On the Workmanship of God 13.1–20.9
Latin text: CSEL 27.1 (Latin text: S. Brandt and G. Laubmann (CSEL 27.1, 1893), 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).
Chapter 13
13.1CSEL 27.1:47
Poteram nunc ego ipsorum quoque genitalium membrorum mirificam rationem tibi exponere, nisi me pudor ab huiusmodi sermone reuocaret: itaque a nobis indumento uerecundiae quae sunt pudenda uelentur.
I could now set out for you the wonderful design of the genital members themselves too, were it not that modesty called me back from speech of this kind; so let the parts that are shameful be veiled by us with the garment of modesty.
Notes and citation
Summary: Out of modesty Lactantius declines to describe the genitals.
Cite (SBL): Lactantius, Opif. 13.1 (CSEL 27.1:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-13-1).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
13.2CSEL 27.1:47
quod ad hanc rem attinet, queri satis est homines inpios ac profanos summum nefas admittere, qui diuinum et admirabile dei opus ad propagandam successionem inexcogitabili ratione prouisum et effectum uel ad turpissimos quaestus uel ad obscenae libidinis pudenda opera conuertunt. ut iam nihil aliud ex re sanctissima petant quam inanem et sterilem uoluptatem. quid?
As far as this matter is concerned, it is enough to complain that impious and profane men commit the greatest wickedness, who turn this divine and admirable work of God, provided and made with inconceivable design for the continuation of the race, either to the most shameful gain or to the shameful works of obscene lust, so that they now seek nothing else from a most holy thing than empty and barren pleasure. What then?
Notes and citation
Summary: The wicked turn God's holy provision for procreation into prostitution and lust, seeking only barren pleasure.
Cite (SBL): Lactantius, Opif. 13.2 (CSEL 27.1:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-13-2).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
13.3CSEL 27.1:47
reliquae corporis partes num carent ratione aut pulchritudine? conglobata in nates caro quam sedendi officio apta! et eadem firmior quam in ceteris membris, ne premente corporis mole ossibus cederet.
Do the remaining parts of the body lack design or beauty? How fit for the office of sitting is the flesh gathered into the buttocks! And it is also firmer than in the other members, lest, under the pressure of the body's weight, it give way to the bones.
Notes and citation
Summary: The buttocks are firm and fitted for sitting.
Cite (SBL): Lactantius, Opif. 13.3 (CSEL 27.1:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-13-3).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
13.4CSEL 27.1:47
item feminum deducta et latioribus toris ualida longitudo, quo facilius onus corporis sustineret: quam paulatim deficientem in angustum genua determinant, quorum decentes nodi flexuram pedibus ad gradiendum sedendumque aptissimam praebent.
Likewise the length of the thighs, drawn down and strong with broader muscles, so as to bear the body's burden more easily; and as it gradually narrows, the knees bound it, whose seemly joints give the feet a bend most fitting for walking and sitting.
Notes and citation
Summary: Strong thighs bear the body and the knees give the bend needed to walk and sit.
Cite (SBL): Lactantius, Opif. 13.4 (CSEL 27.1:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-13-4).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
13.5CSEL 27.1:47–48
item crura non aequali modo ducta, ne indecens habitudo deformaret pedes, sed teretibus suris clementer extantibus sensimque tenuatis et firmata sunt et ornata.
Likewise the legs are not drawn out evenly, lest an unseemly form disfigure the feet, but are both strengthened and adorned by the rounded calves swelling gently and gradually tapering.
Notes and citation
Summary: The shapely calves strengthen and adorn the legs.
Cite (SBL): Lactantius, Opif. 13.5 (CSEL 27.1:47–48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-13-5).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
13.6CSEL 27.1:48
in plantis uero eadem quidem. sed tamen longe dispar quam in manibus ratio est: quae quoniam totius operis quasi fundamenta sunt, eas mirificus artifex non rotunda specie, ne homo stare non posset aut aliis ad standum pedibus indigeret sicut quadrupedes, sed porrectiores longioresque formauit. ut stabile corpus efficerent planitie sua: unde illis inditum nomen est.
In the soles of the feet the design is the same, but yet far different from that in the hands. Since they are, as it were, the foundations of the whole work, the wonderful craftsman did not form them in a round shape, lest man be unable to stand or need other feet for standing, like the four-footed animals, but made them more extended and longer, so that by their flatness they might make the body stable; from which they received their name (plantae).
Notes and citation
Summary: The feet, the body's foundation, are long and flat so that man can stand on two feet.
Cite (SBL): Lactantius, Opif. 13.6 (CSEL 27.1:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-13-6).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
13.7CSEL 27.1:48
digiti aeque totidem quot in manibus, speciem magis quam usum maiorem praeferentes ideoque et iuncti et breues et gradatim conpositi: quorum qui est maximus. quoniam illum sicut in manu discerni a ceteris opus non erat. ita in ordinem redactus est. ut tamen ab aliis magnitudine ac modico interuallo distare uideatur.
The toes are just as many as the fingers of the hands, showing beauty more than any greater use, and therefore joined, short, and arranged in gradation. The largest of them, since there was no need for it to be separated from the rest as in the hand, has been brought into line, yet so that it seems to stand apart from the others in size and by a moderate gap.
Notes and citation
Summary: The toes match the fingers in number, but are short and in a row, the big toe set only a little apart.
Cite (SBL): Lactantius, Opif. 13.7 (CSEL 27.1:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-13-7).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
13.8CSEL 27.1:48
haec eorum speciosa germanitas non leni adiumento nisum pedum firmat: concitari enim ad cursum non possumus. nisi digitis in humum pressis soloque nitentibus impetum saltumque capiamus. explicasse uideor omnia quorum ratio intellegi potest: nunc ad ea uenio quae uel dubia uel obscura sunt.
This handsome kinship of theirs strengthens the pressure of the feet with no slight help; for we cannot spur ourselves to run unless, with the toes pressed into the ground and pushing against the earth, we take our impulse and spring. I think I have explained everything whose design can be understood; now I come to things that are either doubtful or obscure.
Notes and citation
Summary: The toes give the push needed for running; Lactantius now turns to what is doubtful or obscure.
Cite (SBL): Lactantius, Opif. 13.8 (CSEL 27.1:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-13-8).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
Chapter 14
14.1CSEL 27.1:48
Multa esse constat in corpore quorum uim rationemque perspicere nemo nisi qui fecit potest.
It is agreed that there are many things in the body whose force and design no one can perceive except him who made them.
Notes and citation
Summary: Much in the body is understood only by its Maker.
Cite (SBL): Lactantius, Opif. 14.1 (CSEL 27.1:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-14-1).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
14.2CSEL 27.1:48
an aliquis enarrare se putat posse quid utilitatis, quid effectus habeat tenuis membrana illa perlucens qua circumretitur aluus ac tegitur?
Or does anyone think he can tell what use, what effect that thin, translucent membrane has by which the belly is netted round and covered?
Notes and citation
Summary: No one can say what the membrane around the bowels is for.
Cite (SBL): Lactantius, Opif. 14.2 (CSEL 27.1:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-14-2).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
14.3CSEL 27.1:48–49
quid rienum gemina similitudo? quos ait Varro ita dictos. quod riui ab his obsceni umoris oriantur: quod est longe secus, quia spinae altrinsecus supini cohaerent et sunt ab intestinis separati. quid splenis? quid iecur?
What of the twin likeness of the kidneys (renes)? Varro says they are so called because streams (rivi) of the shameful fluid rise from them; which is far otherwise, since they cling on either side of the spine, lying back, and are separate from the intestines. What of the spleen? What of the liver?
Notes and citation
Summary: Varro's etymology of the kidneys is wrong, and the purpose of kidneys, spleen, and liver is obscure.
- Varro, Ling. 5.25 (uncertain).
