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- Herausgeber: Jazzybee Verlag
- Kategorie: Religion und Spiritualität
- Sprache: Englisch
"The Sacred Writings Of ..." provides you with the essential works among the Christian writings. The volumes cover the beginning of Christianity until medieval times. Contents: The Divine Institutes Book I. Of the False Worship of the Gods. Book II. Of the Origin of Error. Book III. Of the False Wisdom of Philosophers. Book IV. Of True Wisdom and Religion. Book V. Of Justice. Book VI. Of True Worship. Book VII. Of a Happy Life. The Epitome of the Divine Institutes A Treatise on the Anger of God On the Workmanship of God, or the Formation of Man Of the Manner in Which the Persecutors Died. Fragments of Lactantius The Phoenix A Poem on the Passion of the Lord General Note. Footnotes:
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The Sacred Writings of Lactantius
Contents:
Lactantius – A Biography
The Sacred Writings of Lactantius
The Divine Institutes
Book I. Of the False Worship of the Gods.
Preface.-Of What Great Value the Knowledge of the Truth is and Always Has Been.
Chapter I.-Of Religion and Wisdom.
Chapter II.-That There is a Providence in the Affairs of Men.
Chapter III.-Whether the Universe is Governed by the Power of One God or of Many.
Chapter IV.-That the One God Was Foretold Even by the Prophets.
Chapter V.-Of the Testimonies of Poets and Philosophers.
Chapter VI.-Of Divine Testimonies, and of the Sibyls and Their Predictions.
Chapter VII.-Concerning the Testimonies of Apollo and the Gods.
Chapter VIII.-That God is Without a Body, Nor Does He Need Difference of Sex for Procreation.
Chapter IX.-Of Hercules and His Life and Death.25
Chapter X.-Of the Life and Actions Aesculapius, Apollo, Neptune, Mars, Castor and Pollux, Mercury and Bacchus.
Chapter XI.-Of the Origin, Life, Reign, Name and Death of Jupiter, and of Saturn and Uranus.29
Chapter XII.-That the Stoics Transfer the Figments of the Poets to a Philosophical System.
Chapter XIII-How Vain and Trifling are the Interpretations of the Stoics Respecting the Gods, and in Them Concerning the Origin of Jupiter, Concerning Saturn and Ops.
Chapter XIV.-What the Sacred History of Euhemerus and Ennius Teaches Concerning the Gods.
Chapter XV.-How They Who Were Men Obtained the Name of Gods.
Chapter XVI.-By What Argument It is Proved that Those Who are Distinguished by a Difference of Sex Cannot Be Gods.53
Chapter XVII.-Concerning the Same Opinion of the Stoics, and Concerning the Hardships and Disgraceful Conduct of the Gods.
Chapter XVIII.-On the Consecration of Gods, on Account of the Benefits Which They Conferred Upon Men.
Chapter XIX.-That It is Impossible for Any One to Worship the True God Together with False Deities.
Chapter XX.-Of the Gods Peculiar to the Romans, and Their Sacred Rites.
Chapter XXI.-Of Certain Deities Peculiar to Barbarians, and Their Sacred Rites; And in Like Manner Concerning the Romans.
Chapter XXII.-Who Was the Author of the Vanities Before Described in Italy Among the Romans, and Who Among Other Nations.
Chapter XXIII.-Of the Ages of Vain Superstitions, and the Times at Which They Commenced.
Book II. Of the Origin of Error.
Chapter I-That Forgetfulness of Reason Makes Men Ignorant of the True God, Whom They Worship in Adversity and Despise in Prosperity.
Chapter II.-What Was the First Cause of Making Images; Of the True Likeness of God, and the True Worship of Him.
Chapter III.-That Cicero and Other Men of Learning Erred in Not Turning Away the People from Error.
Chapter IV.-Of Images, and the Ornaments of Temples, and the Contempt in Which They are Held Even by the Heathens Themselves.
Chapter V.-That God Only, the Creator of All Things, is to Be Worshipped, and Not the Elements or Heavenly Bodies; And the Opinion of the Stoics is Refuted, Who Think that the Stars and Planets are Gods.
Chapter VI.-That Neither the Whole Universe Nor the Elements are God, Nor are They Possessed of Life.
Chapter VII.-Of God, and the Religious Rites of the Foolish; Of Avarice, and the Authority of Ancestors.
Chapter VIII.-Of the Use of Reason in Religion; And of Dreams, Auguries, Oracles, and Similar Portents.
Chapter IX.-Of the Devil, the World, God, Providence, Man, and His Wisdom.
Chapter X.-Of the World, and Its Parts, the Elements and Seasons.
Chapter XI.-Of Living Creatures, of Man; Prometheus, Deucalion, the Parcae.
Chapter XII.-That Animals Were Not Produced Spontaneously, But by a Divine Arrangement, of Which God Would Have Given Us the Knowledge, If It Were Advantageous for Us to Know It.
Chapter XIII.-Why Man is of Two Sexes; What is His First Death, and What the Second and of the Fault and Punishment of Our First Parents.
