to the hanging gardens of Semiramis at Babylon.
[470] [World here means universe. See vol. ii. p. 136, note 2.]
Chap. XXV.—Of Learning Philosophy, and What Great Qualifications are Necessary for Its Pursuit.
[471] Tusc., ii. 1.
[472] A long beard and cloak were the badges of the philosophers. [See vol. ii. p. 321, note 9.]
[473] [Platonic philosophy being addressed to the mind, and the Epicurean to lusts and passions.]
[474] Themiste is said to have been the wife of Leontius; Epicurus is reported to have written to her. Themistoclea, the sister of Pythagoras, is mentioned as a student of philosophy; besides many other women in different ages.
[475] Plato dedicated to Phædo his treatise on the immortality of the soul: according to other accounts, Phædo was ransomed by Crito or Alcibiades at the suggestion of Socrates.
[476] Terence, Adelphi, iv. 1.
[477] Perillus invented the brazen bull, which the tyrant Phalaris used as an instrument of torture. It was so constructed that the groans of the victims appeared to resemble the bellowing of the bull.
[478] The baptismal font. [i.e., as signifying Zech. xiii. 1.]
[480] A shadow; outline, or resemblance.
[481] Lucretius, i. 65.
[482] Thus St. Paul, Col. iii. 2, exhorts us to set our affections on things above, not on things of the earth.
Chap. XXVIII.—Of True Religion and of Nature. Whether Fortune is a Goddess, and of Philosophy.
[483] [Quod si Deum naturam vocant quæ perversitas est naturam potius quam Deum nominare. Observe this terse maxim of our author. It rebukes the teachers and scientists of our day, who seem afraid to “look through nature up to nature’s God,” in their barren instruction. They go back to Lucretius, and call it progress!]
[484] To raise or stretch out the hand was an acknowledgment of defeat.
[485] [See p. 91, note 3, supra, and sparsim in this work.]
[486] Literally, “their accounts did not square.”
[487] Afficit, “presses and harasses.” Another reading is affligit, “casts to the ground.”
Chap. XXIX.—Of Fortune Again, and Virtue.
[488] Cicero, De Offic., ii. 6. The expressions are borrowed from the figure of a ship at sea.
[489] Æn., viii. 33.
[490] Sallust, Cat., viii.
[491] Chapter xvi.
[492] Satire x. 365: Nullum numen abest. Others read, Nullum numen habes. You have no divine power, O Fortune, if there is prudence, etc.
[493] Acad., i. 7. [Let our sophists feel this rebuke of Tully.]
[494] [A noble utterance from Christian philosophy, now first gaining the ear and heart of humanity.]
[495] Figmenta. [Rom. i. 21-23.]
[496] Thus St. Paul, 1 Cor. ii. 9: “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him.”
[497] In its rewards.
[498] The seven wise men were, Thales, Pittacus, Bias, Solon, Cleobulus, Chilo, and Periander. To these some add Anacharsis the Scythian. [Vol. v. p. 11, supra. For Thales, vol. ii. p. 140.]
[499] This was the opinion of Pythagoras. See Book iii. 2.
Chap. II.—Where Wisdom is to Be Found; Why Pythagoras and Plato Did Not Approach the Jews.
[500] See 1 Cor. i. 20-22.
[501] [“Thou art a God that hidest thyself,” Isa xlv. 15. Wisdom must be searched after as hidden treasure.]
[502] See Eph. i. 9, 10; Col. i. 26, 27. [This is a mysterious truth: God’s election of men and nations has been according to their desire to be enlightened. Christ must be the “Desire of Nations.”]
[503] The last time is the last dispensation, the time of the new covenant. Heb. i. 2.
[504] See Isa. lv. 4: “Behold, I have given Him for a leader and commander to the people.”
[506] [Iidem sunt doctores sapientiæ qui et De. sacerdotes.]
[507] [The satirist, not Cicero’s friend; Nat. Deor., iii.]
[508] Fathers in ancient times had the greatest power over their children, so that they had the right of life and death, as masters had over their slaves.
[509] Pater familias—a title given to the master of a household, whether he had sons or not; the slaves of a house were called familia
[510] It has been judged better to keep the words “slave” and “lord” throughout the passage, for the sake of uniformity of expression, though in some places “servant” and “master” might seem more appropriate.
[511] Among the Romans slaves had no prænomen or distinguishing name; when a slave was set at liberty, he was allowed to assume the name of his master as a prænomen. Thus, in Persius (Sat., v.), “Dama,” the liberated slave, becomes “Marcus Dama.”
[512] Thus the slave in Terence wished to know how many masters he had.
Chapter IV.—Of Wisdom Likewise, and Religion, and of the Right of Father and Lord.
[513] Fear, in the language of the prophets often implies reverence of the divine majesty. Lactantius seems to refer to Mal. i. 6: “A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear?”
[514] Literally, runaways. The reference is, as before, to runaway slaves.
[516] [See Pusey’s Daniel; also Minor Prophets.]
[517] See 2 Kings xxv.; Jer. xxxix. and lii.
[518] The same is asserted by Justin Martyr [vol. i. p. 277], Eusebius, Augustine, and other writers. See Augustine, De Civitate Dei, book xviii. 37. Pythagoras, one of the most ancient of the Greek philosophers, was contemporary with the latest prophets.
[519] Literally, “sends.” The passage appears to be corrupt: ὑποπίπτει has been suggested instead of ὑποπέμπει, “falls under perception,” “is an object of perception.”
[520] Prov. viii. 22-31. Lactantius quotes from the Septuagint.
[521] According to the Hebrew, “possessed me in the beginning,” and so the authorized version.
[522] Fines inhabitabiles. Other editions read terras inhabitabiles, “uninhabitable lands.”
Chap. VII.—Of the Name of Son, and Whence He is Called Jesus and Christ.
[523] Literally, “whose first nativity not only preceded the world.” He speaks of the eternal generation of the Son, as distinguished from His incarnation, which he afterwards speaks of as His second nativity. [See vol. vi. p. 7.]
[524] Or, perceiving.
[525] Jesus, that is, [Joshua = ] Saviour.
[526] Suetonius speaks of Christ as Chrestus. The Christians also were called Chrestians, as Tertullian shows in his Apology. The word χρηστός has the signification of kind, gentle, good. [Vol. i. p. 163.]
[527] Each has reference to Christ, as He is King and Priest. Of the anointing of kings, see 1 Sam., and of priests, Lev. viii. [Of prophets, 1 Kings xix. 16.] The priesthood of Christ is most fully set forth in the Epistle to the Hebrews.
[528] Thus Horatius, Carm., i. 35, “Purpurei metuunt tyranni;” and Gray, Ode to Adversity, “Purple tyrants vainly groan.”
[529] χρισαν.
[530] Interpretatæ sunt, used here in a passive sense.
[531] ἠλειμμένος.
[532] ἀλείφεσθαι.
[533] Jer. i. 5. It can only be in a secondary sense that this prophecy refers to Christ; in its primary sense it refers to the prophet himself, as the context plainly shows.
[534] This passage is not found in Jeremiah, or in the Bible.
[536] Regeneratus est.
[537] Denuo, i.e., de nova, “afresh.”
[538] Societate alterius. [Profanely arguing to God from man. Humanity has a procreant power of a lower sort; but the ideal is divine, and needs no process like that of man’s nature.]
[539] αύτοπάτορα καὶ αυἠτομήτορα.
[540] Thus Isa. liii. 8: “Who shall declare His generation?”
[541] Cautum est.
[542] Thus λόγος includes the two senses of word and reason.
[543] There is great difficulty in translating this passage, on account of the double sense of spiritus (as in Greek, πνευ̑μα), including “spirit” and “breath.” It is impossible to express the sense of the whole passage by either word singly. There is the same difficulty with regard to πνευ̑μα, as in Heb. i. 7: “He maketh His angels spirits,” more correctly “winds.” See Delitzsch on Hebrews, and comp. Ps. civ. 4.
[544] Ad tradendam.
[545] Cœlestis arcani. See Rom. xvi. 25.
[546] Lactantius is speaking of the breath: he cannot refer to the soul, which he everywhere speaks of as immortal.
[547] Sensus.
[548] In our version, Ps. xxxiii. 6.
[549] Quoted from the Septuagint version.
[550] Ps. xlv. 1. [See vol. i. p. 213.]
[551] Ipsum.
[552] Ecclus. xxiv. 5-7. This book is attributed to Solomon by many of the Fathers, though it bears the title of the Wisdom of Jesus the son of Sirach.
[554] λόγος.
[555] The boundary of the age. Thus the Scriptures speak of the end of the world, the last days.
[556] Magisterio, “teaching.”
[557] An expression frequently used by the Fathers to denote the assumption of our nature by Christ.
[558] Seminaret, “sow” or “spread.” [I have put “sow” into the text, and brought down “spread,” for an obvious reason.]
[559] The patriarchs. The idea appears to be that Christians from the Gentiles, having succeeded to the privileges of the Jews, are, as it were, their posterity.
[560] The duration of the captivity in Egypt was two hundred and fifteen years. The period of four hundred and thirty years is reckoned from the call of Abram out of Ur of the Chaldees to the final departure from Egypt.
[561] The Angel of the Covenant, who so often presented Himself to the Hebrews. See Ex. xxiii. 20. [The Jehovah-Angel. Compare Justin, vol. i. pp. 223–226, and others passim, this series.]
[562] Virgil, Georg., iv. 361. He describes Aristæus as descending to the chamber of his mother Cyrene, in the depths of the river Peneus. The waters separate on each side to make a way for him, and then close over his head.
[563] Coeuntibus aquis, “meeting together.”
[564] See Ps. lxxviii. 24: “He rained down manna upon them to eat.”
[565] See Num. xi. 31.
[566] Some of the Fathers think, with Lacantius, that it was the head only, and not the whole figure, of a calf which they made.
[567] Apis is the name given by the Egyptians to the calf which they worshipped.
[568] In signo.
[569] The moral law had been already given to Moses on the mount before the making of the golden calf. The law here referred to may well be taken to express the burthensome routine of the ceremonial law, which Peter (Acts xv. 10) describes as a “yoke which neither their fathers nor they were able to bear.” [Our author expresses himself with accuracy: He subjected them by the oppressive ceremonial law to the moral law He had just given.]
[570] The Hebrews are said to have derived their name from Heber the descendant of Noah by Shem; or more probably from Abram the Hebrew, that is, the man who had crossed the river,—a name given to him by the Canaanites. See Gen. xiv. 13.
[571] Examinis.
[572] There seems to be no authority for this derivation of the name. They were doubtless called Jews from Judah. As those who returned from the captivity at Babylon were principally of the tribe of Judah, though some from the other tribes returned with them, they were called Jews after the captivity.
[573] There appears to be no reasonable doubt that the day on which our Lord suffered was the 14th of Nisan, that is, April 7. See Gresswell’s Dissertations, vol. iii. p. 168; also Ellicott’s Lectures on the Life of Christ [Gresswell is not to be too readily accepted in this. See the learned inquiry of Dr. Jarvis, of whom, vol. ii. p. 477.]
Chap. XI.—Of the Cause of the Incarnation of Christ.
[574] Testamentum, properly the solemn declaration of a will.
[575] Converteret, “turn to.”
[576] Alienigenis. Comp. Eph. ii. 12: “Aliens from the commonwealth of Israel, and strangers from the covenants of promise.”
[577] Exquisitis.
[579] From generation to generation.
[580] Neh. ix. 26. The book of Nehemiah is called by the Greek writers the second book of Ezra. The words quoted are spoken by the Levites.
[581] 1 Kings xix. 10. The 1st and 2d Samuel are in the Septuagint 1st and 2d Kings, and 1st and 2d Kings are 3d and 4th.
[582] I have been jealous with jealousy—Æmulando æmulatus sum,—a Hebraism. So Luke xxii. 15; John iii. 29.
[583] Fathers were said to disown (abdicare) and cast off degenerate sons.
[584] Thus Col. i. 18, “who is the beginning, the first-born from the dead.”
[585] The nations.
[587] In the Septuagint δεδόξασται, “has been glorified.”
[588] Ps. xviii. 43. The quotation is from the Septuagint, καταστήεις; our version reads, “Thou hast made me.”
[589] Isa. lxvi. 18, 19. The quotation is again taken from the Septuagint.
[590] See Ezek. xli., where an angel measures the temple; and Rev. xi., where an angel directs John to measure it.
[591] The Scriptures do not make mention of the death of Isaiah. It is supposed that there is an allusion to it in Heb. xi. 37.
[593] Filios genui et exaltavi. This is quoted from the Septuagint.
[595] This is quoted from the Septuagint; literally, have watched for, custodierunt.
[596] Metatura. There is considerable difference in the readings of this passage. The text, as given above, deviates considerably from the Septuagint, which is more nearly expressed by the reading of other editions: “Incassum facta est metatura falsa, scribæ confusi sunt.”
[597] Pius. The word is often used to represent kindness.
[598] Men are represented as being enemies to God. The enmity is on man’s side, but if persisted in, must make God his enemy. See Rom. v. 9, 10, and Isa. lxiii. 10.
[599] Se insinuaret.
[600] Divino spiritu hausto.
[601] So Virgil, Georgic iii. 274:—
“Et sæpe sine ullis
Conjugiis vento gravidæ, mirabile dictu.”
This theory of the impregnation of mares by the wind was general among the ancients.
[602] This passage does not occur in the writings of Solomon, or in the Old Testament. [Possibly from some copy (North African) of the “Book of Wisdom,” interpolated from a marginal comment.]
[604] Salutaris, sive Salvator.
[605] Ps. lxxxv. 12, quoted from the Septuagint.
[607] The days of the age. In the next clause the text differs both from the Hebrew and the Septuagint—which the English authorized version follows—“who raised up out of the sea.”
[608] Isa. xlv. 8, quoted from the Septuagint.
[609] Isa. ix. 6, from the Septuagint.
[611] Obtulerunt eum, “presented Him.”
[612] Quod carne indui haberet in terrâ. Another reading is “deberet,” but the present is in accordance with the style of Lactantius.
[613] Inferos resignaret.
[614] Acts i. 9: “A cloud received Him out of their sight.”
[617] Isa. xlv. 1-3. The quotation is from the Septuagint. It expressly refers to Cyrus, whom God raised up to accomplish His will; but the prophecy may have a further reference to Christ, as is here supposed.
Chap. XIII.—Of Jesus, God and Man; And the Testimonies of the Prophets Concerning Him.
[618] From the Israelites, to whom He first revealed Himself, to the Gentile world at large.
[619] ἀπάτωρ and ἀμήτωρ. See Heb. vii. 3, where Melchisedec is a type of Christ.
[620] Ex utroque genere permistum. Though the Godhead and the manhood are joined together in one person in our Lord Jesus Christ, there is no confounding of the two natures: each is whole and perfect. While Nestorius held that there were two persons in Christ, Eutyches fell into the opposite error, and taught that the two natures were so blended together as to form one mixed nature. The expression in the text is not very clear.
[622] Fatigata est Ægyptus. This is taken from the Septuagint.
[623] This quotation is from the apocryphal book of Baruch iii. 35-37, which is sometimes spoken of as the book of Jeremiah Baruch.
[625] Jer. xvii. 9. The passage is quoted from the Septuagint.
[626] Isa. xix. 20, quoted from the Septuagint.
[627] Num. xxiv. 17. The well-known prophecy of Balaam is here spoken of as though given by Moses, who only records it. [In an elucidation touching the Sibyls, I shall recur to the case of Balaam.]
[628] Exsurget homo ex Israel This is taken from the Septuagint, instead of the ordinary reading, “A sceptre shall rise out of Israel.”
[629] [The oracle of Apollo Didymæus; from the Milesian temple burnt by Xerxes. Readers will remember the humour of Arnobius about these divers names, vol. vi. p. 419, this series.]
[633] Flos. Quoted from the Septuagint, ἄνθος.
[634] Implebit eum spiritus timoris Dei.
[635] 2 Sam. vii. 4-5, 12:12–14, 16.
[636] Fidem consequetur, following the Septuagint πιστωθήσεται.
[637] Hierosolyma. As though derived from ἰερόν and Σολομω̑ν. But Solomon was not the founder of the city. The name is probably derived from Salem, of which city Melchisedec was king. Some derive it from Jebus (the ancient name of the city) and Salem. [See vol. ii. p. 107, note 3, this series.]
[638] Non est fidem consecuta, as above.
[639] Thus Peter speaks, 1 Ep. ii. 5, “Ye are built up a spiritual house.”
Chap. XIV.—Of the Priesthood of Jesus Foretold by the Prophets.
[641] Corporaliter.
[642] Ps. cx. 3, 4, quoted from the Septuagint. With reference to this priesthood, see Heb. v.
[644] Fidelem, i.e.; firm and stedfast.
