Divine Institutes 1.20.1–1.22.28
Latin text: CSEL 19 (Latin text: S. Brandt (CSEL 19, 1890), digitized by Open Greek and Latin, University of Leipzig (csel-dev), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 7 (1886).
Divine 1, chapter 20
1.20.1CSEL 19:72
Venio nunc ad proprias Romanorum religiones, quoniam de communibus dixi. Romuli nutrix Lupa honoribus est adfecta diuinis, et ferrem, si animal ipsum, cuius figuram gerit.
I come now to the religions peculiar to the Romans, since I have spoken of those they share with others. Romulus' nurse, the She-wolf, has been given divine honours; and I would bear it if it were the animal itself whose figure she bears.
Notes and citation
Summary: The Romans deified Romulus' nurse, the She-wolf.
Cite (SBL): Lactantius, Inst. 1.20.1 (CSEL 19:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.2CSEL 19:72
sed auctor est Liuius Larentinae esse simulacrum et quidem non corporis, sed mentis ac morum. fuit enim Faustuli uxor et propter uulgati corporis uilitatem lupa inter pastores id est meretrix nuncupata est; unde etiam lupanar dicitur.
But Livy is the authority that it is an image of Larentina, and indeed not of her body but of her mind and character. For she was the wife of Faustulus, and because of the cheapness of her body, made common to all, she was called among the shepherds "lupa," that is, a harlot; from which also a brothel is called lupanar.
Notes and citation
Summary: Livy says the She-wolf was Larentina, a prostitute called lupa.
- Livy 1.4.7.
Extrabiblical texts: Livy, 1.4.7 (Livy, History of Rome; allusion)
Cite (SBL): Lactantius, Inst. 1.20.2 (CSEL 19:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.3CSEL 19:72
exemplum scilicet Atheniensium in ea figuranda Romani secuti sunt, apud quos meretrix quaedam nomine Leaena cum tyrannum occidisset, quia nefas erat simulacrum constitui meretricis in templo, animalis effigiem posuerunt cuius nomen gerebat.
In representing her, the Romans evidently followed the example of the Athenians, among whom a certain harlot named Leaena had killed a tyrant; because it was unlawful for a statue of a harlot to be set up in a temple, they set up the image of the animal whose name she bore.
Notes and citation
Summary: The Athenians likewise honoured the harlot Leaena with a lioness statue.
- Leaena means "lioness".
Cite (SBL): Lactantius, Inst. 1.20.3 (CSEL 19:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.4CSEL 19:72
itaque ut illi monumentum ex nomine, sic isti ex professione fecerunt. huius nomini etiam dies festus dicatus est et Larentinalia constituta.
So as the Athenians made her memorial from her name, the Romans made theirs from her profession. A festal day was also dedicated to her name, and the Larentinalia were established.
Notes and citation
Summary: The Romans also gave Larentina a festival.
Cite (SBL): Lactantius, Inst. 1.20.4 (CSEL 19:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.5CSEL 19:72
nec hanc solam Romani meretricem colunt, sed Faulam quoque, quam Herculis scortum fuisse Verrius scribit. iam quanta ista inmortalitas putanda est, quam etiam meretrices adsecuntur?
Nor is this the only harlot the Romans worship, but also Faula, who Verrius writes was Hercules' mistress. How great must this immortality be thought, which even harlots attain?
Notes and citation
Summary: The Romans worship other harlots too, such as Faula.
- Verrius Flaccus, Roman antiquarian.
Cite (SBL): Lactantius, Inst. 1.20.5 (CSEL 19:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.6CSEL 19:72–73
Flora cum magnas opes ex arte meretricia quaesiuisset, populum scripsit heredem certamque pecuniam reliquit, cuius ex annuo faenore suus natalis dies celebraretur editione ludorum, quos appellant Floralia.
Flora, having gained great wealth from the harlot's trade, made the people her heir and left a fixed sum of money, from the annual interest of which her birthday was to be celebrated by the presentation of games, which they call the Floralia.
Notes and citation
Summary: Flora, a rich harlot, left money for games in her honour, the Floralia.
Notes on the original text
- Digital text corrected (stray bracket and point (OCR)): ex [ arte meretricia quaesiuisset., → ex arte meretricia quaesiuisset,.
Cite (SBL): Lactantius, Inst. 1.20.6 (CSEL 19:72–73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.7CSEL 19:73
quod quia senatui flagitiosum uidebatur, ab ipso nomine argumentum sumi placuit, ut pudendae rei quaedam dignitas adderetur. deam finxerunt esse quae floribus praesit eamque oportere placari, ut fruges cum arboribus aut uitibus bene prospereque florescerent.
Because this seemed disgraceful to the senate, they decided to take an argument from the name itself, so that some dignity might be added to a shameful thing. They invented a goddess who presides over flowers and must be appeased so that crops, trees, and vines might flower well and prosperously.
Notes and citation
Summary: The senate disguised Flora as a goddess of flowers.
Cite (SBL): Lactantius, Inst. 1.20.7 (CSEL 19:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.8CSEL 19:73
eum colorem secutus in Fastis poeta non ignobilem nympham fuisse narrauit quae sit Chloris uocitata eamque Zephyro nuptam quasi dotis loco id accepisse muneris a marito, ut haberet florum omnium potestatem.
Following that colouring, the poet in the Fasti related that she was a nymph of good standing called Chloris, and that, married to Zephyrus, she received from her husband as a kind of dowry the gift of power over all flowers.
Notes and citation
Summary: Ovid made Flora a nymph who received power over flowers as a dowry.
- Ovid, Fasti 5.195–212.
Extrabiblical texts: Ovid, Fast. 5.195–212 (Ovid; allusion)
Cite (SBL): Lactantius, Inst. 1.20.8 (CSEL 19:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.9CSEL 19:73
honeste quidem ista dicuntur, sed inhoneste turpiterque creduntur nec debent, cum ueritas quaeritur, huiusmodi nos uelamenta decipere.
These things are said decently, but believed indecently and shamefully; and when the truth is sought, coverings of this kind ought not to deceive us.
Notes and citation
Summary: Such decent stories must not hide the shameful truth.
Cite (SBL): Lactantius, Inst. 1.20.9 (CSEL 19:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.10CSEL 19:73
celebrantur ergo illi ludi conuenienter memoriae meretricis cum omni lasciuia. nam praeter uerborum licentiam, quibus obscenitas omnis effunditur, exuuntur etiam uestibus populo flagitante meretrices, quae tunc mimarum funguntur officio et in conspectu populi usque ad satietatem inpudicorum luminum cum pudendis motibus detinentur.
So those games are celebrated, as befits the memory of a harlot, with every kind of lewdness. For besides the licence of words, in which all obscenity is poured out, harlots are also stripped of their clothes at the people's demand; they then play the part of mime actresses and are kept in the sight of the people, with shameful movements, until the shameless eyes are sated.
Notes and citation
Summary: The Floralia are celebrated with obscene speech and naked prostitutes performing.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 1.20.10 (CSEL 19:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-10).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.11CSEL 19:73
Cloacinae simulacrum in Cloaca Maxima repertum Tatius consecrauit et quia cuius esset effigies ignorabat, ex loco illi nomen inposuit. Pauorem Palloremque Tullus Hostilius figurauit et coluit.
Tatius consecrated a statue of Cloacina found in the Great Sewer, and because he did not know whose likeness it was, he named her after the place. Tullus Hostilius represented Fear and Pallor and worshipped them.
Notes and citation
Summary: Tatius deified a statue found in a sewer, and Tullus Hostilius worshipped Fear and Pallor.
Cite (SBL): Lactantius, Inst. 1.20.11 (CSEL 19:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-11).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.12CSEL 19:73
quid de hoc dicam nisi dignum fuisse qui semper deos suos, sicut optari solet, praesentes haberet? ab hoc illut Marci Marcelli de consecratione Honoris atque Virtutis honestate nominum differt, re congruit.
What shall I say of this man, except that he deserved always to have his gods present with him, as people usually pray? From him Marcus Marcellus' consecration of Honour and Virtue differs in the decency of the names, but agrees in substance.
Notes and citation
Summary: Tullus deserved his gods' company; Marcellus' deification of Honour and Virtue is no different in principle.
- The irony: Tullus deserved always to have Fear and Pallor with him.
Cite (SBL): Lactantius, Inst. 1.20.12 (CSEL 19:73; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-12).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.13CSEL 19:73–74
eadem uanitate Mentem quoque inter deos senatus conlocauit, quam profecto si habuisset, eiusmodi sacra numquam suscepisset.
With the same vanity the senate placed Mind too among the gods; had it possessed a mind, it would never have taken up such rites.
Notes and citation
Summary: The senate foolishly deified Mind.
Cite (SBL): Lactantius, Inst. 1.20.13 (CSEL 19:73–74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-13).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.14CSEL 19:74
magnum Cicero audaxque consilium suscepisse Graeciam dicit, quod Cupidinum et Amorum simulacra in gymnasiis consecrasset: adulatus est uidelicet Attico et inrisit hominem familiarem.
Cicero says that Greece adopted a great and bold plan in consecrating images of Cupids and Loves in the gymnasia: evidently he flattered Atticus and mocked his friend.
Notes and citation
Summary: Cicero praised Greece for placing images of Cupid in gymnasia, flattering Atticus.
- Probably Cicero, On the Laws 2.28 (reference uncertain).
Extrabiblical texts: Cicero, Leg. 2.28 (Cicero; allusion)
Cite (SBL): Lactantius, Inst. 1.20.14 (CSEL 19:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-14).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.15CSEL 19:74
non enim magnum illut aut omnino consilium dicendum fuit, sed inpudicorum hominum perdita et deplorata nequitia, qui liberos suos, quos erudire ad honestatem deberent, prostituerunt libidini iuuentutis: a quibus flagitiorum deos et in illis potissimum locis, ubi nuda corpora corruptorum luminibus patent, et in illa coli aetate uoluerunt, quae simplex et inprouida prius inretiri et in laqueos potest cadere quam cauere.
For that was not to be called a great plan, or a plan at all, but the desperate and deplorable wickedness of shameless men, who prostituted their own children, whom they ought to have trained to decency, to the lust of youth. They wished gods of disgrace to be worshipped by these children, and above all in those places where naked bodies lie open to the eyes of corrupters, and at that age which, simple and unwary, can be ensnared and fall into traps before it can be on guard.
Notes and citation
Summary: Placing Cupids in gymnasia was a wicked means of corrupting boys.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 1.20.15 (CSEL 19:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-15).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.16CSEL 19:74
quid mirum si ab hac gente uniuersa flagitia manarunt, aput quam uitia ipsa religiosa sunt eaque non modo non uitantur, uerum etiam coluntur? et ideo huic sententiae, tamquam Graecos prudentia uinceret, adiecit: uirtutes enim oportere, non uitia consecrari.