Extrabiblical texts: Varro (Varro; allusion)
Cite (SBL): Lactantius, Opif. 14.3 (CSEL 27.1:48–49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-14-3).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
14.4CSEL 27.1:49
quae uiscera quasi ex conturbato sanguine uidentur esse concreta. quid fellis amarissimus liquor? quid globus cordis? nisi forte illis credendum putabimus qui adfectum iracundiae in felle constitutum putant, pauoris in corde, in splene laetitiae.
These organs seem to have been thickened as if out of disturbed blood. What of the most bitter liquid of the gall? What of the ball of the heart? Unless perhaps we shall think we must believe those who hold that the passion of anger is seated in the gall, of fear in the heart, and of joy in the spleen.
Notes and citation
Summary: Some say anger lies in the gall, fear in the heart, and joy in the spleen; this is doubtful.
Cite (SBL): Lactantius, Opif. 14.4 (CSEL 27.1:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-14-4).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
14.5CSEL 27.1:49
ipsius autem iecoris officium uolunt esse ut cibos in aluo concoquat amplexu et calefactu suo, quidam libidines rerum ueneriarum in iecore contineri arbitrantur.
The office of the liver itself, they will have it, is to cook the food in the belly by its embrace and its warming; some think that the desires for sexual pleasures are held in the liver.
Notes and citation
Summary: Some say the liver digests food; others that it houses sexual desire.
Cite (SBL): Lactantius, Opif. 14.5 (CSEL 27.1:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-14-5).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
14.6CSEL 27.1:49
primum ista perspicere acumen humani sensus non potest, quia horum officia in operto latent nec usus suos patefacta demonstrant. nam si ita esset, fortasse placidiora quaeque animalia uel nihil fellis omnino uel minus haberent quam ferae, timidiora plus cordis, salaciora. plus iecoris, lasciuiora plus splenis habuissent.
In the first place, the sharpness of human perception cannot see into these things, because their offices lie hidden in secret, and when laid open they do not show their uses. For if it were so, perhaps the gentler animals would have either no gall at all or less than wild beasts, the more timid would have more heart, the more lustful more liver, the more playful more spleen.
Notes and citation
Summary: Such theories cannot be verified; otherwise timid animals would have larger hearts and gentle ones less gall.
Cite (SBL): Lactantius, Opif. 14.6 (CSEL 27.1:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-14-6).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
14.7CSEL 27.1:49
sicut igitur nos sentimus audire auribus, oculis cernere, naribus odorari, ita profecto sentiremus nos felle irasci, iecore cupere, splene gaudere.
So, just as we perceive that we hear with the ears, see with the eyes, and smell with the nostrils, we would certainly perceive that we are angry with the gall, desire with the liver, and rejoice with the spleen.
Notes and citation
Summary: We would feel it if we were angry with our gall, as we feel that we see with our eyes.
Cite (SBL): Lactantius, Opif. 14.7 (CSEL 27.1:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-14-7).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
14.8CSEL 27.1:49–50
cum autem unde adfectus isti ueniant minime sentiamus, fieri potest ut aliunde ueniant et aliud uiscera illa quod nos minime suspicamur efficiant, nec tamen conuincere possumus falsa illos qui haec disputant dicere. sed omnia quae ad motus animi animaeque pertineant, tam obscurae altaeque rationis esse arbitror, ut supra hominem sit ea liquido peruidere.
But since we do not at all perceive where these passions come from, it may be that they come from elsewhere and that those organs do something else that we do not at all suspect; and yet we cannot prove that those who argue these things say what is false. But everything that belongs to the motions of the mind and the soul I judge to be of so obscure and deep a design that it is beyond man to see it clearly.
Notes and citation
Summary: Where the passions arise cannot be known; the workings of mind and soul are beyond human insight.
Cite (SBL): Lactantius, Opif. 14.8 (CSEL 27.1:49–50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-14-8).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
14.9CSEL 27.1:50
id tamen certum et indubitatum esse debet, tot res, tanta uiscerum genera unum et idem habere officium ut animam contineant in corpore. sed quid proprie singulis muneris sit iniunctum, quis scire nisi artifex potest cui soli opus suum notum est?
This, however, ought to be certain and beyond doubt: that so many things, so many kinds of organs, have one and the same office, to keep the soul in the body. But what task has been assigned properly to each, who can know except the craftsman, to whom alone his work is known?
Notes and citation
Summary: All the organs together keep the soul in the body, but only their Maker knows each one's task.
Cite (SBL): Lactantius, Opif. 14.9 (CSEL 27.1:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-14-9).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
Chapter 15
15.1CSEL 27.1:50
De uoce autem quam rationem reddere possumus? grammatici quidem ac philosophi uocem esse definiunt aerem spiritu uerberatum, unde uerba sint nuncupata: quod perspicue falsum est.
And what account can we give of the voice? The grammarians and philosophers indeed define the voice as air struck by breath, from which words (verba) were named: which is plainly false.
Notes and citation
Summary: Grammarians and philosophers wrongly define the voice as air struck by breath.
- The Stoic definition (compare Diogenes Laertius 7.55); the etymology verba from verberare is in Varro, Ling. 6.64 (uncertain).
Cite (SBL): Lactantius, Opif. 15.1 (CSEL 27.1:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-15-1).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
15.2CSEL 27.1:50–51
- non enim uox extra os gignitur, sed intra et ideo similior ueri est illa sententia, stipatum spiritum cum in obstantia faucium fuerit inlisus, sonum uocis exprimere, ueluti cum in patentem cicutam labroque subiectam demittimus spiritum et is cicutae concauo repercussus ac reuolutus a fundo dum descendentem occursu suo radit, ad exitum nitens sonum gignit et in uocalem spiritum resiliens per se uentus animatur.
For the voice is not produced outside the mouth but within; and so that opinion is more like the truth, that the breath, packed together, when it has been dashed against the obstacles of the throat, produces the sound of the voice: as when we send breath down into an open hemlock stalk set against the lip, and the breath, echoing and rolling back from the bottom in the hollow of the stalk, while it grazes the descending breath as it meets it, produces a sound as it strives toward the exit, and the wind, springing back into vocal breath, is given life of itself.
Notes and citation
Summary: A likelier view is that breath striking the throat makes the voice, as breath blown across a reed makes a sound.
Cite (SBL): Lactantius, Opif. 15.2 (CSEL 27.1:50–51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-15-2).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
15.3CSEL 27.1:51
quod quidem an uerum sit deus artifex uiderit. uidetur enim non ab ore, sed ab intimo pectore uox oriri. denique et ore clauso ex naribus emittitur sonus qualis potest.
Whether this is true, God the craftsman may see. For the voice seems to arise not from the mouth but from the inmost chest. Indeed, even with the mouth closed, a sound, such as it can be, is sent out from the nostrils.
Notes and citation
Summary: Only God knows; the voice seems to come from deep in the chest, since sound can come even with the mouth closed.
Cite (SBL): Lactantius, Opif. 15.3 (CSEL 27.1:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-15-3).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
15.4CSEL 27.1:51
praeterea et maximo spiritu quo anhelamus uox non efficitur et leui ac non coartato spiritu quotiens uolumus efficitur. non est igitur conprehensum quonam modo fiat aut quid sit omnino.
Moreover, a voice is not produced by the greatest breath with which we pant, and it is produced whenever we will with a light and unconstrained breath. It has not, therefore, been grasped in what way it arises, or what it is at all.
Notes and citation
Summary: How the voice arises and what it is remain unknown.
Cite (SBL): Lactantius, Opif. 15.4 (CSEL 27.1:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-15-4).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
15.5CSEL 27.1:51
nec me nunc in Academiae sententiam delabi putes, quia non omnia sunt inconprehensibilia. ut enim fatendum est multa nesciri, quae uoluit deus intellegentiam hominis excedere, sic tamen multa esse quae possint et sensibus percipi et ratione conprehendi.