[645] In conspectu meo. The Septuagint, ἐνώπιον χριστου̑ μου; and so the English authorized version, “before my anointed.”
[647] The authorized version reads Joshua, which has the same meaning with Jesus. See Heb. iv. 8. [Compare Justin, vol. i. note 4, p. 227.]
[648] Diabolus, i.e., the calumniator. To stand on the right hand is to accuse with authority. See Ps. cix. 6.
[649] Tunica talaris, a garment reaching to the ankles; in Greek, ποδήρης.
[650] Cidarim; an Eastern word denoting a head-dress worn by the Persian kings, or, as in this passage, the mitre of the Jewish high priest.
[651] Not the Great, but the tenth, a much earlier king of Macedon.
[652] i.e., Joshua the son of Nun, as he is generally called. [Justin, vol. i. pp. 174, 266.]
[653] Ambureretur. The word is applied to anything which is partly burned, burnt around, scorched. Hence Cicero jestingly speaks of Munatius Plancus, at whose instigation the people set fire to the senate-house, as tribunus ambustus. Cic., pro Milone
[654] i.e., the word titio, “a firebrand,” is thus used.
[655] i.e., authority to judge. [Ps. lxxii. 1 and John v. 22.]
[656] After these words some editions, “principem angelorum,” the chief of angels.
Chap. XV.—Of the Life and Miracles of Jesus, and Testimonies Concerning Them.
[657] Cum primus cœpit adolescere.
[658] Aboleret.
[659] Not of His own flesh, but of human nature. Our Lord Himself gives a better explanation of His baptism, in His reply to the Baptist, who at first forbade him: “Suffer it to be so now, for thus it becometh us to fulfil all righteousness” (Matt. iii. 15).
[660] Perfusione.
[661] Compare Matt. iii. 17 with Ps. ii. 7.
[662] [“A brilliant dove” is the idea. Ps. lxviii. 13. Comp. Justin, vol. i. note 6, p. 243.]
[663] Portentificas.
[664] Pedum vitio afflictos.
[665] In eloquium sermonemque solvebat.
[666] Insinuabat auditum.
[667] Aspersos maculis, i.e., lepers.
[668] Except in the case of the blind man, whose eyes He anointed with clay. John ix. 9.
[669] Isa. xxxv. 3-6. The passage is quoted from the Septuagint. The authorized English version follows the Hebrew, “Strengthen ye the weak hands,” etc.
[670] Pusilli animi.
[671] Plana erit, “shall be intelligible.”
[672] Quantos secum cibos gestarent. See Matt. xiv.; Mark vi.; Luke ix.; John vi.
[673] Cophini. This miracle is always distinguished from the feeding of the four thousand by the use of this word. Thus Juvenal: “Judæis, quorum cophinus, fœnumque supellex.”
[674] Ad circumscribendos oculos. Cicero also uses the word “circumscriptio” to denote “fraud and deceit.”
[675] Laborare.
[676] Pedibus mare ingressus.
[678] In solido. So Virg., Georg., ii. 231:—
“Alteque jubebis”
In solido puteum demitti.”
[679] Virg., Æn., x. 765.
[680] Matt. viii.; Mark iv.; Luke viii.
[681] Cicero, De Natura Deorum, ii.
[682] Jacuerunt. [Elucidation II.]
[683] Interpretatus est.
Chap. XVI.—Of the Passion of Jesus Christ; That It Was Foretold.
[684] The pagans upbraided Christians, that they worshipped a man who was put to d eath as a slave.
[685] Suspiciunt, “view with admiration.”
[687] Wisd. ii. 12-22.
[688] In traductionem cogitationum nostrarum. Traductio is sometimes used, as here, to denote exposure to ignominy.
[689] Immutatæ sunt.
[690] Nugaces. In the Greek it is εἰς κιβδηλον, as a counterfeit.
[691] Præfert. The Greek has μακαρίζει, “deems happy.”
[692] Quæ ventura sunt illi.
[693] Reverentiam.
[694] Sacramenta Dei
[695] Sordidum.
[696] Ps. lxxii. 6, 7, quoted from the Septuagint,
[697] Sine cujusquam suspicione.
[699] Annuntiavimus coram ipso sicut pueri; and so the Septuagint, ἀνηγγείλαμεν ἐνάντιον αὐτου̑ ὡς παιδίον. It is most difficult to account for this remarkable translation. The meaning of the passage is plain, that the Messiah would spring from an obscure source. [Elucidation III.]
[700] Homo in plagâ positus. The Septuagint, ἄνθρωπος ἐν πληγη̑ω̈̀ν.
[701] Aversus est. So also the Septuagint, ἀπέστραπται τὸ πρόσωπον αὐτου̑. Some have supposed that there is a reference to lepers, who were compelled to cover their faces.
[702] i.e., for Himself, as though He were bearing the punishment of His own sins.
[703] Infirmatus est.
[704] Doctrina pacis nostræ, “the correction.”
[705] Livore ejus nos sanati sumus. The word “livor” properly denotes the blackness arising from a bruise.
Chap. XVII.—Of the Superstitions of the Jews, and Their Hatred Against Jesus.
[706] Intus inclusam. Another reading is, “Intus inclusâ malitia,” with malice shut up within.
[707] Solveret, “He loosened or relaxed.”
[708] Non vacaret.
[709] Operans in salutem hominum, “by healing diseases and doing good.”
[710] There is no mention of this in the Gospels.
[711] Secesserat: “withdrawn themselves from the teaching of the scribes and Pharisees, and betaken themselves to Christ.”
[713] Some read, “evincet et deliget validas nationes;” but the reading “deliget” seems to have arisen from a corrupt reading of the Septuagint,—ἐκλέξει, “he shall choose,” having been substituted for ἐξελεγξει, “he shall rebuke.”
[714] The scene of the giving of the law is sometimes spoken of as Horeb, as Ex. iii., and sometimes as Sinai, as Ex. xix. The difficulty of discriminating the two is very great. See Stanley’s Sinai and Palestine [pp. 29, 32, 36–37, 40–42, etc. Robinson, vol. i. 177, 551.]
[716] Ego vindicabo in eum.
[717] Vivam præsentemque legem.
[718] Another reading is, “per Moysen,” by Moses.
[719] The quotation is not from Isaiah, but from Jer. iv. 3, 4.
[721] i.e., Joshua See Josh. v. 2.
[722] “Figuram gerebat,” typified, or set forth as in a figure.
[723] i.e., Osee, Oshea, or Hoshea, as Joshua was first called. See Num. xiii. 8. [But note Num. xiii. 16. The change was significant. See Pearson On the Creed, art. ii. 125–128. Thus, “Jehovah-Saviour” = Jesus, and the change was prophetic of “the Name which is above every name.” Compare Gen. xxxii. 29 and Phil. ii. 9, 10.]
[724] Per figuram nominis. The name Jesus or Joshua signifies a deliverer or saviour. [Nay, more, Jehovah-Salvator, thus: Hoshea + Jah = Jehoshua = Joshua = Jesus.]
[725] Involutum. Thus Seneca: “Non est tibi frons ficta, nec in alienam voluptatem sermo compositus, nec cor involutum.”
[726] 1 Sam. xvi. 7: “The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.”
[727] Lutulentum (besmeared with mud) “et immundum.” See 2 Pet. ii. 22.
[728] [“The swine gorges his acorns, and never looks up to the tree from which they fall,” as a parable of nature for swinish men.]
[729] Sedendi vehiculum. “Sedeor” is sometimes used in this sense for riding.
[730] Exuviis, used in the same sense as “pellibus.”
[731] Ingurgitat cœno, “plunges into the mire.” [“Sus lota in volutabro luti.” 2 Pet. ii. 22, Vulgate.]
[732] Per figuram. [This Typology has never yet been fully or satisfactorily treated. Yet the volumes of Dr. Fairbairn (Typology of Scripture, Clarks, Edin.) ought to be known to every Bible student.]
Chap. XVIII.—Of the Lord’s Passion, and that It Was Foretold.
[733] Subinde, “from time to time.”
[734] Legatus. This title was given, in the time of the Roman emperors, to the governors sent by them into the provinces. Pontius Pilate was procurator of Judæa, which was not a separate province, but a dependency of the province of Syria, which was at this time governed by Silanus.
[735] John ii. 19, 20. The forty-six years spoken of were not occupied with the rebuilding of the temple, which was completed in nine years, but with the additional works which Herod the Great and his successors were continually carrying on for the adorning and beautifying of the temple. See Prideaux. [I regret the loose references of the translator, and yet more that the inexorable demands of the press give me time to supply only the more important ones. See Connections, book ix. vol. ii. p. 394.]
[736] [It is probable, that, owing to the perpetual and universal recitation of the Creed, this unhappy name has been more frequently uttered and recalled to human memory than that of any other human being.]
[737] Herod Antipas the tetrarch of Galilee. According to St. Luke (xxiii. 15), Herod agreed with Pilate in declaring the innocency of Jesus.
[738] This statement requires some modification. Pilate did indeed say to the Jews, “Take ye Him, and judge Him according to your law;” but they declared that it was not lawful for them to put any man to death. The punishment was entirely Roman, the mode of death Roman, the executioners Roman soldiers. There were two distinct trials,—one before the Jewish Sanhedrim on a charge of impiety, the other before the Roman governor on a charge of treason.
[739] Punicei coloris. The colour was a kind of red, not purple. [It was mixed with blue, so as to be at once purple and in some reflections scarlet.]
[740] The quaternion of Roman soldiers who carried out the execution.
[741] De tunicâ et pallio. The “tunica” was the inner garment, the “pallium” a mantle or cloak. Thus the proverbial phrase, “tunica proprior pallio.” [Vol. iv. p. 13, Elucidation I., this series.]
[742] Gavius was crucified by Verres. [In Verrem, act ii. cap. 62. This event providentially illustrated the extreme wickedness of what was done to our Lord, but so quickened the Roman conscience that it prevented like injustice to St. Paul, although a Roman citizen, over and over again. Acts xvi. 37, 38, and xxii. 24, 25.]
[743] Suffixus.
[744] Tantæ affluentiæ ubertate. [Compare Cicero (ut supra): Crux, crux! inquam infelici et ærumnoso, qui nunquam istam potestatem viderat comparabatur.]
[745] Isa. l. 5, 6, quoted from the Septuagint.
[746] i.e., of the smiters; Gr. εἰς ῥαπίσματα, “blows with the hand.”
[747] Ps. xxxv. 15, 16. The quotation is from the Septuagint, and differs widely from the authorized English version.
[748] Flagella, said to be used for men deserving the scourge; wicked men.
[749] Super me, “over me.”
[750] Ignoraverunt. Others read “ignoravi,” I knew it not.
[751] Deriserunt me derisu. So the Greek, ἐξεμυκτήρισάν με μυκτηρισμόν
[752] ἁπλω̑ς.
[755] παιζοντα. Another reading is πταίοντα, which would imply that they regarded Christ as a transgressor.
[756] Justin Martyr quotes this passage in his Dialogue with Trypho, and complains that it had been expunged by the Jews. [See vol. i. p. 234, and remarks of Bishop Kaye, Justin Martyr, p. 44, on passages suppressed by the Jews.]
[757] Negaverunt. Another reading is “necaverunt,” they put to death.
[758] Isa. liii. 8-10, 12. The quotation is made from the Septuagint.
[759] Consequetur. In the Greek, κληρονομήσει, “shall inherit.”
[761] Jer. xi. 18, 19, quoted from the Septuagint.
[762] Sine malitiâ. Another reading is “sine maculâ,” without spot.
[763] Ad victimam.
[764] For the various explanations, see Pole’s Synopsis Some suppose that there is a reference to the corruption of food by poisonous wood; others that the meaning is a substitution of wood for bread. Another explanation is, that the word translated bread denotes fruit, as in the English authorized version, “Let us destroy the tree, with the fruit thereof.” But see Pole on the passage. [Jer xi. 19. Here is a very insufficient note, the typology of Scripture not being duly observed. Compare Tertullian, vol. iii. p. 166, especially at note 10, which illustrates the uniform spirit of the Fathers in dealing with the Jews. And note Bishop Kaye’s remark, vol. ii. p. 206, note 5, this series.]
[765] This explanation appears altogether fanciful and unwarranted.
[767] So the Septuagint. The English authorized version appears accurately to express the idea intended to be conveyed: “Thy life shall hang in doubt before Thee.”
[768] The idea is that God is not in doubt, as a man, as to His conduct, nor is He liable to change His mind, or to be influenced by threats or in any other way.
[769] Minas patitur.
[771] Ps. xxii. 16-18. [Compare vol. i. p. 176, note 4, this series.]
[772] 1 Kings ix. 6-9, with some additions and omissions; and 1 Chron. vii. 19-22.
[773] Ex omnibus. The English authorized version has, “out of my sight.”
[774] In perditionem et improperium.
[775] This is not taken from the passages cited, nor from the Old Testament.
Chap. XIX.—Of the Death, Burial, and Resurrection of Jesus; And the Predictions of These Events.
[776] i.e., from noon. [Elucidation IV.]
[779] Confusa est et maledicta.
[780] i.e., Hades, the place of departed spirits.
[784] De manu inferorum.
[786] [A very feeble exposition of Luke xix. 42, 44.]
[787] Revelari, to be laid bare, uncovered, brought to light.
[788] Abdicato et exhæredato. The two expressions are joined together, to give strength. “Abdicati” were sons deprived of a share in their father’s possessions during his life; “exhæredati,” disinherited, those who have forfeited the right of succession after their father’s death.
[790] Or rather “covenant,” διαθήκη, for this signification is much more in accordance with the general meaning of the passage.
[791] Neglexi; Gr. ἡμέλησα.
[793] Consummaturum, “would complete,” “make perfect,” as in the next clause.
[794] See Heb. viii. 13, “In that He saith, a new covenant, He hath made the first old.”
[795] St. John’s testimony is more distinct, i. 12: “But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.”
[797] Confirmabo te, “will strengthen Thee.”
[798] In testamentum generis mei. The word here rendered “covenant” is the same (testamentum) as that translated in other places “testament,” which does not supply the sense here required. The attempt to give the meaning “testament” in all places causes much confusion, as in this passage.
[800] Magistri Dei.
[801] i.e., the new doctrine which they announced.
[802] In memoriam scripta. This is said to have been the title of a spurious book now lost.
[803] Expugnaret. The word properly signifies to take by storm.
Chap. XXII.—Arguments of Unbelievers Against the Incarnation of Jesus.
[804] Ut naturæ immortali quidquam decederet.
[805] Citra.
[806] Professi Dei. The expression denotes one who shows himself in his real character, without any veiling or concealment. There is another reading—“professi Deum.”
[807] Divinitate.
Chap. XXIII.—Of Giving Precepts, and Acting.
[808] Ipse præceptis suis fidem detrahat.
[809] Contumacibus.
[810] Præsentibus factis.
[811] [See Augustine, quoted in elucidation, vol. vi. p. 541.]
[812] Præstare.
[813] Abest ab iis fides.
[814] Leves.
[815] [What neither Platonists nor Censors, in their judgments, could effect by their sophia, the crucified Jesus has done by His Gospel. The impotence of philosophers as compared with the Carpenter’s Son, to change the morals of nations, cannot be gainsaid. See Young’s Christ of History ]
[816] Præsenti virtute.
Chap. XXIV.—The Overthrowing of the Arguments Above Urged by Way of Objection.
[817] Propria.
[818] Tabe corporis.
[819] Thus our Lord tells us that flesh and blood cannot reveal to us mysteries.
[820] Visceribus.
[821] Omnium excusationum vias. [Here is the defect of Cicero’s philosophy. See William Wilberforce, Practical Christianity, p. 25, ed. London, 1815.]
[822] Prævius.
[823] Thus St. Paul complains, Rom. vii. 15: “What I would, that do I not; but what I hate, that do I;” and ver. 21, “I find then a law that when I would do good, evil is present with me.” But (viii. 3) he says, “What the law could not do, in that it was weak through the flesh, God, sending His own Son in the likeness of sinful flesh, condemned sin in the flesh.”
[824] Cum ratione.
[825] This is urged as an excuse by him to whom the precept is addressed. In this and the following sentences there is a dialogue between the teacher and the taught.
[826] Præcepta sua factis adimplendo.
[827] Virtutem in se recipere.
[828] Thus, Heb. viii. 2, Christ is spoken of as “a minister of the sanctuary, and the true tabernacle.”
[829] Having a human father and mother.
[830] μεσίτης, a mediator, one who stands between two parties to bring them together. Thus 1 Tim. ii. 5, “There is one God, and one mediator (μεσίτης) between God and men, the man Christ Jesus.” In the Epistle to the Hebrews Christ is spoken of as the “mediator of the new covenant.” And Gal. iii. 20, “A mediator is not of one:” the very idea of a mediator implies that he stands between two parties as a reconciler.