What wonder if all disgraces have flowed from this nation, among whom vices themselves are sacred, and are not only not avoided but even worshipped? And so to this statement, as if he surpassed the Greeks in prudence, he added: "For virtues, not vices, ought to be consecrated."
Notes and citation
Summary: Greek vice was sacred; Cicero said virtues, not vices, should be consecrated.
- Cicero, On the Laws 2.28.
Extrabiblical texts: Cicero, Leg. 2.28 (Cicero; quotation)
Cite (SBL): Lactantius, Inst. 1.20.16 (CSEL 19:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-16).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.17CSEL 19:74
quod si recipis, o Marce Tulli, non uides fore ut inrumpant uitia cum uirtutibus, quia mala bonis adhaerent, et in animis hominum potentiora sunt? quae si uetas consecrari, respondebit tibi eadem illa Graecia se alios deos colere ut prosint, alios uero ne noceant. haec enim semper excusatio est eorum qui mala sua pro diis habent, ut Romani robiginem ac febrem.
But if you accept this, Marcus Tullius, do you not see that vices will burst in along with virtues, because evils cling to goods and are more powerful in the minds of men? If you forbid them to be consecrated, that same Greece will answer you that it worships some gods to do it good and others to keep them from doing it harm. For this is always the excuse of those who treat their own evils as gods, as the Romans do Blight and Fever.
Notes and citation
Summary: If virtues are deified, vices will be too, as the Romans deified Blight and Fever.
Cite (SBL): Lactantius, Inst. 1.20.17 (CSEL 19:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-17).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.18CSEL 19:74–75
si ergo uitia consecranda non sunt, in quo tibi adsentior, ne uirtutes quidem. non enim per se sapiunt aut sentiunt neque intra parietes aut aediculas luto factas, sed intra pectus collocandae sunt et interius conprehendendae, ne sint falsae, si extra hominem fuerint collocatae.
If, then, vices are not to be consecrated, in which I agree with you, neither are virtues. For they do not have understanding or sense in themselves, nor are they to be placed within walls or little shrines made of clay, but within the breast, and to be held inwardly, lest they be false if placed outside man.
Notes and citation
Summary: Virtues belong in the heart, not in shrines, and should not be deified.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 1.20.18 (CSEL 19:74–75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-18).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.19CSEL 19:75
itaque praeclaram illam legem tuam derideo quam ponis his uerbis: ast olla, propter quae datur homini ascensus in caelum, Mentem Virtutem Pietatem Fidem: earumque laudum delubra sunto. atquin haec separari ab homine non possunt. si enim colenda sunt, in homine ipso sint necesse est.
So I laugh at that fine law of yours which you set down in these words: "But those things on account of which ascent to heaven is granted to man, Mind, Virtue, Piety, Faith: let there be shrines of these praises." Yet these cannot be separated from man. If they are to be worshipped, they must be in man himself.
Notes and citation
Summary: Cicero's law of shrines to the virtues is absurd, since virtues exist only in people.
- Cicero, On the Laws 2.19.
Extrabiblical texts: Cicero, Leg. 2.19 (Cicero; quotation)
Cite (SBL): Lactantius, Inst. 1.20.19 (CSEL 19:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-19).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.20CSEL 19:75
si autem sint extra hominem, quid opus est ea colere quibus careas? uirtus enim colenda est, non imago uirtutis, et colenda est non sacrificio aliquo aut ture aut precatione sollemni, sed uoluntate sola atque proposito.
But if they are outside man, what need is there to worship things you lack? For it is virtue that must be cultivated, not the image of virtue, and it must be cultivated not by any sacrifice or incense or solemn prayer, but by will and purpose alone.
Notes and citation
Summary: Virtue is cultivated by will and purpose, not by sacrifice or incense.
- The Latin colere means both "worship" and "cultivate".
Topics: Ethics
Cite (SBL): Lactantius, Inst. 1.20.20 (CSEL 19:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-20).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.21CSEL 19:75
nam quid est aliut colere uirtutem nisi eam conprehendere animo ac tenere? quod unus quisque simulac coepit uelle, consequitur. hic solus uirtutis est cultus: nam religio ac ueneratio nulla alia nisi unius dei tenenda est.
For what else is it to cultivate virtue than to grasp it with the mind and hold it fast? And each one attains this as soon as he begins to will it. This alone is the cultivation of virtue; for no other religion and veneration is to be held but that of the one God.
Notes and citation
Summary: Virtue is cultivated by holding it in the mind; worship belongs to the one God alone.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 1.20.21 (CSEL 19:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-21).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.22CSEL 19:75
quid igitur opus est, o uir sapientissime, superuacuis extructionibus loca occupare quae possint humanis usibus cedere? quid sacerdotes constituere uana et insensibilia culturos? quid immolare uictimas? quid tantos sumptus uel fingendis uel colendis imaginibus inpendere?
What need is there then, O wisest of men, to fill places with superfluous buildings which could yield to human uses? Why appoint priests to serve empty and senseless things? Why sacrifice victims? Why spend such great sums on making or worshipping images?
Notes and citation
Summary: Temples, priests, and sacrifices for virtues are useless.
Cite (SBL): Lactantius, Inst. 1.20.22 (CSEL 19:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-22).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.23CSEL 19:75
firmius et incorruptius templum est pectus humanum: hoc potius ornetur, hoc ueris illis numinibus inpleatur.
A firmer and more incorruptible temple is the human breast: let this rather be adorned, let this be filled with those true divinities.
1 Cor 3:16 (echo, low confidence)
Notes and citation
Summary: The human heart is the true temple, to be filled with real virtues.
- Compare 1 Cor 3:16; no allusion is certain.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 1.20.23 (CSEL 19:75; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-23).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.24CSEL 19:75–76
has ergo falsas consecrationes sequitur quod necesse est. qui enim sic uirtutes colunt id est qui umbras et imagines uirtutum consectantur, ea ipsa quae uera sunt tenere non possunt.
What must follow, then, follows these false consecrations. For those who worship the virtues in this way, that is, who pursue the shadows and images of virtues, cannot hold the very things that are true.
Notes and citation
Summary: Worshipping images of virtues prevents possessing real ones.
Cite (SBL): Lactantius, Inst. 1.20.24 (CSEL 19:75–76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-24).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.25CSEL 19:76
itaque nulla in quoquam uirtus est, uitiis ubique dominantibus, nulla fides, omnia pro se quoque rapiente, nulla pietas, nec consanguineis nec parentibus parcente auaritia et cupiditate in uenena et in ferrum ruente, nulla pax, nulla concordia, publice bellis saeuientibus, priuatim uero inimicitiis usque ad sanguinem furentibus, nulla pudicitia, libidinibus effrenatis omnem sexum et omnes corporis partes contaminantibus.
So there is no virtue in anyone, vices ruling everywhere; no faith, each seizing everything for himself; no piety, avarice and greed sparing neither kin nor parents and rushing to poison and the sword; no peace, no concord, with wars raging publicly and private enmities raging even to bloodshed; no chastity, unbridled lusts defiling every sex and every part of the body.
Notes and citation
Summary: Where virtues are worshipped as images, real virtues vanish and vice rules.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 1.20.25 (CSEL 19:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-25).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.26CSEL 19:76
nec tamen desinunt ea colere quae fugiunt et oderunt. colunt enim ture ac summis digitis quae sensibus intimis horrere debuerunt: qui error omnis ex illius principalis ac summi boni ignoratione descendit.
Yet they do not cease to worship the very things they flee and hate. For they worship with incense and with the tips of their fingers what they ought to shudder at in their inmost feelings; and all this error comes down from ignorance of that principal and supreme good.
Notes and citation
Summary: People outwardly worship virtues they inwardly hate, from ignorance of the supreme good.
- "With the tips of their fingers": the gesture of blowing a kiss in adoration.
Cite (SBL): Lactantius, Inst. 1.20.26 (CSEL 19:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-26).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.27CSEL 19:76
urbe a Gallis occupata obsessi in Capitolio Romani cum ex mulierum capillis tormenta fecissent, aedem Veneri Caluae consecrarunt.
When the city was taken by the Gauls, the Romans besieged on the Capitol, having made engines from women's hair, dedicated a temple to Bald Venus.
Notes and citation
Summary: The Romans dedicated a temple to Bald Venus after using women's hair for siege engines.
Cite (SBL): Lactantius, Inst. 1.20.27 (CSEL 19:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-27).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.28CSEL 19:76
non igitur intellegunt, quam uanae sint religiones uel ex eo ipso, quod eas his ineptiis cauillantur.
They do not understand, then, how empty their religions are, even from the very fact that they make fun of them with such absurdities.
Notes and citation
Summary: Such absurd cults show how empty these religions are.
Cite (SBL): Lactantius, Inst. 1.20.28 (CSEL 19:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-28).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.29CSEL 19:76
a Lacedaemoniis fortasse didicerant deos sibi ex euentis fingere. qui cum Messenios obsiderent et illi furtim deceptis obsessoribus egressi ad diripiendam Lacedaemonem cucurrissent, a Spartanis mulieribus fusi fugatique sunt.
Perhaps they had learned from the Lacedaemonians to invent gods for themselves from events. When the Lacedaemonians were besieging the Messenians, and the Messenians, secretly slipping past the besiegers, had run to plunder Lacedaemon, they were routed and put to flight by the Spartan women.
Notes and citation
Summary: Spartan women routed the Messenians who raided Sparta.
Cite (SBL): Lactantius, Inst. 1.20.29 (CSEL 19:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-29).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.30CSEL 19:76
cognitis autem dolis hostium Lacedaemonii sequebantur. his armatae mulieres obuiam longius exierunt. quae cum uiros suos cernerent parare se ad pugnam, quod putarent Messenios esse, corpora sua nudauerunt.
When the Lacedaemonians learned of the enemy's trick, they followed. The armed women went out a long way to meet them; and when they saw their husbands preparing for battle, because they thought they were Messenians, they bared their bodies.
Notes and citation
Summary: The armed women, mistaken for enemies, uncovered themselves to their husbands.
Cite (SBL): Lactantius, Inst. 1.20.30 (CSEL 19:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-30).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.31CSEL 19:76–77
at illi uxoribus cognitis et aspectu in libidinem concitati, sicuti erant armati permixti sunt, utique promisce —
And the men, recognizing their wives and roused to lust by the sight, lay with them armed as they were, indeed promiscuously,
Notes and citation
Summary: The men, aroused, lay with the women promiscuously.