Chapter XIV.-Of Noah the Inventor of Wine, Who First Had Knowledge of the Stars, and of the Origin of False Religions.
Chapter XV.-Of the Corruption of Angels, and the Two Kinds of Demons.
Chapter XVI.-That Demons Have No Power Over Those Who are Established in the Faith.
Chapter XVII.-That Astrology, Soothsaying, and Similar Arts are the Invention of Demons.
Chapter XVIII.-Of the Patience and Vengeance of God, the Worship of Demons, and False Religions.
Chapter XIX.-Of the Worship of Images and Earthly Objects.
Chapter XX.-Of Philosophy and the Truth.
Book III. Of the False Wisdom of Philosophers.
Chapter I.-A Comparison of the Truth with Eloquence: Why the Philosophers Did Not Attain to It. Of the Simple Style of the Scriptures.
Chapter II.-Of Philosophy, and How Vain Was Its Occupation in Setting Forth the Truth.
Chapter III.-Of What Subjects Philosophy Consists, and Who Was the Chief Founder of the Academic Sect.
Chapter IV.-That Knowledge is Taken Away by Socrates, and Conjecture by Zeno.
Chapter V.-That the Knowledge of Many Things is Necessary.
Chapter VI.-Of Wisdom, and the Academics, and Natural Philosophy.
Chapter VII.-Of Moral Philosophy, and the Chief Good.
Chapter VIII.-Of the Chief Good, and the Pleasures of the Soul and Body, and of Virtue.
Chapter IX.-Of the Chief Good, and the Worship of the True God, and a Refutation of Anaxagoras.
Chapter X.-It is the Peculiar Property of Man to Know and Worship God.
Chapter XI.-Of Religion, Wisdom, and the Chief Good.
Chapter XII.-Of the Twofold Conflict of Body and Soul; And of Desiring Virtue on Account of Eternal Life.
Chapter XIII.-Of the Immortality of the Soul, and of Wisdom, Philosophy, and Eloquence.
Chapter XIV.-That Lucretius and Others Have Erred, and Cicero Himself, in Fixing the Origin of Wisdom.
Chapter XV.-The Error of Seneca in Philosophy, and How the Speech of Philosophers is at Variance with Their Life.
Chapter XVI.-That the Philosophers Who Give Good Instructions Live Badly, by the Testimony of Cicero; Therefore We Should Not So Much Devote Ourselves to the Study of Philosophy as to Wisdom.
Chapter XVII.-He Passes from Philosophy to the Philosophers, Beginning with Epicurus; And How He Regarded Leucippus and Democritus as Authors of Error.
Chapter XVIII.-The Pythagoreans and Stoics, While They Hold the Immortality of the Soul, Foolishly Persuade a Voluntary Death.
Chapter XIX.-Cicero and Others of the Wisest Men Teach the Immortality of the Soul, But in an Unbelieving Manner; And that a Good or an Evil Death Must Be Weighed from the Previous Life.
Chapter XX.-Socrates Had More Knowledge in Philosophy Than Other Men, Although in Many Things He Acted Foolishly.
Chapter XXI.-Of the System of Plato, Which Would Lead to the Overthrow of States.
Chapter XXII.-Of the Precepts of Plato, and Censures of the Same.
Chapter XXIII.-Of the Errors of Certain Philosophers, and of the Sun and Moon.
Chapter XXIV.-Of the Antipodes, the Heaven, and the Stars.
Chapter XXV.-Of Learning Philosophy, and What Great Qualifications are Necessary for Its Pursuit.
Chapter XXVI.-It is Divine Instruction Only Which Bestows Wisdom; And of What Efficacy the Law of God is.
Chapter XXVII.-How Little the Precepts of Philosophers Contribute to True Wisdom, Which You Will Find in Religion Only.
Chapter XXVIII.-Of True Religion and of Nature. Whether Fortune is a Goddess, and of Philosophy.
Chapter XXIX.-Of Fortune Again, and Virtue.
Chapter XXX.-The Conclusion of the Things Before Spoken; And by What Means We Must Pass from the Vanity of the Philosophers to True Wisdom, and the Knowledge of the True God, in Which Alone are Virtue and Happiness.
Book IV. Of True Wisdom and Religion.
Chapter I.-Of the Former Religion of Men, and How Error Was Spread Over Every Age, and of the Seven Wise Men of Greece.
Chapter II.-Where Wisdom is to Be Found; Why Pythagoras and Plato Did Not Approach the Jews.
Chapter III.-Wisdom and Religion Cannot Be Separated: the Lord of Nature Must Necessarily Be the Father of Every One.
Chapter IV.-Of Wisdom Likewise, and Religion, and of the Right of Father and Lord.
Chapter V.-The Oracles of the Prophets Must Be Looked Into; And of Their Times, and the Times of the Judges and Kings.
Chapter VI.-Almighty God Begat His Son; And the Testimonies of the Sibyls and of Trismegistus Concerning Him.
Chapter VII.-Of the Name of Son, and Whence He is Called Jesus and Christ.