[831] Emereri, “to earn or obtain.” The word is specially applied to soldiers who have served their time, and are entitled to their discharge.
[832] Pabulum.
[833] Omnibus numeris absoluta.
Chap. XXVI.—Of the Cross, and Other Tortures of Jesus, and of the Figure of the Lamb Under the Law.
[834] i.e., was shown by the event to be true, not doubtful or deceptive.
[835] Inania, “empty.”
[836] Figuram.
[837] Hactenus operata est.
[838] In eloquium solvit.
[839] See Matt. ix. 33, “The dumb spake, and the multitudes marvelled;” Mark vii. 37, “They were beyond measure astonished, saying, He hath done all things well: He maketh both the deaf to hear and the dumb to speak.”
[840] Inerat huic virtuti.
[841] In usu suo non est.
[842] Elephantiaci, those afflicted with “elephantiasis,” a kind of leprosy, covering the skin with incrustations resembling the hide of an elephant.
[843] Resignasse, “to have unsealed or opened.”
[844] Figuram gerebant.
[845] [It is undoubtedly true that all our Lord’s miracles are also parables. Such also is the entire history of the Hebrews.]
[846] Acerbitates et amaritudines.
[847] The word “corona” denotes a “crown,” and also, as here, a “ring” of persons standing around. The play on the word cannot be kept up in English. [Thus “corona tibi et judices defuerunt.” Cicero, Nat. Deor., ii. 1. So Ignatius, στέφανον του̑ πρεσβυτερίου = corona presbyterii, vol. i. p. 64, this series."]
[848] Præsentibus.
[849] The cross was the usual punishment of slaves.
[850] Integrum.
[851] A weak and senseless reason. The true cause is given by St. John xix. 36: “These things were done that the scripture should be fulfilled, A bone of Him shall not be broken.” [The previous question, however, remains: Why was the Paschal lamb to be of unbroken bones, and why the special providence that fulfilled the type? Doubtless He who raised up His body could have restored it, had the bones also been broken; but the preciousness of Christ’s body was thus indicated as in the new tomb, the fine linen and spices, and the ministry of “the rich in his death, because He had done no violence,” etc.—Isa. liii. 9.]
[852] The sign of the cross used in baptism.
[853] The account, Ex. xii., makes no mention of colour. “Without spot” is equivalent to “without blemish.” [But the whiteness implied. “Without spot” excludes “the ring-streaked and speckled,” and a black lamb a fortiori — 1 Pet. i. 19. “Without spot” settles the case. Isa. i. 18 proves that the normal wool is white.]
[854] Significatio.
[855] ὰπο του̑ πάσχειν, “from suffering” The word “pascha” is not derived from Greek, as Lactantius supposes, but from the Hebrew “pasach,” to pass over.
[856] [See book vii., and the Epitome, cap. li., infra.]
Chap. XXVII.—Of the Wonders Effected by the Power of the Cross, and of Demons.
[857] Litant, a word peculiar to the soothsayers, used when the sacrifices are auspicious.
[858] Virg., Georg., iii. 491.
[859] Nostri, i.e., Christians.
[860] Depingere; to make observations on the entrails of the victims, so as to foretell future events.
[861] Prosecrârant. Others read “prosecârant,” a sacrificial word, properly denoting the setting apart some of the victim for offering to the gods.
[862] Præsentibus pœnis, “on the spot.”
[863] i.e., the sign of the cross, with which the early Christians frequently marked themselves. [So long as Christians were mocked and despised as followers of a crucified one, there was a silent testimony and bold confession in this act which must be wholly separated from the mere superstition of degenerate Christians. It used to mean just what the Apostle says, Gal. vi. 14. In this sense it is retained among Anglicans.]
[864] [See vol. iii. pp. 37, 176, 180, and iv. 189–190.]
[865] [The cessation of oracles is attested by Plutarch. See also Tertullian, vol. iii. p. 38, this series, and Minucius, vol. iv. p. 190. Demonology needs further exposition, for Scripture is express in its confirmation of patristic views of the subject.]
[866] There is probably a reference to Iliad, i. 221, where Athene is represented as going to Olympus:—
ἡ δ' Οὔλυπόνδε βεβήκει
δώματ' ἐς αιγιόχοιο Διὸς μετὰ δαίμονας ἄλλους
[867] Ut errores hominibus immittant.
[868] Per diversa regionum. There is another reading, “perversâ religione”—by perverted religion.
[869] The reference is to necromancy, or calling up the spirits of the dead by magic rites.
[870] There is another reading: “qui de Deo patre omnia, et de filio locutus est multa;” but this is manifestly erroneous.
Chap. XXVIII.—Of Hope and True Religion, and of Superstition.
[871] So our Lord, John xvii. 3: “This is life eternal, that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.”
[872] [“ Hoc vinculo pietatis obstricti Deo et religati sumus.” He returns to this in the same chapter, infra.]
[873] A religendo. There is little doubt that the true derivation of “religio” is from religere, not from religare According to this, the primary meaning is, “the dwelling upon a subject, and continually recurring to it.”
[874] Superstites, et superstitiosi.
[875] [Here the famous passage should be given with accurate reference to its place, as much of its force vanishes in translation. Cicero’s etymology is thus given: “Qui autem omnia quæ ad cultum deorum pertinerent, diligentes retractarent et tamquam relegerent sunt dicti religiosi, ex relegendo, ut elegantes ex eligendo, tamquam a diligendo diligentes, ex intelligendo intelligentes.”—De Nat. Deor., lib. ii. cap. 28.]
[876] Demerentur, “they lay under an obligation.”
[877] Criminis est.
[878] Vitiosum.
[879] [This seems very loose language when compared with Matt. vi. 9 and 1 Cor. xi. 1, 2. The whole epistle shows the how and the what to be important in worship, and that the Apostle had prescribed certain laws about these.]
[880] [See note 4, supra.]
[881] [Lactantius has generally been sustained by Christian criticism in the censures thus passed upon Cicero, and in making the word religio out of religare His own words are desirable here, to be compared with those which he endeavors to refute (note 4, supra): “Diximus nomen religionis a vinculo pietatis esse deductum, quod hominem sibi Deus religarit,” etc.; i.e., it binds again what was loosed.]
[882] Lucret., i. 931.
[883] Religionum.
[884] i.e., those worshipped in public temples, and with public sacrifices, as opposed to the household gods of a family, and ancient as opposed to those newly received as gods.
[885] Virg., Æneid, viii. 187.
Chap. XXIX.—Of the Christian Religion, and of the Union of Jesus with the Father.
[886] [i.e., the Everlasting Father implies the Everlasting Son.]
[887] Ille, i.e., the Father.
[888] Hic, i.e., the Son.
[889] Thus, Heb. i. 3, the Son is described as the effulgence of the Father’s glory: ἀπαύγασμα τη̑ς δόξης αὐψου̑.
[890] In manu patris. Among the Romans the father had the power of life and death over his children.
[891] [Mundus una Dei domus. World here = universe. See vol. ii. p. 136, note 2, this series.]
[892] Ch. xiii.
[895] Ch. xix.
[897] Thus Christ Himself speaks, John x. 30, “I and my Father are one;” and iii. 35, “The Father loveth the Son, and hath given all things into His hand.”
Chap. XXX.—Of Avoiding Heresies and Superstitions, and What is the Only True Catholic Church.
[898] So Jer. ii. 13.
[899] See Matt. xviii. 7; Luke xvii. 1; 1 Cor. xi. 19; 2 Pet. ii. 1.
[900] Concordiam.
[901] Lubrica.
[902] [N.B.—The Callistians, Novatians, etc.; vol. v. Elucidation XIV. p. 160; and Ibid., p. 319, 321–333.]
[903] Depravati sunt.
[904] The Phrygians were the followers of Montanus, who was the founder of a sect in the second century. He is supposed to have been a native of Ardaba, on the borders of Phrygia, on which account his followers were called the Phrygian or Cataphrygian heretics. Montanus gave himself out for the Paraclete or Comforter whom our Lord promised to send. The most eminent of his followers were Priscilla and Maximilla. [But see vol. ii. pp. 4 and 5; also vol. iii. and iv. this series, and notes on Tertullian, passim ]
[905] The Novatians were the followers of Novatus, in the third century, They assumed to themselves the title of Cathari, or the pure. They refused to re-admit to the ir communion those who had once fallen away, and allowed no place for repentance.
[906] The Valentinians were the followers of Valentinus, an Egyptian who founded a sect in the second century. His system somewhat resembled the Gnostics. He taught that Christ had a heavenly or spiritual body, and assumed nothing from the Virgin Mary.
[907] The Marcionites were the followers of Marcion, a heretic of the second century, who held the Oriental belief of two independent, eternal, co-existing principles, one of good, the other of evil. He applied this doctrine to Christianity. His chief opponent was Tertullian.
[908] The Anthropians held that Jesus Christ was nothing but man (ἄνθρωπος).
[909] This word is omitted by some editors, as Lactantius wrote before the Arian heresy had gained strength. [See vol. vi. p. 291.]
[910] This is directed against the Novatians. See preceding note on the Novatians, [and vol. v., this series, passim].
[911] Penetrale, “the interior of a house or temple.”
[912] Uberius. Others read “verius,” more truly; but the reading of the text is preferable.
[913] These words are omitted in some editions. The chapter is a kind of preface to the whole book, in which he complains that punishment has been inflicted on the Christians, without due inquiry into their cause. [Religious = superstitious. See p. 131, supra.]
[914] Jure humanitatis.
[915] Coacervant, “they heap up.”
[916] Mella.
[917] Virgil, Bucol., x. 8.
[918] There is a reference here to a well-known passage of Lucretius, i. 935: “As physicians, when they purpose to give nauseous wormwood to children, first smear the rim round the bowl with the sweet yellow juice of honey, that the unthinking age of children may be fooled as far as the lips, but though beguiled, not be betrayed.”
[919] Sub prætextu.
[920] Sordida.
[921] Incutere. So Lucretius, i. 19, “incutiens amorem.”
[922] Ponderat.
[923] Sine fuco.
[924] [Vol iv. 173. Note our author’s reference to the founders of Latin Christianity, all North-Africans, like Arnobius and himself. See vol. iv. pp. 169, 170.]
[925] Unus.
[926] The word κοπρίας is applied to sycophants and low buffoons and jesters, who, for the sake of exciting laughter, made boastful and extravagant promises.
Chap. II.—To What an Extent the Christian Truth Has Been Assailed by Rash Men.
[927] [Let us call him Barbatus; for one so graphically described by our author deserves a name worthy of his sole claim to be a philosopher.]
[928] Protegebat.
[929] It was the custom of the philosophers to wear a beard; to which practise Horace alludes, Serm., ii. 3, “Sapientem pascere barbam,” to nourish a philosophic beard. [The readers of this series no longer require this information: but it may be convenient to recur to vol. ii. note 9, p. 321; also, perhaps, to Clement’s terrible defence of beards, Ibid., pp. 276–277.]
[930] Velamentum.
[931] Ambitu. The word denotes the unlawful striving for a post.
[932] [On the reference to these two adversaries, see Lardner, Credib., iii. cap. 65, p. 491; vii. cap. 39, p. 471; also vii. 207.]
[933] Hierocles is referred to, who was a great persecutor of the Christians in the beginning of the fourth century. He was the chief promoter of the persecution which the Christians suffered under Diocletian. [Wrote a work (Philalethes) to show the contradictions of Scripture. Acts xiii. 10.]
[934] [Intima, i.e., of an esoteric character, known only to those within the school or sect.]
[935] Cui fuerat assensus. Other editions read “accensus,” i.e., reckoned among.
[936] Induerat.
[937] Sacramenti.
[938] Fingendi.
[939] Undique quadrat.
[940] Hierocles, referred to in chapter 2.
[941] Apollonius, a celebrated Pythagorean philosopher of Tyana: his works and doctrines are recorded by Philostratus, from whom Lactantius appears to have derived his account. The pagans compared his life and actions with those of Christ. [See Origen, vol. iv. p. 591, this series.]
[942] Apuleius, a native of Madaura, a city on the borders of the province of Africa, he professed the Platonic philosophy. He was reputed a magician by the Christian writers. [Author of The Golden Ass, a most entertaining but often indecent satire, which may have inspired Cervantes, and concerning which see Warburton, Div. Legat., vol. ii. p. 177 (et alibi), ed. London, 1811.]
[943] Affectavit divinitatem.
[944] Noster.
[945] Sacramentum.
[946] With one spirit, “uno spiritu.”
[947] [But Apollonius was set up as an Antichrist by Philostratus as Cudworth supposes, and so other men of learning. But no student should overlook l.ardner’s valuable commentary on this character, and his quotations from Bishop Parker of Oxford, Credib., vol. vii. p. 486, and also p. 508, cap. 29, and appendix.]
[948] Deliramenta.
[949] See book ii. ch. 23.
[950] Cf. Matt. vii. 15.
[951] Epilogus.
Chap. IV.—Why This Work Was Published, and Again of Tertullian and Cyprian.
[952] [Future Writers. This laying of an anchor to windward is characteristic of Lactantius.]
[953] [See elucidations, vol. iii. pp. 56–60, this series.]
[954] Oblatrantem atque obstrepentem veritati. These words are taken from Cyprian, vol. v. p. 457, this series.
[955] Rudem.
[956] Caligaret.
[957] [This censure of Cyprian fully exculpates Minucius, Arnobius, and others, superficially blamed for their few quotations from Holy Writ. Also, it explains our author’s quotations from the Sibyl, etc.]
Chap. V.—There Was True Justice Under Saturnus, But It Was Banished by Jupiter.
[958] [Striking is the language of the Pollio (“Redit et Virgo,” etc.) in which the true Virgin seems to be anticipated.]
[959] Ulla. Another reading is “illâ,” as though there were a reference to the family of Saturnus.
[960] Germanicus Cæsar, the grandson of Augustus, translated in verse a part of the poems of Aratus. [See p. 36, supra.]
[961] Cicero translated in verse part of the poems of Aratus. [This poet is quoted by St. Paul, του̑ γὰρ καὶ γένος ἐσμέν, Acts xvii. 28. Archdeacon Farrar does not consider the natural and impedantic spirit of the Apostle in suiting this quotation to time and place; and, if it was a common-place proverb, all the more suggestive is the accuracy of the reference to “one of your own poets.”]
[962] Virg., Georg., i. 126.
[963] Ovid, Metam., i. 111.
[964] Virg. Æn., viii. 320.
[965] Germ. Cæs., Arat., 136.
[966] [That is, in his translation of the poetry of Aratus.]
[968] [Et Jovis in regno, cœlique in parte resedit. For this fragmentary verse we are indebted to our author; other fragments are given in good editions of Cicero. He translated the Phenomena of Aratus in his youth. My (Paris) edition contains nearly the whole.]
[969] Virg., Georg., i. 139.
[970] Virg., Æn., viii. 327.
[971] Hominum. Another reading is “omnium,” of all, as opposed to the few.
[972] Propter humanitatem.
[973] Altiores se…faciebant. Another reading is, “altiores cæteris…fulgebant.”
[974] [Compare Cicero, De Officiis, i. 14, with Luke xxii. 25.]
Chap. VII.—Of the Coming of Jesus, and Its Fruit; And of the Virtues and Vices of that Age.
[975] [To establish this, would be to go far in a theodicy to reconcile the permission of evil with the divine goodness.]
[976] Patientia.
[977] Pati.
[978] Caput obvolutum. This appears to be the title of a lost declamation of Quintilian.
[979] Inanem.
[980] [This is not consistent with the Church’s allowance of matrimony to women past child-bearing, nor with the language of the Apostle, 1 Cor. vii. 2-7. See my note (2), vol. ii. p. 262.]
[981] Si ab omnibus in legem Dei conjuraretur. The word “conjuro,” contrary to its general use, is here employed in a good sense.
[982] [See ed. Klotz, vol. ii. p. 403, Lips., 1869.]
Chap. IX.—Of the Crimes of the Wicked, and the Torture Inflicted on the Christians.
[983] Virg., Æn., ii. 355.
[984] Ter., Andr., i. 1, 41.
[985] The Jewish people. Thus St. Paul speaks, Acts xxvi. 6: “I stand and am judged for the hope of the promise made of God unto our fathers.”
[986] i.e., the Christian religion.
[987] Mactant.
[988] Desperati, equivalent to παράβολοι, a word borrowed from combats with wild beasts, and applied to Christians as being ready to devote their lives to the cause of God.
[989] There is an allusion to the punishment of parricides, who were enclosed in a bag with a dog, a serpent, an ape, and a cock, and thrown into the sea.
[990] Patientia, in a bad sense. [The text of the translator gives “endurance,” for which I venture to substitute as above.]
[991] Contra fas omne.
[992] Induforo. “Indu” and “endo” are archaisms, used by Lucretius and other writers in the same sense as “in.”
[993] i.e., Christians. [See vol. i. pp. 26, 27.]