Cite (SBL): Lactantius, Inst. 1.20.31 (CSEL 19:76–77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-31).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.32CSEL 19:77
nec enim uacabat discernere — sicut iuuenes ab isdem antea missi cum uirginibus, ex quibus sunt Partheniae nati. propter huius facti memoriam aedem Veneri Armatae simulacrumque posuerunt: quod tametsi ex causa turpi uenit, tamen honestius uidetur armatam Venerem consecrasse quam caluam.
for there was no time to tell them apart, just as the young men earlier sent by the same people had lain with the virgins, from whom the Partheniae were born. In memory of this deed they set up a temple and statue to Armed Venus; and although it came from a shameful cause, it seems more decent to have consecrated Venus armed than bald.
Notes and citation
Summary: The Spartans commemorated this by a temple to Armed Venus.
Cite (SBL): Lactantius, Inst. 1.20.32 (CSEL 19:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-32).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.33CSEL 19:77
eodem tempore Ioui quoque Pistori ara posita est, quod eos in quiete monuisset, ut ex omni frumento quod habebant panem facerent et in hostium castra iactarent: eoque facto soluta esset obsidio desperantibus Gallis inopia subigi posse Romanos. quae ista religionum derisio est?
At the same time an altar was also set up to Jupiter the Baker, because he had warned them in a dream to make bread from all the grain they had and throw it into the enemy camp; and when this was done the siege was lifted, the Gauls despairing that the Romans could be subdued by want. What mockery of religions is this?
Notes and citation
Summary: The Romans set up an altar to Jupiter the Baker after a ruse that ended the siege.
Cite (SBL): Lactantius, Inst. 1.20.33 (CSEL 19:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-33).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.34CSEL 19:77
si earum defensor essem, quid tam grauiter queri possem quam deorum numen in tantum uenisse contemptum, ut turpissimis nominibus ludibrio habeatur?
If I were their defender, what could I complain of more seriously than that the divinity of the gods had come into such contempt that it is made a laughing-stock with the most shameful names?
Notes and citation
Summary: Such names bring the gods into contempt.
Cite (SBL): Lactantius, Inst. 1.20.34 (CSEL 19:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-34).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.35CSEL 19:77
quis non rideat Fornacem deam uel potius doctos uiros celebrandis Fornacalibus operari? quis cum audiat deam Mutam, tenere risum queat? hanc esse dicunt ex qua sint Lares nati et ipsam Laram nominant uel Larundam. quid praestare colenti potest quae loqui non potest?
Who would not laugh at the goddess Oven, or rather at learned men busying themselves with celebrating the Fornacalia? Who, hearing of the goddess Muta, can hold back laughter? They say she is the one from whom the Lares were born, and they name her Lara or Larunda. What can she offer her worshipper who cannot speak?
Notes and citation
Summary: Gods like Oven and the mute goddess Muta are ridiculous.
Notes on the original text
- Digital text corrected (stray semicolon (OCR)): uel; potius → uel potius.
Cite (SBL): Lactantius, Inst. 1.20.35 (CSEL 19:77; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-35).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.36CSEL 19:77–78
colitur et Caca, quae Herculi fecit indicium de furto boum, diuinitatem consecuta quia prodidit fratrem, et Cunina, quae infantes tuetur in cunis ac fascinum submouet, et Stercutus, qui stercorandi agri rationem primus induxit, et Tutinus, in cuius sinu pudendo nubentes praesident, ut illarum pudicitiam prior deus delibasse uideatur, et mille alia portenta, ut iam uaniores qui haec colenda susceperint quam Aegyptios esse dicamus, qui monstruosa et ridicula quaedam simulacra uenerantur.
Caca too is worshipped, who informed Hercules of the theft of his cattle and gained divinity because she betrayed her brother; and Cunina, who guards infants in their cradles and wards off the evil eye; and Stercutus, who first introduced the method of manuring fields; and Tutinus, on whose shameful lap brides sit, so that the god may seem to have tasted their chastity first; and a thousand other monstrosities, so that we must now say those who took up the worship of these things are more foolish than the Egyptians, who venerate certain monstrous and ridiculous images.
Notes and citation
Summary: Roman cults of Caca, Cunina, Stercutus, and others are more foolish than Egyptian animal worship.
- Tutinus is the god also called Mutinus Titinus.
Notes on the original text
- Digital text corrected (OCR slip ((J for C); OCR slip (t for f)): colitur et (Jaca, → colitur et Caca,; de turto → de furto.
Cite (SBL): Lactantius, Inst. 1.20.36 (CSEL 19:77–78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-36).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.37CSEL 19:78
et haec tamen habent aliquam imaginem. quid qui lapidem colunt informem ac rudem cui nomen est Terminus? hic est quem pro Ioue Saturnus dicitur deuorasse nec inmerito illi honos tribuitur.
And these at least have some image. What of those who worship a shapeless rough stone called Terminus? This is the one Saturn is said to have swallowed in place of Jupiter, and not without reason is honour paid to him.
Notes and citation
Summary: Romans worship a rough stone, Terminus, said to be the stone Saturn swallowed.
Cite (SBL): Lactantius, Inst. 1.20.37 (CSEL 19:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-37).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.38CSEL 19:78
nam cum Tarquinius Capitolium facere uellet atque in eo loco multorum deorum sacella essent, consuluit eos per auguria utrum Ioui cederent, et cedentibus ceteris solus Terminus mansit. unde illum poeta Capitoli inmobile saxum uocat.
For when Tarquinius wished to build the Capitol and there were shrines of many gods on that site, he consulted them by augury whether they would yield to Jupiter; and when the rest yielded, Terminus alone remained. Hence the poet calls him "the immovable rock of the Capitol."
Notes and citation
Summary: Terminus alone refused to yield to Jupiter on the Capitol.
- Virgil, Aeneid 9.448.
Extrabiblical texts: Virgil, Aen. 9.448 (Virgil; quotation)
Cite (SBL): Lactantius, Inst. 1.20.38 (CSEL 19:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-38).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.39CSEL 19:78
Iam ex hoc ipso quam magnus Iuppiter inuenitur, cui non cessit lapis, ea fortasse fiducia, quod illum de paternis faucibus liberauerat.
From this very fact it is found how great Jupiter is, to whom a stone did not yield, perhaps trusting in the fact that it had freed him from his father's jaws.
Notes and citation
Summary: Even a stone would not yield to Jupiter.
Notes on the original text
- Digital text corrected (OCR slip (l for I)): lam ex hoc → Iam ex hoc.
Cite (SBL): Lactantius, Inst. 1.20.39 (CSEL 19:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-39).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.40CSEL 19:78
facto itaque Capitolio supra ipsum Terminum foramen est in tecto relictum, ut quia non cesserat, libero caelo frueretur: quo ne ipsi quidem fruebantur qui lapidem frui putauerunt..
So when the Capitol was built, an opening was left in the roof above Terminus himself, so that, because he had not yielded, he might enjoy the open sky: which those who thought a stone could enjoy it did not enjoy themselves.
Notes and citation
Summary: An opening was left in the Capitol roof so Terminus could see the sky.
Cite (SBL): Lactantius, Inst. 1.20.40 (CSEL 19:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-40).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.41CSEL 19:78
huic ergo publice supplicatur quasi custodi finium deo, qui non tantum lapis, sed etiam stipes interdum est.
To him, then, public prayers are made as a god guarding boundaries, who is sometimes not only a stone but even a stake.
Notes and citation
Summary: Terminus, worshipped as guardian of boundaries, is only a stone or stake.
Notes on the original text
- Digital text corrected (stray word and point (OCR)): et. huic → huic.
Cite (SBL): Lactantius, Inst. 1.20.41 (CSEL 19:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-41).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.20.42CSEL 19:78
quid de iis dicas qui colunt talia nisi ipsos potissimum lapides ac stipites esse?
What would you say of those who worship such things, except that they themselves above all are stones and stakes?
Notes and citation
Summary: Worshippers of stones and stakes are like them.
- Compare Ps 115:8; no allusion is certain.
Notes on the original text
- Digital text corrected (OCR slip (ns for iis)): de ns dicas → de iis dicas.
Cite (SBL): Lactantius, Inst. 1.20.42 (CSEL 19:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-20-42).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
Divine 1, chapter 21
1.21.1CSEL 19:78
Diximus de diis ipsis qui coluntur: nunc de sacris ac mysteriis eorum pauca dicenda sunt. aput Cyprios humanam hostiam Ioui Teucrus immolauit idque sacrificium posteris tradidit; quod est nuper Hadriano imperante sublatum.
We have spoken of the gods themselves who are worshipped; now a few things must be said about their rites and mysteries. Among the Cypriots Teucer sacrificed a human victim to Jupiter and handed that sacrifice down to posterity; it was abolished only recently, in the reign of Hadrian.
Notes and citation
Summary: Human sacrifice to Jupiter continued in Cyprus until Hadrian.
Cite (SBL): Lactantius, Inst. 1.21.1 (CSEL 19:78; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.2CSEL 19:78–79
erat lex aput Tauros inhumanam et feram gentem, ut Dianae hospites immolarentur, et id sacrificium multis temporibus celebratum est.
There was a law among the Taurians, an inhuman and savage people, that strangers should be sacrificed to Diana, and that sacrifice was celebrated for a long time.
Notes and citation
Summary: The Taurians sacrificed strangers to Diana.
Notes on the original text
- Digital text corrected (stray point (OCR)): erat. lex → erat lex.
Cite (SBL): Lactantius, Inst. 1.21.2 (CSEL 19:78–79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.3CSEL 19:79
Galli Esum atque Teutaten humano cruore placabant. ne Latini quidem huius immanitatis expertes fuerunt, siquidem Latiaris Iuppiter etiamnunc sanguine colitur humano. quid ab his boni precantur qui sic sacrificant?
The Gauls appeased Esus and Teutates with human blood. Not even the Latins were free of this savagery, since Jupiter Latiaris is even now worshipped with human blood. What good do they ask from these gods, who sacrifice in this way?
Notes and citation
Summary: Gauls and even Latins offered human blood to their gods.
Cite (SBL): Lactantius, Inst. 1.21.3 (CSEL 19:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.4CSEL 19:79
aut quid tales dii praestare hominibus possunt, quorum poenis propitiantur? sed de barbaris non est adeo mirandum, quorum religio cum moribus congruit: nostri uero qui semper mansuetudinis et humanitatis sibi gloriam uindicauerunt, nonne sacrilegis his sacris immaniores reperiuntur?
Or what can such gods offer men, who are propitiated by men's sufferings? But with barbarians it is not so surprising, whose religion agrees with their character; but our own people, who have always claimed the glory of gentleness and humanity, are they not found more savage in these sacrilegious rites?
Notes and citation
Summary: Romans, who boast of humanity, are more savage than barbarians in these rites.
Cite (SBL): Lactantius, Inst. 1.21.4 (CSEL 19:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.5CSEL 19:79
ii enim potius scelerati sunt habendi, qui cum sint liberalium disciplinarum studiis expoliti, ab humanitate desciscunt, quam qui rudes et inperiti ad mala facinora bonorum ignoratione labuntur.