And do not think that I am now slipping into the opinion of the Academy, since not all things are incomprehensible. For just as it must be admitted that many things are unknown, which God willed to exceed man's understanding, so there are still many that can be both perceived by the senses and grasped by reason.
Notes and citation
Summary: This is not Academic scepticism: some things exceed human understanding, but many can be known by sense and reason.
- The Academy: the sceptical school of Arcesilaus and Carneades.
Cite (SBL): Lactantius, Opif. 15.5 (CSEL 27.1:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-15-5).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
15.6CSEL 27.1:51
sed erit nobis contra philosophos integra disputatio. conficiamus igitur spatium quod nunc decurrimus.
But we shall have a full debate against the philosophers. Let us, then, complete the course we are now running.
Notes and citation
Summary: Lactantius postpones his full reply to the philosophers and continues.
- The promised debate is the Divine Institutes.
Cite (SBL): Lactantius, Opif. 15.6 (CSEL 27.1:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-15-6).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
Chapter 16
16.1CSEL 27.1:51
Mentis quoque rationem inconprehensibilem esse quis nesciat nisi qui omnino illam non habet, cum ipsa mens quo loco sit aut cuiusmodi nesciatur? uaria ergo a philosophis de natura eius ac loco disputata sunt.
Who does not know that the nature of the mind too is incomprehensible, except one who has none at all, since it is not known in what place the mind itself is or of what kind it is? Various views, therefore, have been argued by the philosophers about its nature and place.
Notes and citation
Summary: The nature and seat of the mind are unknown, and philosophers disagree about them.
Cite (SBL): Lactantius, Opif. 16.1 (CSEL 27.1:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-16-1).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
16.2CSEL 27.1:51–52
at ego non dissimulabo quid ipse sentiam, non quia sic esse adfirmem, quod est insipientis in re dubia facere, sed ut exposita rei difficultate intellegas quanta sit diuinorum operum magnitudo.
But I will not conceal what I myself think; not that I affirm it is so, which is the part of a fool in a doubtful matter, but so that, the difficulty of the matter being set out, you may understand how great is the greatness of the divine works.
Notes and citation
Summary: Lactantius offers his opinion without claiming certainty, to show the greatness of God's works.
Cite (SBL): Lactantius, Opif. 16.2 (CSEL 27.1:51–52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-16-2).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
16.3CSEL 27.1:52
quidam sedem mentis in pectore esse uoluerunt. quod si ita est, quanto tandem miraculo dignum est rem in obscuro ac tenebroso habitaculo sitam in tanta rationis atque intellegentiae luce uersari, tum quod ad eam sensus ex omni corporis parte conueniunt, ut in qualibet regione membrorum praesens esse uideatur!
Some have held that the seat of the mind is in the breast. If that is so, how worthy of wonder it is that a thing placed in an obscure and dark dwelling should move in so great a light of reason and understanding; and also that the senses come together to it from every part of the body, so that it seems to be present in any region of the members!
Notes and citation
Summary: If the mind is in the breast, it is wonderful that it shines with reason in darkness and is present throughout the body.
Cite (SBL): Lactantius, Opif. 16.3 (CSEL 27.1:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-16-3).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
16.4CSEL 27.1:52
alii sedem eius in cerebro esse dixerunt. et sane argumentis probabilibus usi sunt, oportuisse scilicet quod totius corporis regimen haberet, potius in summo tamquam in arce corporis habitare nec quicquam esse sublimius quam id quod uniuersum ratione moderetur, sicut ipse mundi dominus et rector in summo est;
Others have said its seat is in the brain. And they have certainly used probable arguments: namely, that what held the government of the whole body ought rather to dwell at the top, as in the citadel of the body, and that nothing is loftier than that which governs the whole by reason, just as the Lord and ruler of the world himself is on high;
Notes and citation
Summary: Others place the mind in the brain, at the top of the body, as the ruler of the world dwells on high.
Notes on the original text
- Digital text corrected (letters misread in the digital text): diierunt → dixerunt.
Cite (SBL): Lactantius, Opif. 16.4 (CSEL 27.1:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-16-4).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
16.5CSEL 27.1:52
deinde quod sensus omnis id est audiendi et uidendi et odorandi ministra membra in capite sint locata, quorum omnium uiae non ad pectus, sed ad cerebrum ferant; alioquin necesse nos esset tardius sentire, donec sentiendi facultas longo itinere per collum ad pectus usque descenderet.
then, that the members serving all the senses, that is, of hearing, seeing, and smelling, are placed in the head, and the paths of all of them lead not to the breast but to the brain; otherwise we would necessarily perceive more slowly, until the faculty of perceiving had come down by a long road through the neck all the way to the breast.
Notes and citation
Summary: The sense organs are in the head and lead to the brain; otherwise perception would be slow.
Cite (SBL): Lactantius, Opif. 16.5 (CSEL 27.1:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-16-5).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
16.6CSEL 27.1:52
hi uero aut non multum aut fortasse non errant. uidetur enim mens, quae dominatum corporis tenet, in summo capite constituta tamquam in caelo deus, sed cum in aliqua sit cogitatione, commeare ad pectus et quasi ad secretum aliquod penetrale secedere, ut consilium tamquam ex thensauro recondito eliciat ac proferat;
These indeed either do not err much, or perhaps do not err at all. For the mind, which holds dominion over the body, seems to be placed at the top of the head, like God in heaven; but when it is engaged in some thought, it seems to pass to the breast and withdraw as if into some secret inner chamber, so as to draw out and bring forth counsel as from a hidden treasury.
Notes and citation
Summary: The mind seems to rule from the head, like God in heaven, but withdraws into the breast to deliberate.
Cite (SBL): Lactantius, Opif. 16.6 (CSEL 27.1:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-16-6).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
16.7CSEL 27.1:52
ideoque cum intenti ad cogitandum sumus et cum mens occupata in altum se abdiderit, neque audire quae circumsonant neque uidere quae obstant solemus.
And so, when we are intent on thinking and the mind, being occupied, has hidden itself in the depths, we usually neither hear what sounds around us nor see what stands before us.
Notes and citation
Summary: Deep in thought, we neither hear nor see what is around us.
Cite (SBL): Lactantius, Opif. 16.7 (CSEL 27.1:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-16-7).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
16.8CSEL 27.1:52–53
id uero siue ita est, admirandum profecto est quomodo id fiat, cum ad pectus a cerebro nullum iter pateat, sin autem non est ita, tamen nihilo minus admirandum est quod diuina nescio qua ratione fiat ut ita esse uideatur.
If this is so, it is certainly to be wondered at how it happens, since no path lies open from the brain to the breast; but if it is not so, it is nonetheless to be wondered at that by some divine design it comes about that it seems to be so.
Notes and citation
Summary: Either way, how the mind moves between head and breast is a wonder.
Cite (SBL): Lactantius, Opif. 16.8 (CSEL 27.1:52–53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-16-8).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
16.9CSEL 27.1:53
an potest aliquis non admirari quod sensus ille uiuus atque caelestis qui mens uel animus nuncupatur, tantae mobilitatis est, ut ne tum quidem, cum sopitus est, conquiescat, tantae celeritatis, ut uno temporis puncto caelum omne conlustret, si uelit, maria peruolet, terras et urbes peragret, omnia denique quae libuerit, quamuis longe lateque submota sint, in conspectu sibi ipse constituat?
Or can anyone not wonder that that living and heavenly sense, which is called mind or spirit, is of such mobility that it does not rest even when it is asleep; of such speed that in one point of time it can survey the whole heaven, if it wishes, fly over the seas, travel through lands and cities, and, in short, set before its own sight whatever it pleases, however far and wide removed?
Notes and citation
Summary: The mind is so swift that it never rests and can range over heaven, sea, and land in an instant.