[994] Eoque fieri non potest. Others read “æque fieri,” etc.
Chap. X.—Of False Piety, and of False and True Religion.
[995] Virg., Æn., i. 544.
[996] Ibid., xi. 81.
[997] Ibid., i. 10.
[998] Ibid., x. 517.
[999] Ibid., xi. 111.
[1000] Virg., Æn., xi. 106.
[1001] Ibid., x. 524.
[1002] Ibid., xii. 946.
[1003] Hominum prave religiosorum.
[1004] Omnibus notiora.
[1005] Pro qualitate numinis sui.
Chap XI.—Of the Cruelty of the Heathens Against the Christians.
[1006] [De Republica, iv. i. 3.]
[1007] Virg., Æn., xi. 646, ii. 368. [Dan. vii. 7.]
[1008] The more severe torture, as causing immediate death, may be regarded as merciful, in comparison with a slow and lingering punishment. [This by an eye-witness of Diocletian’s day.]
[1009] Exquisitis, “carefully studied.”
Chap. XII.—Of True Virtue; And of the Estimation of a Good or Bad Citizen.
[1010] Ne morte quidem simplici dignum putetis.
[1011] [From the Republic, iii. xvii. 27.]
[1012] Curcul., i. 3, 22.
[1013] Cariosis. There is a great variety of readings in this place.
Chapter XIII.—Of the Increase and the Punishment of the Christians.
[1014] [Vol. iv. p. 116; same vol., p. 125.]
[1015] Et qui fuerint aversi, redeant. The common reading is, “et qui fugerunt, universi redeant.”
[1016] Alius novas populus.
[1017] Propter miraculum virtutis.
[1018] Deest illis inspirata patientia.
[1019] [Vol. iii. p. 700, this series.]
Chap. XIV.—Of the Fortitude of the Christians.
[1020] Tanti est…ne.
[1021] Horat., Carm., iii. 3, Lord Lytton’s translation.
[1022] i.e., of provinces.
[1023] Voluntate.
[1024] κωφοὺς καὶ ἀνοήτους.
Chap. XV.—Of Folly, Wisdom, Piety, Equity, and Justice.
[1025] [See Rep., iii. cap. 6, part iv. vol. 2, p. 300, ed. Klotz.]
[1026] Notio.
[1027] [De Officiis, i. 26; and see vol. ii. p. 421, this series.]
[1028] [A striking parallel to Cyprian’s saying, vol. v. note 2, p. 460, this series.]
Chap. XVI.—Of the Duties of the Just Man, and the Equity of Christians.
[1029] [Cap. xv. p. 150, supra ]
[1030] Nisi quòd. Some editions read, “nisi quos,” except those whom, etc.
[1031] Quia non egent. Some editors omit non; but this is not so good.
[1032] [Jas. i. 9, 10, and James 2:1-8.]
Chap. XVII.—Of the Equity, Wisdom, and Foolishness of Christians.
[1034] [From the Republic, book iii. cap. 12, sec. 21.]
[1035] Venenata [See De Finibus, book v. cap. 23.]
[1036] [See p. 150, supra ]
Chap. XVIII.—Of Justice, Wisdom, and Folly.
[1037] i.e., The Academic School.
[1038] Sacramentum, “the true theory of human life.”
[1039] Fabulosus.
[1040] Hor., Carm., i. 22. 1, Lord Lytton’s translation.
[1041] Pro fide.
[1042] Deprecatus esse dicitur.
[1043] Proprietatem.
[1044] Conciliatricem sui.
[1045] Nesciunt, quia malum est nocere.
[1046] Officium.
Chap. XIX.—Of Virtue and the Tortures of Christians, and of the Right of a Father and Master.
[1047] Thus far he has refuted the arguments of Furius, the advocate of injustice. He now shows the reasons why Lælius, who was esteemed most wise, does not worthily maintain the cause of justice, i.e., because he was ignorant of heavenly wisdom. [See cap. xvii. p. 152, supra.]
[1048] De Republ., i. 3.
[1049] Vid. ch. xii.
[1050] [In focum. Here it means the brazier placed before an image.]
[1051] Generandi ministrum.
[1052] [Perpetually recurring are such ideas and interpretations of God’s warnings. Vol. iv. p. 542.]
Chap. XX.—Of the Vanity and Crimes, Impious Superstitions, and of the Tortures of the Christians.
[1053] Prædonum. Some refer this to the priests; others, with greater probability, to the demons alluded to in the sentence.
[1054] Ludibriis.
[1055] Ex mortibus. Another reading is, ex moribus.
[1056] [That is, the introductions, historically recorded, of such rites; e.g., by Numa. See vol. iii. p. 36, this series.]
[1057] Carnificina.
[1058] Virg., Æn., iii. 112.
[1059] Suscepta publicè sacra.
[1060] [“Parcus Deorum cultor et infrequens:” so Horace describes himself in this spirit. Odes, book i. 34, p. 215, ed. Delphin.]
[1061] [See p. 155, note 2, supra.]
[1062] [Lib ii. cap. 10. A noble reference in this chapter to equality among men.]
[1063] Mimos agi.
Chap. XXII.—Of the Rage of the Demons Against Christians, and the Error of Unbelievers.
[1064] Pergitur enim…furore. Another reading is, “Perciti enim perferuntur…furore.”
[1065] Exsulantur. Other readings are, “exsolantur,” “expelluntur,” “exultantur.” [Compare p. 393, note 1, vol. v., this series.]
[1066] Eos ipsos, i.e., Christians.
[1067] Quia oculis manuque tractabile est.
Chap. XXIII.—Of the Justice and Patience of the Christians.
[1068] See vol. iii. (cap. 36), p. 45, note 1, this series.]
[1069] Planus et communis.
[1070] [“Deus homines pro liberis habet sed corruptos.” He attributes a sort of inspiration to such a writer, as to Orpheus and the Sibyl.]
[1071] Licentiâ.
[1072] Pressuræ verberibus. The word “pressura” is used by the Fathers to express persecution or calamity.
[1073] [See Tertullian, vol. iii. pp. 36 (note 1), 45 (note 2), 49, 55, and 60.]
[1074] [A most important résumé of the effects upon the heathen of Christian fortitude and patience. See Tertullian on “the Seed of the Church,” vol. iii. pp. 55 and 60; also vol. iv. p. 126.]
Chap. XXIV.—Of the Divine Vengeance Inflicted on the Torturers of the Christians.
[1075] Bestias malas. Lactantius in several passages applies this expression to the persecutors of the Christians. [A quotation from the Cretian poet cited by St. Paul. “Cretenses semper mendaces malæ bestiæ, ventres pigri.” Tit. ii. 12.]
[1076] “Vexationes.”
Chap. I.—Of the Worship of the True God, and of Innocency, and of the Worship of False Gods.
[1077] Elucere potest.
[1078] Nihil moderati aut pensi habent. The expression is borrowed from Sallust, Catiline, xii.
[1079] Per dimotum populum.
[1080] Addicti et servientes voluptatibus.
[1081] [See book ii. cap. 2, p. 43, supra.]
Chap. II.—Of the Worship of False Gods and the True God.
[1082] [The ritual use of lights was unknown to primitive Christians, however harmless it may be.]
[1083] [The ritual use of lights was unknown to primitive Christians, however harmless it may be.]
[1084] φω̑τες. There is here a play on the double meaning of the word—φω̑ς, a light, and φώς, a man. Some editions read “φω̑ς nuncupatur.”
[1085] [The ritual use of lights was unknown to primitive Christians, however harmless it may be.]
[1086] [The Lutherans retain altar-lights in Europe, and their use has never been wholly obsolete in the Anglican churches; but it is evident from our author that “from the beginning it was not so.” This is not said with any scruple against their use where it is authorized by competent legislation.]
[1087] Saginam, thick coarse food, such as that which was given to gladiators.
[1088] Persius, Sat., ii. 29.
[1089] [Ad justitiam. In Christian use, it means more than “justice,” which is put here by the translator.]
[1090] [1 John iii. 1-8. The ethical truth of the Gospel was understood and exemplified by the primitive faithful.]
[1091] [One wonders whether the Duæ Viæ here be not a reference to the “Apost. Constitutions” (book vii.), which, with the Bryennios discovery, will receive attention hereafter.]
[1092] [Again the Duæ Viæ. See capp. 1 and 5, in (eds. Hitchcock and Brown) the Bryennios ms., pp. 3 and 13.]
[1093] Virg., Æneid, vi. 540.
[1094] Evadat ad bonam frugem.
[1095] Frugalitatis.
[1096] [Again the Duæ Viæ. See capp. 1 and 5, in (eds. Hitchcock and Brown) the Bryennios ms., pp. 3 and 13.]
[1097] [Again the Duæ Viæ. See capp. 1 and 5, in (eds. Hitchcock and Brown) the Bryennios ms., pp. 3 and 13.]
[1098] [Universal redemption is lovingly set forth by our author.]
[1099] [A reference to the baptismal rite; the catechumen renouncing the works of darkness with his face to the west, and turning eastward to confess the Sun of Righteousness.]
Chap. IV.—Of the Ways of Life, of Pleasures, Also of the Hardships of Christians.
[1100] Virg., Æneid, vi. 542.
[1101] Posita sunt omnia. There is another reading, “posuit Deus omnia.”
[1102] Pignoribus.
[1103] It was customary in many of the ancient states to connect the year with the name of the chief magistrate who was then in office. Thus at Athens the title of the chief magistrate was Archon Eponymus, giving name to the year; and at Rome, the year was reckoned by the names of the consuls then in office.
[1104] [Ut infinita et perpetua potestate dominos se dici velint universi generis humani. A bold hint to Constantine.]
[1105] Variis. Another reading is “vanis.”
[1106] Philosophiam in oculos impingit. [A warning to the emperor, a reflection on such as the Antonines, and a prolepsis of Julian.]
Chap. V.—Of False and True Virtue; And of Knowledge.
[1107] [Inutilia.]
[1108] Hostem atque inimicum: the former word signifies a “public,” the latter a “private enemy.”
[1109] [De Officiis, passim. Notably, to begin with, book i. cap. 3: “Triplex igitur,” etc.]
[1110] [De Nat. Deor., iii. See also De Off., cap. 5, sec. 18.]
[1111] Epist., i. 1. 41.
[1112] [To be taken with a grain of salt, but apparently comprehended in our author’s personal theodicy.]
Chap. VI.—Of the Chief Good and Virtue, and or Knowledge and Righteousness.
[1113] Pœne: others read “plenè,” and “planè.” [c. 30, p. 100, supra.]
[1114] [The first of the three inutilia of Lucilius, ut supra, thus: (1) “Virtus quærendæ rei finem scire, modumque;” (2) “Virtus divitiis pretium persolvere posse;” (3) “Virtus id dare quod re ipsa debetur honori.” See p. 167, supra.]
[1115] See chap. v. [p. 167, supra.]
[1116] Ratio virtutis.
[1117] [How I love our author for his winning reproof of mere philosophical virtue in contrast with evangelical righteousness!]
[1118] [See the Quis Dives Salvetur of Clement, vol. ii. p. 591, this series.]
[1119] [Haggai. ii. 7. “La journée de Pharsale fut la dernière heure de la liberté. Le sénat, les lois, le peuple, les mœurs, le mond romain étaient anéantis avec Pompée.”—Lamartine.]
[1120] [See, on Pharsalia, etc., Lamartine’s eloquent remarks, Vie des Grands Hommes (César), vol. v. pp. 276–277, ed. Paris, 1856.]
[1121] De Offic., iii. 6.
[1122] Funditus, “from the very foundation.”
[1123] Moremque civilem.
[1124] De Offic., iii. 17.
[1125] Umbrâ et imaginibus. The figure is borrowed partly from sculpture and partly from painting. “Effigies” is the moulded form, as opposed to the mere outline, “umbra” and “imago.”
[1126] De Offic., iii. 4. The words, “aut ab illis fortitudinis, aut,” have not been translated, because they refer to the “Decii” and the “Scipiones,” who are mentioned by Cicero as examples of bravery, but are omitted by Lactantius.
[1128] [Ex mediorum officiorum frequentia, etc.]
[1129] [Rom. i. 22.]
[1130] Præcursor: the exact meaning of the word is a “scout.”
[1131] Verisimilia: the word generally means “probabilities.”
[1132] Prævaricator; properly an advocate who, by collusion, favours the cause of his opponent.
[1133] Frugi.
[1134] Diverticula.
[1135] Simplex, as opposed to the various paths of the other.
Chap. VIII.—Of the Errors of Philosophers, and the Variableness of Law.
[1136] Multo clarior sol est, quàm hic. Others read, “Multo clarius sole est, quàm hic,” etc.
[1137] [Repub., iii. cap. 22, 16.]
[1138] Abrogo is to repeal or abrogate wholly; “derogo,” to abrogate in part, or modify; “obrogo,” to supersede by another law.
[1139] Abrogo is to repeal or abrogate wholly; “derogo,” to abrogate in part, or modify; “obrogo,” to supersede by another law.
[1140] Divinent. [Illustrative of the Sibyllina, and, in short, of Balaam; and not less of Rom. ii. 14, 15.]
Chap. IX.—Of the Law and Precept of God; Of Mercy, and the Error of the Philosophers.
[1141] [Dan vii. 23. An appeal for reformation.]
[1142] [1 Cor. iii. 11-15. But are the heathen to be judged by the New Covenant? See vol. ii. (Clement, sparsim), this series.]
[1144] [See cap. 12, p. 79, supra.]
[1145] In eo promerendo. [John xvii. 3.]
Chap. X.—Of Religion Towards God, and Mercy Towards Men; And of the Beginning of the World.
[1146] Humanitas.
[1147] Fragilem.
[Φύσις κέρατα ταύροις
ὁπλὰς δ' ἒδωκεν ἲπποίς
τοι̑ς ἀνδράσιν φρόνημα, κ τ λ
Anacreon, Ode 2.]
[1148] Hunc pietatis affectum.
[1149] Conjunctiores, quòd animis, quàm quòd (others read “qui”) corporibus.
[1150] [Modern followers of Lucretius may learn from him:—
Denique cœlesti sumus omnes semine oriundi;
Omnibus ille idem pater est.] ii. 991.
[1151] Isa. lviii. 6, 7; Ezek. xviii. 7; Matt. xxv. 35.
[1152] Pius.
[1153] Dum volunt sanare, vitiaverunt. There is another reading: “dum volunt sanare vitia, auxerunt,” while they wish to apply a remedy to vices, have increased them.
[1154] Objectis aggeribus. “Agger” properly signifies a mound of earth or other material.
[1155] [Gen. x. 32.]
[1156] Prater infantiam—others read “propter infans”—properly means, one unable to speak. [See fine remarks on language, etc., in De Maistre, Soirées, etc., vol. i. p. 105 and notes, ed. Lyon, 1836.]
[1157] A corpore, that is, from society.
[1158] Retentio. The word sometimes signifies a “withholding,” or “drawing back;” but here, as in other passages, Lactantius uses it to express “preservation.”
Chap. XI.—Of the Persons Upon Whom a Benefit is to Be Conferred.
[1159] De Offic., iii. 5.
[1160] Trinumm., ii. 2. 58.
[1161] Pro personâ.
[1162] De Offic., ii. 15.
[1163] Idoneis. Lactantius uses this word as though its meaning were “the rich;” and though it seems to have passed into this sense in later times, it is plain from the very words of Cicero himself that he uses it of deserving persons who need assistance.
[1165] De Offic., iii. 17. Solidam et expressam.
[1166] [De Leg., iii., and De Offic., i. cap. 16.]
[1167] Populari levitate ducti: an expression somewhat similar to “popularis aura.”
[1168] Fabulam.
[1169] Cic., Pro Marcello [Nihil opere et manu factum.]
Chap. XII.—Of the Kinds of Beneficence, and Works of Mercy.
[1170] Beneficii fœneratio.
[1171] The meaning appears to be this: To benefit our friends and relatives, relates to man, i.e., is a merely human work; but to benefit those who cannot make a recompense is a divine work, and its reward is to be expected from God.
[1172] Rapiunt.
[1173] De Offic., ii. 18.
[1174] Ambire.
[1175] Malitiosi et astuti.
[1176] Malitia, roguery. The word properly signifies some legal trick by which the ends of justice are frustrated, though the letter of the law is not broken.
[1177] Umbratico et imaginario præceptori.
[1178] De Officiis, ii. 18.
[1179] Munera. The same word is used for “shows,” as of gladiators, or contests of wild beasts, exhibited to the people.
[1180] i.e., children.
[1181] Operationis.
[1182] Quasi odore quodam veritatis. The word “odor” is sometimes used to express “a presentiment” or “suspicion.”
[1183] [Gen. xlix. 29-31; Mark xiv. 8, 9.]