For those are rather to be held wicked who, though polished by the study of liberal learning, fall away from humanity, than those who, rude and unskilled, slip into evil deeds through ignorance of good things.
Notes and citation
Summary: Educated people who commit such crimes are guiltier than the ignorant.
Cite (SBL): Lactantius, Inst. 1.21.5 (CSEL 19:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.6CSEL 19:79
apparet tamen antiquum esse hunc immolandorum hominum ritum, siquidem Saturnus in Latio eodem genere sacrificii cultus est, non quidem ut homo ad aram immolaretur, sed ut in Tiberim de ponte Muluio mitteretur.
It is clear, however, that this rite of sacrificing men is ancient, since Saturn was worshipped in Latium with the same kind of sacrifice, not indeed by a man being slain at the altar, but by his being thrown into the Tiber from the Mulvian bridge.
Notes and citation
Summary: Saturn was worshipped in Latium by throwing men into the Tiber.
Notes on the original text
- Digital text corrected (OCR slip): antieum → antiquum.
Cite (SBL): Lactantius, Inst. 1.21.6 (CSEL 19:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.7CSEL 19:79
quod ex responso quodam factitatum Varro auctor est: cuius responsi ultimus uersus est talis: ϰαὶ ϰεϕαλὰς Ἀίδῃ καὶ τῷ πατρὶ πέμπετε φῶτα. [id est hominem] quod quia uidetur ambiguum, et fax illi et homo iaci solet.
Varro is the authority that this was done because of a certain oracle, of which the last verse is this: "And send heads to Hades, and to the father a man (phōta)." Because this seems ambiguous, both a torch and a man are usually thrown to him.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Varro says an ambiguous oracle about sending "a man" or "a light" led to this rite.
- The Greek φῶτα can mean "a man" or, read as φῶτα from φῶς, "a light"; hence the torch. The editor deletes the gloss "id est hominem" ("that is, a man") in square brackets.
- Varro (lost work); the oracle is quoted in Greek.
Extrabiblical texts: Varro (Varro; allusion)
Cite (SBL): Lactantius, Inst. 1.21.7 (CSEL 19:79; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.8CSEL 19:79–80
uerum id genus sacrificii ab Hercule, cum ex Hispania rediret, dicitur esse sublatum, ritu tamen permanente ut pro ueris hominibus imagines iacerentur e scirpo, ut Ouidius in Fastis docet: donec in haec uenit Tirynthius arua, quotannis tristia Leucadio sacra peracta modo. illum stramineos in aquam misisse Quirites, Herculis exemplo corpora falsa iaci.
But that kind of sacrifice is said to have been abolished by Hercules when he returned from Spain, the rite nevertheless remaining, so that images made of rushes were thrown in place of real men, as Ovid teaches in the Fasti: "Until the Tirynthian came to these fields, every year the grim rites were performed in the Leucadian manner. He threw Quirites of straw into the water; now, after Hercules' example, false bodies are thrown."
Notes and citation
Summary: Hercules replaced the human victims with straw figures, as Ovid relates.
- Ovid, Fasti 5.629–632 (text somewhat different). Quirites: Roman citizens.
Extrabiblical texts: Ovid, Fast. 5.629–632 (Ovid; quotation)
Cite (SBL): Lactantius, Inst. 1.21.8 (CSEL 19:79–80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.9CSEL 19:80
haec sacra Vestales uirgines faciunt, ut ait idem: tum quoque priscorum uirgo simulacra uirorum mittere roboreo scirpea ponte solet. nam de infantibus qui eidem Saturno immolabantur propter odium Iouis quid dicam non inuenio.
The Vestal virgins perform these rites, as the same poet says: "Then also the virgin is wont to throw rush likenesses of men of old from the oaken bridge." As for the infants who were sacrificed to the same Saturn out of hatred of Jupiter, I cannot find what to say.
Notes and citation
Summary: The Vestals throw rush figures from the bridge; the sacrifice of infants to Saturn is beyond words.
- Ovid, Fasti 5.621–622.
Extrabiblical texts: Ovid, Fast. 5.621–622 (Ovid; quotation)
Cite (SBL): Lactantius, Inst. 1.21.9 (CSEL 19:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.10CSEL 19:80
tam barbaros, tam immanes fuisse homines, ut parricidium suum id est taetrum atque exsecrabile humano generi facinus sacrificium uocarent, cum teneras atque innocentes animas, quae maxime est aetas parentibus dulcior, sine ullo respectu pietatis extinguerent immanitatemque omnium bestiarum, quae tamen fetus suos amant, feritate superarent!
That men were so barbarous, so savage, as to call their own parricide, that is, a crime foul and accursed to the human race, a sacrifice, when they destroyed tender and innocent lives, at the age which is sweetest to parents, without any regard for natural affection, and surpassed in ferocity the savagery of all beasts, which at least love their young!
Notes and citation
Summary: Sacrificing infants was worse than the savagery of beasts, which love their young.
Notes on the original text
- Digital text corrected (OCR slip (u for n)): immauitatemque → immanitatemque.
Topics: Ethics
Cite (SBL): Lactantius, Inst. 1.21.10 (CSEL 19:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-10).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.11CSEL 19:80
o dementiam insanabilem! quid illis isti dii facere amplius possent, si essent iratissimi, quam faciunt propitii, cum suos cultores parricidiis inquinant, orbitatibus mactant, humanis sensibus spoliant?
O incurable madness! What more could these gods do to them if they were most angry than they do when propitious, when they pollute their worshippers with parricides, strike them with childlessness, and strip them of human feeling?
Notes and citation
Summary: These gods harm their worshippers more when pleased than they could when angry.
Notes on the original text
- Digital text corrected (point for comma (OCR)): inquinant. orbitatibus → inquinant, orbitatibus.
Cite (SBL): Lactantius, Inst. 1.21.11 (CSEL 19:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-11).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.12CSEL 19:80–81
quid potest esse his hominibus sancti? aut quid in profanis locis faciant qui inter aras deorum summa scelera committunt?
What can be holy to these men? Or what would they do in unconsecrated places, who commit the greatest crimes among the altars of the gods?
Notes and citation
Summary: Those who commit crimes at altars respect nothing holy.
Cite (SBL): Lactantius, Inst. 1.21.12 (CSEL 19:80–81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-12).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.13CSEL 19:81
Pescennius Festus in libris historiarum per saturam refert Karthaginienses Saturno humanas hostias solitos immolare et cum uicti essent ab Agathocle rege Siculorum, iratum sibi deum putauisse; itaque ut diligentius piaculum soluerent, ducentos nobilium filios immolasse.
Pescennius Festus, in the books of his history in miscellany form, relates that the Carthaginians were accustomed to sacrifice human victims to Saturn, and that when they had been defeated by Agathocles, king of the Sicilians, they thought the god was angry with them; and so, to pay the expiation more carefully, they sacrificed two hundred sons of their nobles.
Notes and citation
Summary: The Carthaginians sacrificed two hundred noble sons to Saturn after a defeat.
- Pescennius Festus' history is lost.
Cite (SBL): Lactantius, Inst. 1.21.13 (CSEL 19:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-13).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.14CSEL 19:81
tantum religio potuit suadere malorum, quae peperit saepe scelerosa atque inpia facta.
"So great the evils religion could persuade," "which has often brought forth wicked and impious deeds."
Notes and citation
Summary: As Lucretius says, religion has caused great evils.
- Lucretius, On the Nature of Things 1.101 and 1.83.
Notes on the original text
- Digital text corrected (point for comma (OCR)): malorum. quae → malorum, quae.
Extrabiblical texts: Lucretius, 1.101, 83 (Lucretius, On the Nature of Things; quotation)
Cite (SBL): Lactantius, Inst. 1.21.14 (CSEL 19:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-14).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.15CSEL 19:81
cui ergo dementissimi homines illo sacrificio consulebant, cum tantam partem ciuitatis occiderent, quantam fortasse ne Agathocles quidem uictor occiderat?
For whom, then, were these utterly mad men providing by that sacrifice, when they killed so great a part of the city as perhaps not even Agathocles had killed as victor?
Notes and citation
Summary: The Carthaginians killed more of their own than their conqueror had.
Cite (SBL): Lactantius, Inst. 1.21.15 (CSEL 19:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-15).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.16CSEL 19:81
ab isto genere sacrorum non minoris insaniae iudicanda sunt publica illa sacra, quorum alia sunt Matris, in quibus homines suis ipsi uirilibus litant — amputato enim sexu nec uiros se nec feminas faciunt — alia Virtutis, quam eandem Bellonam uocant, in quibus ipsi sacerdotes non alieno, sed suo cruore sacrificant.
From this kind of rite, those public rites are to be judged of no less madness, some of which belong to the Mother, in which men make offering of their own genitals (for having cut off their sex they make themselves neither men nor women), others to Virtus, whom they also call Bellona, in which the priests themselves sacrifice not with another's blood but with their own.
Notes and citation
Summary: The rites of Cybele and Bellona involve self-castration and self-wounding.
Cite (SBL): Lactantius, Inst. 1.21.16 (CSEL 19:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-16).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.17CSEL 19:81
sectis namque umeris et utraque manu destrictos gladios exerentes currunt ecferuntur insaniunt. optime igitur Quintilianus in Fanatico istud inquit si deus cogit, iratus est.
For having cut their shoulders and brandishing drawn swords in both hands, they run, they are carried away, they rave. Excellently, then, Quintilian says in his Fanatic: "If a god compels this, he is angry."
Notes and citation
Summary: Bellona's frenzied priests wound themselves; Quintilian says such a god must be angry.
- Quintilian, The Fanatic (a lost declamation).
Cite (SBL): Lactantius, Inst. 1.21.17 (CSEL 19:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-17).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.18CSEL 19:81
etiamne haec sacra sunt? non satius est pecudum modo uiuere quam deos tam inpios, tam profanos, tam sanguinarios colere?
Are these, too, sacred rites? Is it not better to live like cattle than to worship gods so impious, so profane, so bloodthirsty?
Notes and citation
Summary: Living like cattle is better than worshipping bloodthirsty gods.
Cite (SBL): Lactantius, Inst. 1.21.18 (CSEL 19:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-18).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.19CSEL 19:81
sed unde isti errores et haec tanta flagitia manauerint, suo loco disseremus. interim uideamus et cetera, quae carent scelere, ne studio insectandi uideamur eligere peiora.
But from where these errors and such great outrages have flowed we shall discuss in its place. Meanwhile let us look at the other rites too, which are free of crime, so that we may not seem, from eagerness to attack, to choose the worse.
Notes and citation
Summary: Lactantius now considers rites that involve no crime.