Cite (SBL): Lactantius, Opif. 16.9 (CSEL 27.1:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-16-9).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
16.10CSEL 27.1:53
et miratur aliquis si diuina mens dei per uniuersas mundi partes intenta discurrit et omnia regit, omnia moderatur, ubique praesens, ubique diffusa, cum tanta sit uis ac potestas mentis humanae intra mortale corpus inclusae, ut ne saeptis quidem grauis huius ac pigri corporis, cum quo inligata est, coerceri ullo modo possit quominus sibi liberam uagandi facultatem quietis inpatiens largiatur?
And does anyone wonder if the divine mind of God, extended through all parts of the world, runs through them and rules all things, governs all things, present everywhere, spread everywhere, when so great is the force and power of the human mind shut up within a mortal body that it cannot in any way be held in even by the walls of this heavy and sluggish body to which it is bound, from granting itself, impatient of rest, a free power of roaming?
Notes and citation
Summary: If the human mind cannot be confined by the body, no wonder God's mind is present everywhere and rules all things.
Cite (SBL): Lactantius, Opif. 16.10 (CSEL 27.1:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-16-10).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
16.11CSEL 27.1:53
siue igitur in capite mens habitat siue in pectore, potestne aliquis conprehendere quae uis rationis efficiat ut sensus ille inconprehensibilis aut in medulla cerebri haereat aut in illo sanguine bipertito qui est conclusus in corde, ac non ex eo ipso colligat quanta sit dei potestas, quod animus se ipsum non uidet aut qualis aut ubi sit nec si uideat, tamen perspicere possit quo pacto rei corporali res incorporalis adiuncta sit?
Whether, then, the mind dwells in the head or in the breast, can anyone comprehend what power of reason brings it about that that incomprehensible sense clings either to the marrow of the brain or to that twofold blood enclosed in the heart? And may he not gather from this very fact how great the power of God is, that the mind does not see itself, either of what kind or where it is; and even if it saw, still could not perceive how an incorporeal thing has been joined to a bodily one?
Notes and citation
Summary: No one understands how the incorporeal mind is joined to the body; this shows God's power.
Cite (SBL): Lactantius, Opif. 16.11 (CSEL 27.1:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-16-11).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
16.12CSEL 27.1:53–54
siue etiam mentis locus nullus est, sed per totum corpus sparsa discurrit — quod et fieri potest et a Xenocrate Platonis discipulo disputatum est, siquidem sensus in qualibet parte corporis praesto est —, nec quid sit mens ipsa nec qualis intellegi potest, cum sit natura eius tam subtilis ac tenuis, ut solidis uisceribus infusa uiuo et quasi ardente sensu membris omnibus misceatur.
Or even if the mind has no place, but runs about spread through the whole body (which may be so, and was argued by Xenocrates, the disciple of Plato, since perception is present in any part of the body), still what the mind itself is, or of what kind, cannot be understood, since its nature is so subtle and fine that, poured into the solid organs, it is mingled with all the members with a living and, as it were, burning sense.
Notes and citation
Summary: Even if the mind is spread through the whole body, as Xenocrates held, its nature cannot be understood.
- Xenocrates, head of the Academy 339–314 BC; the source of this report is uncertain.
Cite (SBL): Lactantius, Opif. 16.12 (CSEL 27.1:53–54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-16-12).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
16.13CSEL 27.1:54
illud autem caue ne umquam simile ueri putaueris quod Aristoxenus dicit, mentem omnino nullam esse, sed quasi harmoniam in fidibus ex constructione corporis et conpagibus uiscerum uim sentiendi existere. musici enim intentionem concentumque neruorum in integros modos sine ulla offensione consonantium harmoniam appellant.
But beware of ever thinking probable what Aristoxenus says: that there is no mind at all, but that the power of sensation arises from the structure of the body and the joining of the organs, like harmony in a lyre. For musicians call harmony the tension and concord of strings in complete measures without any clash of the notes.
Notes and citation
Summary: Aristoxenus wrongly held that the mind is nothing but a harmony of the body, like the tuning of a lyre.
- Aristoxenus of Tarentum, pupil of Aristotle; compare Cicero, Tusc. 1.19–20, and Plato, Phaed. 85e–86d.
Cite (SBL): Lactantius, Opif. 16.13 (CSEL 27.1:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-16-13).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
16.14CSEL 27.1:54
uolunt igitur animum simili ratione constare in homine qua concors modulatio constat in fidibus, scilicet ut singularum corporis partium firma coniunctio membrorumque omnium consentiens in unum uigor motum illum sensibilem faciat animumque concinnet sicut nerui bene intenti conspirantem sonum:
They hold, then, that the spirit exists in man in the same way as harmonious melody exists in a lyre: namely, that the firm joining of the individual parts of the body and the vigor of all the members agreeing in one produce that sensitive motion and tune the spirit, as well-stretched strings produce a harmonious sound;
Notes and citation
Summary: In this view the soul is the harmony produced by the body's well-joined parts.
Cite (SBL): Lactantius, Opif. 16.14 (CSEL 27.1:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-16-14).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
16.15CSEL 27.1:54
et sicut in fidibus cum aliquid aut interruptum aut relaxatum est, omnis canendi ratio turbatur et soluitur, ita in corpore cum pars aliqua membrorum duxerit uitium, destrui uniuersa corruptisque omnibus atque turbatis occidere sensum eamque mortem uocari.
and just as in a lyre, when something is broken or slackened, the whole order of the music is disturbed and dissolved, so in the body, when some part of the members has contracted a flaw, everything is destroyed, and when all is corrupted and disturbed, sensation dies, and this is called death.
Notes and citation
Summary: As a broken string ruins the music, so on this view bodily damage destroys sensation, which is death.
Cite (SBL): Lactantius, Opif. 16.15 (CSEL 27.1:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-16-15).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
16.16CSEL 27.1:54–55
uerum ille si quicquam mentis habuisset, numquam harmoniam de fidibus ad hominem transtulisset. non enim canere sua sponte fides possunt, ut sit ulla in his conparatio ac similitudo uiuentis, animus autem sua sponte et cogitat et mouetur.
But if he had had any mind, he would never have transferred harmony from the lyre to man. For a lyre cannot play of its own accord, so that there should be any comparison or likeness in it to a living being; but the spirit both thinks and moves of its own accord.
Notes and citation
Summary: The comparison fails: a lyre cannot play itself, but the soul thinks and moves of its own accord.
Cite (SBL): Lactantius, Opif. 16.16 (CSEL 27.1:54–55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-16-16).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
16.17CSEL 27.1:55
quod si quid in nobis esset harmoniae simile, ictu moueretur externo sicut nerui manibus, qui sine tractatu artificis pulsuque digitorum muti atque inertes iacent.
If there were anything in us like harmony, it would be moved by an outside blow, as strings are by hands; for without the handling of the musician and the stroke of the fingers they lie mute and inert.
Notes and citation
Summary: A harmony would need an outside player; the soul does not.
Cite (SBL): Lactantius, Opif. 16.17 (CSEL 27.1:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-16-17).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
16.18CSEL 27.1:55
sed nimirum pulsandus ille manu fuit, ut aliquando sentiret, quia mens eius ex membris male conpacta torpebat.
But no doubt he needed to be struck by a hand to come to his senses at some point, because his mind, badly put together out of his members, was numb.
Notes and citation
Summary: Lactantius mocks Aristoxenus: his own badly tuned mind needed a player to strike it.
Cite (SBL): Lactantius, Opif. 16.18 (CSEL 27.1:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-16-18).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
Chapter 17
17.1CSEL 27.1:55
Superest de anima dicere, quamquam percipi ratio eius et natura non possit. nec ideo tamen inmortalem esse animam non intellegimus, quoniam quidquid uiget moueturque per se semper nec uideri aut tangi potest, aeternum sit necesse est.
It remains to speak of the soul, although its design and nature cannot be perceived. Yet we do not therefore fail to understand that the soul is immortal, since whatever is always vigorous and moves of itself and cannot be seen or touched must be eternal.
