The Origin of Sin 0.1–1.571

Summary: The preface retells Cain and Abel’s offerings and the first murder, and reads Abel’s death as a figure of Christ’s, by which death itself was ended.

• Preface (iambic) to the Hamartigenia. Gen 4:2–8; the divine words follow the Greek form of Gen 4:7 (“if you offer rightly but do not divide rightly”). The extracted preface has 59 lines against about 63 printed, so a few lines may be lost in the scan; the sentence beginning “As that rustic” has no main clause in this text. Checked afterwards against FOTC 52 (private check).

Notes on the original text

• Digital text corrected (OCR text badly garbled: clear slips corrected throughout; stray line numbers, note marks, footnote and apparatus lines removed (readings restored by sense are named in the notes)): Fratres ophebi, fossor et pastor, diio, Quos fominarum priina priuios procroat, Sistunt ad aram de laborum fructibus Deo sacranda munfiiaim primordia : Hic terrulentis, ille vivis fungitur. Oertante voto, discrepantes immolant; Fetum bidentis alter, ast alter scrobis (?>). Deus minoris comprobavit liostiam, IJeiecit illam, quam paravit grandior. Vox ecce summo missa porsultat tlirono : lO Cain, quiosce; namque si recte offoras, Oblata nec tu lege vecta dividas, Perversa iiigrain vota culpam traxcriiit. Armat deiude parricidalem mauum Frater, probatao sauctitatis aomulus; Germaua curvo colla fraug-it sarculo, Mundum rocentem caode tiugit impia, Sero expiandum, iam senescentem, sacro Cruore Christi, quo peremptor concidit. Mors prima coopit innocentis vulnere ; Per crimeu orta, dissoluta est crimine, Abel quod ante perculit, Christum dehinc : Finita et ipsa est, finis exsortem petens. Ergo ox fnturis iirisca coepit fabula, Factoque primo res uotata est ultima. Tlt ille mortis inchoator rusticus Insulsa terrae deferens libamina, Deumque rerum mortuarum deputans, Rastris redacta digna sacris crederet Viventis atrox aemulator hostiae. → Fratres ephebi, fossor et pastor, duo, Quos feminarum prima primos procreat, Sistunt ad aram de laborum fructibus Deo sacranda munerum primordia: Hic terrulentis, ille vivis fungitur. Certante voto, discrepantes immolant; Fetum bidentis alter, ast alter scrobis. Deus minoris comprobavit hostiam, Reiecit illam, quam paravit grandior. Vox ecce summo missa persultat throno: Cain, quiesce; namque si recte offeras, Oblata nec tu lege recta dividas, Perversa nigram vota culpam traxerint. Armat deinde parricidalem manum Frater, probatae sanctitatis aemulus; Germana curvo colla frangit sarculo, Mundum recentem caede tingit impia, Sero expiandum, iam senescentem, sacro Cruore Christi, quo peremptor concidit. Mors prima coepit innocentis vulnere; Per crimen orta, dissoluta est crimine, Abel quod ante perculit, Christum dehinc: Finita et ipsa est, finis exsortem petens. Ergo ex futuris prisca coepit fabula, Factoque primo res notata est ultima. Ut ille mortis inchoator rusticus Insulsa terrae deferens libamina, Deumque rerum mortuarum deputans, Rastris redacta digna sacris crederet Viventis atrox aemulator hostiae..

Cite (SBL): Prudentius, Ham. 0.1 (Lanfranchi 2:lines 1–30; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-hamartigenia/0-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-hamartigenia/0-1

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.

Summary: Cain is a figure of Marcion, who divides the one God into a good and an evil god and so murders the unity of the faith.

• Polemic against Marcion’s two gods, translated as written. Line 5 (“Docet duitas …”) is difficult and translated by sense. Three lines of the printed preface (after lines 33 and 37, and before “It dares to cut”) are missing in the scan; line 12 is read “cum duorum” (scan “cou duorum”). Line 28 has no expressed subject; “the faith” is supplied by sense.

Notes on the original text

• Digital text corrected (OCR text badly garbled: clear slips corrected throughout; stray line numbers, note marks, footnote and apparatus lines removed (readings restored by sense are named in the notes)): Agnosco nempe, quem tigura haec denotet, Quis fratricida, quis peremptor invidus Mactaro dnin sc vota coiisot rectius. ]\[arcion. arvi fonna corruptissimi, Docot Duitas discreparo a spiritu, Et sogregatim Namen aotormim colens ; Qui si quioscat, noc monentem negligat, Pacem qnieta diligat gormanitas, Unuin atqne vivum fassa vivorum Doum. Hic se caduco (o) dodicans mysterio, Summam profanus dividit substantiam, Malum bonumquo cou duorum separans Regnum Doorum, sceptra committit duo, Deum esse credons, qncm fatetur possimum. Cain cruontus, unitatis invidus, Mundi colonus, immolator squalidus: Cuius litamon sordot et terram sapit, Terram caduci corporis, venam putrem, Humoro denso conglobatam ot pulvere : Natura cuius frande fioret fertili, Fecunda fundens noxiorum crimina, Animaeque vitam labe carnis enecat. Caro in sororem tela mentem dirig-it, Mens in cerebro ventilatur ebrio, Ex quo fiirores succulentos colligit, Madons veneno corporis Ijanpliatico. Audet secare numen insecabile. Cadit perempta denegans unum Deum: Cain triumpliat, morte fratris oblitus. → Agnosco nempe, quem figura haec denotet, Quis fratricida, quis peremptor invidus Mactare dum se vota conset rectius. Marcion, arvi forma corruptissimi, Docet duitas discrepare a spiritu, Et segregatim numen aeternum colens; Qui si quiescat, nec monentem negligat, Pacem quieta diligat germanitas, Unum atque vivum fassa vivorum Deum. Hic se caduco dedicans mysterio, Summam profanus dividit substantiam, Malum bonumque cum duorum separans Regnum deorum, sceptra committit duo, Deum esse credens, quem fatetur pessimum. Cain cruentus, unitatis invidus, Mundi colonus, immolator squalidus: Cuius litamen sordet et terram sapit, Terram caduci corporis, venam putrem, Humore denso conglobatam et pulvere: Natura cuius fraude floret fertili, Fecunda fundens noxiorum crimina, Animaeque vitam labe carnis enecat. Caro in sororem tela mentem dirigit, Mens in cerebro ventilatur ebrio, Ex quo furores succulentos colligit, Madens veneno corporis lymphatico. Audet secare numen insecabile. Cadit perempta denegans unum Deum: Cain triumphat, morte fratris oblitus..

Topics: Heresy

Cite (SBL): Prudentius, Ham. 0.31 (Lanfranchi 2:lines 31–59; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-hamartigenia/0-31). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.

Summary: Against Cain’s heir Marcion, the poet argues that the world’s mixture of good and evil does not imply two gods, since a divided supreme power cannot be supreme; the faith confesses one full God, in whom Christ is.

• Line 8 begins “]^ina” in the scan; read “Bina” (twofold) by sense.

Notes on the original text

• Digital text corrected (OCR text badly garbled: clear slips corrected throughout; stray line numbers, note marks, footnote and apparatus lines removed (readings restored by sense are named in the notes)): Quo to praecipitat rabies tua, perfide Cain , Divisor blasplienie Dei? tibi coiiditor unus Nou liquet, ot bifidae caligant nubila lucis. Insincera acies duo per divortia semper Spargitur, in geminis visum frustrata figuris. Terrarum tibi fornia duplex obludit, ut excors Dividuum rognare Deum super aethera credas. ]^ina boni atque mali glomerat discrimina sordens Hic mundus : Domino sed caelum obtemperat uni. Non iccirco duos retinent caelestia roges, Quod duo sunt opera Immanas agitantia curas: Exterior terrenus homo est, qui talia cernens Coniicit esse duo variarum inimina rerum, Dum putat esse Deum, qui prava oftinxcrit olim, Et qui rocta itidem condens induxerit, ambos IT) Autumat osse deos natura dispare summos. Quae tandem natura potest consistero duplex, Aut regnare diu : quam fons divisus ab arco Separat, alternaque apicum ditione recidit? Aut unus Dens est, reruni cui summa potestas, Aut quae iam duo sunt, minuuntur dispare summa. Porro nihil summum, nisi plenis viribus unum; Distantes quoniam, itroprio dum quisque revulso Vindicat imperio, nec summa, nec omnia possnnt. Quidquid dispar liabet: cumulum discretio carpit. Nos plennm sine parte Deum testamur et nnum, In quo Christus inest, idem quoque plenus et unus: Qui viget ac viguit supor omnia, quique vigebit, Participem nullum conlato foedere passus. Summa potestatum, simplex dominatio rerum, → Quo te praecipitat rabies tua, perfide Cain, Divisor blaspheme Dei? tibi conditor unus Non liquet, et bifidae caligant nubila lucis. Insincera acies duo per divortia semper Spargitur, in geminis visum frustrata figuris. Terrarum tibi forma duplex obludit, ut excors Dividuum regnare Deum super aethera credas. Bina boni atque mali glomerat discrimina sordens Hic mundus: Domino sed caelum obtemperat uni. Non iccirco duos retinent caelestia reges, Quod duo sunt opera humanas agitantia curas: Exterior terrenus homo est, qui talia cernens Coniicit esse duo variarum numina rerum, Dum putat esse Deum, qui prava effinxerit olim, Et qui recta itidem condens induxerit, ambos Autumat esse deos natura dispare summos. Quae tandem natura potest consistere duplex, Aut regnare diu: quam fons divisus ab arce Separat, alternaque apicum ditione recidit? Aut unus Deus est, rerum cui summa potestas, Aut quae iam duo sunt, minuuntur dispare summa. Porro nihil summum, nisi plenis viribus unum; Distantes quoniam, proprio dum quisque revulso Vindicat imperio, nec summa, nec omnia possunt. Quidquid dispar habet: cumulum discretio carpit. Nos plenum sine parte Deum testamur et unum, In quo Christus inest, idem quoque plenus et unus: Qui viget ac viguit super omnia, quique vigebit, Participem nullum conlato foedere passus. Summa potestatum, simplex dominatio rerum,.

Topics: Heresy, Trinity

Cite (SBL): Prudentius, Ham. 1.1 (Lanfranchi 2:lines 1–30; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-hamartigenia/1-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-hamartigenia/1-1

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.