Cite (SBL): Lactantius, Inst. 1.21.19 (CSEL 19:81; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-19).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.20CSEL 19:81–82
Isidis Aegyptiae sacra sunt, quatenus filium paruulum uel perdiderit uel inuenerit. nam primo sacerdotes eius deglabrato corpore pectora sua tundunt lamentantur, sicut ipsa cum perdidit fecerat; deinde puer producitur quasi inuentus et in laetitiam luctus ille mutatur. ideo Lucanus: numquamque satis quaesitus Osiris.
The rites of Egyptian Isis concern how she lost and found her little son. For first her priests, with shaven bodies, beat their breasts and lament, as she herself had done when she lost him; then the boy is brought out as if found, and that mourning is changed into joy. Hence Lucan: "and Osiris never sought enough."
Notes and citation
Summary: The rites of Isis re-enact her loss and finding of her son.
- Lucan, Civil War 8.831; no id for Lucan in the list.
Cite (SBL): Lactantius, Inst. 1.21.20 (CSEL 19:81–82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-20).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.21CSEL 19:82
semper enim perdunt, semper inueniunt. refertur ergo in sacris imago rei quae uere gesta est, quae profecto si quid sapimus declarat mortalem mulierem fuisse ac paene orbam, nisi unicum repperisset. quod illum ipsum poetam minime fugit, apud quem Pompeius adulescens morte patris audita haec loquitur: euoluam busto iam numen gentibus Isim et tectum lino spargam per uulgus Osirim.
For they always lose him and always find him. So in the rites there is represented an image of something that really happened, which, if we have any sense, shows that she was a mortal woman and almost bereaved, had she not found her only son. This did not escape that very poet, in whom the young Pompey, hearing of his father's death, says: "I will turn Isis, now a deity for the nations, out of her tomb, and scatter Osiris, covered in linen, among the crowd."
Notes and citation
Summary: The rites show Isis was a mortal mother, as Lucan also implies.
- Lucan, Civil War 9.158–159.
Cite (SBL): Lactantius, Inst. 1.21.21 (CSEL 19:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-21).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.22CSEL 19:82
hic est Osiris, quem Serapim [uel Serapidem] uulgus appellat. solent enim mortuis consecratis nomina immutari, credo ne quis eos putet homines fuisse.
This is the Osiris whom the common people call Serapis. For the names of the dead who are consecrated are usually changed, I suppose so that no one may think they were men.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Osiris is Serapis; the deified dead are renamed so no one remembers they were men.
- The editor deletes "uel Serapidem" ("or Serapides") in square brackets.
Cite (SBL): Lactantius, Inst. 1.21.22 (CSEL 19:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-22).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.23CSEL 19:82
nam et Romulus post mortem Quirinus factus est et Leda Nemesis et Circe Marica. et Ino postquam se praecipitauit, Leucothea materque Matuta et Melicertes filius eius Palaemon atque Portunus.
For Romulus too after death became Quirinus, Leda Nemesis, and Circe Marica; and Ino, after she threw herself into the sea, became Leucothea and Mother Matuta, and her son Melicertes Palaemon and Portunus.
Notes and citation
Summary: Other deified mortals were given new names.
Cite (SBL): Lactantius, Inst. 1.21.23 (CSEL 19:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-23).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.24CSEL 19:82–83
sacra uero Cereris Eleusinae non sunt his dissimilia. nam sicut ibi Osiris puer planctu matris inquiritur, ita hic ad incestum patrui matrimonium rapta Proserpina: quam quia facibus ex Aetnae uertice accensis quaesisse in Sicilia Ceres dicitur, idcirco sacra eius ardentium taedarum iactatione celebrantur.
The rites of Eleusinian Ceres are not unlike these. For as there the boy Osiris is sought with his mother's wailing, so here Proserpina is carried off to an incestuous marriage with her uncle; and because Ceres is said to have sought her in Sicily with torches lit from the summit of Etna, her rites are celebrated by tossing burning torches.
Notes and citation
Summary: The Eleusinian rites re-enact Ceres' search for Proserpina with torches.
Cite (SBL): Lactantius, Inst. 1.21.24 (CSEL 19:82–83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-24).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.25CSEL 19:83
aput Lampsacum Priapo litabilis uictima est asellus, cuius sacrificii ratio in Fastis haec redditur. cum dii omnes ad festum Matris Magnae conuenissent epulisque satiati noctem lusibus ducerent, quieuisse humi Vestam somnumque cepisse; ibi Priapum somno eius ac pudicitiae insidiatum, sed illam intempestiuo clamore aselli quo Silenus uehebatur excitatam, libidinem uero insidiatoris esse deceptam;
At Lampsacus the acceptable victim for Priapus is an ass, and the reason for this sacrifice is given thus in the Fasti: when all the gods had gathered for the feast of the Great Mother and, full from the banquet, were spending the night in games, Vesta lay down on the ground and fell asleep; there Priapus plotted against her sleep and chastity, but she was woken by the untimely braying of the ass on which Silenus rode, and the lust of the plotter was foiled;
Notes and citation
Summary: Ovid explains that the ass is sacrificed to Priapus because its braying saved Vesta from him.
- Ovid, Fasti 6.319–348.
Extrabiblical texts: Ovid, Fast. 6.319–348 (Ovid; allusion)
Cite (SBL): Lactantius, Inst. 1.21.25 (CSEL 19:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-25).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.26CSEL 19:83
hac de causa Lampsacenos asellum Priapo quasi in ultionem mactare consuesse, aput Romanos uero eundem Vestalibus sacris in honorem pudicitiae conseruatae panibus coronari.
for this reason the people of Lampsacus were accustomed to sacrifice an ass to Priapus as if in revenge, while among the Romans the same animal, in the rites of Vesta, is crowned with loaves in honour of the chastity it preserved.
Notes and citation
Summary: Lampsacus sacrifices the ass while Rome crowns it for saving Vesta.
Cite (SBL): Lactantius, Inst. 1.21.26 (CSEL 19:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-26).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.27CSEL 19:83
quid turpius, quid flagitiosius, quam si Vesta beneficio asini uirgo est? at poeta fabulam finxit.
What is more shameful, more disgraceful, than that Vesta is a virgin thanks to an ass? "But the poet invented the story."
Notes and citation
Summary: It is shameful that Vesta owes her virginity to an ass.
Cite (SBL): Lactantius, Inst. 1.21.27 (CSEL 19:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-27).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.28CSEL 19:83
num ergo illut est uerius quod referunt ii qui Phaenomena conscripserunt, cum de duabus Cancri stellis locuntur quas Graeci ο̌νους uocant, asellos fuisse qui Liberum patrem transuexerint, cum amnem transire non posset, quorum alteri hoc praemium dederit, ut humana uoce loqueretur? itaque inter eum Priapumque ortum esse certamen de obsceni magnitudine: Priapum uictum et iratum interemisse uictorem.
Is that story truer, then, which is told by those who wrote the Phaenomena, when they speak of the two stars of Cancer which the Greeks call "the asses": that they were asses who carried Father Liber across when he could not cross a river, and that to one of them he gave this reward, that it should speak with a human voice? And so a contest arose between it and Priapus about the size of the obscene member, and Priapus, defeated and angry, killed the victor.
Notes and citation
Summary: The astronomical writers tell an even more obscene story about Priapus and an ass.
- The commentators on Aratus' Phaenomena.
Extrabiblical texts: Aratus, Phaen. (Aratus, Phaenomena; allusion)
Cite (SBL): Lactantius, Inst. 1.21.28 (CSEL 19:83; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-28).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.29CSEL 19:83–84
hoc uero multo magis ineptum est, sed poetis licet quidquid uelint. non excutio tam deforme mysterium nec Priapum denudo, ne quid appareat risu dignum. finxerint haec sane poetae, sed necesse est maioris alicuius turpitudinis tegendae gratia ficta sint.
This is much more absurd still, but poets may do whatever they like. I do not shake out so ugly a mystery, nor strip Priapus, lest anything worthy of laughter appear. Let the poets have invented these things, by all means; but they must have been invented to cover some greater baseness.
Notes and citation
Summary: Such fictions must hide some greater baseness.
Notes on the original text
- Digital text corrected (OCR slip (e for c)): hoe uero → hoc uero.
Cite (SBL): Lactantius, Inst. 1.21.29 (CSEL 19:83–84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-29).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.30CSEL 19:84
quae sit ergo quaeramus. at ea profecto manifesta est. nam sicut Lunae taurus mactatur, quia similia habet cornua, et placat equo Persis radiis Hyperiona cinctum, ne detur celeri uictima tarda deo, ita in hoc quia magnitudo membri uirilis enormis est, non potuit ei monstro aptior uictima reperiri quam quae posset ipsum cui mactatur imitari.
Let us ask, then, what it is. And surely it is plain. For just as a bull is sacrificed to the Moon because it has similar horns, and "Persia appeases Hyperion, girt with rays, with a horse, lest a slow victim be given to the swift god," so here, because the size of the male member is enormous, no more fitting victim could be found for that monster than one that could imitate the very one to whom it is sacrificed.
Notes and citation
Summary: Victims resemble their gods, so the ass suits Priapus.
- Ovid, Fasti 1.385–386.
Extrabiblical texts: Ovid, Fast. 1.385–386 (Ovid; quotation)
Cite (SBL): Lactantius, Inst. 1.21.30 (CSEL 19:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-30).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.31CSEL 19:84
aput Lindum, quod est oppidum Rhodi, Herculis sacra sunt, quorum a ceteris longe diuersus est ritus, siquidem non εὺϕημία̣ ut Graeci appellant, sed maledictis et execratione celebrantur, eaque pro uiolatis habent, si quando inter sollemnes ritus uel inprudenti alicui exciderit bonum uerbum.
At Lindus, a town of Rhodes, there are rites of Hercules whose ritual is very different from the others, since they are celebrated not with "euphēmia," as the Greeks call it, but with curses and execration; and they consider them violated if at any time during the solemn rites a good word has escaped anyone, even unintentionally.
Notes and citation
Summary: At Lindus Hercules is honoured with curses rather than good words.
- Euphēmia: the sacred silence or auspicious speech of Greek ritual.
Cite (SBL): Lactantius, Inst. 1.21.31 (CSEL 19:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-31).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.32CSEL 19:84
cuius rei haec ratio redditur, si tamen ulla esse ratio in rebus uanissimis potest.
This reason is given for it, if there can be any reason in things so utterly empty.
Notes and citation
Summary: Lactantius gives the supposed reason for this rite.
Notes on the original text
- Digital text corrected (OCR slip (f for t)): si famen → si tamen.
Cite (SBL): Lactantius, Inst. 1.21.32 (CSEL 19:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-32).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.33CSEL 19:84
Hercules eo cum delatus esset famemque pateretur, aratorem quendam conspexit operantem ab eoque petere coepit, ut sibi unum bouem uenderet. enimuero ille negauit fieri posse, quod spes sua omnis colendae terrae duobus illis iuuencis niteretur.