Chapter VIII.-Of the Birth of Jesus in the Spirit and in the Flesh: of Spirits and the Testimonies of Prophets.
Chapter IX.-Of the Word of God.
Chapter X.-Of the Advent of Jesus; Of the Fortunes of the Jews, and Their Government, Until the Passion of the Lord.
Chapter XI.-Of the Cause of the Incarnation of Christ.
Chapter XII.-Of the Birth of Jesus from the Virgin; Of His Life, Death, and Resurrection, and the Testimonies of the Prophets Respecting These Things.
Chapter XIII.-Of Jesus, God and Man; And the Testimonies of the Prophets Concerning Him.
Chapter XIV.-Of the Priesthood of Jesus Foretold by the Prophets.
Chapter XV.-Of the Life and Miracles of Jesus, and Testimonies Concerning Them.
Chapter XVI.-Of the Passion of Jesus Christ; That It Was Foretold.
Chapter XVII.-Of the Superstitions of the Jews, and Their Hatred Against Jesus.
Chapter XVIII.-Of the Lord's Passion, and that It Was Foretold.
Chapter XIX.-Of the Death, Burial, and Resurrection of Jesus; And the Predictions of These Events.
Chapter XX.-Of the Departure of Jesus into Galilee After His Resurrection; And of the Two Testaments, the Old and the New.
Chapter XXI.-Of the Ascension of Jesus, and the Foretelling of It; And of the Preaching and Actions of the Disciples.
Chapter XXII.-Arguments of Unbelievers Against the Incarnation of Jesus.
Chapter XXIII.-Of Giving Precepts, and Acting.
Chapter XXIV.-The Overthrowing of the Arguments Above Urged by Way of Objection.
Chapter XXV.-Of the Advent of Jesus in the Flesh and Spirit, that He Might Be Mediator Between God and Man.
Chapter XXVI.-Of the Cross, and Other Tortures of Jesus, and of the Figure of the Lamb Under the Law.
Chapter XXVII.-Of the Wonders Effected by the Power of the Cross, and of Demons.
Chapter XXVIII.-Of Hope and True Religion, and of Superstition.
Chapter XXIX.-Of the Christian Religion, and of the Union of Jesus with the Father.
Chapter XXX.-Of Avoiding Heresies and Superstitions, and What is the Only True Catholic Church.
Book V. Of Justice.
Chapter I.-Of the Non-Condemnation of Accused Persons Without a Hearing of Their Cause; From What Cause Philosophers Despised the Sacred Writings; Of the First Advocates of the Christian Religion.
Chapter II.-To What an Extent the Christian Truth Has Been Assailed by Rash Men.
Chapter III.-Of the Truth of the Christian Doctrine, and the Vanity of Its Adversaries; And that Christ Was Not a Magician.
Chapter IV.-Why This Work Was Published, and Again of Tertullian and Cyprian.
Chapter V.-There Was True Justice Under Saturnus, But It Was Banished by Jupiter.
Chapter VI.-After the Banishment of Justice, Lust, Unjust Laws, Daring, Avarice, Ambition, Pride, Impiety, and Other Vices Reigned.
Chapter VII.-Of the Coming of Jesus, and Its Fruit; And of the Virtues and Vices of that Age.
Chapter VIII.-Of Justice Known to All, But Not Embraced; Of the True Temple of God, and of His Worship, that All Vices May Be Subdued.
Chapter IX.-Of the Crimes of the Wicked, and the Torture Inflicted on the Christians.
Chapter X.-Of False Piety, and of False and True Religion.
Chap XI.-Of the Cruelty of the Heathens Against the Christians.
Chapter XII.-Of True Virtue; And of the Estimation of a Good or Bad Citizen.
Chapter XIII.-Of the Increase and the Punishment of the Christians.101
Chapter XIV.-Of the Fortitude of the Christians.
Chapter XV.-Of Folly, Wisdom, Piety, Equity, and Justice.
Chapter XVI.-Of the Duties of the Just Man, and the Equity of Christians.
Chapter XVII.-Of the Equity, Wisdom, and Foolishness of Christians.
Chapter XVIII.-Of Justice, Wisdom, and Folly.
Chapter XIX.-Of Virtue and the Tortures of Christians, and of the Right of a Father and Master.
Chapter XX.-Of the Vanity and Crimes, Impious Superstitions, and of the Tortures of the Christians.
Chapter XXI.-Of the Worship of Other Gods and the True God, and of the Animals Which the Egyptians Worshipped.
Chapter XXII.-Of the Rage of the Demons Against Christians, and the Error of Unbelievers.
Chapter XXIII.-Of the Justice and Patience of the Christians.
Chapter XXIV.-Of the Divine Vengeance Inflicted on the Torturers of the Christians.
Book VI. Of True Worship.
Chapter I.-Of the Worship of the True God, and of Innocency, and of the Worship of False Gods.
Chapter II.-Of the Worship of False Gods and the True God.