Summary: God the Father is the one source of all things and of number itself; the Son, begotten one from one before all time and not adopted, is the true form of the Father, so that the Godhead is one, which Marcion’s two lords deny.

• Trinitarian language as written. Three lines in the scan between lines 44 and 45 (a Latin quotation in guillemets, “… generatus in illo tempore …”) are a footnote, not Prudentius’s text, and were removed. Phil 2:6 (“form”).

Notes on the original text

• Digital text corrected (OCR text badly garbled: clear slips corrected throughout; stray line numbers, note marks, footnote and apparatus lines removed (readings restored by sense are named in the notes)): Virtutum sublime caput, fons unicus orbis, Naturalis apex, generisque et originis auctor; Ex quo cuncta fluunt et lux, et tempora, et anni, Et numerus : qui postaliquid dedit esse secundum : Unus enim princeps inimeri est, nec dinumerari Tantum unus potis est. Sic , quum Pater ac Deus alter Non sit, itom Christus non sit genitore secundus, Anterior luimero est, cui Filius unicus uni est. Ille Deus, meritoque Deus, quia primus et unus. In virtute sua primus ; tum primus in illo, Quem genuit : quid enim differt generatio simplex? Unum semper erit gignens, atque unus ab nno Ante chaos genitus, numeroque et tempore liber. Quis dixisse duos rem maiestate sub nna «... generatus in illo Temporc, quo tempus nonduni fiiit; editus ante QuMm iubar, et rntilus coelum illustraret oous...» Eojjnantem, proprianique sibi, retroque pcreiniem Ausit, et unius naturae scindore vircs-' Xumquid adoptivmn !,'enitor sibi suuisit, ut altcr Externi generis numeruni praestarc duorum Debeat, et geminum distans induccro numenV Forma Patris vfri vcrus stat Kilius, ac se Unum rite probat, dum formam scrvat camdem. Non amor adscitus sociat, ncc iungit utrumque Coniurata iidcs ; pietas scd certa, i^cimsque Unum, quod Deus est, sunnnam revocatur adunam. Haec tibi, Marcion, via displicct: lianc tua damnat Secta lidcm, dominis caclum partita duol)US. Quae te confandunt ncbulae? quis somnus incrti → Virtutum sublime caput, fons unicus orbis, Naturalis apex, generisque et originis auctor; Ex quo cuncta fluunt et lux, et tempora, et anni, Et numerus: qui post aliquid dedit esse secundum: Unus enim princeps numeri est, nec dinumerari Tantum unus potis est. Sic, quum Pater ac Deus alter Non sit, item Christus non sit genitore secundus, Anterior numero est, cui Filius unicus uni est. Ille Deus, meritoque Deus, quia primus et unus. In virtute sua primus; tum primus in illo, Quem genuit: quid enim differt generatio simplex? Unum semper erit gignens, atque unus ab uno Ante chaos genitus, numeroque et tempore liber. Quis dixisse duos rem maiestate sub una Regnantem, propriamque sibi, retroque perennem Ausit, et unius naturae scindere vires? Numquid adoptivum genitor sibi sumsit, ut alter Externi generis numerum praestare duorum Debeat, et geminum distans inducere numen? Forma Patris veri verus stat Filius, ac se Unum rite probat, dum formam servat eamdem. Non amor adscitus sociat, nec iungit utrumque Coniurata fides; pietas sed certa, genusque Unum, quod Deus est, summam revocatur ad unam. Haec tibi, Marcion, via displicet: hanc tua damnat Secta fidem, dominis caelum partita duobus. Quae te confundunt nebulae? quis somnus inerti.

Topics: Trinity, Christology, Heresy

Cite (SBL): Prudentius, Ham. 1.31 (Lanfranchi 2:lines 31–60; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-hamartigenia/1-31). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.

Summary: God has set the one sun before human eyes as a sign: though it has three powers, light, heat and motion, it is one substance, so no one should believe in two gods; seeing double is a disease of the eye and of the mind.

• The sentence of lines 61–62 and of lines 65–66 each lack a line in the scan; the bracketed words are supplied by sense. A footnote line referring to Thomas Aquinas, Summa III q. 18, was removed. Line 75 ends “vege-” in the scan; read “vegetamen”. The sun as an image of the Trinity, offered with the poet’s own caution that nothing is God’s equal; Rom 1:20; 1 Cor 13:12.

Notes on the original text

• Digital text corrected (OCR text badly garbled: clear slips corrected throughout; stray line numbers, note marks, footnote and apparatus lines removed (readings restored by sense are named in the notes)): Incubat ingcnio, cui per phantasmata duplcx Si vim mentis liebcs stupor obsidct , adspice saltem Obvia terrenis o;:ulis elementa, quibus se Kes occulta Dei dignata est proclere signis. Hanc haeresin praesaga Patris praeviderat oliin Scinderet in partcs, geminatum scgregc rcyno. Iccirco specimi'n posuit spcctabile nostris Exemplumquc oculis, ne quis duo numina credat (Tmperitare vagis mundi pcr inania formis). >ib S. Tho.m.\e Siinimatn, III. P. (^uaest. xviil. Una per immensam caeli caveam revoliitos Praebet flamma dies: texit sol unicus annum. Triplex ille tamen nullo discrimine trina Subnixus ratione viget, splendet, volat, ardet, Motu agitur, fervore cremat, tum lumine fulget. Sunt tria nempe simul, lux, et calor, et vege- Una eademque tamen rota sideris indiscretis Pungitur his, uno servat tot munera ductu, Et tribus una subest mixtim substantia rebus. Non conferre Deo, velut aequiparabile, quidquain Ausim, nec Domino famulum componere signum : Ex minimis sed grande suum voluit Pater ipso Coniectare homines, quibus ardua visere non est. Parvorum speculo non intellecta notamus, Et datur occultura per proxima quaerere verum. Xemo duos soles, nisi sub glaucoraate. vidit : Aut si fusca poluni suffudit palla sereimm, Oppositus quoties radiorum spicula nimbus Igne repercusso inentitos spargit in orbes. Sunt anirais etiara sua nubila, crassus et aOr ; → Incubat ingenio, cui per phantasmata duplex Si vim mentis hebes stupor obsidet, adspice saltem Obvia terrenis oculis elementa, quibus se Res occulta Dei dignata est prodere signis. Hanc haeresin praesaga Patris praeviderat olim Scinderet in partes, geminatum segrege regno. Iccirco specimen posuit spectabile nostris Exemplumque oculis, ne quis duo numina credat Imperitare vagis mundi per inania formis. Una per immensam caeli caveam revolutos Praebet flamma dies: texit sol unicus annum. Triplex ille tamen nullo discrimine trina Subnixus ratione viget, splendet, volat, ardet, Motu agitur, fervore cremat, tum lumine fulget. Sunt tria nempe simul, lux, et calor, et vegetamen; Una eademque tamen rota sideris indiscretis Fungitur his, uno servat tot munera ductu, Et tribus una subest mixtim substantia rebus. Non conferre Deo, velut aequiparabile, quidquam Ausim, nec Domino famulum componere signum: Ex minimis sed grande suum voluit Pater ipse Coniectare homines, quibus ardua visere non est. Parvorum speculo non intellecta notamus, Et datur occultum per proxima quaerere verum. Nemo duos soles, nisi sub glaucomate, vidit: Aut si fusca polum suffudit palla serenum, Oppositus quoties radiorum spicula nimbus Igne repercusso mentitos spargit in orbes. Sunt animis etiam sua nubila, crassus et aer;.

Topics: Trinity, Heresy

Cite (SBL): Prudentius, Ham. 1.61 (Lanfranchi 2:lines 61–90; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-hamartigenia/1-61). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.

Summary: If there are two gods, why not thousands, as the pagans hold? The poet challenges Marcion to divide their realms, and begins to state his view that an evil god made the world and man.

• A footnote line (on “venerarier”) was removed. Line 119 (“quod mortis edat”) is uncertain in the scan (“morlAis”) and is translated by sense. Marcion’s doctrine of an evil creator god is reported as Prudentius states it.

Notes on the original text

• Digital text corrected (OCR text badly garbled: clear slips corrected throughout; stray line numbers, note marks, footnote and apparatus lines removed (readings restored by sense are named in the notes)): Est glaucoma, aciem quod tegmine velet aquoso, Libera )ie tenerum penetret meditatio caelum, Neve Deum rapidis compn-ndat sensibus unum. Spargitur in bifidas male sana intentio luces, Et duplices geminis auctoribus exstruit aras. Si duo sunt igitur, cur non sint multa deorum MilliaV cur numero deitas contenta gemello est? Annon in populos dispersa examiiia divum Fundere erat melius, mundumque implere capacem Semideis passim nuUo discriminc monstris, Quis fera barbaries perituros mactat honores '? Dissona discretum retinent si numina caelum : Convenit et nebulis, et fontibus, et reboanti Oceano, et silvis, et collibus, et speluncis, Fluminibus, ventis, fornacibus, atque metallis Adsignare deos proprios; sua cuique iura. Yel, si gentiles sordet venerarier umbras, Et placet esse duos sceptris socialibus aequos, Dic age, quis terras ditionis sorte retentot? (.')) Venerarier. -a&aY"'T"']- Quis regat aequoreas aeterna lege procellas? Ede coheredum (listinctum ius dominorum. Unus, ait, tristi residet sublimis in arco, Auctor nequitiae, scelerum Deus, asper, iniquus: Qui quodcumque malum vitioso lervet in orbe, Sevit, et anguiuo medicaus nova semina succo, Kerum principium mortis de fomite traxit. Ipse opifex mundi, terrara, mare, sidera fecit ; Condidit ipse lioininem lutulenta <!t membra coegit, Effigians, quod morlAis edat, quod criraine multo → Est glaucoma, aciem quod tegmine velet aquoso, Libera ne tenerum penetret meditatio caelum, Neve Deum rapidis comprendat sensibus unum. Spargitur in bifidas male sana intentio luces, Et duplices geminis auctoribus exstruit aras. Si duo sunt igitur, cur non sint multa deorum Milia? cur numero deitas contenta gemello est? Annon in populos dispersa examina divum Fundere erat melius, mundumque implere capacem Semideis passim nullo discrimine monstris, Quis fera barbaries perituros mactat honores? Dissona discretum retinent si numina caelum: Convenit et nebulis, et fontibus, et reboanti Oceano, et silvis, et collibus, et speluncis, Fluminibus, ventis, fornacibus, atque metallis Adsignare deos proprios; sua cuique iura. Vel, si gentiles sordet venerarier umbras, Et placet esse duos sceptris socialibus aequos, Dic age, quis terras ditionis sorte retentet? Quis regat aequoreas aeterna lege procellas? Ede coheredum distinctum ius dominorum. Unus, ait, tristi residet sublimis in arce, Auctor nequitiae, scelerum Deus, asper, iniquus: Qui quodcumque malum vitioso fervet in orbe, Sevit, et anguino medicans nova semina suco, Rerum principium mortis de fomite traxit. Ipse opifex mundi, terram, mare, sidera fecit; Condidit ipse hominem, lutulenta et membra coegit, Effigians, quod mortis edat, quod crimine multo.