Notes and citation
Summary: Though its nature is unknown, the soul is immortal, since what moves itself and is invisible must be eternal.
- The argument from self-motion is Plato's (Phaedr. 245c–e), as rendered by Cicero, Tusc. 1.53–54.
Extrabiblical texts: Plato, Phaedr. 245c (Plato (works); allusion)
Topics: Eschatology
Cite (SBL): Lactantius, Opif. 17.1 (CSEL 27.1:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-17-1).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
17.2CSEL 27.1:55
quid autem sit anima nondum inter philosophos conuenit nec umquam fortasse conueniet. alii sanguinem esse dixerunt, alii ignem, alii uentum, unde anima uel animus nomen accepit, quod graece uentus ἄνεμος dicitur: nec illorum tamen quisquam dixisse aliquid uidetur.
But what the soul is has not yet been agreed among the philosophers, and perhaps never will be. Some have said it is blood, others fire, others wind, from which the soul (anima) or spirit (animus) received its name, because in Greek wind is called anemos. Yet none of them seems to have said anything.
Notes and citation
Summary: Philosophers call the soul blood, fire, or wind, but none of them has really explained it.
- The Greek word, garbled in the digital text, is restored as ἄνεμος ("wind"). Compare Cicero, Tusc. 1.19.
Notes on the original text
- Digital text corrected (Greek word mis-encoded in the digital text): #vs[j.o<; → ἄνεμος.
Cite (SBL): Lactantius, Opif. 17.2 (CSEL 27.1:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-17-2).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
17.3CSEL 27.1:55–56
non enim si anima sanguine aut per uulnus effuso aut febrium calore consumpto uidetur extingui, continuo in materia sanguinis animae ratio ponenda est, ueluti si ueniat in quaestionem lumen quo utimur, quid sit, et respondeatur oleum esse, quoniam consumpto illo lumen extinguitur, cum sint utique diuersa, sed alterum sit alterius alimentum. uidetur ergo anima similis esse lumini, quae non ipsa sit sanguis, sed umore sanguinis alatur ut lumen oleo.
For if the soul seems to be extinguished when the blood is poured out through a wound or consumed by the heat of fevers, it does not follow at once that the essence of the soul is to be placed in the substance of blood; as if the question arose what the light we use is, and the answer were that it is oil, since when the oil is used up the light goes out, although they are certainly different, but one is the food of the other. The soul, then, seems to be like light: it is not itself blood, but is fed by the moisture of the blood, as light is by oil.
Notes and citation
Summary: The soul is not blood, but is fed by blood as a lamp's light is fed by oil.
Cite (SBL): Lactantius, Opif. 17.3 (CSEL 27.1:55–56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-17-3).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
17.4CSEL 27.1:56
qui autem ignem putauerunt, hoc usi sunt argumento, quod praesente anima corpus caleat, recedente frigescat. sed ignis et sensu indiget et uidetur et tactu conburit, anima uero et sensu aucta est et uideri non potest et non adurit. unde apparet animam nescio quid esse deo simile.
Those who thought it fire used this argument: that while the soul is present the body is warm, and when it departs the body grows cold. But fire both lacks sense and is seen and burns when touched; while the soul is endowed with sense, cannot be seen, and does not burn. From this it appears that the soul is something like God.
Notes and citation
Summary: The soul is not fire, for it perceives, is invisible, and does not burn; it is something like God.
Cite (SBL): Lactantius, Opif. 17.4 (CSEL 27.1:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-17-4).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
17.5CSEL 27.1:56
at illi qui uentum putant, hoc falluntur, quod ex aere spiritum ducentes uiuere uidemur. Varro ita definit: anima est aer conceptus ore, deferuefactus in pulmone, temperatus in corde, diffusus in corpus.
But those who think it wind are deceived by this, that we seem to live by drawing breath from the air. Varro defines it thus: “The soul is air taken in by the mouth, warmed in the lung, tempered in the heart, spread through the body.”
Notes and citation
Summary: Varro defined the soul as air breathed in, warmed, tempered, and spread through the body.
- Varro's definition is from a lost work.
Extrabiblical texts: Varro (Varro; quotation)
Cite (SBL): Lactantius, Opif. 17.5 (CSEL 27.1:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-17-5).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
17.6CSEL 27.1:56
haec apertissime falsa sunt. neque enim tam obscuram nobis huiusmodi rerum dico esse rationem, ut ne hoc quidem intellegamus, quid uerum esse non possit. an si mihi quispiam dixerit aeneum esse caelum aut uitreum aut, ut Empedocles ait, aerem glaciatum, statimne adsentiar, quia caelum ex qua materia sit ignorem? sicut enim hoc nescio, ita illud scio.
These things are most plainly false. For I do not say that the design of such things is so obscure to us that we do not understand even this, what cannot be true. Or if someone told me that the sky is of bronze or of glass, or, as Empedocles says, frozen air, should I at once agree, because I do not know of what material the sky is made? For just as I do not know this, so I do know that.
Notes and citation
Summary: We may not know what the soul is, yet we can know that some claims about it are false.
- Empedocles' view of the sky as frozen air is reported in the doxographers (A 51 DK).
Extrabiblical texts: Empedocles (Empedocles (fragments); allusion)
Cite (SBL): Lactantius, Opif. 17.6 (CSEL 27.1:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-17-6).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
17.7CSEL 27.1:56
anima ergo non est aer ore conceptus, quia multo prius gignitur anima quam concipi aer ore possit. non enim post partum insinuatur in corpus, ut quibusdam philosophis uidetur, sed post conceptum protinus; cum fetum in utero necessitas diuina formauit, quia adeo uiuit intra uiscera genetricis, ut et incremento augeatur et crebris pulsibus gestiat emicare. denique abortum fieri necesse est, si fuerit animal intus extinctum.
The soul, therefore, is not air taken in by the mouth, because the soul comes into being long before air can be taken in by the mouth. For it is not put into the body after birth, as some philosophers think, but immediately after conception, when divine necessity has formed the fetus in the womb; for it lives within the womb of its mother to such a degree that it both increases in growth and, with frequent kicks, longs to leap out. Indeed, a miscarriage must follow if the living creature has died within.
Notes and citation
Summary: The soul is given not at birth but at conception, since the unborn child already lives, grows, and moves in the womb.
Notes on the original text
- Digital text corrected (stray period in the digital text): intra. uiscera → intra uiscera.
Cite (SBL): Lactantius, Opif. 17.7 (CSEL 27.1:56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-17-7).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
17.8CSEL 27.1:56–57
ceterae definitionis partes eo spectant, ut illis nouem mensibus quibus in utero fuimus, mortui fuisse uideamur. nulla ergo ex his tribus uera sententia est.
The remaining parts of the definition amount to this, that during those nine months in which we were in the womb we would seem to have been dead. None of these three opinions, then, is true.
Notes and citation
Summary: Varro's definition would make us dead for nine months in the womb; none of the three views is true.
Notes on the original text
- Digital text corrected (stray hyphen in the digital text): -mortui → mortui.
Cite (SBL): Lactantius, Opif. 17.8 (CSEL 27.1:56–57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-17-8).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
17.9CSEL 27.1:57
nec tamen in tantum falsos esse dicendum est qui haec senserunt, ut omnino nihil dixerint: nam et sanguine simul et calore et spiritu uiuimus. sed cum constet anima in corpore his omnibus adunatis, non expresserunt proprie quid esset, quia tam non potest exprimi quam uideri.
Yet those who held these views are not to be called so false as to have said nothing at all; for we live by blood and heat and breath together. But since the soul exists in the body with all these united, they did not express properly what it is, because it can no more be expressed than seen.
Notes and citation
Summary: Blood, heat, and breath all sustain life, but the soul itself can no more be described than seen.