When Hercules had been carried there and was suffering from hunger, he saw a ploughman at work and began to ask him to sell him one ox. The man said it could not be done, because all his hope of tilling the land rested on those two bullocks.
Notes and citation
Summary: A hungry Hercules asked a ploughman to sell him an ox and was refused.
Notes on the original text
- Digital text corrected (OCR slip (u for n)): ueuderet → uenderet.
Cite (SBL): Lactantius, Inst. 1.21.33 (CSEL 19:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-33).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.34CSEL 19:84
Hercules solita uiolentia usus, quia unum accipere non potuit, utrumque sustulit. at ille infelix cum boues suos mactari uideret, iniuriam suam maledictis ultus est, quod homini eleganti et urbano gratissimum fuit.
Hercules, using his usual violence, since he could not get one, took both. And the unhappy man, when he saw his oxen being slaughtered, avenged his wrong with curses, which was most pleasing to that elegant and witty man.
Notes and citation
Summary: Hercules took both oxen, and the ploughman cursed him, which amused Hercules.
- "Elegant and witty" is ironic.
Cite (SBL): Lactantius, Inst. 1.21.34 (CSEL 19:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-34).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.35CSEL 19:84–85
nam dum comitibus suis epulas apparat dumque alienos boues deuorat, illum sibi amarissime conuiciantem cum risu et cachinnis audiebat.
For while he prepared a feast for his companions and devoured another man's oxen, he listened with laughter and guffaws to the man abusing him most bitterly.
Notes and citation
Summary: Hercules feasted on the oxen laughing at the curses.
Cite (SBL): Lactantius, Inst. 1.21.35 (CSEL 19:84–85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-35).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.36CSEL 19:85
sed postquam Herculi diuinos honores ob admirationem uirtutis deferri placuit, a ciuibus ara ei posita est, quam de facto βούζυγον nominauit, ad quam duo iuncti boues immolarentur sicut illi quos abstulerat aratori, eumque ipsum sibi constituit sacerdotem ac praecepit, ut isdem maledictis semper in celebrandis sacrificiis uteretur, quod negaret se umquam epulatum esse iucundius.
But after it was decided to give Hercules divine honours out of admiration for his virtue, the citizens set up an altar to him, which from the deed he named "Bouzygos" (the ox-yoke), at which two yoked oxen should be sacrificed, like those he had taken from the ploughman; and he appointed that very man as his priest and commanded him always to use the same curses in celebrating the sacrifices, because he said he had never feasted more pleasantly.
Notes and citation
Summary: Hercules' altar at Lindus requires two yoked oxen and the ploughman's curses.
Notes on the original text
- Digital text corrected (OCR slip (o for u)): Hercoli → Herculi.
Cite (SBL): Lactantius, Inst. 1.21.36 (CSEL 19:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-36).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.37CSEL 19:85
haec iam non sacra sunt, sed sacrilegia, in quibus id sanctum ducitur, quod in aliis si fiat, etiam seuerissime uindicatur.
These are no longer rites but sacrileges, in which what is counted holy would be punished most severely if it were done in other rites.
Notes and citation
Summary: Such rites are sacrileges, not sacred.
Cite (SBL): Lactantius, Inst. 1.21.37 (CSEL 19:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-37).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.38CSEL 19:85
ipsius autem Cretici Iouis sacra quid aliut quam quomodo sit aut subtractus patri aut nutritus ostendunt? capella est Amaltheae nymphae; quae uberibus suis aluit infantem: de qua Germanicus Caesar in Arateo carmine sic ait: illa putatur nutrix esse Iouis, si uere Iuppiter infans ubera Cretaeae mulsit fidissima caprae, sidere quae claro gratum testatur alumnum.
And the rites of Cretan Jupiter himself, what do they show but how he was stolen away from his father or how he was nursed? There is the she-goat of the nymph Amalthea, which fed the infant at her udders; of which Germanicus Caesar says in his poem on Aratus: "She is thought to be the nurse of Jupiter; if truly the infant Jupiter sucked the udders of the most faithful Cretan goat, who by her bright star bears witness to her grateful nursling."
Notes and citation
Summary: Jupiter's Cretan rites recall how the goat Amalthea nursed him.
- Germanicus, Aratea 163–166; no id for it in the list.
Cite (SBL): Lactantius, Inst. 1.21.38 (CSEL 19:85; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-38).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.39CSEL 19:85–86
huius capellae corio usum esse pro scuto Iouem contra Titanas dimicantem Musaeus auctor est, unde a poetis αὶγίοχος nominatur. ita quidquid est gestum in abscondendo puero, id ipsum per imaginem geritur in sacris.
Musaeus is the authority that Jupiter used the hide of this goat as a shield when fighting the Titans, from which the poets call him "aigiochos" (aegis-bearing). So whatever was done in hiding the boy is itself performed in image in the rites.
Notes and citation
Summary: Jupiter used the goat's hide as a shield, and the rites re-enact his concealment.
- Musaeus, legendary poet (fragment).
Cite (SBL): Lactantius, Inst. 1.21.39 (CSEL 19:85–86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-39).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.40CSEL 19:86
sed et matris eius mysterium idem continet; quod Ouidius exponit in Fastis: ardua iam dudum resonat tinnitibus Ide, tutus ut infanti uagiat ore puer. pars clipeos sudibus, galeas pars tundit inanes, hoc Curetes habent, hoc Corybantes opus. res latuit priscique manent imitamina facti, aera deae comites raucaque terga mouent. cymbala pro galeis, pro scutis tympana pulsant, tibia dat Phrygios ut dedit ante modos.
And the mystery of his mother contains the same thing, which Ovid explains in the Fasti: "Lofty Ida has long been ringing with clashing, so that the boy may wail safely with his infant mouth. Some beat shields with staves, some empty helmets: this is the Curetes' work, this the Corybantes'. The thing was hidden, and imitations of the ancient deed remain: the goddess's companions shake bronzes and hoarse hides. They beat cymbals for helmets, drums for shields; the flute gives Phrygian measures, as it gave before."
Notes and citation
Summary: Ovid shows that Cybele's noisy rites imitate the hiding of the infant Jupiter.
- Ovid, Fasti 4.207–214.
Notes on the original text
- Digital text corrected (stray point (OCR)): pulsant., → pulsant,.
Extrabiblical texts: Ovid, Fast. 4.207–214 (Ovid; quotation)
Cite (SBL): Lactantius, Inst. 1.21.40 (CSEL 19:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-40).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.41CSEL 19:86
hanc totam opinionem quasi a poetis fictam Sallustius respuit uoluitque ingeniose interpretari, cur altores Iouis dicantur fuisse Curetes, et sic ait, quia principes diuini intellegendi fuerunt, uetustatem ut cetera in maius componentem altores Iouis celebrauisse.
Sallust rejects this whole opinion as invented by the poets and wished to explain ingeniously why the Curetes are said to have been the nurturers of Jupiter; and he says this: because they were the first to understand the divine, antiquity, magnifying things as it does everything else, celebrated them as nurturers of Jupiter.
Notes and citation
Summary: Sallust explained the Curetes as the first to understand the divine.
- Sallust, Histories (fragment); no id for it in the list.
Notes on the original text
- Digital text corrected (stray point (OCR)): altores. Iouis → altores Iouis.
Cite (SBL): Lactantius, Inst. 1.21.41 (CSEL 19:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-41).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.42CSEL 19:86
quantum errauerit homo eruditus, iam res ipsa declarat. si enim princeps est Iuppiter et deorum et religionum, si ante illum nulli dii uulgo colebantur, quia nondum nati fuerant qui coluntur, apparet Curetas ex diuerso principes fuisse diuini non intellegendi, per quos error omnis inductus est et dei ueri memoria sublata.
How far the learned man went astray the fact itself now shows. For if Jupiter is the first of both gods and religions, if before him no gods were commonly worshipped because those who are worshipped had not yet been born, it is clear that the Curetes were, on the contrary, the first not to understand the divine: through them all error was brought in and the memory of the true God taken away.
Notes and citation
Summary: The Curetes were rather the first to misunderstand the divine and bring in error.
Cite (SBL): Lactantius, Inst. 1.21.42 (CSEL 19:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-42).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.43CSEL 19:86
ex ipsis itaque mysteriis et caerimoniis intellegere debuerunt hominibus se mortuis supplicare.
From these very mysteries and ceremonies, then, they ought to have understood that they were praying to dead men.
Notes and citation
Summary: The rites themselves show that the gods were dead men.
Cite (SBL): Lactantius, Inst. 1.21.43 (CSEL 19:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-43).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.44CSEL 19:86–87
non igitur exigo, ut aliquis poetarum fictionibus credat: qui hos mentiri putat, pontificum ipsorum scripta consideret et quidquid est litterarum ad sacra pertinentium reuoluat: plura fortasse quam nos adferimus inueniet, ex quibus intellegat inania inepta commenticia esse omnia quae pro sanctis habentur.
I do not require, then, that anyone should believe the fictions of the poets. Whoever thinks they lie, let him consider the writings of the pontiffs themselves and turn over whatever literature concerns the sacred rites. He will perhaps find more than we bring forward, from which he may understand that all that is held sacred is empty, foolish, and invented.
Notes and citation
Summary: The priests' own writings prove the rites are empty inventions.
Cite (SBL): Lactantius, Inst. 1.21.44 (CSEL 19:86–87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-44).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.45CSEL 19:87
si quis autem percepta sapientia deposuerit errorem, profecto ridebit ineptias hominum paene dementium, illos dico qui uel inhonesto saltatu tripudiant uel qui nudi uncti coronati aut personati aut luto obliti currunt. quid de scutis uetustate iam putribus dicam?
But whoever has laid aside error on receiving wisdom will surely laugh at the follies of men who are nearly mad: I mean those who either leap in an indecent dance, or who run naked, anointed, garlanded, or masked, or smeared with mud. What shall I say of the shields now rotten with age?
Notes and citation
Summary: The wise will laugh at ritual dances, naked runners, and ancient shields.
- The Salii and Luperci; the shields are the ancilia.
Cite (SBL): Lactantius, Inst. 1.21.45 (CSEL 19:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-45).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.46CSEL 19:87
quae cum portant, deos ipsos se gestare umeris arbitrantur.
When they carry them, they think they are bearing the gods themselves on their shoulders.
Notes and citation
Summary: Bearers of the sacred shields think they carry the gods.
Cite (SBL): Lactantius, Inst. 1.21.46 (CSEL 19:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-46).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.47CSEL 19:87
nam Furius Bibaculus inter praecipua pietatis exempla numeratur: qui cum praetor esset, tamen lictoribus praeeuntibus ancile portauit, cum haberet magistratus beneficio muneris eius uacationem.
For Furius Bibaculus is counted among the chief examples of piety, who, though he was praetor, still carried a sacred shield with his lictors going before him, though by the privilege of his office he was exempt from that duty.