Topics: Heresy

Cite (SBL): Prudentius, Ham. 1.91 (Lanfranchi 2:lines 91–120; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-hamartigenia/1-91). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-hamartigenia/1-91

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.

Summary: Marcion assigns the Old Testament to a harsh god and the New to a good one; the poet answers that the father of crimes exists but is no God, and portrays this devil as a monstrous hunter, a Nimrod snaring souls.

• Marcion’s teaching is reported as Prudentius states it. Nimrod the hunter (Gen 10:8–9) as a figure of the devil. A line after line 126 seems lost in the scan.

Notes on the original text

• Digital text corrected (OCR text badly garbled: clear slips corrected throughout; stray line numbers, note marks, footnote and apparatus lines removed (readings restored by sense are named in the notes)): Sordeat, informi tuuralus quod tabe resolvat. Ast alii pietatis ainor, placidumque medendi Ingenium, recriians liomines, mortalia servans. Testamenta duo tluserunt principe ntroque : Tradidit iste Novum melior; Vetus" illud acerbus. Haec tua, Marcion, gravis et dialectica voxest: Novimus esse patrera scelerum: sed novimus ipsuin Haudquaquain esse Deuni ; <iuin immo gehennae Mancipium, stygio qui sit damnandus Averno. Marcionita Deus, tristis, ferus, insidiator, Vertice sublimi, cinctum cui nubibus atris Anguifernm caput et fumo stipatur et igni, Liventes oculos suffundit felle perusto Iiividia, irapatiens iustorum gaudia ferre. Hirsutos iuba densa humeros errantibus hydris Obtegit. et virides adlanibunt ora cerastae. Ipse manu laqueos per lubrica fila reflexos In nodum revocat, feciiiquo ligamino tortas Innectit ])edicas, nervosque in vincula tendit. Ars olli captaro feras, animalia bruta Inretlre plagis, retinacula deniquo caecis Indeprensa locis nrranti ojiponere praedae. Hic ille ost venator atrox, qui caede frequenti Incautas animas non cessat plectere Nebroth; Qui numdum curvis anfractibus et silvosis Horrentem scopulis, versuto circuit astu, Fraude alios tectisque dolis innectere adortus: Porro giganteis alios luctando lacertis Frangere, funereos lat« exercerc triumphos. Improba mors, quid non mortalia poctora cogis ? → Sordeat, informi tumulus quod tabe resolvat. Ast alii pietatis amor, placidumque medendi Ingenium, recreans homines, mortalia servans. Testamenta duo fluxerunt principe utroque: Tradidit iste Novum melior; Vetus illud acerbus. Haec tua, Marcion, gravis et dialectica vox est: Novimus esse patrem scelerum: sed novimus ipsum Haudquaquam esse Deum; quin immo gehennae Mancipium, stygio qui sit damnandus Averno. Marcionita Deus, tristis, ferus, insidiator, Vertice sublimi, cinctum cui nubibus atris Anguiferum caput et fumo stipatur et igni, Liventes oculos suffundit felle perusto Invidia, impatiens iustorum gaudia ferre. Hirsutos iuba densa humeros errantibus hydris Obtegit, et virides adlambunt ora cerastae. Ipse manu laqueos per lubrica fila reflexos In nodum revocat, tenuique ligamine tortas Innectit pedicas, nervosque in vincula tendit. Ars olli captare feras, animalia bruta Inretire plagis, retinacula denique caecis Indeprensa locis erranti opponere praedae. Hic ille est venator atrox, qui caede frequenti Incautas animas non cessat plectere, Nebroth; Qui mundum curvis anfractibus et silvosis Horrentem scopulis versuto circuit astu, Fraude alios tectisque dolis innectere adortus: Porro giganteis alios luctando lacertis Frangere, funereos late exercere triumphos. Improba mors, quid non mortalia pectora cogis?.

Topics: Heresy, Scripture and canon

Cite (SBL): Prudentius, Ham. 1.121 (Lanfranchi 2:lines 121–150; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-hamartigenia/1-121). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.

Summary: Those who call the author of evil God are as mad as the worshippers of Fever; evil was invented not by God, who alone is uncreated, but by a created angel who in pride persuaded himself that he was self-begotten.

• Five lines of a footnote (a Latin inscription to the goddess Fever and a note on the goddess Itch) were removed. The sentence beginning “That was an angel” has no main verb in this text, and line 174 (“Quae docet …”) has no clear antecedent; a line may be lost before it, and the bracketed words are supplied by sense. Isa 14:12–14; Ezek 28:12–17; Acts 3:15 (“Prince of life”). Doctrine of the Trinity as written.

Notes on the original text

• Digital text corrected (OCR text badly garbled: clear slips corrected throughout; stray line numbers, note marks, footnote and apparatus lines removed (readings restored by sense are named in the notes)): Ipse suam (pudet heu !) contemto, pri)icipe vitae Perniciem veneratur homo : colit ipse cruentum Carnilicem, gladiique aciem iugulandus adorat. In tantuni miseris peccati nectare captis Dulce mori est ! tanta in tenebris dc pesto voluptas ? Qui mala principio geimit, Deus esso putatur: Quique bona infecit vitiis, et candida nigris. Par furor illorum, quos tradit fama dicatis Consocrasse deas Febrem Scabiemque sacellis. Inventor vitii non est Deus : angelus illud Qui prius augustum radiabat sidus, et ingens Ex nihilo splendor nutrito ardebat honore : Ex nihilo nam cunctaretro, fectumquequodusquamest. At non ex nihilo Deus, et Sapientia vera, Spiritus et Sanctus : res semper viva, nec umquam Coepta, sod ai-rios etiam molita ministros. Horum de numero quidam pulchcrrimus ore, Maiestate ferox, nimiis dum viribus auctus Inflatur, dum grande tumens seso altius effert, Ostentatque suos licito iactantius ignes ; Persuasit propriis genitum se viribus, ex so ^latcriam sumsisse, sibi, qua primitus esse Fehri . dlcae . Febrl Sanitae . Febri . magnae Camilla . Amata . irro . filio ■male . affecto . p. Ut dea etiam Scabics, est habita ; et cultum in se couvertit Inciperet, iiasci<iue sfuum siue principe cooptum. Quae docet e tenebris subitum micuisse tyranuum. Qui, velut aetorna latitans sub nocte, retrorsum → Ipse suam (pudet heu!) contempto principe vitae Perniciem veneratur homo: colit ipse cruentum Carnificem, gladiique aciem iugulandus adorat. In tantum miseris peccati nectare captis Dulce mori est! tanta in tenebris de peste voluptas? Qui mala principio genuit, Deus esse putatur, Quique bona infecit vitiis, et candida nigris. Par furor illorum, quos tradit fama dicatis Consecrasse deas Febrem Scabiemque sacellis. Inventor vitii non est Deus: angelus illud Qui prius augustum radiabat sidus, et ingens Ex nihilo splendor nutrito ardebat honore: Ex nihilo nam cuncta retro, factumque quod usquam est. At non ex nihilo Deus, et Sapientia vera, Spiritus et Sanctus: res semper viva, nec umquam Coepta, sed aerios etiam molita ministros. Horum de numero quidam pulcherrimus ore, Maiestate ferox, nimiis dum viribus auctus Inflatur, dum grande tumens sese altius effert, Ostentatque suos licito iactantius ignes; Persuasit propriis genitum se viribus, ex se Materiam sumsisse sibi, qua primitus esse Inciperet, nascique suum sine principe coeptum. Quae docet e tenebris subitum micuisse tyrannum. Qui, velut aeterna latitans sub nocte, retrorsum.

Topics: Heresy, Trinity

Cite (SBL): Prudentius, Ham. 1.151 (Lanfranchi 2:lines 151–180; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-hamartigenia/1-151). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.

Summary: Against the view that an eternal evil god rose from darkness, Scripture says that all things were made through the Word; the devil was made good and fell of his own will through envy of man, made from clay and set as lord over creation, and became the serpent, the source of evil.

• John 1:3 is quoted in the poet’s words. Gen 2:7; 1:26–28; 3:1. The view that evil was eternal is rejected as Prudentius states it. A footnote line (on “retrorsum”) was removed.