Cite (SBL): Lactantius, Opif. 17.9 (CSEL 27.1:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-17-9).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
Chapter 18
18.1CSEL 27.1:57
Sequitur alia et ipsa inextricabilis quaestio, idemne sit anima et animus an uero aliud sit illud quo uiuimus. aliud autem quo sentimus et sapimus. non desunt argumenta in utramque partem. qui unum esse dicunt. hanc.
Another question follows, itself also inextricable: whether soul (anima) and mind (animus) are the same, or whether that by which we live is one thing and that by which we perceive and are wise is another. Arguments are not lacking on either side. Those who say they are one follow this
Notes and citation
Summary: Are the life-principle and the mind one thing or two? There are arguments on both sides.
Cite (SBL): Lactantius, Opif. 18.1 (CSEL 27.1:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-18-1).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
18.2CSEL 27.1:57
rationem secuntur, quod neque uiui sine sensu possit nec sentiri sine uita, ideoque non posse esse diuersum id quod separari non potest, sed quidquid est illud, et uiuendi officium et sentiendi habere rationem. idcirco animum et animam indifferenter appellant duo Epicurei poetae.
reasoning: that there can be no living without sensation and no sensation without life, and therefore what cannot be separated cannot be different, but whatever it is has the function both of living and of perceiving. For this reason two Epicurean poets use animus and anima indifferently.
Notes and citation
Summary: Some hold that life and sensation are inseparable, so soul and mind are one.
- The two Epicurean poets are probably Lucretius (compare 3.136–160, 3.421–424) and another unnamed (uncertain).
Extrabiblical texts: Lucretius, 3.421–424 (Lucretius, On the Nature of Things; allusion)
Cite (SBL): Lactantius, Opif. 18.2 (CSEL 27.1:57; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-18-2).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
18.3CSEL 27.1:57–58
qui autem dicunt esse diuersa, sic argumentantur: ex eo posse intellegi aliud esse mentem, aliud animam, quia incolumi anima mens possit extingui, quod accidere soleat insanis, item quod anima morte sopiatur, animus somno et quidem sic, ut non tantum quid faciat aut ubi sit ignoret, sed etiam rerum falsarum contemplatione fallatur.
But those who say they are different argue thus: that it can be understood from this that the mind is one thing and the soul another, because the mind can be extinguished while the soul is unharmed, as usually happens to the insane; likewise, because the soul is put to sleep by death, the mind by sleep, and indeed in such a way that it not only does not know what it is doing or where it is, but is even deceived by the contemplation of false things.
Notes and citation
Summary: Others argue they differ, since madness destroys the mind but not life, and sleep stills the mind while the soul lives on.
Cite (SBL): Lactantius, Opif. 18.3 (CSEL 27.1:57–58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-18-3).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
18.4CSEL 27.1:58
quod ipsum quomodo fiat non potest peruideri, cur fiat potest. nam requiescere nullo pacto possumus, nisi mens uisionum imaginibus occupata teneatur. latet autem mens oppressa somno tamquam ignis obducto cinere sopitus: quem si paululum commoueris, rursus ardescit et quasi euigilat.
How this happens cannot be seen through; why it happens can. For we can in no way rest unless the mind is held occupied by the images of visions. And the mind lies hidden, overcome by sleep, like a fire put to sleep under a covering of ash: if you stir it a little, it blazes up again and as it were awakens.
Notes and citation
Summary: In sleep the mind is kept busy by dreams, lying hidden like fire under ash.
Cite (SBL): Lactantius, Opif. 18.4 (CSEL 27.1:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-18-4).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
18.5CSEL 27.1:58
auocatur ergo simulacris, donec membra sopore inrigata uegetetur: corpus enim uigilante sensu, licet iaceat inmobile, tamen non est quietum, quia flagrat in eo sensus et uibrat ut flamma et artus omnes ad se adstrictos tenet.
It is distracted, then, by images, until the members, watered by sleep, are refreshed. For while the senses are awake, the body, though it lies motionless, is still not at rest, because sensation burns in it and flickers like a flame and holds all the limbs bound to itself.
Notes and citation
Summary: While the mind is awake the body cannot truly rest, even lying still.
Cite (SBL): Lactantius, Opif. 18.5 (CSEL 27.1:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-18-5).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
18.6CSEL 27.1:58
sed postquam mens ad contemplandas imagines ab intentione traducta est, tunc demum corpus omne resoluitur in quietem.
But once the mind has been drawn away from its attention to contemplate images, then at last the whole body is released into rest.
Notes and citation
Summary: Only when the mind turns to dream images does the body fully rest.
Cite (SBL): Lactantius, Opif. 18.6 (CSEL 27.1:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-18-6).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
18.7CSEL 27.1:58
traducitur autem mens cogitatione caeca, cum cogentibus tenebris secum tantummodo esse coeperit. dum intenta est in ea de quibus cogitat, repente somnus obrepit et in species proximas sensim cogitatio ipsa declinat: sic ea quae sibi ante oculos posuerat, uidere quoque incipit.
And the mind is drawn away by blind thought, when, as the darkness closes in, it begins to be alone with itself. While it is intent on the things it is thinking of, sleep suddenly creeps up, and thought itself gradually turns aside into the nearest images: so it begins also to see the things it had set before its eyes.
Notes and citation
Summary: In the dark, thought slides gradually into dream images, and the mind begins to see what it was thinking of.
Cite (SBL): Lactantius, Opif. 18.7 (CSEL 27.1:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-18-7).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
18.8CSEL 27.1:58
deinde procedit ulterius et sibi auocamenta inuenit, ne saluberrimam quietem corporis interrumpat. nam sicut mens per diem ueris uisionibus auocatur, ne obdormiat, ita <per noctem> falsis, ne excitetur: nam si nullas imagines cernat, aut uigilare illam necesse erit aut perpetua morte sopiri.
Then it goes further and finds distractions for itself, so as not to interrupt the most healthful rest of the body. For just as by day the mind is distracted by true visions so that it may not fall asleep, so by night it is distracted by false ones so that it may not be woken; for if it saw no images, it would have either to stay awake or be put to sleep by perpetual death.
Notes and citation
Summary: Dreams distract the mind at night as real sights do by day, so that the body can rest.
- The angle brackets mark words supplied by the editor.
Notes on the original text
- Digital text corrected (closing bracket misread in the digital text): <per noctem; → <per noctem>.
Cite (SBL): Lactantius, Opif. 18.8 (CSEL 27.1:58; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-18-8).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
18.9CSEL 27.1:58–59
dormiendi ergo causa tributa est a deo ratio somniandi et quidem in commune uniuersis animantibus, sed illud homini praecipue, quod cum eam rationem deus quietis causa daret, facultatem sibi reliquit docendi hominem futura per somnium.
For the sake of sleep, therefore, the faculty of dreaming was given by God, and indeed in common to all living creatures; but this especially to man, that when God gave that faculty for the sake of rest, he kept for himself the power of teaching man future things through dreams.
Num 12:6 (echo, low confidence)
Notes and citation
Summary: God gave dreaming for the sake of rest, but kept the power to teach man the future through dreams.
Notes on the original text
- Digital text corrected (letter misread in the digital text): eigo → ergo.
Cite (SBL): Lactantius, Opif. 18.9 (CSEL 27.1:58–59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-18-9).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
18.10CSEL 27.1:59
nam et historiae saepe testantur extitisse somnia quorum praesens et admirabilis fuerit euentus, et responsa uatum nostrorum ex parte somniis constiterunt.
For histories often testify that there have been dreams whose outcome was immediate and wonderful, and the answers of our prophets consisted in part of dreams.
Notes and citation
Summary: Histories record fulfilled dreams, and the prophets received revelations in dreams.
Topics: Scripture and canon
Cite (SBL): Lactantius, Opif. 18.10 (CSEL 27.1:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-18-10).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
18.11CSEL 27.1:59
quare neque semper uera sunt neque semper falsa, Vergilio teste, qui duas portas esse uoluit somniorum. sed quae falsa sunt, dormiendi causa uidentur, quae uera, inmittuntur a deo, ut imminens bonum aut malum hac reuelatione discamus.