Chapter III.-Of the Ways, and of Vices and Virtues; And of the Rewards of Heaven and the Punishments of Hell.
Chapter IV.-Of the Ways of Life, of Pleasures, Also of the Hardships of Christians.
Chapter V.-Of False and True Virtue; And of Knowledge.
Chapter VI.-Of the Chief Good and Virtue, and or Knowledge and Righteousness.
Chapter VII.-Of the Way of Error and of Truth: that It is Single, Narrow, and Steep, and Has God for Its Guide.
Chapter VIII.-Of the Errors of Philosophers, and the Variableness of Law.
Chapter IX.-Of the Law and Precept of God; Of Mercy, and the Error of the Philosophers.
Chapter X.-Of Religion Towards God, and Mercy Towards Men; And of the Beginning of the World.
Chapter XI.-Of the Persons Upon Whom a Benefit is to Be Conferred.
Chapter XII.-Of the Kinds of Beneficence, and Works of Mercy.
Chapter XIII.-Of Repentance, of Mercy, and the Forgiveness of Sins.
Chapter XIV.-Of the Affections, and the Opinion of the Stoics Respecting Them; And of Virtue, the Vices, and Mercy.
Chapter XV.-Of the Affections, and the Opinion of the Peripatetics Respecting Them.
Chapter XVI.-Of the Affections, and the Refutation of the Opinion of the Peripatetics Concerning Them; What is the Proper Use of the Affections, and What is a Bad Use of Them.
Chapter XVII.-Of the Affections and Their Use; Of Patience, and the Chief Good of Christians.
Chapter XVIII.-Of Some Commands of God, and of Patience.
Chapter XIX.-Of the Affections and Their Use; And of the Three Furies.
Chapter XX.-Of the Senses, and Their Pleasures in the Brutes and in Man; And of Pleasures of the Eyes, and Spectacles.
Chapter XXI.-Of the Pleasures of the Ears, and of Sacred Literature.
Chapter XXII.-Of the Pleasures of Taste and Smell.
Chapter XXIII.177 -De Tactus Voluptate Et Libidine, Atque de Matrimonio Et Continentia.
Chapter XXIV.-Of Repentance, of Pardon, and the Commands of God.
Chapter XXV.-Of Sacrifice, and of an Offering Worthy of God, and of the Form of Praising God.
Book VII. Of a Happy Life.
Chapter I.-Of the World, and Those Who are About to Believe, and Those Who are Not; And in This the Censure of the Faithless.
Chapter II.-Of the Error of the Philosophers, and of the Divine Wisdom, and of the Golden Age.
Chapter III.-Of Nature, and of the World; And a Censure of the Stoics and Epicureans.
Chapter IV.-That All Things Were Created for Some Use, Even Those Things Which Appear Evil; On What Account Man Enjoys Reason in So Frail a Body.
Chapter V.-Of the Creation of Man, and of the Arrangement of the World, and of the Chief Good.
Chapter VI.-Why the World and Man Were Created. How Unprofitable is the Worship of False Gods.
Chapter VII.-Of the Variety of Philosophers, and Their Truth.
Chapter VIII.-Of the Immortality of the Soul.
Chapter IX.-Of the Immortality of the Soul, and of Virtue.
Chapter X.-Of Vices and Virtues, and of Life and Death.
Chapter XI.-Of the Last Times, and of the Soul and Body.
Chapter XII.-Of the Soul and the Body, and of Their Union and Separation and Return.
Chapter XIII.-Of the Soul, and the Testimonies Concerning Its Eternity.
Chapter XIV.-Of the First and Last Times of the World.
Chapter XV.-Of the Devastation of the World and Change of the Empires.
Chapter XVI.-Of the Devastation of the World, and Its Prophetic Omens.122
Chapter XVII.-Of the False Prophet, and the Hardships of the Righteous, and His Destruction.
Chapter XVIII.-Of the Fortunes of the World at the Last Time, and of the Things Foretold by the Soothsayers.
Chapter XIX.-Of the Advent of Christ to Judgment, and of the Overcoming of the False Prophet.
Chapter XX.-Of the Judgment of Christ, of Christians, and of the Soul.
Chapter XXI.-Of the Torments and Punishments of Souls.
Chapter XXII.-Of the Error of the Poets, and the Return of the Soul from the Lower Regions.
Chapter XXIII.-Of the Resurrection of the Soul, and the Proofs of This Fact.
Chapter XXIV.-Of the Renewed World.
Chapter XXV.-Of the Last Times, and of the City of Rome.
Chapter XXVI.-Of the Loosing of the Devil, and of the Second and Greatest Judgement.
Chapter XXVII.-An Encouragement and Confirmation of the Pious.
The Epitome of the Divine Institutes
The Preface.-The Plan and Purport of the Whole Epitome,1 And of the Institutions.
Chapter I.-Of the Divine Providence.
Chapter II.-That There is But One God, and that There Cannot Be More.
Chapter III.-The Testimonies of the Poets Concerning the One God.
Chapter IV.-The Testimonies of the Philosophers to the Unity of God.