Notes on the original text

• Digital text corrected (OCR text badly garbled: clear slips corrected throughout; stray line numbers, note marks, footnote and apparatus lines removed (readings restored by sense are named in the notes)): Vixerit, et tecto semper regnaverit aevo. Aemulus, ut memorant, opera ad divina repente Corrumpenda, caput caligine protulit atra. Hoc ratio sed nostra negat, cui non licet unam Infirmaro fidem, sacro quae tradita libro est. Xll, ait, absque Deo factum,sed cuncta per ipsum, Cuncta ; nec est alius quisquam nisi factus ab ipso. Sed factus de stirpe bonus, bonitatis in usum Proditus, et primo generis de fonte soronus : Deterior mox sponte sua, dum decolor illum Inficit invidia, stimulisque instigat amaris ; Arsit enim scintilla odii de fomite zeli, Et dolor ingonium subitus conflavit iniquum. Vidorat argillam, simulacrum ot structile flatu Concaluisse Doi : dominum quoquo conditioni Impositum: natura soli, polagique, polique, (;j) retforsum : scil. ab aeternitate. Ut famulans liomini locupletem fundere partum Nosset, et effusum terreno addicere regi , Qui cuuctum regeret proprio raoderamine mundum. Inflavit fermento animi stomacliante tumorem Bestia, deque acidis vim traxit acerba medullis : Bestia, sorde carens, cui tunc sapientia longi Corporis enodem servabat recta iuventam, Complicat ecce novos sinuoso pectore nexus, Involvens nitidam spiris torquentibus alvum. Simplex lingua prius, varia micat arte loquendi, Et discissa dolis resonant sermone trisulco. Hinc natale caput vitiorum ; principe ab illo Fluxit orig'o mali: qui se corrumpere primum, → Vixerit, et tecto semper regnaverit aevo. Aemulus, ut memorant, opera ad divina repente Corrumpenda, caput caligine protulit atra. Hoc ratio sed nostra negat, cui non licet unam Infirmare fidem, sacro quae tradita libro est. Nil, ait, absque Deo factum, sed cuncta per ipsum, Cuncta; nec est alius quisquam nisi factus ab ipso. Sed factus de stirpe bonus, bonitatis in usum Proditus, et primo generis de fonte serenus: Deterior mox sponte sua, dum decolor illum Inficit invidia, stimulisque instigat amaris; Arsit enim scintilla odii de fomite zeli, Et dolor ingenium subitus conflavit iniquum. Viderat argillam, simulacrum et structile flatu Concaluisse Dei: dominum quoque conditioni Impositum: natura soli, pelagique, polique, Ut famulans homini locupletem fundere partum Nosset, et effusum terreno addicere regi, Qui cunctum regeret proprio moderamine mundum. Inflavit fermento animi stomachante tumorem Bestia, deque acidis vim traxit acerba medullis: Bestia, sorde carens, cui tunc sapientia longi Corporis enodem servabat recta iuventam, Complicat ecce novos sinuoso pectore nexus, Involvens nitidam spiris torquentibus alvum. Simplex lingua prius, varia micat arte loquendi, Et discissa dolis resonant sermone trisulco. Hinc natale caput vitiorum; principe ab illo Fluxit origo mali: qui se corrumpere primum,.

Topics: Heresy

Cite (SBL): Prudentius, Ham. 1.181 (Lanfranchi 2:lines 181–210; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-hamartigenia/1-181). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.

Summary: Through the devil man fell, and with its lord the whole world fell into ruin: weeds, beasts of prey, poisonous plants, and the warring elements all date from the fall.

• Gen 3:17–18; Matt 13:25 (darnel). The sense breaks after line 227 and after line 230, where lines seem to be lost in the scan; the gaps are marked “…”. Rom 8:20–22.

Notes on the original text

• Digital text corrected (OCR text badly garbled: clear slips corrected throughout; stray line numbers, note marks, footnote and apparatus lines removed (readings restored by sense are named in the notes)): Mox hominem didicit, nullo informante raagistro. Ultimus exitium subverso praeside mundus Sortur, mundique omnis labefacta supellex. Non aliter quam quum incautum spoliarc viantem Forte latro adgressus, praedae prius immemor, ipsum Eiise ferit dominuin , pugnae nodnnKiuc , nioramqne, Quo pereunte trahat captivos victor amictus, Sic homini subiecta domus, ditissinnis orbis Scilicet in facilem domino peccante ruinam Lapsus, herile malum iam tunc vitiabilis hausit. Tunc lolium lappasque leves per adultera culta Ferro malignus ager glebis malc pinguibus ausus, Triticeam vacuis segetem viohxvit avenis. Tunc etiam innocuo vitnlorum sanguine pasci, Occiso pastorc, truces didicere leones. Nec non et querulis balatibus irritatus Plenas nocte lupus studuit porrnmpere caulas. Inbuit, et tortos acuit fallacia sensus. Quamvis maceries florentes ambiat hortos, Saepibus et densis vallentur vitea rura ; Aut avibus cliscerpta feris lacerabitur uva. Quid loqiiar herbarum flbras, medicante venono Tinctas, letiferi fudisse pericula succi ? Noxius in teneris sapor aestiiat ecce frutetis, Quum prius innocuas tulerit uatura cicutas, Roscidus et viridem qui vestit flos rhododaplmem Pabula lascivis dederit sincera capellis. Ipsa quoque oppositum destructo foedere certo Transcendunt elementa modum, rapiuntque, ruuntque Omnia, leg^irupis quassantia viribus orbem. → Mox hominem didicit, nullo informante magistro. Ultimus exitium subverso praeside mundus Sortitur, mundique omnis labefacta supellex. Non aliter quam cum incautum spoliare viantem Forte latro adgressus, praedae prius immemor, ipsum Ense ferit dominum, pugnae nodumque moramque, Quo pereunte trahat captivos victor amictus, Sic homini subiecta domus, ditissimus orbis, Scilicet in facilem domino peccante ruinam Lapsus, herile malum iam tunc vitiabilis hausit. Tunc lolium lappasque leves per adultera culta Ferre malignus ager, glebis male pinguibus ausus, Triticeam vacuis segetem violavit avenis. Tunc etiam innocuo vitulorum sanguine pasci, Occiso pastore, truces didicere leones. Nec non et querulis balatibus irritatus Plenas nocte lupus studuit perrumpere caulas. Inbuit, et tortos acuit fallacia sensus. Quamvis maceries florentes ambiat hortos, Saepibus et densis vallentur vitea rura; Aut avibus discerpta feris lacerabitur uva. Quid loquar herbarum fibras, medicante veneno Tinctas, letiferi fudisse pericula suci? Noxius in teneris sapor aestuat ecce frutectis, Cum prius innocuas tulerit natura cicutas, Roscidus et viridem qui vestit flos rhododaphnen Pabula lascivis dederit sincera capellis. Ipsa quoque oppositum destructo foedere certo Transcendunt elementa modum, rapiuntque, ruuntque Omnia, legirupis quassantia viribus orbem..

Cite (SBL): Prudentius, Ham. 1.211 (Lanfranchi 2:lines 211–240; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-hamartigenia/1-211). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.

Summary: The disorder of nature comes not from the Creator but from the license of things after the fall; human life sets the example of sin in war, lust and avarice, the root of all evils, and in women’s adornment with gold and jewels.

• 1 Tim 6:10 (“the root of evils”). A footnote mark was removed. The poet’s censure of women’s ornament (1 Tim 2:9; 1 Pet 3:3) is translated as written.

Notes on the original text

• Digital text corrected (OCR text badly garbled: clear slips corrected throughout; stray line numbers, note marks, footnote and apparatus lines removed (readings restored by sense are named in the notes)): Frangunt umbriferos Aquilonum proelia lucos, Et cadit immodicis silva exstirpata procellis. Parte alia violentus aquis torrentibus amnis Transilit obiectas, praescripta repagula, ripas, Et vagus eversis late dominatur in agris. Nec tamen liis tantam rabiem nascentibus ipse Conditor instituit; sed laxa licentia rerum Tnrbavit placidas, rupto moderamine, leges. Nec mirum si membra orbis concussa rotantur, Si vitiis agitata suis mundana laborat Macliina, si terras luis iucentiva fatigat. E.uMuplum clat vita liominum, quo cetera pecceut : Vita iiominum, cui quidquid agit, vesania et error Sup])jditant, ut bella fremant, ut fluxa volupta.s Diftiuat, impuro fervescat ut igne libido, SoiO)eat ut cumulos nummorum fiiucibus amplis Gurges avaritiae, finis quam nullus babendi Temperat, aggestis addentom vota talentis. Auri namque fames parto fit maior ab auro. Indo segos scelerum, radix et sola malorum : Dam scatebras fluviorum omnes, et operta metalla Eiiquat ornatus solvendi lcno pudoris: Dum venas squalentis bumi scrutatur (i) inepta Ambitio, scalpens naturae occulta latentis, Si quibus in foveis radiantes farte lapillos Iiimata inveniat; nec enim contenta decore Ingenito, externam mentitur femina formam. Ac velut artificis Domini manns imperfectum Os dodorit, qnod adhnc res oxigat, aut liiacyiithis Ping-ere sutilibus rcdimitao frontis iu arcc, → Frangunt umbriferos Aquilonum proelia lucos, Et cadit immodicis silva exstirpata procellis. Parte alia violentus aquis torrentibus amnis Transilit obiectas, praescripta repagula, ripas, Et vagus eversis late dominatur in agris. Nec tamen his tantam rabiem nascentibus ipse Conditor instituit; sed laxa licentia rerum Turbavit placidas, rupto moderamine, leges. Nec mirum si membra orbis concussa rotantur, Si vitiis agitata suis mundana laborat Machina, si terras luis incentiva fatigat. Exemplum dat vita hominum, quo cetera peccent: Vita hominum, cui quidquid agit, vesania et error Suppeditant, ut bella fremant, ut fluxa voluptas Diffluat, impuro fervescat ut igne libido, Sorbeat ut cumulos nummorum faucibus amplis Gurges avaritiae, finis quam nullus habendi Temperat, aggestis addentem vota talentis. Auri namque fames parto fit maior ab auro. Inde seges scelerum, radix et sola malorum: Dum scatebras fluviorum omnes, et operta metalla Eliquat ornatus solvendi leno pudoris: Dum venas squalentis humi scrutatur inepta Ambitio, scalpens naturae occulta latentis, Si quibus in foveis radiantes forte lapillos Rimata inveniat; nec enim contenta decore Ingenito, externam mentitur femina formam. Ac velut artificis Domini manus imperfectum Os dederit, quod adhuc res exigat, aut hyacinthis Pingere sutilibus redimitae frontis in arce,.

Topics: Ethics

Cite (SBL): Prudentius, Ham. 1.241 (Lanfranchi 2:lines 241–270; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-hamartigenia/1-241). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.

Summary: Women paint their faces and load themselves with jewels, and men, the head of the woman, also grow soft in silks, feathers and perfumes, so that luxury corrupts every sense.

• Gen 2:21–23; 1 Cor 11:3 and Eph 5:23 (“head”); 1 Pet 3:7 (“the weaker vessel”). The poet’s judgments on women and men are translated as written. Lines seem lost in the scan after line 290, before line 292 (“Pectitur”, whose subject is lost), and after line 297; marked “…”. “Spoils of branches” is silk.