Notes and citation
Summary: Furius Bibaculus, though praetor, carried a sacred shield and was praised for piety.
Cite (SBL): Lactantius, Inst. 1.21.47 (CSEL 19:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-47).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.48CSEL 19:87
non ergo ille Furius, sed plane furiosus fuit, qui praeturam hoc ministerio se putauit ornare. merito igitur, cum haec a uiris non inperitis ac rudibus fiant, Lucretius exclamat: o stultas hominum mentes, o pectora caeca! qualibus in tenebris uitae quantisque periclis degitur hoc aeui quodcumque est!
He was not Furius, then, but plainly furious, who thought he adorned his praetorship with this service. Rightly, then, since these things are done by men not unskilled and rude, Lucretius exclaims: "O foolish minds of men, O blind hearts! In what darkness of life and in how great dangers this little span of time is spent!"
Notes and citation
Summary: Lucretius rightly laments the blindness of such learned men.
- A pun on Furius and furiosus ("mad"). Lucretius, On the Nature of Things 2.14–16.
Notes on the original text
- Digital text corrected (OCR slip (n for ri); the pun requires Furius): ille Funus → ille Furius.
Extrabiblical texts: Lucretius, 2.14–16 (Lucretius, On the Nature of Things; quotation)
Cite (SBL): Lactantius, Inst. 1.21.48 (CSEL 19:87; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-48).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.21.49CSEL 19:87–88
quis haec ludibria non rideat qui habeat aliquid sanitatis, cum uideat homines uelut mente captos ea serio facere, quae si quis faciat in lusum nimis lasciuus et ineptus esse uideatur?
Who that has any sanity would not laugh at these mockeries, when he sees men, as if out of their minds, doing seriously what, if anyone did it in play, he would seem too wanton and foolish?
Notes and citation
Summary: What these men do seriously would look foolish even as play.
Notes on the original text
- Digital text corrected (OCR slip (n for ri)): ludibna → ludibria.
Cite (SBL): Lactantius, Inst. 1.21.49 (CSEL 19:87–88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-21-49).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
Divine 1, chapter 22
1.22.1CSEL 19:88
Harum uanitatum aput Romanos auctor et constitutor Sabinus ille rex fuit, qui maxime animos hominum rudes atque inperitos nouis superstitionibus implicauit: quod ut faceret aliqua cum auctoritate, simulauit cum dea Egeria nocturnos se habere congressus.
The author and founder of these vanities among the Romans was that Sabine king who above all entangled the rude and ignorant minds of men in new superstitions; and to do this with some authority, he pretended that he held nightly meetings with the goddess Egeria.
Notes and citation
Summary: Numa introduced Roman superstitions, pretending to meet the goddess Egeria.
- The Sabine king is Numa Pompilius.
Cite (SBL): Lactantius, Inst. 1.22.1 (CSEL 19:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.2CSEL 19:88
erat spelunca quaedam peropaca in nemore Aricino, unde riuus perenni fonte manabat. huc se remotis arbitris inferre consueuerat, ut mentiri posset monitu deae coniugis ea sacra populo se tradere, quae acceptissima diis essent.
There was a very dark cave in the grove of Aricia, from which a stream flowed from a perpetual spring. He used to go in there with witnesses sent away, so that he could lie that, at the prompting of the goddess his wife, he was handing on to the people the rites most acceptable to the gods.
Notes and citation
Summary: Numa withdrew to a cave to claim his rites came from Egeria.
Cite (SBL): Lactantius, Inst. 1.22.2 (CSEL 19:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.3CSEL 19:88
uidelicet astutiam Minois uoluit imitari, qui se in antrum Iouis recondebat et ibi diu moratus leges tamquam sibi a Ioue traditas adferebat, ut homines ad parendum non modo imperio, sed etiam religione constringeret.
Evidently he wished to imitate the cunning of Minos, who used to hide himself in the cave of Jupiter and, after staying there a long time, brought laws as if handed to him by Jupiter, so as to bind men to obey not only by command but also by religion.
Notes and citation
Summary: Numa imitated Minos, who claimed his laws came from Jupiter.
Cite (SBL): Lactantius, Inst. 1.22.3 (CSEL 19:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.4CSEL 19:88
nec difficile sane fuit persuadere pastoribus. itaque pontifices flamines Salios augures creauit, deos per familias discripsit: sic noui populi feroces animos mitigauit et ad studia pacis a rebus bellicis auocauit.
Nor was it difficult to persuade shepherds. So he created pontiffs, flamens, Salii, and augurs, and distributed the gods among families. Thus he softened the fierce spirits of a new people and called them away from war to the pursuits of peace.
Notes and citation
Summary: Numa created the priesthoods and turned the Romans to peace.
Cite (SBL): Lactantius, Inst. 1.22.4 (CSEL 19:88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.5CSEL 19:88–89
sed cum alios falleret, se ipsum tamen non fefellit. nam post annos plurimos Cornelio et Baebio consulibus in agro scribae Petili sub Ianiculo arcae duae lapideae sunt repertae a fossoribus, quarum in altera corpus Numae fuit, in altera septem Latini libri de iure pontificio, item Graeci totidem de disciplina sapientiae scripti, quibus religiones non eas modo quas ipse instituerat, sed omnes praeterea dissoluit. qua re ad senatum delata decretum est, ut hi libri abolerentur.
But though he deceived others, he did not deceive himself. For many years later, in the consulship of Cornelius and Baebius, two stone chests were found by diggers in the field of the scribe Petilius below the Janiculum. In one was the body of Numa, in the other seven Latin books on pontifical law and the same number of Greek books on the discipline of wisdom, in which he dissolved not only the religions he himself had instituted but all others besides. When this was reported to the senate, it was decreed that these books be destroyed.
Notes and citation
Summary: Numa's own books, found later, undermined all religions, so the senate ordered them destroyed.
- Compare Livy 40.29.
Extrabiblical texts: Livy, 40.29 (Livy, History of Rome; allusion)
Cite (SBL): Lactantius, Inst. 1.22.5 (CSEL 19:88–89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.6CSEL 19:89
ita eos Quintus Petilius praetor urbanus in contione populi concremauit.
So Quintus Petilius, the city praetor, burned them in an assembly of the people.
Notes and citation
Summary: The praetor burned Numa's books publicly.
Cite (SBL): Lactantius, Inst. 1.22.6 (CSEL 19:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.7CSEL 19:89
insipienter id quidem: quid enim profuit libros esse combustos, cum hoc ipsum, quod sunt ideo combusti, quia religionibus derogabant, memoriae sit traditum?
Foolishly, indeed: for what good was it that the books were burned, when this very fact, that they were burned because they disparaged the religions, has been handed down to memory?
Notes and citation
Summary: Burning the books was useless, since the reason was remembered.
Cite (SBL): Lactantius, Inst. 1.22.7 (CSEL 19:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.8CSEL 19:89
nemo ergo tunc in senatu non stultissimus: potuerunt enim et libri aboleri et tamen res in memoriam non exire. ita dum uolunt etiam posteris adprobare quanta pietate defenderint religiones, auctoritatem religionum ipsarum testando minuerunt.
Everyone in the senate then was most foolish: for the books could have been destroyed and yet the matter not have passed into memory. So while they wished to prove to posterity too with what piety they had defended religion, they diminished the authority of religion itself by their testimony.
Notes and citation
Summary: The senate's act only publicized the doubts it meant to suppress.
Cite (SBL): Lactantius, Inst. 1.22.8 (CSEL 19:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.9CSEL 19:89
sed ut Pompilius aput Romanos institutor ineptarum religionum fuit, sic ante Pompilium Faunus in Latio, qui et Saturno auo nefaria sacra constituit et Picum patrem inter deos honorauit et sororem suam Fentam Faunam eandemque coniugem consecrauit; quam Gauius Bassus tradit Fatuam nominatam, quod mulieribus fata canere consuesset ut Faunus uiris.
But as Pompilius was the founder of foolish religions among the Romans, so before Pompilius was Faunus in Latium, who established impious rites for his grandfather Saturn, honoured his father Picus among the gods, and consecrated his sister Fenta Fauna, who was also his wife; Gavius Bassus reports that she was named Fatua because she used to foretell fates to women, as Faunus did to men.
Notes and citation
Summary: Before Numa, Faunus instituted cults of Saturn, Picus, and his sister-wife Fauna.
Cite (SBL): Lactantius, Inst. 1.22.9 (CSEL 19:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.10CSEL 19:89
eandem Varro scribit tantae pudicitiae fuisse, ut nemo illam quoad uixerit praeter suum uirum mas uiderit nec nomen eius audierit.
Varro writes that she was of such modesty that no male but her husband saw her as long as she lived, or heard her name.
Notes and citation
Summary: Varro says Fauna was so modest no other man saw her.
Extrabiblical texts: Varro (Varro; allusion)
Cite (SBL): Lactantius, Inst. 1.22.10 (CSEL 19:89; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-10).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.11CSEL 19:89–90
idcirco illi mulieres in operto sacrificant et Bonam Deam nominant. et Sextus Clodius in eo libro quem Graece scripsit, refert Fauni hanc uxorem fuisse; quae quia contra morem decusque regium clam uini ollam ebiberat et ebria facta erat, uirgis myrteis a uiro ad mortem usque caesam; postea uero cum eum facti sui paeniteret ac desiderium eius ferre non posset, diuinum illi honorem detulisse; idcirco in sacris eius obuolutam uini amphoram poni.
For this reason women sacrifice to her in secret and name her the Good Goddess. And Sextus Clodius, in the book he wrote in Greek, relates that she was the wife of Faunus; and because, against custom and royal decency, she had secretly drunk a jar of wine and become drunk, she was beaten to death by her husband with myrtle rods; but afterwards, when he regretted his deed and could not bear his longing for her, he conferred divine honour on her; and that is why in her rites a covered jar of wine is set out.
Notes and citation
Summary: Sextus Clodius says Faunus beat his wife to death for drunkenness and then deified her as the Good Goddess.
Cite (SBL): Lactantius, Inst. 1.22.11 (CSEL 19:89–90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-11).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.12CSEL 19:90
reliquit ergo posteris Faunus quoque non parum erroris, quem tamen prudentes quique perspiciunt.
Faunus too, then, left posterity no small amount of error, which, however, all prudent people see through.
Notes and citation
Summary: Faunus left behind much error that wise people recognize.
Cite (SBL): Lactantius, Inst. 1.22.12 (CSEL 19:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-12).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.13CSEL 19:90
nam Lucilius eorum stultitiam, qui simulacra deos putant esse, deridet his uersibus: terriculas Lamias, Fauni quas Pompiliique instituere Numae, tremit has, hic omnia ponit. ut pueri infantes credunt signa omnia aena uiuere et esse homines, sic isti omnia ficta uera putant, credunt signis cor inesse in aenis. pergula pictorum, ueri nihil, omnia ficta!