Chapter V.-That the Prophetic Women-That Is, the Sibyls-Declare that There is But One God.
Chapter VI.-Since God is Eternal and Immortal, He Does Not Stand in Need of Sex and Succession.
Chapter VII.-Of the Wicked Life and Death of Hercules.
Chapter VIII.-Of Aesculapius, Apollo, Mars, Castor and Pollux, and of Mercurius and Bacchus.
Chapter IX.-Of the Disgraceful Deeds of the Gods.
Chapter X.-Of Jupiter, and His Licentious Life.
Chapter XI.-The Various Emblems Under Which the Poets Veiled the Turpitude of Jupiter.
Chapter XII.-The Poets Do Not Invent All Those Things Which Relate to the Gods.
Chapter XIII.-The Actions of Jupiter are Related from the Historian Euhemerus.
Chapter XIV.-The Actions of Saturnus and Uranus Taken from the Historians.
Chapter XX.-Of the Gods Peculiar to the Romans.
Chapter XXI.-Of the Sacred Rites of the Roman Gods.
Chapter XXII.-Of the Sacred Rites Introduced by Faunus and Numa.
Chapter XXIII.-Of the Gods and Sacred Rites of the Barbarians.
Chapter XXIV.-Of the Origin of Sacred Rites and Superstitions.
Chapter XXV.-Of the Golden Age, of Images, and Prometheus, Who First Fashioned Man.
Chapter XXVI.-Of the Worship of the Elements and Stars.
Chapter XXVII.-Of the Creation, Sin, and Punishment of Man; And of Angels, Both Good and Bad.
Chapter XXVIII.-Of the Demons, and Their Evil Practices.
Chapter XXIX.-Of the Patience and Providence of God.
Chapter XXX.-Of False Wisdom.
Chapter XXXI.-Of Knowledge and Supposition.
Chapter XXXII.-Of the Sects of Philosophers, and Their Disagreement.
Chapter XXXIII.-What is the Chief Good to Be Sought in Life.
Chapter XXXIV.-That Men are Born to Justice.
Chapter XXXV.-That Immortality is the Chief Good.
Chapter XXXVI.-Of the Philosophers,-Namely, Epicurus and Pythagoras.
Chapter XXXVII.-Of Socrates and His Contradiction.
Chapter XXXVIII.-Of Plato, Whose Doctrine Approaches More Nearly to the Truth.
Chapter XXXIX.-Of Various Philosophers, and of the Antipodes.
Chapter XL.-Of the Foolishness of the Philosophers.
Chapter XLI.-Of True Religion and Wisdom.
Chapter XLII.-Of Religious Wisdom: the Name of Christ Known to None, Except Himself and His Father.
Chapter XLIII.-Of the Name of Jesus Christ, and His Twofold Nativity.
Chapter XLIV.-The Twofold Nativity of Christ is Proved from the Prophets.
Chapter XLV.-The Power and Works of Christ are Proved from the Scriptures.
Chapter XLVI.-It is Proved from the Prophets that the Passion and Death of Christ Had Been Foretold.
Chapter XLVII.-Of the Resurrection of Jesus Christ, the Sending of the Apostles, and the Ascension of the Saviour into Heaven.
Chapter XLVIII.-Of the Disinheriting of the Jews, and the Adoption of the Gentiles.
Chapter XLIX.-That God is One Only.
Chapter L.-Why God Assumed a Mortal Body, and Suffered Death.
Chapter LI.-Of the Death of Christ on the Cross.
Chapter LII.-The Hope of the Salvation of Men Consists in the Knowledge of the True God, and of the Hatred of the Heathens Against the Christians.
Chapter LIII.-The Reasons of the Hatred Against the Christians are Examined and Refuted.
Chapter LIV.-Of the Freedom of Religion in the Worship of God.
Chapter LV.-The Heathens Charge Justice with Impiety in Following God.
Chapter LVI.-Of Justice, Which is the Worship of the True God.
Chapter LVII.-Of Wisdom and Foolishness.
Chapter LVIII.-Of the True Worship of God, and Sacrifice.
Chapter LIX.-Of the Ways of Life, and the First Times of the World.
Chapter LX.-Of the Duties of Justice.
Chapter LXI.-Of the Passions.
Chapter LXII.-Of Restraining the Pleasures of the Senses.
Chapter LXIII.-That Shows are Most Powerful to Corrupt the Minds.
Chapter LXIV.-The Passions are to Be Subdued, and We Must Abstain from Forbidden Things.
Chapter LXV.-Precepts About Those Things Which are Commanded, and of Pity.
Chapter LXVI.-Of Faith in Religion, and of Fortitude.
Chapter LXVII.-Of Repentance, the Immortality of the Soul, and of Providence.
Chapter LXVIII.-Of the World, Man, and the Providence of God.
Chapter LXIX.-That the World Was Made on Account of Man, and Man on Account of God.
Chapter LXX.-The Immortality of the Soul is Confirmed.
Chapter LXXI.-Of the Last Times.