Notes on the original text

• Digital text corrected (OCR text badly garbled: clear slips corrected throughout; stray line numbers, note marks, footnote and apparatus lines removed (readings restored by sense are named in the notes)): Colla vel iguitis sincera incingere sertis, Auribus aut gravidis virides suspendere baccas : Nectitur et nitidis concharum calculus albens Crinibus, aureolisque rigot coma texta catenis. Taedet sacrilegas matrum percurrere curas, Muneribus dotata Dei (juae pLasmata fuco Inficiunt, ut pigmentis cutis inlita pordat Quod fuerat, falso non agnoscenda colore. Haec sexus malo fortis agit, cui poctoro in arto Mens fragilis, facili vitiorum fhictuat aestu. Quid '? quod et ipse caput muliel)ris corporis et rex, Qui regit invalidam })ropria dc carno rosectam Particulam, qui vas tenerum ditione gubernat, Solvitur iii luxum. Cornas mollescere cultu Heroas vetulos, opifex quibus aspera membra Finxerat, et rigidos duraverat ossibus artus. Sed pudet esse viros ; quaerunt vanissima quaeque Quis niteant: genuina leves, ut robora solvant, Vellere non ovium, sed Eoo ox orbe petitis Ramorum spoliis fluitantes sumero amictus Additur ar.s, nt fila licrbis satnrata recoctis Pcctitur. Hunc videas lascivas praopetc cursu Venantem tunicas, aviiun quoquo vorsicolovum Indumenta novis texontom plumea tolis ; Illum pigmentis redolontibus, et peregrino Pulvere femineas spargentem tnrpiter auras. Omnia luxus habot nostrao vegotamina vitao, Auribus atque ocnlis, tum naribus atqne palato Quaeritur infectus vitiosis artibus usus. Ipse etiam, toto pollet qui corporo, tactus → Colla vel ignitis sincera incingere sertis, Auribus aut gravidis virides suspendere baccas: Nectitur et nitidis concharum calculus albens Crinibus, aureolisque riget coma texta catenis. Taedet sacrilegas matrum percurrere curas, Muneribus dotata Dei quae plasmata fuco Inficiunt, ut pigmentis cutis inlita perdat Quod fuerat, falso non agnoscenda colore. Haec sexus male fortis agit, cui pectore in arto Mens fragilis, facili vitiorum fluctuat aestu. Quid? quod et ipse caput muliebris corporis et rex, Qui regit invalidam propria de carne resectam Particulam, qui vas tenerum ditione gubernat, Solvitur in luxum. Cernas mollescere cultu Heroas vetulos, opifex quibus aspera membra Finxerat, et rigidos duraverat ossibus artus. Sed pudet esse viros; quaerunt vanissima quaeque Quis niteant: genuina leves, ut robora solvant, Vellere non ovium, sed Eoo ex orbe petitis Ramorum spoliis fluitantes sumere amictus. Additur ars, ut fila herbis saturata recoctis Pectitur. Hunc videas lascivas praepete cursu Venantem tunicas, avium quoque versicolorum Indumenta novis texentem plumea telis; Illum pigmentis redolentibus, et peregrino Pulvere femineas spargentem turpiter auras. Omnia luxus habet nostrae vegetamina vitae, Auribus atque oculis, tum naribus atque palato Quaeritur infectus vitiosis artibus usus. Ipse etiam, toto pollet qui corpore, tactus.

Topics: Ethics

Cite (SBL): Prudentius, Ham. 1.271 (Lanfranchi 2:lines 271–300; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-hamartigenia/1-271). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.

Summary: The senses God gave for good uses are turned to the theatre, perfumes, banquet songs, gluttony and soft beds; happy is the one who uses God’s gifts in moderation.

Notes on the original text

• Digital text corrected (OCR text badly garbled: clear slips corrected throughout; stray line numbers, note marks, footnote and apparatus lines removed (readings restored by sense are named in the notes)): Palpamon tencrum blandis o fotibus ambit. Proh dolor, ingonuas naturae occumbore logos, Captivasipii' tralii, rognante libidine, dotos ! Porversum ius omne vig-et, dum quidquid habendum Omnipotens dedorat, studia in contraria vertunt. Iccircone rogo, speculatrix pupula moUi Subdita palpobrao est, nt turpia semivirorum Mombra tlioatrali spoctft vortigiuo forri. Incestaiis iniseros foedo oblectamine visus ? Ant idoo spirant, mediaqiie cx arco cerebri Demittunt geminas sociata foramina nares, Ut bibat inlecebras male conciliata voluptas ? Quas ]>igmentato meretrix iacit improba crine ? Num propter lyricae modulamina vana puellae, Nervorumque sonos, et convivale calentis Carraen nequitiae, patulas Deus addidit aures ? Perque cavernosos iussit penetrare meatus Vocis iter ? Numquid madido sapor inditus ori Vivit ob hanc caussam, medicata ut fercula pigram Ingluviem, vegetamque gulam ganeonis inescent ? Per varios gustus instructa ut prandia ducat In noctem, lassetque gravem sua crapula ventrem ? Quid durum, quid molle foret, quid lene, quid horrens, Qaid calidura gelidumve Deus cognoscere nosmet Attactu voluit, palpandi interprete sensu. At nos delicias ijhimarum, et linea texta Sterniraus, atque cutem, fulcro attenuante, polimus. Felix, qui indultis potuit mediocriter uti Muneribus, parcumque modum servare fruendi! Quera locui)les mundi species, et amoena venustas, → Palpamen tenerum blandis e fotibus ambit. Proh dolor, ingenuas naturae occumbere leges, Captivasque trahi, regnante libidine, dotes! Perversum ius omne viget, dum quidquid habendum Omnipotens dederat, studia in contraria vertunt. Iccircone, rogo, speculatrix pupula molli Subdita palpebrae est, ut turpia semivirorum Membra theatrali spectet vertigine ferri, Incestans miseros foedo oblectamine visus? Aut ideo spirant, mediaque ex arce cerebri Demittunt geminas sociata foramina nares, Ut bibat inlecebras male conciliata voluptas, Quas pigmentato meretrix iacit improba crine? Num propter lyricae modulamina vana puellae, Nervorumque sonos, et convivale calentis Carmen nequitiae, patulas Deus addidit aures, Perque cavernosos iussit penetrare meatus Vocis iter? Numquid madido sapor inditus ori Vivit ob hanc caussam, medicata ut fercula pigram Ingluviem, vegetamque gulam ganeonis inescent? Per varios gustus instructa ut prandia ducat In noctem, lassetque gravem sua crapula ventrem? Quid durum, quid molle foret, quid lene, quid horrens, Quid calidum gelidumve Deus cognoscere nosmet Attactu voluit, palpandi interprete sensu. At nos delicias plumarum, et linea texta Sternimus, atque cutem, fulcro attenuante, polimus. Felix, qui indultis potuit mediocriter uti Muneribus, parcumque modum servare fruendi! Quem locuples mundi species, et amoena venustas,.

Cite (SBL): Prudentius, Ham. 1.301 (Lanfranchi 2:lines 301–330; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-hamartigenia/1-301). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.

Summary: The world was created good, as Moses testifies, by the one Creator, Father and Son being one in nature and will; created things such as iron or horses are not evil in themselves, but their misuse is.

• Gen 1:31 (“God saw that whatever he created was good”), quoted in the poet’s words; John 1:3; John 10:30 (“are one”). Trinitarian language as written.

Notes on the original text

• Digital text corrected (OCR text badly garbled: clear slips corrected throughout; stray line numbers, note marks, footnote and apparatus lines removed (readings restored by sense are named in the notes)): Et uititlis lallciis circumflna cojjia robus Xon capit, ut puoriiui, iiec iiiepto addicit amori: Qiii sab adumbrata dulcedine triste venenum D^prehendit latitare boni mendacis operto. Sed fuit id quondam nobis sanctum bonumque Pfincipio reram, Christus cum conderet orbem. Vidit enim Daus esse bonum : velut ipse Moyses Historicus mundi nascentis t^stificatus; Vidit, ait, Deus esse bonum quodcumque creavit. Hoc sequar, hoc stabili conceptum monte tenebo, Inspirantc Deo quod sanctus vaticinator Prodidit, antiquae recolens primordia liicis, Esse boiuim quidquid Deas, et Sapientia fecit. Conditor crgo boni Pater cst, ct cum Patre Christus. Nam Deus, atque Djiis Pater, cst et Filius unum : Quippe unum natura facit, quac constat utrique Una voluntatis, iuris, virtutis, amoris. Non tamen iccirco duo luimina, nec duo rerum Artifices ; quoniam generis disscnsio nulla est, Atque ideo nulla cst operis distantia, nulla Ingenii : p^perit bona omnia conditor unus. Nil luteum de fonte fluit, nec turbidus humor Nascitur, aut primae violatur origino venae; SjI dum liventes liquor incorruptus arenas Pra^^lambit, putrcfacta inter contagia sordet. Nnmquid eqnus, ferrum, taurus, leo, funis, olivnm, In se vim scelcris, quum formarentur, liabcl^ant? Qioi iugalatur hom^, non ferrum caussa furoris, Sed manas est; nec equum vesania fervida Circi Auctorem levitatis habet, rabidive fragoris. → Et nitidis fallens circumflua copia rebus Non capit, ut puerum, nec inepto addicit amori: Qui sub adumbrata dulcedine triste venenum Deprehendit latitare boni mendacis operto. Sed fuit id quondam nobis sanctumque bonumque Principio rerum, Christus cum conderet orbem. Vidit enim Deus esse bonum: velut ipse Moyses Historicus mundi nascentis testificatus; Vidit, ait, Deus esse bonum quodcumque creavit. Hoc sequar, hoc stabili conceptum mente tenebo, Inspirante Deo quod sanctus vaticinator Prodidit, antiquae recolens primordia lucis, Esse bonum quidquid Deus et Sapientia fecit. Conditor ergo boni Pater est, et cum Patre Christus. Nam Deus, atque Deus, Pater est et Filius, unum: Quippe unum natura facit, quae constat utrique Una voluntatis, iuris, virtutis, amoris. Non tamen iccirco duo numina, nec duo rerum Artifices; quoniam generis dissensio nulla est, Atque ideo nulla est operis distantia, nulla Ingenii: peperit bona omnia conditor unus. Nil luteum de fonte fluit, nec turbidus humor Nascitur, aut primae violatur origine venae; Sed dum liventes liquor incorruptus arenas Praelambit, putrefacta inter contagia sordet. Numquid equus, ferrum, taurus, leo, funis, olivum, In se vim sceleris, cum formarentur, habebant? Quo iugulatur homo, non ferrum caussa furoris, Sed manus est; nec equum vesania fervida Circi Auctorem levitatis habet, rabidive fragoris..