For Lucilius mocks the folly of those who think images are gods in these verses: "The bogey Lamias, which the Fauni and Numa Pompilius set up, he trembles at these, he rests everything on them. As infant children believe all bronze statues live and are men, so these think all fictions true; they believe a heart is in the bronze statues. A painters' gallery, nothing true, all fiction!"
Notes and citation
Summary: Lucilius mocks those who, like children, think statues are alive.
- Lucilius, Satires (fragment).
Extrabiblical texts: Lucilius (Lucilius (satires, fragments); quotation)
Cite (SBL): Lactantius, Inst. 1.22.13 (CSEL 19:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-13).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.14CSEL 19:90
poeta quidem stultos homines infantibus conparauit, at ego multo inprudentiores esse dico. illi enim simulacra homines putant esse, hi deos; illos aetas facit putare quod non est, hos stultitia; illi utique breui desinent falli, horum uanitas et durat.
The poet compared foolish men to infants; but I say they are much more senseless. For the children think the images are men, these think they are gods; age makes the children think what is not, folly makes these; the children will certainly soon cease to be deceived, while the vanity of these both lasts
Notes and citation
Summary: Idolaters are worse than children, whose mistake passes with age.
Cite (SBL): Lactantius, Inst. 1.22.14 (CSEL 19:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-14).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.15CSEL 19:90
semper et crescit. sacra Liberi patris primus Orpheus induxit in Graecia primusque celebrauit in monte Boeotiae Thebis ubi Liber natus est proximo; qui cum frequenter citharae cantu personaret, Cithaeron appellatus est.
forever and grows. Orpheus first introduced the rites of Father Liber into Greece and first celebrated them on a mountain of Boeotia very near Thebes, where Liber was born; and because it often resounded with the song of his lyre, it was called Cithaeron.
Notes and citation
Summary: Orpheus introduced the rites of Liber in Greece on Mount Cithaeron.
- The name Cithaeron is linked with cithara, "lyre".
Cite (SBL): Lactantius, Inst. 1.22.15 (CSEL 19:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-15).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.16CSEL 19:90–91
ea sacra etiamnunc Orphica nominantur, in quibus ipse postea dilaceratus et carptus est; et fuit per eadem fere tempora quibus Faunus.
Those rites are still called Orphic, in which he himself was afterwards torn apart and plucked to pieces; and he lived at about the same time as Faunus.
Notes and citation
Summary: Orpheus, torn apart in his own rites, lived about the time of Faunus.
Notes on the original text
- Digital text corrected (OCR slip (a for u)): carptas → carptus.
Cite (SBL): Lactantius, Inst. 1.22.16 (CSEL 19:90–91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-16).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.17CSEL 19:91
sed quis aetate praecesserit dubitari potest, siquidem per eosdem annos Latinus Priamusque regnarunt, item patres eorum Faunus et Laomedon, quo regnante Orpheus cum Argonautis ad Iliensium litus accessit.
But which preceded in age may be doubted, since Latinus and Priam reigned in the same years, and likewise their fathers Faunus and Laomedon, in whose reign Orpheus came with the Argonauts to the shore of Ilium.
Notes and citation
Summary: Faunus and Orpheus were roughly contemporary.
Cite (SBL): Lactantius, Inst. 1.22.17 (CSEL 19:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-17).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.18CSEL 19:91
procedamus igitur ulterius et quaeramus, quis omnino colendorum deorum primus auctor extiterit.
Let us go further, then, and ask who at all was the first author of worshipping gods.
Notes and citation
Summary: Lactantius asks who first introduced the worship of gods.
Cite (SBL): Lactantius, Inst. 1.22.18 (CSEL 19:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-18).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.19CSEL 19:91
Didymus in libris ἐξηγήσεως Πινδαριϰη̆ς ait Melissea Cretensium regem primum diis sacrificasse ac ritus nouos sacrorumque pompas introduxisse; huius duas fuisse filias, Amaltheam et Melissam, quae Iouem puerum caprino lacte ac melle nutrierint —
Didymus, in his books of Commentary on Pindar, says that Melisseus, king of the Cretans, was the first to sacrifice to the gods and introduced new rites and processions of sacred things; that he had two daughters, Amalthea and Melissa, who fed the boy Jupiter with goat's milk and honey
Notes and citation
Summary: Didymus says the Cretan king Melisseus first sacrificed to gods, and his daughters nursed Jupiter.
- Didymus of Alexandria, commentary on Pindar (fragment).
Notes on the original text
- Digital text corrected (OCR slip (m for in)): Didymus m libris → Didymus in libris.
Cite (SBL): Lactantius, Inst. 1.22.19 (CSEL 19:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-19).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.20CSEL 19:91
unde poetica illa fabula originem sumpsit apes aduolasse atque os pueri melle complesse —; Melissam uero a patre primam sacerdotem Matri Magnae constitutam, unde adhuc eiusdem Matris antistites Melissae nuncupentur.
(from which that poetic tale took its origin, that bees flew to the boy and filled his mouth with honey); and that Melissa was appointed by her father as the first priestess of the Great Mother, from which the priestesses of that same Mother are still called Melissae.
Notes and citation
Summary: This is the origin of the story of bees feeding Jupiter and of the Melissae priestesses.
- Melissa means "bee".
Cite (SBL): Lactantius, Inst. 1.22.20 (CSEL 19:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-20).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.21CSEL 19:91
Historia uero Sacra testatur ipsum Iouem postquam rerum potitus sit, in tantam uenisse insolentiam, ut ipse sibi fana in multis locis constituerit.
But the Sacred History testifies that Jupiter himself, after he gained power, came to such insolence that he set up shrines to himself in many places.
Notes and citation
Summary: The Sacred History says Jupiter set up shrines to himself.
Extrabiblical texts: Ennius (Ennius; allusion)
Cite (SBL): Lactantius, Inst. 1.22.21 (CSEL 19:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-21).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.22CSEL 19:91
nam cum terras circumiret, ut in quamque regionem uenerat, reges principesue populorum hospitio sibi et amicitia copulabat et cum a quoque digrederetur, iubebat sibi fanum creari hospitis sui nomine, quasi ut posset amicitiae ac foederis memoria conseruari.
For as he went around the lands, whenever he came into any region he joined the kings or leaders of the peoples to himself by hospitality and friendship; and when he departed from each, he ordered a shrine to be made to himself in his host's name, as if so that the memory of their friendship and alliance might be preserved.
Notes and citation
Summary: Jupiter had shrines built bearing the names of his hosts.
Cite (SBL): Lactantius, Inst. 1.22.22 (CSEL 19:91; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-22).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.23CSEL 19:91–92
sic constituta sunt templa Ioui Ataburio, Ioui Labryandio: Ataburus enim et Labryandus hospites eius atque adiutores in bello fuerunt; item Ioui Laprio, Ioui Molioni, Ioui Casio et quae sunt in eundem modum. quod ille astutissime excogitauit, ut et sibi honorem diuinum et hospitibus suis perpetuum nomen adquireret cum religione coniunctum.
So temples were established to Jupiter Atabyrius and Jupiter Labryandius, for Atabyrus and Labryandus were his hosts and helpers in war; likewise to Jupiter Laprius, Jupiter Molion, Jupiter Casius, and others of the same kind. He devised this most cunningly, so as to gain divine honour for himself and a perpetual name, joined with religion, for his hosts.
Notes and citation
Summary: Jupiter's many titles come from hosts he honoured by name.
Cite (SBL): Lactantius, Inst. 1.22.23 (CSEL 19:91–92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-23).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.24CSEL 19:92
gaudebant ergo illi et huic imperio eius libenter obsequebantur et nominis sui gratia ritus annuos et festa celebrabant.
So they were glad and willingly obeyed this command of his, and for the sake of their own name they celebrated yearly rites and festivals.
Notes and citation
Summary: His hosts gladly kept these festivals for their own fame.
Cite (SBL): Lactantius, Inst. 1.22.24 (CSEL 19:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-24).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.25CSEL 19:92
simile quiddam in Sicilia fecit Aeneas, cum conditae urbi Acestae hospitis nomen inposuit, ut eam postmodum laetus ac libens Acestes diligeret augeret ornaret.
Aeneas did something similar in Sicily, when he gave the city he founded the name of his host Acestes, so that Acestes might afterwards gladly and willingly love, enlarge, and adorn it.
Notes and citation
Summary: Aeneas similarly named a city after his host Acestes.
- Compare Virgil, Aeneid 5.718.
Extrabiblical texts: Virgil, Aen. 5.718 (Virgil; allusion)
Cite (SBL): Lactantius, Inst. 1.22.25 (CSEL 19:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-25).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.26CSEL 19:92
hoc modo religionem cultus sui per orbem terrae Iuppiter seminauit et exemplum ceteris ad imitandum dedit.
In this way Jupiter sowed the religion of his own worship throughout the world and gave the others an example to imitate.
Notes and citation
Summary: Jupiter spread his own cult worldwide as an example to others.
Cite (SBL): Lactantius, Inst. 1.22.26 (CSEL 19:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-26).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.27CSEL 19:92
siue igitur a Melisseo, sicut Didymus tradidit, colendorum deorum ritus effluxit siue ab ipso Ioue, ut Euhemerus, de tempore tamen constat quando dii coli coeperint.
So whether the rite of worshipping gods flowed from Melisseus, as Didymus reported, or from Jupiter himself, as Euhemerus says, it is at any rate agreed at what time gods began to be worshipped.
Notes and citation
Summary: Whether from Melisseus or Jupiter, the time when god-worship began is known.
Extrabiblical texts: Ennius (Ennius; allusion)
Cite (SBL): Lactantius, Inst. 1.22.27 (CSEL 19:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-27).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.22.28CSEL 19:92
Melisseus quidem multum antecessit aetate, quippe qui educauerit Iouem pro nepote. et idcirco fieri potest ut uel ante uel adhuc puero Ioue deos colere instituerit id est alumni sui matrem (Opem) et auiam Tellurem, quae fuit Urani coniunx, patremque Saturnum et ipse hoc exemplo atque instituto Iouem ad tantam superbiam prouexerit, ut postea sibi diuinos honores auderet assumere.
Melisseus indeed was much earlier in age, since he reared Jupiter as a grandson. So it can be that, either before Jupiter or while he was still a boy, he instituted the worship of gods, that is, of his foster child's mother Ops, his grandmother Tellus, who was the wife of Uranus, and his father Saturn; and by this example and institution he himself led Jupiter to such pride that he afterwards dared to take divine honours for himself.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Melisseus may have begun worship of Jupiter's family, leading Jupiter to claim divine honours.
- The editor adds "Opem" in round brackets; translated.
Cite (SBL): Lactantius, Inst. 1.22.28 (CSEL 19:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-20-1/#p-1-22-28).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).