Chapter LXXII.-Of Christ Descending from Heaven to the General Judgment, and of the Millenarian Reign.160
Chapter LXXIII.-The Hope of Safety is in the Religion and Worship of God.
Elucidations
A Treatise on the Anger of God
Chapter I.-Of Divine and Human Wisdom.
Chapter II.-Of the Truth and Its Steps, and of God.
Chapter III.-Of the Good and Evil Things in Human Affairs, and of Their Author.
Chapter IV.-Of God and His Affections, and the Censure of Epicurus.
Chapter V.-The Opinion of the Stoics Concerning God; Of His Anger and Kindness.
Chapter VI.-That God is Angry.
Chapter VII.-Of Man, and the Brute Animals, and Religion.
Chapter VIII.-Of Religion.
Chapter IX.-Of the Providence of God, and of Opinions Opposed to It.
Chapter X.-Of the Origin of the World, and the Nature of Affairs, and the Providence of God.
Chapter XI.-Of God, and that the One God, and by Whose Providence the World is Governed and Exists.
Chapter XII.-Of Religion and the Fear of God.
Chapter XIII.-Of the Advantage and Use of the World and of the Seasons.
Chapter XIV.-Why God Made Man.
Chapter XV.-Whence Sins Extended to Man.
Chapter XVI.-Of God, and His Anger and Affections.
Chapter XVII.-Of God, His Care and Anger.
Chapter XVIII.-Of the Punishment of Faults, that It Cannot Take Place Without Anger.
Chapter XIX.-Of the Soul and Body, and of Providence.
Chapter XX.-Of Offences, and the Mercy of God.
Chapter XXI.-Of the Anger of God and Man.
Chapter XXII.-Of Sins, and the Verses of the Sibyls Respecting Them Recited.
Chapter XXIII.-Of the Anger of God and the Punishment of Sins, and a Recital of the Verses of the Sibyls Respecting It; And, Moreover, a Reproof and Exhortation.
Note by the American Editor
On the Workmanship of God, or the Formation of Man
Chapter II.-Of the Production of the Beasts and of Man.
Chapter III.-Of the Condition of the Beasts and Man.
Chapter IV.-Of the Weakness of Man.
Chapter V.-Of the Figures and Limbs of Animals.
Chapter VI.-Of the Error of Epicurus, and of the Limbs and Their Use.
Chapter VII.-Of All the Parts of the Body.
Chapter VIII.-Of the Parts of Man: the Eyes and Ears.
Chapter IX.-Of the Senses and Their Power.
Chapter X.-Of the Outer Limbs of Man, and Their Use.
Chapter XI.-Of the Intestines in Man, and Their Use.
Chapter XIII.-Of the Lower Members.
Chapter XIV.-Of the Unknown Purpose of Some of the Intestines.
Chapter XV.-Of the Voice.
Chapter XVI.-Of the Mind and Its Seat.
Chapter XVII.-Of the Soul, and the Opinion of Philosophers Concerning It.
Chapter XVIII.-Of the Soul and the Mind, and Their Affections.
Chapter XIX.-Of the Soul, and It Given by God.
Chapter XX.-Of Himself and the Truth.
Of the Manner in Which the Persecutors Died.
Chapter I.
Chapter II.
Chapter III.
Chapter IV.
Chapter V.
Chapter VI.
Chapter VII.
Chapter VIII.
Chapter IX.
Chapter X.
Chapter XI.
Chapter XII.
Chapter XIII.
Chapter XIV.
Chapter XV.
Chapter XVI.
Chapter XVII.
Chapter XVIII.
Chapter XIX.
Chapter XX.
Chapter XXI.
Chapter XXII.
Chapter XXIII.
Chapter XXIV.
Chapter XXV.
Chapter XXVI.
Chapter XXVII.
Chapter XXVIII.
Chapter XXIX.
Chapter XXX.
Chapter XXXI.
Chapter XXXII.
Chapter XXXIII.
Chapter XXXIV.
Chapter XXXV.
Chapter XXXVI.
Chapter XXXVII.
Chapter XXXVIII.
Chapter XXXIX.
Chapter XL.
Chapter XLI.
Chapter XLII.
Chapter XLIII.
Chapter XLIV.
Chapter XLV.
Chapter XLVI.
Chapter XLVII.
Chapter XLVIII.
Chapter XLIX.
Chapter L.
Chapter LI.
Chapter LII.
Elucidation
Fragments of Lactantius
The Phoenix
A Poem on the Passion of the Lord
General Note.