Therefore they are neither always true nor always false, as Virgil testifies, who held that there are two gates of dreams. But those that are false seem to be for the sake of sleep; those that are true are sent by God, so that by this revelation we may learn of impending good or evil.
Notes and citation
Summary: Some dreams are false and serve sleep; true ones are sent by God to warn of coming good or evil.
- Virgil, Aen. 6.893–896 (the gates of horn and ivory).
Extrabiblical texts: Virgil, Aen. 6.893–896 (Virgil; allusion)
Cite (SBL): Lactantius, Opif. 18.11 (CSEL 27.1:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-18-11).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
Chapter 19
19.1CSEL 27.1:59
Illud quoque uenire in quaestionem potest, utrumne anima ex patre an potius ex matre an uero ex utroque generetur. sed ego id meo iure ab ancipiti uindico.
This too may come into question: whether the soul is generated from the father, or rather from the mother, or indeed from both. But I claim this question by my own right from the realm of the doubtful.
Notes and citation
Summary: Is the soul inherited from father, mother, or both? Lactantius will settle it.
Cite (SBL): Lactantius, Opif. 19.1 (CSEL 27.1:59; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-19-1).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
19.2CSEL 27.1:59–60
nihil enim ex his tribus uerum est, quia neque ex utroque neque ex alterutro seruntur animae. corpus enim ex corporibus nasci potest, quoniam confertur aliquid ex utroque. de animis anima non potest, quia ex re tenui et inconprehensibili nihil potest decedere.
For none of these three is true, because souls are sown neither from both nor from either. For a body can be born from bodies, since something is contributed from each; but a soul cannot be born from souls, because nothing can come away from a thing fine and incomprehensible.
Notes and citation
Summary: Souls do not come from the parents, since nothing can be split off from an incorporeal soul.
- Lactantius rejects traducianism (the view that souls are inherited from the parents).
Cite (SBL): Lactantius, Opif. 19.2 (CSEL 27.1:59–60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-19-2).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
19.3CSEL 27.1:60
itaque serendarum animarum ratio uni ac soli deo subiacet: denique caelesti sumus omnes semine oriundi, omnibus ille idem pater est, ut ait Lucretius. nam de mortalibus non potest quicquam nisi mortale generari. nec putari pater debet qui transfudisse <se> aut inspirasse animam de sua nullo modo sentit, nec si sentiat, quando tamen aut quomodo id fiat habet animo conprehensum.
And so the method of sowing souls is subject to one and only God. In short, “we are all sprung from heavenly seed; for all there is that same father,” as Lucretius says. For from mortals nothing can be generated but what is mortal. Nor ought he to be thought a father who in no way perceives that he has poured out or breathed a soul from his own; nor, if he did perceive it, does he hold in his mind when or how it happens.
Notes and citation
Summary: God alone creates souls; as Lucretius says, all are born of heavenly seed and have one father.
- The quotation is Lucretius 2.991–992. The angle brackets mark a word supplied by the editor.
Extrabiblical texts: Lucretius, 2.991–992 (Lucretius, On the Nature of Things; quotation)
Cite (SBL): Lactantius, Opif. 19.3 (CSEL 27.1:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-19-3).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
19.4CSEL 27.1:60
ex quo apparet non a parentibus dari animas, sed ab uno eodemque omnium deo patre, qui legem rationemque nascendi tenet solus, siquidem solus efficit. nam terreni parentis nihil est nisi ut umorem corporis in quo est materia nascendi, cum sensu uoluptatis emittat uel recipiat: citra hoc opus homo resistit nec amplius quicquam potest, et ideo nasci sibi filios optant, quia non ipsi faciunt.
From this it appears that souls are not given by the parents but by one and the same God and Father of all, who alone holds the law and method of birth, since he alone brings it about. For the earthly parent's part is nothing but to emit or receive, with a sensation of pleasure, the fluid of the body in which is the material for birth: at this work man stops and can do nothing more. And that is why they pray that sons may be born to them: because they do not make them themselves.
Gen 2:7 (allusion, low confidence) · Eph 4:6 (echo, low confidence)
Notes and citation
Summary: Souls come from God, the Father of all; parents only supply the bodily material, which is why they pray for children.
Cite (SBL): Lactantius, Opif. 19.4 (CSEL 27.1:60; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-19-4).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
19.5CSEL 27.1:60–61
cetera iam dei sunt omnia, scilicet conceptus ipse et corporis informatio et inspiratio animae et partus incolumis et quaecumque deinceps ad hominem conseruandum ualent: illius munus est quod spiramus, quod uiuimus, quod uigemus.
All the rest now belongs to God: namely, conception itself, the forming of the body, the breathing in of the soul, a safe delivery, and whatever afterwards serves to preserve a human being. It is his gift that we breathe, that we live, that we flourish.
Acts 17:25 (echo, medium confidence) · Ps 139:13 (138:13 Vulg.) (echo, low confidence)
Notes and citation
Summary: Conception, formation, the soul, and safe birth are all God's work; our breath and life are his gift.
Cite (SBL): Lactantius, Opif. 19.5 (CSEL 27.1:60–61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-19-5).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
19.6CSEL 27.1:61
nam praeter quod ipsius beneficio incolumes sumus corpore et quod uictum nobis ei uariis rebus subministrat, sapientiam quoque homini tribuit, quam terrenus pater dare nullo modo potest. ideoque et de sapientibus stulti et de stultis sapientes saepe nascuntur: quod quidam fato ac sideribus adsignant.
For besides the fact that by his kindness we are sound in body, and that he supplies us with food from various things, he also bestows wisdom on man, which an earthly father can in no way give. And so fools are often born of the wise, and the wise of fools: which some assign to fate and the stars.
Notes and citation
Summary: Wisdom too is God's gift, not the father's, which is why wise parents may have foolish children and the reverse.
Cite (SBL): Lactantius, Opif. 19.6 (CSEL 27.1:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-19-6).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
19.7CSEL 27.1:61
sed non est nunc locus de fato disserendi, hoc dicere satis est, [quod etiamsi astra efficientiam rerum continent, nihilo minus a deo fieri omnia, qui astra ipsa et fecit et ordinauit. inepti ergo qui hanc potentiam deo detrahunt et operibus eius attribuunt.
But this is not the place to discuss fate; it is enough to say that, even if the stars contain the power of bringing things about, nonetheless all things are done by God, who both made and ordered the stars themselves. Foolish, then, are those who take this power away from God and assign it to his works.
Notes and citation
Summary: Even if the stars have influence, God made them and does all things; it is foolish to credit his works instead.
- The edition's square bracket before quod marks a deletion; the word is left out (the closing bracket is missing in the digital text).
Cite (SBL): Lactantius, Opif. 19.7 (CSEL 27.1:61; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-19-7).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
19.8CSEL 27.1:61–62
hoc igitur dei munere caelesti atque praeclaro an utamur in nostra esse uoluit potestate: hoc enim concesso ipsum hominem uirtutis sacramento religauit, quo uitam posset adipisci.
He willed, then, that whether we use this heavenly and glorious gift of God should be in our power: for having granted this, he bound man himself by the sacred pledge of virtue, by which he might obtain life.
Notes and citation
Summary: God left it in our power to use his gift and bound us by the sacred pledge of virtue to win life.
- sacramentum: "sacred pledge," in the military-oath sense.
Topics: Ethics
Cite (SBL): Lactantius, Opif. 19.8 (CSEL 27.1:61–62; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-19-8).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
19.9CSEL 27.1:62–63
magna est enim uis hominis, magna ratio, magnum sacramentum: a quo si quis non defecerit nec fidem suam deuotionemque prodiderit, hic beatus est, hic denique, ut breuiter finiam, similis deo sit necesse est. errat enim quisquis hominem carne metitur: nam hoc corpusculum quo induti sumus, hominis receptaculum est. nam ipse homo neque tangi neque aspici neque conprehendi potest, quia latet intra hoc quod uidetur.