Topics: Trinity, Heresy

Cite (SBL): Prudentius, Ham. 1.331 (Lanfranchi 2:lines 331–360; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-hamartigenia/1-331). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.

Summary: The fault lies in the crowd’s mind, not in things: oil, ropes and beasts are turned to deadly shows; no one lifts his mind to God, but all serve the devil, whose army besieges the soul.

• Line 351 seems to lack a word or a line (no verb for “what the earth brings forth”); “[he admires]” is supplied by sense. Condemnation of the arena as written.

Notes on the original text

• Digital text corrected (OCR text badly garbled: clear slips corrected throughout; stray line numbers, note marks, footnote and apparatus lines removed (readings restored by sense are named in the notes)): Mens vulgi rationis inops, non cursus equoruui, Perfurit: infami studio perit utile donum. Sic Lacedaemonias oleo maduisse palestras Novimus, et placidum servire ad crimina succum, Inde per aerium pendens audacia funem, Ardua securis scandit proscenia plantis. Inde feras volucri tomeraria corpora saltu Transiliunt, mortisque inter discrimina ludunt. Sanguinis Iiumani spoctacula publicus edit Consensus, legosque iubent venale parari Supplicium, quo membra hominum discerpta cruentis Morsibus oblectent hilarem de funere jilebem. Mille alia stolidi bacchantia gaudia mundi Percensere piget, quae veri oblita Tonantis Humanutn miseris volvunt erroribus aevum. Nemo animum summi memorem Genitoris in altum Excitat, ad Caelum mittit suspiria nemo ; Nec, recolens apicem solii natalis, ad ipsum Eespicit auctorem, nec spem super ai-ra librat: Sed mentem gravidis contentam stertere curis, Indigno subdit domino, perituraque pronus Hoc pulchrum, quod terra parit, quod gloria confert Lubrica ; commendat quod perniciosa voluptas ; Quod, velut excitus difflato pulvere ventus, Praeterit, exemplo teiniis quod transvolat umbrae. Praedo potens, tacitis quem viribus interfusum Oorda bibunt hominum: serit ille medullitus omnes Nequitias, spargitque suos per membra ministros. Namque illic numerosa cohors sub principe tali Militat, horrendisque animas circumsidet armis → Mens vulgi rationis inops, non cursus equorum, Perfurit: infami studio perit utile donum. Sic Lacedaemonias oleo maduisse palaestras Novimus, et placidum servire ad crimina sucum. Inde per aerium pendens audacia funem Ardua securis scandit proscenia plantis. Inde feras volucri temeraria corpora saltu Transiliunt, mortisque inter discrimina ludunt. Sanguinis humani spectacula publicus edit Consensus, legesque iubent venale parari Supplicium, quo membra hominum discerpta cruentis Morsibus oblectent hilarem de funere plebem. Mille alia stolidi bacchantia gaudia mundi Percensere piget, quae veri oblita Tonantis Humanum miseris volvunt erroribus aevum. Nemo animum summi memorem Genitoris in altum Excitat, ad caelum mittit suspiria nemo; Nec, recolens apicem solii natalis, ad ipsum Respicit auctorem, nec spem super aera librat: Sed mentem gravidis contentam stertere curis Indigno subdit domino, perituraque pronus Hoc pulchrum, quod terra parit, quod gloria confert Lubrica; commendat quod perniciosa voluptas; Quod, velut excitus difflato pulvere ventus, Praeterit, exemplo tenuis quod transvolat umbrae. Praedo potens, tacitis quem viribus interfusum Corda bibunt hominum: serit ille medullitus omnes Nequitias, spargitque suos per membra ministros. Namque illic numerosa cohors sub principe tali Militat, horrendisque animas circumsidet armis.

Topics: Ethics

Cite (SBL): Prudentius, Ham. 1.361 (Lanfranchi 2:lines 361–390; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-hamartigenia/1-361). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.

Summary: The devil’s army of vices, among them pride of learning, eloquence and idolatry, is pictured as the seven nations of Canaan arrayed for war against the human race.

• The vices as the nations of Canaan (Deut 7:1; Josh 3:10). “Naked sages” renders gymnosophistas (the Indian ascetic philosophers, here the Cynic-style street philosophers). Line 400 (“idololatrix”, scan “idololatris”) and line 401 (“pallens”, scan “palleiis”) are read by sense.

Notes on the original text

• Digital text corrected (OCR text badly garbled: clear slips corrected throughout; stray line numbers, note marks, footnote and apparatus lines removed (readings restored by sense are named in the notes)): Ira, superstitio, moeror, discordia, luxus, Sanguinis atra sitis, vini sitis, et sitis auri, Livor, adulterium, dolus, obtrectatio, furtum. Informes horrent fticies habituque minaces : Ambitio ventosa tumet, doctrina superbit, Personat eloquium, nodos fraus abdita nectit. Inde canina foro latrat facundia toto. Hinc gerit Herculeam vilis sapientia clavain, Ostentatque suos vicatim Gymnosophistas. Incerat lapides fumosos idololatris Relligio, et surdis palleiis advolvitur aris. Heu quantis mortale genus premit iinprobus Iiostis Armigeris! quanta ferrata satellite ductor Bella gerit! quanta victos ditione triumphat ! Surgit in auxilium Chananeus, atque agmina denset, Casside terribilis; setarum pondera mento Concutiens, destramque gravi cum cuspide quassans. Ast alia de parte furens exercitus ardet Regis Amorrhoei : tum millia Gergeseorum Eifundunt aciem toto volitantia campo : Eminus hi feriunt, confliguunt comminus illi. Ecce lebusaicae fervent ad praelia turmae, Aureii tela ([uibu^s do sanguino tincta draconis Mortifero splendore uiicant, radiantque necatque: Xec non terrificas pilis aruiare catervas Te, Cliettaee iuvat : sed g-ens Pherezaee sagittis Iiisultat virtute pari, sed dispare ferro. Postreinum cuneum rex promovet Aeveoruui, S [uamosum thoraca g-erens de pelle colubri. Hic subnixa viris scelerum perversa potestas → Ira, superstitio, maeror, discordia, luxus, Sanguinis atra sitis, vini sitis, et sitis auri, Livor, adulterium, dolus, obtrectatio, furtum. Informes horrent facies habituque minaces: Ambitio ventosa tumet, doctrina superbit, Personat eloquium, nodos fraus abdita nectit. Inde canina foro latrat facundia toto. Hinc gerit Herculeam vilis sapientia clavam, Ostentatque suos vicatim gymnosophistas. Incerat lapides fumosos idololatrix Relligio, et surdis pallens advolvitur aris. Heu quantis mortale genus premit improbus hostis Armigeris! quanta ferratus satellite ductor Bella gerit! quanta victos ditione triumphat! Surgit in auxilium Chananaeus, atque agmina denset, Casside terribilis, setarum pondera mento Concutiens, dextramque gravi cum cuspide quassans. Ast alia de parte furens exercitus ardet Regis Amorrhaei: tum milia Gergesaeorum Effundunt aciem toto volitantia campo: Eminus hi feriunt, confligunt comminus illi. Ecce Iebusaeae fervent ad proelia turmae, Aurea tela quibus, de sanguine tincta draconis, Mortifero splendore micant, radiantque necantque: Nec non terrificas pilis armare catervas Te, Chettaee, iuvat: sed gens Pherezaea sagittis Insultat virtute pari, sed dispare ferro. Postremum cuneum rex promovet Evaeorum, Squamosum thoraca gerens de pelle colubri. Hic subnixa viris scelerum perversa potestas.

Topics: Ethics

Cite (SBL): Prudentius, Ham. 1.391 (Lanfranchi 2:lines 391–420; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-hamartigenia/1-391). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.

Summary: The devil enslaves weak and simple minds, the greedy and the ambitious magistrate alike; the soul’s captivity to sin is the true Babylonian exile that Jeremiah lamented.

• Two footnote lines (variant readings and a note on “contento limite”) were removed. A line before line 428 seems lost in the scan. Matt 6:24 (Mammon); Lamentations, attributed to Jeremiah (Lam 1:1). Babylon as a figure of the soul’s captivity.

Notes on the original text

• Digital text corrected (OCR text badly garbled: clear slips corrected throughout; stray line numbers, note marks, footnote and apparatus lines removed (readings restored by sense are named in the notes)): Edomat invalidas mentes, quae simplicitate Indociles, bellique rudes sub foedere falso Tristis ainicitiae primum socia agmina credunt, ^Mammonoamque fidem pacis sub amore sequuntur. Mox faciles ad vincla rapi, iuga dura volentes Addictis sui)eunt cervicibus, et nebulonum Spirituum iussis servire ferocihus optant. Finitimis([ue inhians, contemto limite, ageliis, Ducitur innexus manicis, et iiiille catenis Aiite triumpliales currus, [wst terga revinctus, Nec se barbaricis addictum sentit liabenis : Uic, qui veiitosae scandit fastigia famae (G), Iiiliaturquo cavo pompae popularis hoiiore, (^ui summum solidumquo honum putat, amhitioiiis {■^) Aeveoriiin. Giselin. — Eeaeoruiii. Theol. Add. ex EoMoxn. contento liinite, pro co quod ost cxtenso; soil Crescere successu, praeconum voce trementes Exanimare reos, miserorum in corpora fasces Frangere, terribiles legum exercere secures ; In laqueum iam colla dedit, iam compede dura Nectitur, et pedibus servilia vincula limat. Credite, captivi mortales, liostica qiios iam Damnatos coliibent ergastula, quos famulatu Poenarura virtus non intcllecta coercet ; Haec illa est Babylon, haec transmigratio nostrae (lentis, et horribilis victoria principis Assur: Carmine luctifico quam detlens leremias, Orbatam propriis ululavit civibus urbem. Nura latet, aut dubium est, animas de semine lacob Exsilium gentile pati : quas Persica regna → Edomat invalidas mentes, quae simplicitate Indociles bellique rudes, sub foedere falso Tristis amicitiae primum socia agmina credunt, Mammoneamque fidem pacis sub amore sequuntur. Mox faciles ad vincla rapi, iuga dura volentes Addictis subeunt cervicibus, et nebulonum Spirituum iussis servire ferocibus optant. Finitimisque inhians, contempto limite, agellis Ducitur innexus manicis, et mille catenis Ante triumphales currus, post terga revinctus, Nec se barbaricis addictum sentit habenis, Hic, qui ventosae scandit fastigia famae, Inflaturque cavo pompae popularis honore, Qui summum solidumque bonum putat, ambitionis Crescere successu, praeconum voce trementes Exanimare reos, miserorum in corpora fasces Frangere, terribiles legum exercere secures; In laqueum iam colla dedit, iam compede dura Nectitur, et pedibus servilia vincula limat. Credite, captivi mortales, hostica quos iam Damnatos cohibent ergastula, quos famulatu Poenarum virtus non intellecta coercet; Haec illa est Babylon, haec transmigratio nostrae Gentis, et horribilis victoria principis Assur: Carmine luctifico quam deflens Ieremias Orbatam propriis ululavit civibus urbem. Num latet, aut dubium est, animas de semine Iacob Exsilium gentile pati, quas Persica regna.