Footnotes:
The Sacred Writings of Lactantius
Jazzybee Verlag Jürgen Beck
86450 Altenmünster, Germany
ISBN: 9783849621407
www.jazzybee-verlag.de
Cover Design: © Sue Colvil - Fotolia.com
Lactantius – A Biography
By Patrick J. Healy
A Christian apologist of the fourth century. The name Firmianus has misled some authors into believing that he was an Italian from Ferno, whereas he was an African by birth and a pupil of Arnobius who taught at Sicca Veneria. An inscription found at Cirta in Numidia, which mentions a certain L. Caecilius Firminianus, has led to the conclusion in some quarters that his family belonged to that place (Harnack, "Chronologie d. altchr. Lit.", II,416. Lactantius was born a pagan and in his early life taught rhetoric in his native place. At the request of Emperor Diocletian he became an official professor of rhetoric in Nicomedia. One of his poems (Hodoeporicum) is an account of his journey from Africa to his new home. It is probable that his conversion to Christianity did not take place until after his removal to Nicomedia. It seems clear, however, that he could not retain his position as public teacher after the publication of Diocletian's first Edict against the Christians (24 February, 303). After his dismissal it was easy to find pupils in that Greek city who would patronize a teacher of Latin, and he was in consequence reduced to such poverty that he at times lacked the necessities of life (St. Jerome, "Chron.", ad. ann. abr. 2333). In those circumstances, he attempted to eke out a living by writing. The persecution impelled him to leave Nicomedia and from the outbreak of hostilities until perhaps 311 or 313 he had to find a home elsewhere. The friendship of the Emperor Constantine raised him from penury and though very old (extrema senectute) he was appointed tutor in Latin to the emperor's son Crispus. This new appointment compelled him top follow his charge to Trier where he spent the remainder of his life. It seems very probable that his transfer to Trier did not take place until 317, when Crispus was made Caesar and sent to the city.. Crispus was put to death in 326, but when Lactantius died and in what circumstances is not know. Like so many of the early Christian authors, Lacantius in all his works betrays his dependence on classical models and true to the requirements of his profession, he is polished rather than profound. He well merits the designation of the "Christian Cicero" bestowed on him by the humanists, for he exhibits many of the shortcomings as well as the graces of his master. Among the works of his pen extant, the earliest is the "De Opificio Dei", written in 303 or 304 during the Diocletian persecution, and dedicated to a former pupil, a rich Christian named Demetrianius. The apologetic principles underlying all the works of Lactantius are well set forth in this treatise, which may be considered as an introduction to his great work "The Divine Institutions" (Divinarum Institutionum Libri VII), written between 303 and 311. This the most important of all the writings of Lactantius is systematic as well as apologetic and was intended to point out the futility of pagan beliefs and to establish the reasonableness and truth of Christianity. It was the first attempt at a systematic exposition of Christian theology in Latin, and though aimed at certain pamphleteers who were aiding the persecutors by literary assaults on the Church, the work was planned on a scale sufficiently broad enough to silence all opponents. The strengths and the weakness of Lactantius are nowhere better shown than in his work. The beauty of the style, the choice and aptness of the terminology, cannot hide the author's lack of grasp on Christian principles and his almost utter ignorance of Scripture. The "dualistic and panegyrical" passages, which have been such a puzzle to students of Lactantius, are manifestly not from his pen, but from that of someone who lived close to his time, probably a rhetorician of Trier. The "Epitome Divinarium Institutionum", made by Lactantius himself at the request of a friend named Pentadius, is much more than a mere abbreviation, rather a more summary treatment of the subject dealt with in the older work. Another treatise, "De Ira Dei", directed against the Stoics and Epicureans, is supplementary to the "Divine Institutions" (II,xvii,5) and deals with anthropomorphism in its true sense. Knowing the bent of Lactantius's mind it is not surprising that the only historical work we have from his pen, "De Mortibus Persecutorum", should have an apologetic character. In this work, we have an account of the frightful deaths of the principal persecutors of the Christians, Nero, Domitian, Decius, Valerian, Aurelian, and the contemporaries of Lactantius himself, Diocletian, Maximian, Galerius, and Maximus. This work, not withstanding the manifest bias of the author, is of prime importance as a source of the last and greatest of the persecutions, though, somewhat strangely, the style is not so perfect might be expected. The full text is found in only one manuscript, which bears the title, "Lucii Caecilii liber ad Donatum Confessorem de Mortibus Persecutorium". Many attempts have been made to show that the work was not written by Lactantius; however the coincidences of name, both of author and recipient the similarities in style and train of thought between this and other works of Lactantius, atr too striking to admit of such a possibility. The chronological difficulties which Brandt thought he discovered are shown by Harnack to have no weight (Chronologie, II, 423). Of the poems attributed to Lactantius only one, besides the "Hodoeporicum", is genuine, viz., the " De Ave Phoelous", an account, in eighty-five distichs, of the fabulous eastern bird which is reborn from its own ashes every thousand years, The poem "De Resurrectione" was written by Venantius Fortunatus, and the "Passione Domini"is a medieval humanist. St. Jerome (De Vir.Ill., c. lxxx) mentions two other works, "Symposium' and " Grammaticus", which have not been preserved.
The Sacred Writings of Lactantius
The Divine Institutes
Book I. Of the False Worship of the Gods.
Preface.-Of What Great Value the Knowledge of the Truth is and Always Has Been.