For great is the power of man, great his reason, great his sacred pledge: and whoever does not desert it nor betray his faith and devotion, he is blessed; he, in short, to finish briefly, must be like God. For whoever measures man by the flesh is mistaken: for this little body in which we are clothed is the receptacle of man. For man himself can be neither touched nor seen nor grasped, because he lies hidden within this which is seen.
2 Cor 4:16 (echo, low confidence)
Notes and citation
Summary: Whoever keeps faith with the pledge of virtue is blessed and like God; the true man is hidden within the visible body.
- sacramentum: "sacred pledge," in the military-oath sense.
Topics: Ethics
Cite (SBL): Lactantius, Opif. 19.9 (CSEL 27.1:62–63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-19-9).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
19.10CSEL 27.1:63
qui si delicatus ac tener in hac uita fuerit quam ratio eius exposcit, si uirtute contempta desideriis se carnis addixerit. cadet et premetur in terram, si autem ut debet statum suum quem rectum sortitus est, prompte constanterque defenderit, si terrae quam calcare debet ac uincere non seruierit, uitam merebitur sempiternam.
If he has been more delicate and soft in this life than his reason demands, if, despising virtue, he has given himself over to the desires of the flesh, he will fall and be pressed down to the earth; but if, as he ought, he has readily and steadfastly defended his upright state, which he received by lot, if he has not been a slave to the earth, which he ought to tread underfoot and conquer, he will merit eternal life.
Notes and citation
Summary: Whoever gives in to the flesh falls to earth; whoever keeps his upright state and masters earthly things will merit eternal life.
Topics: Ethics, Eschatology
Cite (SBL): Lactantius, Opif. 19.10 (CSEL 27.1:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-19-10).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
Chapter 20
20.1CSEL 27.1:63
Haec ad te, Demetriane, interim paucis et obscurius fortasse quam decuit pro rerum ac temporis necessitate peroraui, quibus contentus esse debebis plura et meliora lecturus, si nobis indulgentia caelitus uenerit. tunc ego te ad uerae philosophiae doctrinam et planius et uerius cohortabor.
These things, Demetrianus, I have set forth to you for the time being in few words, and perhaps more obscurely than was fitting, because of the constraints of circumstances and the times. You must be content with them, as you will read more and better things if favor comes to us from heaven. Then I will urge you to the teaching of the true philosophy both more plainly and more truly.
Notes and citation
Summary: Lactantius tells Demetrianus this brief work must suffice until he can write more fully of the true philosophy.
- The "constraints of the times" probably refer to the Great Persecution (from 303).
Topics: Persecution
Cite (SBL): Lactantius, Opif. 20.1 (CSEL 27.1:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-20-1).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
20.2CSEL 27.1:63
statui enim quam multa potero litteris tradere quae ad beatae uitae statum spectent, et quidem contra philosophos, quoniam sunt ad turbandam ueritatem perniciosi et graues.
For I have resolved to commit to writing as many things as I can that bear on the state of the blessed life, and indeed against the philosophers, since they are pernicious and dangerous for confounding the truth.
Notes and citation
Summary: He plans to write against the philosophers about the blessed life.
- The plan is fulfilled in the Divine Institutes.
Cite (SBL): Lactantius, Opif. 20.2 (CSEL 27.1:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-20-2).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
20.3CSEL 27.1:63
incredibilis enim uis eloquentiae et argumentandi disserendique subtilitas quemuis facile deceperit: quos partim nostris armis partim uero ex ipsorum inter se concertatione sumptis reuincemus, ut appareat eos induxisse potius errorem quam sustulisse. fortasse mireris quod tantum facinus audeam.
For an incredible power of eloquence and subtlety in argument and discussion could easily deceive anyone. These we shall refute, partly with our own weapons and partly with weapons taken from their disputes with one another, so that it may be clear that they have brought in error rather than removed it. Perhaps you wonder that I dare so great a deed.
Notes and citation
Summary: He will refute the eloquent philosophers with their own contradictions, showing they spread error.
- Section 20.4 is not in the staged text.
Cite (SBL): Lactantius, Opif. 20.3 (CSEL 27.1:63; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-20-3).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
20.5CSEL 27.1:64
patiemurne igitur extingui aut opprimi ueritatem? ego uero libentius uel sub hoc onere defecerim. nam si Marcus Tullius, eloquentiae ipsius unicum exemplar, ab indoctis et ineloquentibus, quia tamen pro uero nitebantur, saepe superatus est, cur desperemus ueritatem ipsam contra fallacem captiosamque facundiam sua propria ui et claritate ualituram?
Shall we then allow the truth to be extinguished or suppressed? I for my part would rather fail even under this burden. For if Marcus Tullius, the unique pattern of eloquence itself, was often overcome by the unlearned and ineloquent, because they were nevertheless striving for what was true, why should we despair that truth itself will prevail by its own force and clarity against deceptive and captious eloquence?
Notes and citation
Summary: If even Cicero was often beaten by plain men who spoke the truth, truth can prevail against clever eloquence.
- Marcus Tullius is Cicero.
Extrabiblical texts: Cicero (Cicero; allusion)
Cite (SBL): Lactantius, Opif. 20.5 (CSEL 27.1:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-20-5).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
20.6CSEL 27.1:64
illi quidem sese patronos ueritatis profiteri solent: sed quis potest aut eam rem defendere quam non didicerit, aut inlustrare apud alios quod ipse non nouerit?
They indeed are accustomed to profess themselves patrons of the truth; but who can either defend a thing he has not learned, or make plain to others what he himself does not know?
Notes and citation
Summary: Philosophers claim to defend the truth but cannot defend what they do not know.
Cite (SBL): Lactantius, Opif. 20.6 (CSEL 27.1:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-20-6).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
20.7CSEL 27.1:64
magnum uideor polliceri, sed caelesti opus est munere, ut nobis facultas ac tempus ad proposita persequenda tribuatur.
I seem to promise a great thing; but there is need of a heavenly gift, so that the ability and the time may be granted us to carry out what we have proposed.
Notes and citation
Summary: Only God's gift can grant him the ability and time to fulfill his promise.
Cite (SBL): Lactantius, Opif. 20.7 (CSEL 27.1:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-20-7).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
20.8CSEL 27.1:64
quod si uita est optanda sapienti, profecto nullam aliam ob causam uiuere optauerim quam ut aliquid efficiam quod uita dignum sit et quod utilitatem legentibus etsi non ad eloquentiam, quia tenuis in nobis facundiae riuus est, ad uiuendum tamen adferat: quod est maxime necessarium.
And if life is to be desired by a wise man, I would certainly desire to live for no other reason than to accomplish something worthy of life, which may bring usefulness to readers, if not for eloquence, since the stream of eloquence in us is thin, yet for living: which is most necessary.
Notes and citation
Summary: He wishes to live only to write something that helps readers to live well.
Cite (SBL): Lactantius, Opif. 20.8 (CSEL 27.1:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-20-8).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.
20.9CSEL 27.1:64
quo perfecto satis me uixisse arbitrabor et officium hominis inplesse, si labor meus aliquos homines ab erroribus liberatos ad iter caeleste direxerit..
When this is accomplished, I shall think I have lived enough and fulfilled the duty of a man, if my labor has freed some people from errors and directed them to the heavenly path.
Notes and citation
Summary: He will be content if his work frees some from error and sets them on the road to heaven.
Cite (SBL): Lactantius, Opif. 20.9 (CSEL 27.1:64; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-opificio/13-1/#p-20-9).
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Translation: Translated by Claude from the Latin text of CSEL 27.1; made independently of existing English translations.