Topics: Ethics

Cite (SBL): Prudentius, Ham. 1.421 (Lanfranchi 2:lines 421–450; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-hamartigenia/1-421). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.

Summary: Israel in exile forgets Zion; the poet asks what good the exodus, the Red Sea crossing and the conquest were, if the people lose the promised land again, as the soul does when it falls back into sin.

• Ps 137:1–4; Exod 1:14; 5:7; 7:10–12; 14:21–29; 13:21; Num 13:23–24 (the valley of the cluster); Exod 3:8; Josh 6:20. Line 478 in the scan (“roHui”) is read “rursus” by sense. The line about instruments (457) may follow a lost line.

Notes on the original text

• Digital text corrected (OCR text badly garbled: clear slips corrected throughout; stray line numbers, note marks, footnote and apparatus lines removed (readings restored by sense are named in the notes)): Captivas retinent, atque in sua foedera cogunt':' Illic natali desuescunt vivere ritu, Moribus et patriis exutae in barbara iura Degenerant, linguamque novam, vestemque se- Deque profanato discunt sordescere cultu, [quuntur, Nutricemque abolent petulanti e pectore Sion. Organa, et externi laudant anathemata regni. Xoniie fuit meliiis Siicvum Memphitidis anlae Tinporium tolorasse patres, penitnsqno sinistris Adsedisse focis ? positos Pliaraonis iniqui Snb pedibus, limo, et paleis sorvire.paratos, Cariiis et immodicae spurco ructamine crndos? Quo tantum auxilii por prodigialia sig-na Ettudit Dominns, populum dum forte rebellem Sorvat ope immorita, vinclis dum subdita coUa Solvit, ot Acgyptum virga serpento coorcet ('■■>)? Quid invat aoqnoreum pelago cedente profnndum Pnlverea calcasse via: quum conscia ponti Saxa sub ignoto patuerunt prodita caelo, Arnit ot modio sitiens in g-urg-ite limus? Si victor virtnte Dei, mediasqne tenebras Lucc columnari scindens exercitus olim, Pordidit inventi vallem botryonis opimam ? Si iiescit vorsaro solum, cui melie perenni (xleba fluons nivoos permiscet lactea rivos? Si domitam lerichon lituis, atque aere canoro Kursus in antiquos (S) patitur consurgere muros? Si ripis roHui lordanis peilitur, et iam Doserit adscriptam dinionsa in ingera sortem? Denique si structam tantis sudoribus urbem, → Captivas retinent, atque in sua foedera cogunt? Illic natali desuescunt vivere ritu, Moribus et patriis exutae in barbara iura Degenerant, linguamque novam, vestemque sequuntur, Deque profanato discunt sordescere cultu, Nutricemque abolent petulanti e pectore Sion, Organa, et externi laudant anathemata regni. Nonne fuit melius saevum Memphitidis aulae Imperium tolerasse patres, penitusque sinistris Adsedisse focis? positos Pharaonis iniqui Sub pedibus, limo et paleis servire paratos, Carnis et immodicae spurco ructamine crudos? Quo tantum auxilii per prodigialia signa Effudit Dominus, populum dum forte rebellem Servat ope immerita, vinclis dum subdita colla Solvit, et Aegyptum virga serpente coercet? Quid iuvat aequoreum pelago cedente profundum Pulverea calcasse via, cum conscia ponti Saxa sub ignoto patuerunt prodita caelo, Aruit et medio sitiens in gurgite limus? Si victor virtute Dei, mediasque tenebras Luce columnari scindens exercitus olim Perdidit inventi vallem botryonis opimam? Si nescit versare solum, cui melle perenni Gleba fluens niveos permiscet lactea rivos? Si domitam Iericho lituis atque aere canoro Rursus in antiquos patitur consurgere muros? Si ripis rursus Iordanis pellitur, et iam Deserit adscriptam dimensa in iugera sortem? Denique si structam tantis sudoribus urbem,.

Cite (SBL): Prudentius, Ham. 1.451 (Lanfranchi 2:lines 451–480; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-hamartigenia/1-451). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.

Summary: Whoever has Christ, the cornerstone, built into his walls is safe from every enemy, even from Marcion’s god, the ruler of this vain world; as Paul says, creation is subjected to vanity, and our struggle is not against flesh and blood.

• Ps 118:22; Eph 2:20; 1 Pet 2:6–7 (cornerstone); Eccl 1:2–3 (“vanity … under the sun”); Rom 8:20–22; Eph 6:12, paraphrased in the poet’s words. “Charon of the world” is the poet’s name for Marcion’s god, here identified with the devil.

Notes on the original text

• Digital text corrected (OCR text badly garbled: clear slips corrected throughout; stray line numbers, note marks, footnote and apparatus lines removed (readings restored by sense are named in the notes)): Et quae nubigenas transcendunt culmina nimbos, Defensare nequit? Si nescit, quis lapis ille est Hostibus obsistens, ut inexpugnabile turris Praesidium, quem non aerato inacbina rostro Arietat insiliens, nec ferrea verbera quassant ? Angulus hic portae in capite est, hic continet omnem Saxorum seriem, constructaque limina firmat, Quem qui rite suis per propugnacula mm-is Noverit insertum, seque ac sua moenia vallo Praecingat triplici ; celsa stans eminus arce Fretus amore petrae, castis et pervigil armis ; Non illum regina Tyri, non accola magni Euphratis Partlms rapiet, non decolor Indus Tempora pinnatis redimitus nigra sagittis. Quin si fiilmineos cogens ad bella gigantas Allophylus tua castra velit delere tyrannus, Tutus eris, nec te firma statione movebit Ipse Cliaron mundi, numen Marcionis: ipse, Qui regit ai-rio vanas sub sole tenebras. Nam vanum quidquid sol adspicit : ex elementis Cuncta solubilibus fluxoque creamine constant. Fallo, creaturam nisi doctor Apostolus omnem Subiectam vanis non sponte laboribus orsus, Periuro ingemuit miserans servire latroni : Errat, ait, qui luctamen cum sanguine nobis , Et carne, et venis ferveiitibus, et vitioso Fello putat, calidisquo animam peccare medullis. Xon mentom sua membra premunt, nec terrea virtus Oppugnat sensus liquidos, bellove lacessit; Sed cum spiritibas tcnebrosis nocte dioque → Et quae nubigenas transcendunt culmina nimbos, Defensare nequit? Si nescit, quis lapis ille est Hostibus obsistens, ut inexpugnabile turris Praesidium, quem non aerato machina rostro Arietat insiliens, nec ferrea verbera quassant? Angulus hic portae in capite est, hic continet omnem Saxorum seriem, constructaque limina firmat, Quem qui rite suis per propugnacula muris Noverit insertum, seque ac sua moenia vallo Praecingat triplici, celsa stans eminus arce, Fretus amore petrae, castis et pervigil armis; Non illum regina Tyri, non accola magni Euphratis Parthus rapiet, non decolor Indus Tempora pinnatis redimitus nigra sagittis. Quin si fulmineos cogens ad bella gigantas Allophylus tua castra velit delere tyrannus, Tutus eris, nec te firma statione movebit Ipse Charon mundi, numen Marcionis: ipse, Qui regit aerio vanas sub sole tenebras. Nam vanum quidquid sol adspicit: ex elementis Cuncta solubilibus fluxoque creamine constant. Fallor, creaturam nisi doctor Apostolus omnem Subiectam vanis non sponte laboribus orsus, Periuro ingemuit miserans servire latroni: Errat, ait, qui luctamen cum sanguine nobis, Et carne, et venis ferventibus, et vitioso Felle putat, calidisque animam peccare medullis. Non mentem sua membra premunt, nec terrea virtus Oppugnat sensus liquidos, bellove lacessit; Sed cum spiritibus tenebrosis nocte dieque.

Topics: Heresy, Christology

Cite (SBL): Prudentius, Ham. 1.481 (Lanfranchi 2:lines 481–510; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-hamartigenia/1-481). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.

Summary: Our struggle is with the evil powers of the air under Belial, as Paul says; the body is easily ruled by the mind, but the devil’s arrows are swifter than a Parthian’s, though the soul is able to guard against them.

• Eph 6:12; Eph 2:2 (powers of the air); 2 Cor 6:15 (Belial); Eph 6:16 (fiery arrows).