[1184] [Ennius; also in Cicero, De Offic., i. cap. 16]
[1186] In aram Dei. Others read “arcam,” the chest.
[1187] i.e., “gladiators purchased from a trainer for the gratification of the people.”
[1188] Bestiarios: men who fought with beasts in the amphitheatre.
[1189] [Matt. xviii. 21-35. Exposition of vi. 14.]
Chap. XIII.—Of Repentance, of Mercy, and the Forgiveness of Sins.
[1191] In cogitationem. Others read “cogitatione.”
[1192] Lapsos. [All this shows the need of an Augustine.]
[1193] Temporariæ. [Admirable so far as our author goes.]
[1194] Contrahetur.
Chap. XV.—Of the Affections, and the Opinion of the Peripatetics Respecting Them.
[1195] [After fifteen centuries, physicians know as little about the spleen as ever. See Dunglison, Med. Dict., sub voce “spleen.”]
[1196] Ubertas animorum.
[1197] Exuberat in sentes, “luxuriates into briars.”
[1198] [Cap. xiv. p. 179, supra.]
[1199] [After Pharsalia. Note this love of freedom.]
[1200] Curta, i.e., “maimed.”
[1201] [See Augustine against Pelagius: another view.]
[1202] [Again this love of liberty, but loosely said.]
Chap. XVII.—Of the Affections and Their Use; Of Patience, and the Chief Good of Christians.
[1203] Ventri ac gulæ ingeras.
[1204] Sed earum modum non tenent. [Augustine’s anthropology better.]
[1205] De Offic., ii. 11.
[1206] Per patibulum.
Chap. XVIII.—Of Some Commands of God, and of Patience.
[1207] [Homini amico ac familiari non est mentiri meum.]
[1208] Matt. v. 44; Luke vi. 28; Rom. xii. 14.
[1209] i.e., Jesus Christ the Son of God = the Word of God.
[1210] Rom. xii. 19; Heb. x. 30.
[1211] Animi sui complicitam notionem evolvere.
[1212] [Nisi lacessitus injuria.]
[1213] Comparem. Injustice and impatience are here represented as a pair of gladiators well matched against each other.
[1214] Pecudes, including horses and cattle.
[1215] Caninam, i.e., resembling a dog, cutting.
[1216] The allusion is to the Philippics of Cicero, a title borrowed from Demosthenes.
[1217] Sustentatio sui.
[1218] Quoad fieri potest. Others read, “quod fieri potest.”
[1219] Maturius sopiatur.
[1221] Cicero, Pro Ligar., 12.
Chap. XIX.—Of the Affections and Their Use; And of the Three Furies.
[1222] [Rather, indignation, cupidity, and concupiscence, answering to our author’s “ira, cupiditas, libido.” The difference involved in this choice of words, I shall have occasion to point out.]
[1223] [Here he treats the “three furies” as not in themselves vices, but implanted for good purposes, and becoming “diseases” only when they pass the limits he now defines. Hence, while indignation is virtuous anger, it is not a disease; cupidity, while amounting to honest thrift, is not evil; and concupiscence, until it becomes “evil concupiscence” (επιθυμίαν κακὴν, Col. iii. 5), is but natural appetite, working to good ends.]
[1224] Desire. [See note 6, supra.]
[1225] Lust.
[1226] Anger.
[1227] [Quæ, nisi in metu cohibetur.]
[1228] [Assiduis verberibus. This might be rendered “careful punishments.”]
[1229] [Quod ignorantes Deum facere non possunt. In a later age Lactantius might have been charged with Semi-Pelagianism, many of his expressions about human nature being unstudied. But I note this passage, as, like many others, proving that he recognizes the need of divine grace.]
[1230] C. 12.
[1231] Cœlum potius quàm cœlata. There appears to be an allusion to the supposed derivation of “cœlum” from “cœlando.”
[1232] [Intermicantibus astrorum luminibus. It does not seem to me that the learned translator does full justice here to our author’s idea. “Adorned with the twinkling lights of the stars” would be an admissible rendering.]
[1233] [It is unbecoming for a Christian, unless as an officer of the law or a minister of mercy, to be a spectator of any execution of criminals. Blessed growth of Christian morals.]
[1234] Dissipari. [A very graphic description of the brutal shows of the arena, which were abolished by the first Christian emperor, perhaps influenced by these very pages.]
[1235] Lactrocinari.
[1236] i.e., without reference to the manner in which death is inflicted. [Lactantius goes further here than the Scriptures seem to warrant, if more than private warfare be in his mind. The influence of Tertullian is visible here. See Elucidation II. p. 76, and cap. xi. p. 99, vol. iii., this series.]
[1237] [Sanctum animal. See p. 56, supra. But the primal law on this very subject contains a sanction which our author seems to forget. Because he is an animal of such sacred dignity, therefore “whoso sheddeth man’s blood,” etc. (Gen. ix. 6). The impunity of Cain had led to bloodshed (Gen. vi. 11), to which as a necessary remedy this sanction was prescribed.]
[1238] Oblidere.
[1239] They thought it less criminal to expose children than to strangle them.
[1240] Sanguinem suum.
[1241] i.e., by exposing them, that others may through compassion bring then up.
[1242] Ab uxoris congressione.
[1243] i.e., at the shows of gladiators.
[1244] [How seriously this warning should be considered in our days, when American theatricals have become so generally licentious beyond all bounds, I beg permission to suggest. See Elucidation I. p. 595, vol. v.; also Ibid., pp. 277, 575, this series.]
[1245] Cothurnata scelera.
[1246] Mentiuntur.
[1247] The mimus was a species of dramatic representation, containing scenes from common life, which were expressed by gesture and mimicry more than by dialogue.
[1248] Præfigurat, not a word of classical usage.
[1249] [see Tertullian, vol. iii cap. 25, p. 89, this series.]
[1250] See p. 27, supra; also vol. vi. pp. 487, 488.]
Chap. XXI.—Of the Pleasures of the Ears, and of Sacred Literature.
[1252] Fundati, having the foundation well laid, trained. Some read, “Ab aliquo imperito doctore fundati.”
Chap. XXIII.—De Tactus Voluptate Et Libidine, Atque de Matrimonio Et Continentiâ.
[1253] It has been judged advisable to give this chapter in the original Latin. [Compare Clement, vol. ii. p. 259, notes 3, 7, this series.]
[1254] [Non bene conveniunt igitur legibus divinis quæ supradicta sunt auctore nostro (vide p. 143, apud n. 2) sed hæc verba de naturâ muliebri minime imperita, esse videntur.]
Chap. XXIV.—Of Repentance, of Pardon, and the Commands of God.
[1255] [From a lost book.]
[1256] μετάνοια. The word properly denotes a change of mind, resulting in a change of conduct.
[1257] Resipiscentiam. [Note the admitted superiority of the Greek.]
[1258] Pro pietate suâ. Augustine (De Civitate Dei, x. 1) explains the use of this expression as applied to God.
[1259] [Concerning the “planks after shipwreck,” see Tertullian, pp. 659 and 666, vol. iii., this series.]
[1260] Virg., Æneid, vi. 128.
[1261] Male.
[1262] Supervacuam, i.e., useless, without an object. [P. 171. n. 2.]
[1263] [May I be pardoned for asking my reader to refer to refer to The Task of the poet Cowper (book ii.): “All truth is from the sempiternal source,” etc. The concluding lines illustrate the kindly judgment of our author:—
“How oft, when Paul has served us with a text,
Has Epictetus, Plato, Tully, preached!
Men that, if now alive, would sit content
And humble learners of a Saviour’s worth,
Preach it who might. Such was their love of truth,
Their thirst of knowledge, and their candour too.”
But turn to our author’s last sentence in cap. 17, p. 183, supra.]
[1264] Conscium.
[1265] De Offic., iii. 10.
[1266] Ibid., iii. 19.
[1267] Februis, a word used in the Sabine language for purgations. Others read “fibris,” entrails, offered in sacrifice.
[1268] There is an allusion to the altar of Hercules, called “ara maxima.” [Christian philosophy is heard at last among Latins.]
[1269] Quæ summum fastigium imponerent. The phrase properly means to complete a building by raising the pediment or gable. Hence its figurative use. [See cap. 2, p. 164.]
Chap. XXV.—Of Sacrifice, and of an Offering Worthy of God, and of the Form of Praising God.
[1270] Donum, a free-will offering or gift. See Ex. xxv. 2.
[1271] [i.e., “the Eucharist” as a sacrifice of praise and thanksgiving. And mark what follows, note 3, infra.]
[1272] [Nos ad justitiam esse natos.]
[1275] i.e., no known sins. Thus the Psalmist prays: “Cleanse thou me from my secret faults.” [So St. Paul, 1 Cor. iv. 4, where the archaic “by” = adversus.]
[1276] Satisfaciat, “let him make satisfaction by fruits worthy of repentance.”
[1277] The subject of the first and second books.
[1278] The subject of the sixth book.
[1279] The subject of the third book.
[1280] The subject of the fourth book.
[1281] The subject of the fifth book.
[1282] The subject of the sixth book.
[1283] Nuda.
[1284] Præscriptionem.
[1285] Ita leviter odoratos.
[1286] Odor.
[1287] Virg., Georg., iii. 244.
[1288] Adjudicaverunt.
[1289] Latrant.
[1290] Impedimentis.
[1292] Ad confundendos. Others read “consolandos.”
Chap. II.—Of the Error of the Philosophers, and of the Divine Wisdom, and of the Golden Age.
[1293] Decurso temporum spatio. A metaphor taken from the chariot course; spatium being used for the length of the course, between the metæ, or goals.
[1294] Ter., Phorm., v. 2.
[1295] Assumptio: often used for the minor proposition in a syllogism.
[1296] Tusc. Disp., i. 41.
Chap. III.—Of Nature, and of the World; And a Censure of the Stoics and Epicureans.
[1297] Eum. Others read “eam,” referring it to “majestatem.”
[1298] Æneid, vi. 726.
[1299] i.e., earthquakes.
[1300] Siccaverunt: rarely used in a neuter sense.
[1301] Primam terræ faciem: as opposed to the inner depths.
[1302] De Rer. Nat., v. 157–166.
[1303] Quòd si ratio ei quadraret.
[1304] Little images, sigilla.
[1305] Rationem.
[1306] i.e., atoms.
[1307] Corrupit.
[1308] Æqualis.
[1309] Interfusio.
[1310] Aspiratio.
[1311] [The parables of nature are admirably expounded by Jones of Nayland. See his Zoologica Ethica, his Book of Nature, and his Moral Character of the Monkey, vols. iii., xi., and xii., Works, London, 1801.]
[1312] Asclepiades was a Christian writer, and contemporary of Lactantius, to whom he wrote a book on the providence of God. [According to Eusebius, a bishop of this name presided at Antioch from a.d. 214 to 220; but this is evidently another.]
Chap. V.—Of the Creation of Man, and of the Arrangement of the World, and of the Chief Good.
[1313] Illis non quadrare rationem.
[1314] Sacramentum.
[1315] De transverso jugulasset. The Academics, affirming that nothing was certain, opposed the tenets of the other philosophers, who maintained their own opinions respectively.
[1316] [The law of his being is stated in Bacon’s words: “Homo naturæ minister et interpres,” Nov. Org., i. 1. It is his duty to comprehend what he expounds, and to lend his voice to nature in the worship of God. See the Benedicite, or “Song of the Three Children,” in the apocryphal Bible.]
[1317] Vexabilibus.
[1318] Varia. Others read, “fæcunditatem variam generandi.”
[1319] Mereamur.
[1320] [Our author never wearies of this reference to Ovid’s beautiful verses. Compare Cowper (Task, book v.) as follows:—
“Brutes graze the mountain-top with faces prone
And eyes intent upon the scanty herb
It yields them; or, recumbent on its brow,
Ruminate heedless of the scene outspread
Beneath, beyond, and stretching far away
From inland regions to the distant main.
Not so the mind that has been touched from heaven.
. . . She often holds,
With those fair ministers of light to man
That nightly fill the skies with silent pomp,
Sweet conference,” etc.]
[1321] Sequela.
[1322] Quadrupes.
[1323] Ex Deo.
[1324] [Justitiam sequi. I have substituted righteousness for the translator’s justice here (see c. 25, p. 126, supra). Coleridge remarks on the weakness of the latter word. It may be, our author is quoting St. Paul (1 Tim. vi. 11 and 2 Tim. ii.), sectare justitiam, “follow after righteousness.”]
[1325] Exponit.
[1326] Enervatus exstinguitur.
[1327] In terram dejecerit.
[1328] i.e., “in discomfort,” liable to the evils of this life.
[1329] i.e., in comfort and luxury. On the whole passage see John xii. 25: “He that loveth his life shall lose it; and he that hateth his life in this world, shall keep it unto life eternal.”
[1330] Afficiet. Others read “afficit.”
[1331] Calculi, called also “latrunculi.” There were two sets, the one white, the other red or black.
[1332] The chariot-drivers in the contests of the circus were distinguished by different colours. Originally there were but two factions or parties, the white and the red; afterwards they were increased to four, the green and the azure being added. Domitian increased the number to six, but this was not in accordance with the usual practise.
[1333] Gratia. Thus Pliny, “Tanta gratia, tanta auctoritas in unâ vilissimâ tunicâ.” Cf. Juv., Sat., xi. 195. Gibbon thus describes the scene: “The spectators remained in eager attention, their eyes fixed on the charioteers, their minds agitated with hope and fear for the success of the colour which they favoured.”
[1334] Tenuis.
[1335] Illustris.
[1336] Princeps.
Chap. VI.—Why the World and Man Were Created. How Unprofitable is the Worship of False Gods.
[1337] Circumscriptione.
[1338] Revolvantur. Others read “resolvantur.”
Chap. VII.—Of the Variety of Philosophers, and Their Truth.
[1339] [See Clement, sparsim, and notably (cap. 5 of Stromata) vol. ii. p. 305, this series.]
[1340] Veri peritus ac sciens.
[1341] Sine delectu.
[1342] Particulatim.
[1343] In the Timæus
[1345] Minutis seminibus conglobatis.
[1346] Confitetur.
[1347] Gen. i.; Ps. viii.; Heb. ii.
[1348] Deduxit ad nihilum.
[1349] Figmentum.
[1350] Singulis ratio non quadravit.
Chap. VIII.—Of the Immortality of the Soul.
[1351] Suspicione.
[1352] Communitatem.
[1353] [“We must wait patiently,” said Socrates, “until some one, either a god or man, teach us our moral and religious duties, and remove the darkness from our eyes.”—Alcibiad , ii., Opera, vol. v. p. 101, Bipont.]
Chap. IX.—Of the Immortality of the Soul, and of Virtue.
[1354] Appropinquante sæculorum fine.
[1355] Institutorum miracula.
[1356] Deliramenta.
[1357] De Leg., i. 8.
[1358] [Here again the reference to Ovid’s maxim. See pp. 41, 56, and 58, supra.]
[1359] θεώπιδα. Others read θεωρίαν, i.e., “a contemplation.”
[1360] [See the most instructive pages of Taylor Lewis again: Plato against the Atheists, p. 121.]
[1361] Sublime.
Chap. X.—Of Vices and Virtues, and of Life and Death.
[1362] Libidinis finis est.
[1363] Senescit.
[1364] Intervallum.
[1365] Perpetuitas.
[1366] Tusc. Disp., i. 46.
[1367] Ibid., i. 30.
[1368] [Tayler Lewis, Plato, etc., pp. 294–300; more especially, pp. 318–322.]
Chap. XI.—Of the Last Times, and of the Soul and Body.
[1369] Sine nutu et adminiculo animi.
[1370] Redundent.
Chap. XII.—Of the Soul and the Body, and of Their Union and Separation and Return.
[1371] Comprehensibile.
[1372] Tenuis.
[1373] De terrenâ concretione.
[1374] De Rer. Nat., ii. 999.
[1375] [Ex ætheris oris. Concerning αιθήρ consult Lewis, Plato, etc., pp. 127–129.]
[1376] Sopitur.
[1377] Non exanimes, sed dementes vocantur.
[1378] [The original must be compared: Ne ullo corporis dolore frangatur et oblivionem sui non anima, sed mens patiatur. For νου̑ς and ψυχή, see Lewis, ut supra, pp. 219, etc.]
[1379] Lucret., iii. 611.
[1380] Se insinuare.
Chap. XIII.—Of the Soul, and the Testimonies Concerning Its Eternity.
[1381] [
“Dies iræ, dies illa,…
Teste David et Sibylla ” i.e., divine and ethnic oracles alike are full of it. See note 9, p. 116, supra. Elucidation V.]
Chap. XIV.—Of the First and Last Times of the World.
[1382] i. 19.
[1383] Delirant.
[1384] Liberum esse.
[1385] The word Sabbath means rest. [He derives it from שֶׁבַצ: but one wonders how these divers etymologies came into the use of Gentile believers. Compare vol. ii. Elucidation VIII. p. 443.]