Notes on the original text

• Digital text corrected (OCR text badly garbled: clear slips corrected throughout; stray line numbers, note marks, footnote and apparatus lines removed (readings restored by sense are named in the notes)): Congredimur, quoruin dominatibus liumidus iste Et pigris densus iiebulis obtemperat ai-r. Scilicet lioc modiuin, caeliim inter ct infima terrao Quod patet, ct vacuo nubes suspendit hiatu, Frena potostatum variarum sustinet, ac sub Priiicipe Bolia roctoribus borret iniquis. His conluctamur praedonibus, ut sacra nobis Oris Apostolici testis sentontia prodit. Nemo habitum naturae, aut inritamina peccans Corporis accuset : facile est fronare robelles Adfoctus carnis, nimiosque retundere pulsus Materiac fragilis, ot viscera victa domare. Quippe animus longo praostantior, utpote summo Aethoro demissus, subiectos si volit artus Imperio quassare gravi, iussisque sevoris Dedere, rognanti Domino vis nulla rosistet. Maior inost vis illa homini, quae flatile virus Ingerit, et teniiem tenui ferit aere mentem. Parthica non aeque ventos transcurrit arundo, Cuius iter nullus potis est compivndere visus, Praepes enim volucres dum pennis transvolat auras Improvisa venit, nec stridor nuntiat ante Adventum leti, quam pectoris abdita rumpat, Securam penetrans medicato vulnerc vitam. Sod magis aligera est, magis et medicata sagitta, Quam iacit umbrosi dominatio lubrica mundi, Eludens excussa oculos, calamique volantis Praepete transcursu cordis penetralia figens. Nec segnis natura animae est, aut tarda cavendi Vulneris: ignitum quoniam Deus indidit olli → Congredimur, quorum dominatibus umidus iste Et pigris densus nebulis obtemperat aer. Scilicet hoc medium, caelum inter et infima terrae Quod patet, et vacuo nubes suspendit hiatu, Frena potestatum variarum sustinet, ac sub Principe Belia rectoribus horret iniquis. His conluctamur praedonibus, ut sacra nobis Oris Apostolici testis sententia prodit. Nemo habitum naturae, aut inritamina peccans Corporis accuset: facile est frenare rebelles Adfectus carnis, nimiosque retundere pulsus Materiae fragilis, et viscera victa domare. Quippe animus longe praestantior, utpote summo Aethere demissus, subiectos si velit artus Imperio quassare gravi, iussisque severis Dedere, regnanti Domino vis nulla resistet. Maior inest vis illa homini, quae flatile virus Ingerit, et tenuem tenui ferit aere mentem. Parthica non aeque ventos transcurrit harundo, Cuius iter nullus potis est comprendere visus, Praepes enim volucres dum pennis transvolat auras Improvisa venit, nec stridor nuntiat ante Adventum leti, quam pectoris abdita rumpat, Securam penetrans medicato vulnere vitam. Sed magis aligera est, magis et medicata sagitta, Quam iacit umbrosi dominatio lubrica mundi, Eludens excussa oculos, calamique volantis Praepete transcursu cordis penetralia figens. Nec segnis natura animae est, aut tarda cavendi Vulneris: ignitum quoniam Deus indidit olli.

Topics: Ethics

Cite (SBL): Prudentius, Ham. 1.511 (Lanfranchi 2:lines 511–540; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-hamartigenia/1-511). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-hamartigenia/1-511

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.

Summary: The soul is given keen powers to resist the devil, who can harm us only as far as we allow; our sins are our own offspring, like Absalom who rose against his father David.

• 1 Pet 5:8 (the lion); 2 Sam 15–18 (Absalom); Matt 1:1–16 (David as ancestor of the Virgin).

Notes on the original text

• Digital text corrected (OCR text badly garbled: clear slips corrected throughout; stray line numbers, note marks, footnote and apparatus lines removed (readings restored by sense are named in the notes)): Ingenium purum, sapiens, subtile, serenum, Mobile, sollicitum, velox, agitabile, acutum : Factorem modo casta suum veneretur, et ipsi Militet, ac victum proculcet sobria mundum : Nil de pestiferis opibus, aut falsificatis Tcrrarum spoliis stulto oblectamine libans, Nec sub fasce iacens, alieno et dedita regno Non qucat argutas hostis vitare sagittas. Sed quid ego omne malum mundique hominumque maligni Hostis ad invidiain detorqueo? quum mala nostra Ex nostris concreta animis genus, et caput, et vim, Quid sint, quid valeant,sumant de corde parenti? Ille quidem fomes nostrorum, et caussa malorum est. Sed tantum turbare potost aut fallere, (luantum Nos volumus, qui decrepito sug-gesta leoni Armamenta damus, friget fera futile frendens, Humaiii g-eneris ni per sutiragia gliscat. Gignimus omne malum proprio do corporo nostrum : Ut genuit David, alias pater optimus, ununi Crimen Abessalon: taetrum pater ille, sed unuin Ausus in auctorem generis qui stringere ferrum. Ah pietas ! siguis contraria signa paternis Egit, et unius commisit sanguinis arma. Nostra itidem diros urento propagine natos Pectora parturiunt , versis qui prutiiuis in nos Morsibus insuescunt gignentum vivere i^oenis : Depopulantur enim nimium fecunda parentuni Viscera, et interitu genitalis stirpis aluntur. Progeiiiem verum illo suam rex utpote sunnnus, Atque Dei vates, pariturae et virginis auctor, → Ingenium purum, sapiens, subtile, serenum, Mobile, sollicitum, velox, agitabile, acutum: Factorem modo casta suum veneretur, et ipsi Militet, ac victum proculcet sobria mundum: Nil de pestiferis opibus, aut falsificatis Terrarum spoliis stulto oblectamine libans, Nec sub fasce iacens, alieno et dedita regno Non queat argutas hostis vitare sagittas. Sed quid ego omne malum mundique hominumque maligni Hostis ad invidiam detorqueo? cum mala nostra Ex nostris concreta animis genus, et caput, et vim, Quid sint, quid valeant, sumant de corde parenti? Ille quidem fomes nostrorum, et caussa malorum est. Sed tantum turbare potest aut fallere, quantum Nos volumus, qui decrepito suggesta leoni Armamenta damus; friget fera futile frendens, Humani generis ni per suffragia gliscat. Gignimus omne malum proprio de corpore nostrum: Ut genuit David, alias pater optimus, unum Crimen Abessalon: taetrum pater ille, sed unum, Ausus in auctorem generis qui stringere ferrum. Ah pietas! si quis contraria signa paternis Egit, et unius commisit sanguinis arma. Nostra itidem diros urente propagine natos Pectora parturiunt, versis qui protinus in nos Morsibus insuescunt gignentum vivere poenis: Depopulantur enim nimium fecunda parentum Viscera, et interitu genitalis stirpis aluntur. Progeniem verum ille suam, rex utpote summus, Atque Dei vates, pariturae et virginis auctor,.

Topics: Ethics

Cite (SBL): Prudentius, Ham. 1.541 (Lanfranchi 2:lines 541–570; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-hamartigenia/1-541). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.

Summary: David’s house held both good and wicked sons, but in us only Absalom reigns; the poet then tells the ancient tale of the viper, which conceives by killing her mate and dies when her young eat their way out of her womb.

• Two lines of a footnote (a quotation in Italian) were removed. Line 576 is read “ethnicis” (pagan writers; scan “ethicis”). The viper story is the ancient natural-history tradition (cf. Herodotus, Hist. 3.109; Pliny, Nat. 10.169–170); Prudentius cites it as such.

Notes on the original text

• Digital text corrected (OCR text badly garbled: clear slips corrected throughout; stray line numbers, note marks, footnote and apparatus lines removed (readings restored by sense are named in the notes)): Tristibus atquo piis variaverat, ut Soiomonis Frater Abessalon sereret sua crimina iustis Pignoribus, dulcemque domum tiirbaret amaris. Sic dignuni Salomone nihil: nos degener implet Solns Abessalon, lacerans pia viscera ferro. .... l"alia niente, u' si profondo A veder tanto uou surse il secondo. Si licet ex ethicis quidquam praesuniere, vel si Da pliisicis exempli aliquid : sic vipera, ut aiunt, Dentibus emoritur fusae per viscera prolis. Mater morte sua, non sexu, fertilis, aut de Concubitu distenta uterum ; sed quum calet ignii Percita foemineo, moriturum obscena maritum Ore sitit patulo; caput inserit ille trilingue Ooniugis in fauces, atque oscula fervidus intrat, Fnsinuans oris coitu genitale venenum. Xupta, voluptatis vi saucia, mordicus liaustum Frangit amatoris blanda inter foedera guttur ; Infusasque bibit, caro pereunte, salivas. His pater inlecebris consumitur, at genitricem Clausa necatsoboles : nampostquam semineadulto Incipiunt calidis corpuscula parva latebris Serpere , motatumque uterum vibrata ferire , Aestuat interno pietatis crimine mater, Carniticemque gemit damnati conscia sexus, Progeniem, saepti rumpentem obstacula partus. Nam, quia nascendi nullus patet exitus, alvus Fetibus in lucem nitentibus excruciata Carpitur, atque viam lacerata per ilia pandit. Tandem obitu altricis prodit grex ille dolorum, → Tristibus atque piis variaverat, ut Salomonis Frater Abessalon sereret sua crimina iustis Pignoribus, dulcemque domum turbaret amaris. Sic dignum Salomone nihil: nos degener implet Solus Abessalon, lacerans pia viscera ferro. Si licet ex ethnicis quidquam praesumere, vel si De physicis exempli aliquid: sic vipera, ut aiunt, Dentibus emoritur fusae per viscera prolis. Mater morte sua, non sexu, fertilis, aut de Concubitu distenta uterum; sed cum calet igni Percita femineo, moriturum obscena maritum Ore sitit patulo; caput inserit ille trilingue Coniugis in fauces, atque oscula fervidus intrat, Insinuans oris coitu genitale venenum. Nupta, voluptatis vi saucia, mordicus haustum Frangit amatoris blanda inter foedera guttur, Infusasque bibit, caro pereunte, salivas. His pater inlecebris consumitur, at genetricem Clausa necat soboles: nam postquam semine adulto Incipiunt calidis corpuscula parva latebris Serpere, motatumque uterum vibrata ferire, Aestuat interno pietatis crimine mater, Carnificemque gemit damnati conscia sexus Progeniem, saepti rumpentem obstacula partus. Nam, quia nascendi nullus patet exitus, alvus Fetibus in lucem nitentibus excruciata Carpitur, atque viam lacerata per ilia pandit. Tandem obitu altricis prodit grex ille dolorum,.

Extrabiblical texts: Herodotus, Hist. 3.109 (Herodotus, Histories; allusion); Pliny the Elder, Pliny, Nat. 10.169 (Pliny the Elder, Natural History; allusion)

Cite (SBL): Prudentius, Ham. 1.571 (Lanfranchi 2:lines 571–600; trans. Sophia Scriptura, https://sophiascriptura.com/p/prudentius-hamartigenia/1-571). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/prudentius-hamartigenia/1-571

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Translation: Translated by Claude from the Latin of Lanfranchi's edition (Turin, 1898; OCR, corrections logged); checked afterwards privately against FOTC 52.