[1386] Errantia.
[1387] [Efficere creduntur. Our author seems to guard himself against affirming the verity of the science of his times.]
[1388] Ps. xc. 4; see also 2 Pet. iii. 8.
[1389] Speciem gerere.
[1390] Determinat. [Compare p. 220, infra.]
Chap. XV.—Of the Devastation of the World and Change of the Empires.
[1391] [This could not have been ventured before Constantine’s time, and must have been bold even then. 2 Thess. ii. 7. P. 213, infra.]
[1392] [The Colosseum and its traditions may have influenced our author in this passage. See vol. iii. p. 108, supra.]
[1393] Juvenescere.
[1394] Materia.
[1395] [See p. 169, notes 1, 2, supra.]
[1396] Sub ambage; properly a “circumlocution.”
[1397] Alumnum veritatis. [P. 212, note 1, supra.]
CHAP. XVI.—OF THE DEVASTATION of the World, and Its Prophetic Omens.
[1398] Prodigiis. [These primitive interpretations of Daniel and St. John may be compared with the expositions of Victorinus, infra.]
[1399] Concisa.
[1400] [P. 210, note 2, supra Tuba spargens mirum sonum.]
Chap. XVII.—Of the False Prophet, and the Hardships of the Righteous, and His Destruction.
[1401] [A final apparition of Elijah was anticipated by primitive believers, who regarded Mal. i. 5 as only partially fulfilled in the Baptist and the typical judgment of Jerusalem and the Jews under Vespasian. See Enoch and Elias, vol. v. p. 213; also iii. 591.]
[1402] Rev. xiii.; 2 Thess. ii.
[1403] Pressura et contritio.
[1404] Exquisitis cruciatibus.
Chap. XIX.—Of the Advent of Christ to Judgment, and of the Overcoming of the False Prophet.
[1406] [Not the eve of Easter, but that of the Nativity. This corroborates St. Chrysostom’s testimony concerning the observance of that feast in the West. See Opp., Serm. 287, tom. v. 804.]
Chap. XX.—Of the Judgment of Christ, of Christians, and of the Soul.
[1407] The reference is to Ps. i. 5: “The ungodly shall not stand in the judgment.” They shall indeed arise, but it will be to “the resurrection of damnation.” See Dan. xii. 2; John v. 28, 29; Acts xxiv. 15.
[1408] Good and bad actions will not be compared by reference to number: “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.”—Jas. ii. 10. [The figure, however, is not dissimilar in Job xxxi. 6. We must be judged by our works, though saved by faith in Christ.]
[1409] In nihilum resolvi.
[1410] Virg., Æneid, vi. 735.
[1411] [1 Cor. iii. 13-15. An approximation to this truth is recognised by our author in a heathen poet. See p. 217, n. 2.]
[1412] Virg., Æneid, vi. 702.
Chap. XXI.—Of the Torments and Punishments of Souls.
[1413] Cum trepidatione mobili. [See vol. vi. p. 375, note 1.]
[1414] Perstringentur igni atque amburentur. [See p. 216, n. 5, supra.] This idea of passing through flames of the final judgment has in it nothing in common with “purgatory” as a place and as a punishment from which admission into heaven may be gained before judgment.]
[1415] [See vol. iii. p. 59, supra, Elucidation X.]
Chap. XXII.—Of the Error of the Poets, and the Return of the Soul from the Lower Regions.
[1416] Virg., Æn., vi. 266.
[1417] Ibid., 748.
[1418] Postliminio. For the uses of this word, see Smith’s Dictionary of Greek and Roman Antiquities
[1419] Resignata est, properly “unsealed.”
[1420] Virg., Æn., vi. 719.
Chap. XXIV.—Of the Renewed World.
[1421] [This is “the first resurrection” as conceived of by the ancients, and the (Phil. iii. 11) ἐξανάστασις of St. Paul.]
[1422] Profani a sacramentis.
[1423] [This rationale of the Orphica and Sibyllina deserves thought.]
[1424] Vector, i.e., the passenger, as opposed to one who sails in a ship of war.
[1425] Virg., Bucol., iv. 21–45. The order of the lines is changed. [This, the famous Pollio, greatly influenced Constantine. See p. 140, note 7, supra.]
Chap. XXV.—Of the Last Times, and of the City of Rome.
[1426] Consignatam teneri.
[1427] [See p. 218, supra, and Victorinus, sparsim, infra.]
[1428] [Again a reference, as on p. 213 note 1, supra.]
[1429] ρυμη. There are other readings, as πυ̑ρ and “pyra.”
Chap. XXVI.—Of the Loosing of the Devil, and of the Second and Greatest Judgment.
[1430] Usque ad unum.
[1431] [This clearly proves that the better sort of Chiliasm was not extinct in the Church,]
[1432] [i.e., “the faithful,” a title often used to designate Christians. This discipline was based on Heb. v. 14 and Matt. vii. 6.]
[1433] Jam emergente atque illustratâ veritate.
[1434] Singularis.
[1435] Profligati jacent.
[1436] Consummas. [Art fulfilling; i.e., as a catechumen.]
[1437] [In admonishing the great, the form was to ascribe to them the characters they should cultivate. Lactantius here speaks as a courtier, but guardedly.]
Chap. XXVII.—An Encouragement and Confirmation of the Pious.
[1438] Decursis septem spatiis,—an expression borrowed from the chariot race: here applied to the seven books of this treatise.
[1439] Terent., Phorm., ii. 1. 19.
[1440] De Nat. Rer., vi. 24.
[1441] Quorum cæcis mentibus lux negatur. Others read, “Quidam cæcis mentibus viri.”
[1442] [This evident quotation from Rev. xxi. 7 and xxii. 17 is noteworthy as proof of the currency of the Apocalypse in North Africa.]
[1443] Rationem hominis.
[1444] Virg., Æneid, iv. 336.
The Preface.—The Plan and Purport of the Whole Epitome, And of the Institutions.
[1445] [A specimen of the abridgments made by authors and editors, owing to the great expense of books in manuscript. They have been sources of great injury to literature.]
[1446] [We have here only a fragment of the Epitome The rest is lost.]
[1447] [Christian morals were now to be taught openly in schools: hence the need of such manuals.]
Chap. I.—Of the Divine Providence.
[1448] Quoniam. This word appears to be out of place, as its proper meaning is “since.” Either it must be taken as above, or, with some editors, the last clause of this chapter may be taken as the beginning of the next chapter—“Since there is a providence,” etc.
Chap. II.—That There is But One God, and that There Cannot Be More.
[1449] Rerum summa.
[1450] Virg., Georg., iv. 68.
[1451] Obtineat.
[1452] Pro moribus. Another reading is “pro viribus,” with all their power.
Chap. III.—The Testimonies of the Poets Concerning the One God.
[1453] Vates, i.e., the Sibyls.
[1454] [I shall not multiply references to the seven books, which are so readily compared by turning back to the pages here epitomized.]
Chap. IV.—The Testimonies of the Philosophers to the Unity of God.
[1455] Naturalem.
[1456] Quid sit Deus.
Chap. V.—That the Prophetic Women—That Is, the Sibyls—Declare that There is But One God.
[1457] [See Cyprian on Balaam, vol. v. p. 502, note 7. A hint as to the qualified inspiration of these women.]
[1458] The appointed guardians of the Sibylline books. At first there were two; the number was afterwards increased to ten, and subsequently to fifteen, termed Quindecemviri.
Chap. VII.—Of the Wicked Life and Death of Hercules.
[1459] Pensa quæ faceret. “Pensum” properly signifies the wool daily weighed out and given to each servant.
[1460] Ob virtutem.
Chap. VIII.—Of Æsculapius, Apollo, Mars, Castor and Pollux, and of Mercurius and Bacchus.
[1461] Cicero, De Nat. Deor., iii. 22.
[1462] When Pelias had promised his daughter Alcestis to Admetus, on condition of his coming to her in a chariot drawn by lions and boars, Apollo enabled Admetus to fulfil this condition.
[1463] Rhea or Cybele.
[1464] Galli, the priests of Cybele, were so called: they mutilated themselves, and performed many raving ceremonies.
Chap. X.—Of Jupiter, and His Licentious Life.
[1465] Quid potestatis. Others read “pietatis,” which appears more suitable to the sense of the passage.
Chap. XI.—The Various Emblems Under Which the Poets Veiled the Turpitude of Jupiter.
[1466] Tutela. The image of some deity, supposed to be the tutelary guardian of the ship, was usually painted on the stern.
Chap. XIV.—The Actions of Saturnus and Uranus Taken from the Historians.
[1467] From this point the manuscripts are defective to ch. xx.
Chap. XX.—Of the Gods Peculiar to the Romans.
[1468] i.e., Venus the bald.
[1469] i.e., Jupiter the baker.
Chap. XXII.—Of the Sacred Rites Introduced by Faunus and Numa.
[1470] Terriculas. There is another reading, “terricolas.” See note at Institutes, book i. ch. 22 p. 38, supra.
[1471] See preceding note and reference.
[1472] Comparari. Others read “compatari.”
Chap. XXIII.—Of the Gods and Sacred Rites of the Barbarians.
[1473] Ex responso. The common reading is “ex persona.”
[1474] Ea enim visa est aptior victima, quæ ipsi, cui mactatur, magnitudine virilis obsceni posset æquari.
Chap. XXV.—Of the Golden Age, of Images, and Prometheus, Who First Fashioned Man.
[1475] De Nat. Deor., vi. 52.
[1476] Quare tremunt. Another reading is, “qua reddunt,” which is unintelligible.
[1477] ἅνθοωπος, man; said to be compounded of ἅνω, τρέπω, and ὤψ, to turn the face upwards. [Needlessly repeated from p. 41, supra.]
Chap. XXVI.—Of the Worship of the Elements and Stars.
[1478] Inerrabiles. There is another reading, “inenarrabiles,” indescribable.
[1479] Humanis visibus.
Chap. XXVII.—Of the Creation, Sin, and Punishment of Man; And of Angels, Both Good and Bad.
[1480] Inspiravit ad vitam.
[1481] Paradiso.
[1482] Irrepere.
[1483] Parricidam. The word first means the murderer of a parent or near relative; then simply a murderer.
[1484] [This is a curious enlargement of the idea as taught elsewhere. See vol. ii. p. 142, this series.]
Chap. XXVIII.—Of the Demons, and Their Evil Practices.
[1485] Plena terroris. Another reading is, “aut plane terrores.”
Chap. XXIX.—Of the Patience and Providence of God.
[1486] ἀρχήν. Others read δαιμοναρχίαν, “the power of demons.”
[1487] Lib. vi. 1.
[1488] Propter quem homines fecisse dicatur Deus. Others read, “Quem propter homines,” etc.
[1489] Quasi mutuo adversoque fulta nisu consistere.
[1490] Appositione. Others read “oppositione.”
[1491] [Philosophically, not dogmatically, asserted. God’s wisdom in permitting evil (which originated in the fall of free intellects) to last for a season, will vindicate itself in judgment.]
[1492] Philosophy.
Chap. XXXI.—Of Knowledge and Supposition.
[1493] De Offic., ii. 2.
Chap. XXXII.—Of the Sects of Philosophers, and Their Disagreement.
[1494] i.e., philosophy.
Chap. XXXIII.—What is the Chief Good to Be Sought in Life.
[1495] In ipso cardine. [Horace, Sat., book ii. 6, 71–76.]
Chap. XXXIV.—That Men are Born to Justice.
[1496] Some editions repeat the words “summum bonum,” but these words appear to obstruct the sense.
[1497] [i.e., philosophically; our moral constitution dictating what is just.]
Chap. XXXV.—That Immortality is the Chief Good.
[1498] Non mortalitate.
[1499] λογικὴ, philosophia. Under this is included everything connected with the system of speaking.
Chap. XXXVI.—Of the Philosophers,—Namely, Epicurus and Pythagoras.
[1500] Providere.
[1501] Inter doctos homines. Others read “indoctos homines,” but this does not convey so good a meaning.
Chap. XXXVII.—Of Socrates and His Contradiction.
[1502] [Other and more creditable explanations are given. Socrates recognized the rites of his countrymen. See Tayler Lewis in a noble chapter, Plato, etc., p. 250.]
Chap. XXXVIII.—Of Plato, Whose Doctrine Approaches More Nearly to the Truth.
[1503] Proprius.
[1504] Alienum.
[1505] Reseravit. Others read “reservavit.”
[1506] [A republic of “philosophers” (credula gens) was set up in France (a.d. 1793), to prove their idiotic incompetency for practical affairs.]
Chap. XXXIX.—Of Various Philosophers, and of the Antipodes.
[1507] i.e., the Cynics.
[1508] Resolvat.
[1509] [A succinct statement of the sixth command in its bearing on suicide.]
Chap. XL.—Of the Foolishness of the Philosophers.
[1510] Philosophia non potuit invenire. Other editions have, “philosophiam nemo potuit invenire.” [“The world by wisdom (σοφια) knew not God,” etc.; 1 Cor. i. 21.]
Chap. XLI.—Of True Religion and Wisdom.
[1511] i.e., the philosophers before mentioned.
Chap. XLII.—Of Religious Wisdom: the Name of Christ Known to None, Except Himself and His Father.
[1512] [This refers to the Spirit of the Father, as Cyprian (vol. v. p. 516), “My heart hath breathed out a good Word.”]
[1513] De suis spiritibus.
[1514] [Plato does not speak dogmatically, but with a marvellous intuition of truth. The Son is “begotten, not made.”]
[1515] This is an error. Both David and Solomon lived after the supposed taking of Troy.
[1517] In sæculi hujus consummatione.
Chap. XLIII.—Of the Name of Jesus Christ, and His Twofold Nativity.
[1518] Per successiones.
[1519] Potissimum.
[1520] Hæredibus abdicatis.
Chap. XLIV.—The Twofold Nativity of Christ is Proved from the Prophets.
[1521] See Instit., iv. 12.
[1525] Baruch iii. 35-37.
[1526] xvii. 9. This and the following quotations are from the Septuagint.
[1528] Num. xxiv. 17. The prophecy of Balaam.
[1529] Inter deum et hominem medius factus.
Chap. XLV.—The Power and Works of Christ are Proved from the Scriptures.
[1530] Saturavit.
[1531] Wisd. ii. 12-22. See Instit., iv. 16, p. 117, supra.
[1532] Addixerunt. Some read “affixerunt,” affixed Him to the cross.
[1533] Deliquium solis. [Elucidation IV.]
Chap. XLVI.—It is Proved from the Prophets that the Passion and Death of Christ Had Been Foretold.
[1536] Ps. xxxv. 15, 16. See Instit., iv. 18.
[1545] See Instit., iv. 18, p. 121, supra.
[1546] Exuviæ corporis.
[1548] Hos. xiii. 13, Septuagint version.
[1550] [Here is an incidental token of the orthodoxy of our Christian philosopher as to the Third Person. He is deficient, however, in practically enforcing the Spirit’s work and our need of His grace. This may have been from a worthy motive, and according to discipline.]
Chap. XLVIII.—Of the Disinheriting of the Jews, and the Adoption of the Gentiles.
[1553] Negaverunt; others read “necaverunt,” killed.
[1554] See Instit., iv. 18, p. 121, supra.
[1555] Speravimus; others “sperabimus.”
Chap. XLIX.—That God is One Only.
[1561] [John xiv. 6, 13, and v. 23.]
Chap. L.—Why God Assumed a Mortal Body, and Suffered Death.
[1563] Præsenti opere convincat.
Chap. LI.—Of the Death of Christ on the Cross.
[1564] Significatione.
[1565] Ne audire quidem patiuntur; others read “patienter.”
[1566] Sacrilegio.
Chap. LIV.—Of the Freedom of Religion in the Worship of God.
[1567] [Religious liberty maintained and introduced by the Gospel. Corrupted Christianity only is responsible for the reverse.]
[1568] Fortem; some read “forte,” by chance.
[1569] Carnificinam.
Chap. LV.—The Heathens Charge Justice with Impiety in Following God.
[1570] Addicti.
[1571] Stultitiam. This word is wanting in the mss., but this or some such word is necessary to complete the sense.
[1572] Mimi; wanting in some editions.
[1573] Sibi tantum conciliata sit.
[1574] Foras tota promineat.
[1575] Aucupari.
Chap. LVII.—Of Wisdom and Foolishness.
[1576] Pravum.
Chap. LIX.—Of the Ways of Life, and the First Times of the World.
[1577] [The Duæ Viæ A feature in the primitive catechizing. See Epistle of Barnabas, vol. i. p. 148; also this volume, infra.]
[1578] [See vol. v. p. 153, note 1, and pp. 161, 174, this series.]
[1579] Circumscribere.
[1580] In remissionem.
Chap. LX.—Of the Duties of Justice.
[1581] Sumere, “to take by selection and choice.”
[1582] Integris abutendum est. Lactantius sometimes uses “abuti” for “uti.”
[1583] Circumscriptiones.
Chap. LXII.—Of Restraining the Pleasures of the Senses.
[1584] [See vol. ii. p. 79, notes 1 and 2.]
Chap. LXIII.—That Shows are Most Powerful to Corrupt the Minds.
[1585] Mimus corruptelarum disciplina est.
[1586] Per imaginem.
Chap. LXIV.—The Passions are to Be Subdued, and We Must Abstain from Forbidden Things.
[1587] Proniora sunt.
[1588] Terent., And., i. 1.
Chap. LXV.—Precepts About Those Things Which are Commanded, and of Pity.
[1589] Viduis.
Chap. LXVI.—Of Faith in Religion, and of Fortitude.
[1590] [The law of divorce in Christian States. Sanderson, v. iv. p. 135.]
Chap. LXVII.—Of Repentance, the Immortality of the Soul, and of Providence.
[1591] Summam. Lactantius uses this word to express a compendious summary of divine mysteries.
[1592] Semina principalia.
[1593] Ex rebus.
[1594] Aliquâ ratione.
[1595] Perpetuo, i.e., without intermission.
Chap. LXVIII.—Of the World, Man, and the Providence of God.
[1596] Otiosus.
[1597] Decurso…spatio. The expression is borrowed from a chariot race.
[1598] Corporum exuviis.
Chap. LXIX.—That the World Was Made on Account of Man, and Man on Account of God.
[1599] Summa.
[1600] Utrumne illis ratio subsistat.
Chap. LXX.—The Immortality of the Soul is Confirmed.
[1601] Suspicio.
[1602] Cum Deo communis est.
Chap. LXXI.—Of the Last Times.
[1603] [See Hippolytus , vol. v. pp. 190–250.]
Chap. LXXII.—Of Christ Descending from Heaven to the General Judgment, and of the Millenarian Reign.
[1605] In tempestate; others read “intempestâ nocte.”
[1606] Innocentem, “without injury to any.”
[1607] A name sometimes given to cemeteries, because many men (πολλοὶ ἅνδρες) are borne thither.
Chap. LXXIII.—The Hope of Safety is in the Religion and Worship of God.
[1608] Se substernet.
[1609] Dan. ii. 47, iii. 29, and iv.
[1612] In his Discourse to Caligula
[1613] i.e., Livia, wife and empress of Augustus.
[1614] Vol. i. p. 391, note 12, this series.
[1615] See vol. iii. Elucidation V. p. 58.
[1616] P. 419.
[1617] Works, ed. London, 1788, vol. vii. p. 385.
[1618] Comp. 2 Pet. i. 18–21 with ii. 16.
[1619] P. 174, note 2, supra.
[1620] See p. 140, note 10, supra.
[1621] See p. 219, note 3.
[1622] Compare Cyprian (vol. v. p. 502, this series), and note his judicious reference to the inspiration of Balaam by the extreme instance of the miraculous voice of a dumb beast. Also, see vol. ii. Elucidation XIII. p. 346, this series.
[1623] Republished, New York, Randolph, 1885.
[1624] Pp. 339, 343.
[1625] Note, these are the “really ancient” portions.
[1626] Verses 5, 6, etc., to the end.
[1628] An absurdity pulverized by the faith and learning of Dr. Pusey.
[1629] Pseudepigrapha O. F. Fritzsche, Lips., 1871, Codex Pseudepigr. Vet. Test., ed. 1722.; J. A. Fabricius, Messias Judæorum, Hilgenfeld, Lips., 1869; also Drummond, The Jewish Messiah; and compare Jellinek, Bet-ha-Midrash, six parts, 1857–73.
[1630] See the Greek of Constantine’s quotations in Heyne’s Virgil, excursus i. tom. i. p. 164.
[1631] Heyne (Lips., 1788), vol. i. pp. 66–70.
A Treatise on the Anger of God
[1632] [Of this Donatus, see (On the Persecutors) cap. 16, infra; also cap. 35. He was a confessor and sore sufferer under Diocletian.]
Chap. I.—Of Divine and Human Wisdom.
[1633] Simulavit: others read “dissimulavit,” concealed his knowledge.
Chap. II.—Of the Truth and Its Steps, and of God.
[1634] Revolvuntur in planum.
[1635] Thus our Lord Himself speaks, John xvii. 3: “This is life eternal, that they may know Thee, the only true God, and Jesus Christ, whom Thou hast sent.” [The Jehovah-Angel, vol. i. pp. 223–226, this series, and sparsim.]
[1636] Ad ruinam.
[1637] Ch. v. and vi. pp. 47, 48.
[1638] The temple built of living stones, 1 Pet. ii. 5.
[1640] Dum disputant; other editions read, “dum dissipant.”
Chap. IV.—Of God and His Affections, and the Censure of Epicurus.
[1641] [Ne illi vitium concederet etiam virtutis fecit expertem.]
[1642] [Disciple of Panætius the Rhodian, a Stoic, third century B.C.]
[1643] Verisimilitudine, i.e., likeness of truth.
[1644] Inexpugnabile, impregnable.
[1645] Commotio.
[1646] Epicurus: it seems to be spoken with some irony.
Chap. V.—The Opinion of the Stoics Concerning God; Of His Anger and Kindness.
[1647] Vivificare.
[1648] Promereri.
[1649] The Stoics. [Encountered first by St. Paul, Acts xvii. 18.]
[1650] The Epicureans. [Ibid.]
[1651] In eo enim summa omnis et cardo religionis pietatisque versatur.
[1652] [This fear of the Lord is filial, not servile; and this anger is likewise twofold, including fatherly and corrective indignation, and the wrath of the magistrate, which inflicts penalty and retribution. Compare Ps. vii. 11; also p. 104, note 1, supra.]
Chap. VII.—Of Man, and the Brute Animals, and Religion.
[1653] The reason of man, man’s rational nature, recognizes the divine reason, i.e., God. [Confert cum Deo vultum et rationem ratio cognoscit. Hence Milton’s “human face divine.”]
[1654] De Legibus, i. 8.
[1655] Incondita, “unformed, or rude.” [See p. 77, supra.]
[1656] [Vol. vi. note 3, p. 452, this series.]
[1657] Ad lusum gestiunt.
[1658] Demulcent.
[1659] Virg., Æn., iv. 402.
[1660] Virg., Georg., iv. 155.
[1661] Conciliata sunt.
[1662] Lucret., ii. 646.
[1663] i.e. without any result.
[1664] De Nat. Deor., i. 44.
[1665] Hominum conscientiam fallere.
Chap. IX.—Of the Providence of God, and of Opinions Opposed to It.
[1666] [A beautiful formula of the history of Greek philosophy.]
[1667] Defloruerat.
[1669] ἅθεος.
Chap. X.—Of the Origin of the World, and the Nature of Affairs, and the Providence of God.
[1671] [Peripatetic; succeeded Theophrastus B.C. 238.]
[1672] Ratio.
[1673] Coiisse.
[1674] [Leucippus, anterior to B.C. 470, author of the atomic theory.]
[1675] Delirare posset.
[1676] [See Tayler Lewis, Plato contra Atheos, p. 119.]
[1677] i.e., something to the purpose.
[1678] Lenia; others read “lævia,” smooth.
[1679] Coagmentationem.
[1680] Eminere, “to stand out prominently.”
[1681] [Vol. vi. p. 445, note 18.]
[1682] Lucret., i. 160.
[1683] Ibid., i. 206.
[1684] Certum.
[1685] Crustam marmoris.
[1686] Descriptio.
[1687] Coagmentari.
[1688] Ratio.
[1689] Rationale.
[1690] Ficto.
[1691] Artificium.
[1692] Umbram et extrema lineamenta.
[1693] [See p. 97, note 4, supra.]
[1694] [See Cicero’s judgment, p. 99, note 6, supra.]
[1695] [See Dionysius, cap, ii. p. 85, vol. vi., this series.]
[1696] Homo ab humo.
[1697] [Book i. cap. 27.]
[1698] Concretum.
[1699] Flabile.
[1700] [P. 101, supra; also vol. v. p. 11, note 2.]
[1701] Tanta rerum magnitudo.
[1702] Sentiente; others read “sciente.”
Chap. XI.—Of God, and that the One God, and by Whose Providence the World is Governed and Exists.
[1703] Virg., Æn., vi. 726.
[1704] Persuasiove; most editions read “persuasione,” but the meaning is not so good.
[1705] θεολόγαι.
[1706] Sepulcra; others read “simulacra.”
[1707] De Nat. Deor., i. 32. [See p. 29, note 2, supra.]
[1708] Ibid., iii. 22.
[1709] [P. 268, note 1, supra.]
[1710] Memor., iv. 3.
[1711] Lib. vii.
[1712] Arbitrantur; some editions have “arbitrabantur,” which appears preferable.
[1713] [“The fear of the Lord is the beginning of wisdom” (Prov. ix. 10). See p. 262, cap. 6, note 6, supra.]
Chap. XII.—Of Religion and the Fear of God.
[1714] Prudentiæ; reading to “imprudentiæ.”
[1715] Stultitiam.
Chap. XIII.—Of the Advantage and Use of the World and of the Seasons.
[1716] Lignorum.
[1717] Spatiis. The word properly refers to a racecourse.
[1718] Herbidæ fruges.
[1719] Amissi ac recepti luminis vicibus.
[1720] Virg., Georg., i. 289.
[1721] Opportunitates temporum.
[1722] Certis stationibus. Others read “sationibus,” for certain kinds of sowing; but “statio” is applied to the stars by Seneca and Pliny.
[1723] Designati.
[1724] An objection is here met and answered.
[1725] Gignentium.
[1726] Adhuc, omitted in many manuscripts.
[1727] [I have heretofore noted the elements of a theodicy to be found in Lactantius.]
[1728] Propter exiguum compendium sublatorum malorum.
[1729] [I cease to note this perpetually recurrent thought. It had profoundly impressed our author as an element of natural religion.]
[1730] Et Deum colere, etc. Some editions read, “et eum, qui tanta præstiterit,” omitting the word “colere.”
[1731] i. 10.
Chap. XV.—Whence Sins Extended to Man.
[1732] Solidum.
[1733] Materia. Subjective existence.
Chap. XVI.—Of God, and His Anger and Affections.
[1734] Criminosa.
[1735] Facinorosi.
[1736] Materia.
[1737] Gratificatio.
[1738] Proprios.
[1739] Prævaleat.
[1740] An objection is here met and answered.
Chap. XVII.—Of God, His Care and Anger.
[1741] Incorruptus.
[1742] Quietus.
[1743] Cessit.
[1744] Nocentes.
[1745] Immobilem: not subject to emotions.
[1746] Familiam.
[1747] In Catal., iv. 6.
[1748] Paterfamilias, the master of a house.
[1749] Pietatis.
[1750] Ut cedat.
[1751] [Cap. 15, p. 179, supra.]
[1752] [See p. 277, note 6, infra. But he should say indignation, not anger.]
[1753] Illæsibilis est. Others read “stabilis est,” he is firm. The reading of the text is confirmed by “læsio” in the next clause.
[1754] Læsio.
[1755] Inurit, “burns in.”
[1756] Minister.
[1757] [See note 6, supra.]
Chap. XVIII.—Of the Punishment of Faults, that It Cannot Take Place Without Anger.
[1759] Corrupta esse omnia.
[1760] Parcere.
[1761] Inureret, i.e., should burn in, or brand.
[1762] Immania, i.e., of an inhuman character.
[1763] Jacet.
[1764] Deo subjacet.
Chap. XIX.—Of the Soul and Body, and of Providence.
[1765] Others read “Cimon.” If the reading Timon be retained, the reference is not to Timon who is called “the Misanthrope,” but to Timon the philosopher of Phlius, who lived in the time of Ptolemy Philadelphus, and belonged to the sect of the Sceptics.
[1766] Cedetne huic impune.
[1767] Disceptator.
Chap. XX.—Of Offences, and the Mercy of God.
[1768] Abdicati.
[1769] Constat.
[1770] Ovid., Metam., iii. 153.
[“Ultima semper
Expectanda dies homini est; dicique beatus
Ante obitum nemo,” etc.]
[1771] [The degradation of the mind of man to the worship of stocks and stones impresses our author as against nature.]
Chap. XXI.—Of the Anger of God and Man.
[1772] Temporalis.
[1773] Mentis impos, i.e., not having possession of his mind, opposed to “mentis compos.” Some editions add, “in bile.”
[1774] Ad præsens.
[1775] As supposed to be the seat of the passions.
[1776] [Ps. iv. 4, Vulgate, and Ephes., as below.]
[1777] Rebus communibus.
[1778] Temporalem.
[1779] Præsentaneâ. The word is applied to a remedy which operates instantaneously.
[1780] See Eph. iv. 26.
[1781] Ad præsens.
[1782] Resipiscendi.
Chap. XXII.—Of Sins, and the Verses of the Sibyls Respecting Them Recited.
[1783] Immobilem.
[1784] [Book i. concluding chapters.]
[1785] The philosophers wore long hair and cloaks. See Instit., iii. 25. [Needlessly repeated. See p. 95, supra; also 137.]
[1786] Præpostere, i.e., in a reversed order, putting the last first.
[1787] Metam., i. 256.
[1788] Moles operose laboret.
[1789] Pœnitentiâ factorum.
[1790] ἐλέει. Others read, ὦ μέλευι “O wretched.”
[1791] Vaniloquentia.
[1792] Venerabilis.
[1793] Hospitium, i.e., a place of hospitality.
[1794] Familia, “a household of slaves.”
[1795] Officiosa, i.e., familia.
[1796] Materia rerum.
[1797] Ratio virtutum.
[1798] Æterna morte damnatur.
[1799] Ineluibiles sibi maculas inusserunt.
[1800] Humilia.
[1801] Sopiantur, i.e., be lulled to sleep.
[1802] Destructilia. The word is used by Prudentius.
[1803] [See p. 163, supra. See note below.]
Chap. I.—The Introduction, and Exhortation to Demetrianus.
[1804] [Of whom, infra.]
[1805] [Nostræ sectæ. Perhaps adopted pleasantly from Acts xxviii. 22.] i.e., Christians.
[1806] Virg., Æn., iii. 436.
[1807] i.e., have been initiated by baptism. [Philipp. iii. 20. Greek.]
[1808] Contrectari.
[1809] [The argument from design is unanswerable, and can never be obsolete. The objections are frivolous, and belong to Cicero’s “minute philosophers.”] Of whom, see Tuscal. Quæst., book i. cap. 23.]
Chap. II.—Of the Production of the Beasts and of Man.
[1810] Omnes enim suis ex se pilis. Others read, “pellibus texit.”
[1811] [ποδωκίην λὰγωο̑ις —Anac., Ode i. 3.]
[1812] [Φύσις κέρατα ταύροις ὁπλὰς δ' έδωκεν ίπποις.—Anac., Ode i. 1, 2.]
[1813] [λέουσι χάσμ' οἠδόντων —Ib., 4.]
[1814] [“The survival of the fittest.” The cant of our day anticipated.]
[1815] [τοι̑ς ἀνδράσιν φρόνημα —Ib., 5. See p. 172, note 5, supra.]
[1816] [The admirable investigations of the modern atheists are so many testimonies against their own theories when they come to talk of force, etc., instead of God. P. 97, note 4, supra.]
Chap. III.—Of the Condition of the Beasts and Man.
[1817] Effusus est.
[1818] Ominari.
[1819] Lucret., v. 228.
[1820] [The admirable investigations of the modern atheists are so many testimonies against their own theories when they come to talk of force, etc., instead of God. P. 97, note 4, supra.]
[1821] Dependit.
[1822] Contrarium.
[1823] Excogitabit.
[1824] Boves Lucas. Elephants are said to have been so called, because they were first seen by the Romans in Lucania.
[1825] Some editions here add: “But what is the nature of this, it does not belong to the present subject to consider.”
Chap. IV.—Of the Weakness of Man.
[1826] Quadrat.
[1827] Claudicare.
[1828] [The disposition, even among men, to herd together in artificial societies, is instinctively repugnant to the stronger natures.]
Chap. V.—Of the Figures and Limbs of Animals.
[1829] Conglobare, “to gather into a ball.”
[1830] Temperandum. Others read “tenendum.”
[1831] [But, query, Is there not an unsolved mystery about birds and flying? They seem to me to be sustained in the air by some faculty not yet understood.]
[1832] Viscera. This word includes the heart, lungs, liver, stomach, and intestines.
[1833] Cratis, properly “wicker-work.”
[1834] Vertibula.
[1835] Mobilitas.
[1836] Anguimanus,—a word applied by Lucretius to the elephant.
Chap. VI.—Of the Error of Epicurus, and of the Limbs and Their Use.
[1837] [Yet Lucretuis has originality and genius of an order far nobler than that of moderns who copy his follies.]
[1838] Ratio. Nearly equivalent its this place to “providentia.”
[1839] Summa. [Wisd. xi. 20.]
[1840] [The amazing proportions imparted to all things created, in correspondence with their relations to man and to the earth, is beautifully hinted by our author.]
[1841] [The snout of the elephant and the neck of the giraffe were developed from their necessities, etc. Modern Science, passim.]
[1842] [In our days reproduced as progress.]
[1843] Cerneret, “to see so as to distinguish;” a stronger word than “video.”
[1844] Præposterus; having the last first, and the first last.
Chap. VII.—Of All the Parts of the Body.
[1845] Solidamenta corporis.
[1846] Retinaculis.
[1847] Visceribus.
Chap. VIII.—Of the Parts of Man: the Eyes and Ears.
[1848] Rigidum.
[1849] [An amusing persistency in the enforcement of this idea.]
[1850] Omnis. Others read “orbis.”
[1851] i.e., the head.
[1852] Cœlo. Some believed that the soul was of fire.
[1853] Foratu, “the process of boring;” foramen, “the aperture thus made.”
[1854] Frontem.
[1855] Duplicitas.
[1856] Altrinsecus.
[1857] Hauriendis, from which “aures” is said to be formed.
[1858] Æneid, iv. 359. [The English verb bother (= both ear) is an amusing comment on the adaptation of ears to unwelcome voices.]
[1859] Refulgentes.
[1860] Imaginum incursione.
[1861] According to some, “talc.”
[1862] iii. 368.
[1863] Cum modo: “in a measured degree.”
Chap. IX.—Of the Senses and Their Power.
[1864] Luscis.
Chap. X.—Of the Outer Limbs of Man, and Their Use.
[1865] Ciliorum. The word properly denotes the edge of the eyelid, in which the eyelash is fixed; said to be derived from “cilleo,” to move.
[1866] Oculi, as though derived from “occulere,” to conceal.
[1867] Palpitatio. Hence “palpebræ,” the eyelids.
[1868] Reficit obtutum.
[1869] Obsolescit.
[1870] Xenophon, Memorabilia, i. 4.]
[1871] Tractabilis.
[1872] Ipsa duplicitate.
[1873] Lingua, as though from “ligando.”
[1874] Linguæ sinu.
[1875] Complodunt.
[1876] Testudine.
[1877] Restricti.
[1878] Intercidit.
[1879] Foras molliter explicavit.
[1880] Brachia. The fore-arms, from the hand to the elbow.
[1881] Substricta.
[1882] Lacerti, The arm from the elbow to the shoulder.
[1883] Maturius funditur.
[1884] i.e., pollex, as though from “polleo,” to prevail.
[1885] Abjectum.
Chap. XI.—Of the Intestines in Man, and Their Use.
[1886] Rarum, i.e., loose in texture.
[1887] Reciprocâ vicissitudine.
[1888] Ne plenum quidem. Some editions omit “ne,” but it seems to be required by the sense; the lungs not being compact and solid, as the liver, but of a slighter substance.
[1889] Flandi et spirandi. The former word denotes the process of sending forth, the latter of inhaling, the air.
[1890] Animam, the vital principle, as differing from the rational.
[1891] Fistulas.
[1892] Cohæreat sibi.
[1893] In cicutæ modum.
[1894] Teneritudinem domicilii.
[1895] Nare; hence “nares,” the nostrils.
[1896] Interpatet.
[1897] Colles faucium. Others read “toles,” i.e., the tonsils.
[1898] Inoffensum tenorem, i.e. without obstruction, not striking against any object—smooth.
[1899] Quasi mugiens.
[1900] In lavacris celebrandis.
[1901] Obstructâ meandi facultate.
[1902] Voluminum flexiones.
[1903] Oblevit ea intrinsecus crassiore succo.
[1904] Per illam teneritudinem.
Chap. XII.—De Utero, Et Conceptione Atque Sexibus.
[1905] It has been judged advisable not to translate this and the first part of the next chapter.
[1906] Alii legunt “intersecta.”
Chap. XIII.—Of the Lower Members.
[1907] Genua determinant.
[1908] Nodi.
[1909] Teretes.
[1910] Corporis. Other editions have “operis,” i.e., of the whole work.
[1911] Planitie, hence “planta.”
[1912] Germanitas, “a brotherhood, or close connection.”
Chap. XIV.—Of the Unknown Purpose of Some of the Intestines.
[1913] Concreta esse. [See p. 180, note 1, supra.]
[1914] Verba: as though derived from “verbero,” to strike.
[1915] Dum ad descendentem occursu suo redit. Others read, “Dum descendentem reddit.”
Chap. XVI.—Of the Mind and Its Seat.
[1916] In altum se abdiderit. [An interesting “evolution from self-consciousness,” not altogether to be despised. In connection with the tripartite nature of man (of which see vol. iii. p. 474), we may well inquire as to the seat of the ψυχὴ and the πνευ̑μα, severally, on this hint.]
[1917] Mobilitatis.
[1918] Intenta discurrit. [2 Chron. xvi. 9; Zech. iv. 10.]
[1919] Bipartito.
[1920] Concinnet.
[1921] Aristoxenus, whose opinion has been mentioned above.
Chap. XVII.—Of the Soul, and the Opinion of Philosophers Concerning It.
[1922] ἄνεμος.
[1923] Proprie.
Chap. XVIII.—Of the Soul and the Mind, and Their Affections.
[1924] [See cap. 16, p. 296, note 1, supra; also vol. ii. p. 102, note 2, this series.]
[1925] Lucretius is undoubtedly one of the poets here referred to; some think that Virgil, others that Horace, is the second.
[1926] Sopiatur.
[1927] Quid fiat. Others read “quid faciat.”
[1928] Imaginibus.
[1929] Sopitus.
[1930] Evigilat.
[1931] Simulacris.
[1932] Species.
[1933] Avocamenta.
[1934] Thus Joseph and Daniel were interpreters of dreams: and the prophet Joel (ii. 28) foretells this as a mark of the last days, “Your old men shall dream dreams, your young men shall see visions.”
[1935] Quorum præsens et admirabilis fuerit eventus. [A sober view of the facts revealed in Scripture, and which, in the days of miracles, influenced so many of the noblest minds in the Church.]
[1936] Ex parte somnii constiterunt. Some editions read, “ex parte somniis constituerunt.”
[1937] Æneid, vi. 894.
Chap. XIX.—Of the Soul, and It Given by God.
[1938] Sed ego id in eo jure ab ancipiti vindico.
[1939] ii. 991.
[1940] Et citra hoc opus homo resistit. The compound word “resistit” is used for the simple sistit—“stands.”
[1941] Sacramento
[1942] Metitur, “measures.”
[1943] Corpusculum. The diminutive appears to imply contempt.
[1944] The expression is too general, since the body as well as the soul is a true part of man’s nature. [Perhaps so; but Lactantius is thinking of St. Paul’s expression (Philipp. iii. 21), “the body of our humiliation.”]
[1945] Quem rectum rectè sortitus est. In some editions the word “recte” is omitted.
General Note by the American Editor.
[1946] Cap. xiv. (vol. i.) p. 452.
[1947] Bibliothèque Ancienne et Mod., tom. iii. p. 438.
[1948] Credib., part ii. vol. vii. p. 94.
[1949] The Père Lestocq, tom. ii. pp. 46–60.
[1950] This word is italicized by Gibbon.
[1951] Vol. ii. cap. 20.
[1952] Inst., i. 1 and vii. 27.
[1953] Vol. ii. cap. 20.
[1954] Now (1880) a thousand years old.
[1955] Diarium Italicum, p. 409.
[1956] “Except Isæus,” says Gibbon, who refers to the edition of our author by Dufresnoy, tom. i. p. 596.
Of the Manner in Which the Persecutors Died.
[1958] [Not “the persecutors,” but only some of them. This treatise is, in fact, a most precious relic of antiquity, and a striking narrative of the events which led to the “conversion of the Empire,” so called. Its historical character is noted by Gibbon, D. and F., vol. ii. 20, n. 40.]
[1959] [See cap. 16, infra.]
[1960] [Let any one who visits Rome stand before the Arch of Constantine, and, while he looks upon it (as the mark of an epoch), let him at the same time behold the Colosseum close at hand, and there let him recall this noble chapter.]
[1961] 23d of March.
[1962] [Elucidation, p. 322.]
[1963] [St. Peter, as a Jew, could be thus dealt with; St. Paul, as a Roman, was beheaded. See p. 120, note 7, supra.]
[1964] [Note the incredulity of Lactantius. But see vol. iv. p. 219.]
[1965] [See especially vol. iv. p. 141 for the intermediary pauses of persecutions, while yet in many places Christians “died daily.”]
[1966] [Most noteworthy in corroboration of the earlier Fathers.]
[1967] [Jer. xxii. 19 and xxxvi. 30.]
[1968] [See p. 12, note 1, supra.]
[1969] [On which see cap. 20, infra, and preceding chapters.]
[1970] [Nothing easier than for these to pretend such a difficulty, in order to incite the emperor to severities. They may have found it convenient to represent the sign of the cross as the source of their inability to give oracles.]
[1971] [A just statement of Diocletian’s earlier disposition. See. vol. vi. p. 158, the beautiful letter of Theonas.]
[1972] 23d of February.
[1973] [See cap. 15, infra.]
[1974] [That it had become in some degree popular, see evidence, vol. vi. pp. 158–160.]
[1975] [Truly an eloquent passage, and a tribute to Constantius, which Constantine, in filial humour, must have relished.]
[1977] 20th of November.
[1978] 1st of January.
[1979] 13th of December.
[1980] 1st of March.
[1982] [A course of conduct which, providentially, tended to stop the chronic severity against believers.]
[1983] [Re-establishing (Edin.) is too strong a term. He refers to the restoration, from ruins, of churches, etc. (cap. 12, p. 305, supra). See caps. 34, 48, infra.]
[1984] [See pp. 303 (cap. vii.) and 308, at note 1, supra.]
[1985] [One wonders that this history was not more efficacious in enforcing the hint on p. 12, at note 1, supra.]
[1987] 30th of April.
[1988] [See p. 301, supra, and p. 316, infra.]
[1989] May.
[1990] 1st of March following.
[1991] [Singular that he does not assert that in this he imitated the Christian discipline.]
[1992] [Language greatly the product of Christian influences.]
[1993] 27th of October.
[1994] 1st of May. [As to the angel, see Gibbon, cap. xx. note 41.]
[1995] 30th of April. [Note these dates, p. 315.]
[1996] 13th of June. [Note the rise of general toleration.]
[1997] [See cap. 39, p. 317, supra.]
[1998] [Let us recall our Lord’s forewarning: Matt. x. 16 and Luke x. 3.]
[1999] See note 1, p. 109.
[2000] As cited by Jarvis, Introd., p. 379.
[2001] Baluz, Miscellanea, tom, i. p. 2.
[2002] Opp., Ed. Walchii, p. 435.
[2003] Quæstt. in Exod., lib. ii., Opp., tom. iii., p. 337.
[2004] Affluentes.
[2005] From Muratorii Antiquit. Ital. med. æv.
[2006] From Maxim. Victorin. de carmine heroico. Cf. Hieron., Catal., c. 80. We have also another treatise, which is entitled “On Grammar.”
[2007] μέτρον.
[2008] From Rufinus, the grammarian, on Comic Metres, p. 2712.
[2009] Virg., Æn., viii. 660.
[2010] From Hieron., Commentar. in ep. ad Gal., l. ii., opp. ed. Vallars. viii. 1, p. 426. Hieron., De Viris Illus., c. 80: we have “four books of epistles to Probus.”
[2011] [A curious expansion of the fable so long supposed to be authentic history of a natural wonder, and probably derived from Oriental tales corroborated by travellers. See vol. i. p. 12; also iii. 554. Yezeedee bird-worship may have sprung out of it.]
[2012] Remotus. The reference is supposed to be to Arabia, though some think that India is pointed out as the abode of the phœnix.
[2013] Hiat.
[2014] Cædis amore furor. There is another reading, “cedit.”
[2015] Vellera, “thin fleecy clouds.” So Virg., Georg., i. 397; Tenuia nec lanæ per cœlum vellera ferri.
[2016] Vivum.
[2017] Per singula tempora mensum.
[2018] Unica, “the only one.” It was supposed that only one phœnix lived at one time. So the proverb “Phœnice rarior.”
[2019] Birds were considered sacred to peculiar gods: thus the phœnix was held sacred to Phœbus. [Layard, Nineveh, vol. ii. p. 462.]
[2020] Gurgite.
[2021] Aura. So Virg., Æneid, vi. 204: “Discolor unde auri per ramos aura refulsit.”
[2022] Ciere.
[2023] Aëdoniæ voces. The common reading is “Ædoniæ,” contrary to the metre.
[2024] i.e., strains of Apollo and the Muses, for Cyrrha is at the foot of Parnassus, their favourite haunt.
[2025] Aperta Olympi, when he has mounted above the horizon.
[2026] Protulit.
[2027] Antistes.
[2028] Gravem, i.e., a burden to herself.
[2029] Fatis urgentibus; others read “spatiis vergentibus.”
[2030] Studio renascendi.
[2031] Venus was worshipped in Syro-Phœnice.
[2032] Gratum; others read “Graium,” Grecian.
[2033] Quà; another reading is “quam,” that which.
[2034] Purpureum. There may be a reference to the early dawn.
[2035] Obsit.
[2036] Some ancient writers place these fabulous people in India, others beyond Arabia.
[2037] Aristas. The word is sometimes applied, as here, to spikenard.
[2038] Et sociat myrrhæ pascua grata nimis; another reading is, “et sociam myrrhæ vim, Panachaia tuæ.”
[2039] In talique toro; others, “vitalique toro,” i.e., on a death-bed.
[2040] Commendat.
[2041] Genitali, “productive;” observe the antithesis.
[2042] Conflat.
[2043] Effectum; others read, “ad fœtum seminis instar habent.”
[2044] Cum corpore curto; others read, “cum tempore certo.”
[2045] Ruptis exuviis. The same word is used by Virgil to describe the serpent slipping its skin—“positis exuviis.”
[2046] Tineæ.
[2047] Tenues; others read “teneri.”
[2048] Thure soluto.
[2049] Exuvias suas.
[2050] In formam conglobat.
[2051] Quem croceum. The word is properly used to denote the colour of saffron; it is also applied to other bright colours.
[2052] Sub cortice lævi; the common reading is “sub sidere cæli.”
[2053] Clarum insigne; others read, “aurum…insigneque.”
[2054] Ceu; others read, “seu.”
[2055] Gemmea cuspis. Her beak is of horn, but bright and transparent as a gem.
[2056] Ingentes oculi; others read, “oculos.”
[2057] Hyacinthos; gems of this colour.
[2058] Æquatur.
[2059] i.e., the rays of the sun.
[2060] Roseus; others read, “roseo honore.”
[2061] The pheasant.
[2062] Magniciem. Some take this as denoting the name of a bird, but no such bird is known.
[2063] Pergrave pondus; others read, “per grave pondus,” by reason of the heavy weight.
[2064] Se exhibet; others read “se probat.”
[2065] Tanti ad miracula visus. [Deut. iv. 17.]
[2066] Inde; others read, “ille,” but the allusion is very obscure.
[2067] Fili, “the thread,” i.e. of fate.
[2068] Colit. [Badger’s Nestorians, vol. i. p. 122.]
A Poem on the Passion of the Lord
[2069] Limina, “the threshold.”
[2070] Interpres.
[2071] Venia, “remission.”
[2072] Communis culpæ.
[2073] Vexillum.
[2074] Magalia.
[2075] i.e., Egypt.
[2076] Secutus.
[2077] Latius, “more widely,” “in greater detail.”
[2078] Collige.
[2079] Clientis. The “cliens” is one who puts himself under the protection of a “patronus.” Here it is used of a follower.
[2080] Promptas.
[2081] Infanda, “unspeakable,” “wicked.”
[2082] Haustum.
[2083] Pluens.
[2084] Vivum cruorem.
[2085] Fossos.
[2086] Terram petens.
[2087] Nonnunquam; others read, “nunquam non,” always.
[2088] Adversa.
[2089] Monumenta.
[2090] Meorum.
[2091] Stimuli.
[2092] Acer.
[2093] Labilis orbis amicos sensus.
[2094] Auseris, an unusual form.
[2095] Occiduis rebus.
[2096] Ista caduca sæcula.
[2097] Exutum.
[2098] Rerum usus.
[2099] Extollent. The reading is uncertain; some editions have “expolient.”
[2100] Purpuream, “bright, or shining.”
[2101] Sublimes ad auras.
[2102] Note 18, p. 327.
[2103] The reader will be pleased with a reference, on p. 330, infra, to the (then recent) conversion of our Saxon forefathers in Kent.
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