Men of great and distinguished talent, when they had entirely devoted themselves to learning, holding in contempt all actions both private and public, applied to the pursuit of investigating the truth whatever labour could be bestowed upon it; thinking it much more excellent to investigate and know the method of human and divine things, than to be entirely occupied with the heaping up of riches or the accumulation of honours. For no one can be made better or more just by these things, since they are frail and earthly, and pertain to the adorning of the body only. Those men were indeed most deserving of the knowledge of the truth, which they so greatly desired to know, that they even preferred it to all things. For it is plain that some gave up their property, and altogether abandoned the pursuit of pleasures, that, being disengaged and without impediment, they might follow the simple truth, and it alone. And so greatly did the name and authority of the truth prevail with them, that they proclaimed that the reward of the greatest good was contained in it. But they did not obtain the object of their wish, and at the same time lost their labour and industry; because the truth, that is the secret of the Most High God, who created all things, cannot be attained by our own ability and perceptions. Otherwise there would be no difference between God and man, if human thought. could reach to the counsels and arrangements of that eternal majesty. And because it was impossible that the divine method of procedure should become known to man by his own efforts, God did not suffer man any longer to err in search of the light of wisdom, and to wander through inextricable darkness without any result of his labour, but at length opened his eyes, and made the investigation of the truth His own gift, so that He might show the nothingness of human wisdom, and point out to man wandering in error the way of obtaining immortality.
But since few make use of this heavenly benefit and gift, because the truth lies hidden veiled in obscurity; and it is either an object of contempt to the learned because it has not suitable defenders, or is hated by the unlearned on account of its natural severity, which the nature of men inclined to vices cannot endure: for because there is a bitterness mingled with virtues, while vices are seasoned with pleasure, offended by the former and soothed by the latter, they are borne headlong, and deceived by the appearance of good things, they embrace evils for goods,-I have believed that these errors should be encountered, that both the learned may be directed to true wisdom, and the unlearned to true religion. And this profession is to be thought much better, more useful and glorious, than that of oratory, in which being long engaged, we trained young men not to virtue, but altogether to cunning wickedness.1Certainly we shall now much more rightly discuss respecting the heavenly precepts, by which we may be able to instruct the minds of men to the worship of the true majesty. Nor does he deserve so well respecting the affairs of men, who imparts the knowledge of speaking well, as he who teaches men to live in piety and innocence; on which account the philosophers were in greater glory among the Greeks than the orators. For they, the philosophers, were considered teachers of right living, which is far more excellent, since to speak well belongs only to a few, but to live well belongs to all. Yet that practice in fictitious suits has been of great advantage to us, so that we are now able to plead the cause of truth with greater copiousness and ability of speaking; for although the truth may be defended without eloquence, as it often has been defended by many, yet it needs to be explained, and in a measure discussed, with distinctness and elegance of speech, in order that it may flow with greater power into the minds of men, being both provided with its own force, and adorned with the brilliancy of speech.
Chapter I.-Of Religion and Wisdom.
We undertake, therefore, to discuss religion and divine things. For if some of the greatest orators, veterans as it were of their profession, having completed the works of their pleadings, at last gave themselves up to philosophy, and regarded that as a most just rest from their labours, if they tortured their minds in the investigation of those things which could not be found out, so that they appear to have sought for themselves not so much leisure as occupation, and that indeed with much greater trouble than in their former pursuit; how much more justly shall I betake myself as to a most safe harbour, to that pious, true, and divine wisdom, in which all things are ready for utterance, pleasant to the hearing, easy to be understood, honourable to be undertaken! And if some skilful men and arbiters of justice composed and published Institutions of civil law, by which they might lull the strifes and contentions of discordant citizens, how much better and more rightly shall we follow up in writing the divine Institutions, in which we shall not speak about rain-droppings, or the turning of waters, or the preferring of claims, but we shall speak of hope, of life, of salvation, of immortality, and of God, that we may put an end to deadly superstitions and most disgraceful errors.
And we now commence this work under the auspices of your name, O mighty Emperor Constantine, who were the first of the Roman princes to repudiate errors, and to acknowledge and honour the majesty of the one and only true God.2For when that most happy day had shone upon the world, in which the Most High God raised you to the prosperous height of power, you entered upon a dominion which was salutary and desirable for all, with an excellent beginning, when, restoring justice which had been overthrown and taken away, you expiated the most shameful deed of others. In return for which action God will grant to you happiness, virtue, and length of days, that even when old you may govern the state with the same justice with which you began in youth, and may hand down to your children the guardianship of the Roman name, as you yourself received it from your father. For to the wicked, who still rage against the righteous in other parts of the world, the Omnipotent will also repay the reward of their wickedness with a severity proportioned to its tardiness; for as He is a most indulgent Father towards the godly, so is He a most upright Judge against the ungodly. And in my desire to defend His religion and divine worship, to whom can I rather appeal, whom can I address, but him by whom justice and wisdom have been restored to the affairs of men?
Therefore, leaving the authors of this earthly philosophy, who bring forward nothing certain. let us approach the right path; for if I considered these to be sufficiently suitable guides to a good life, I would both follow them myself, and exhort others to follow them. But since they disagree among one another with great contention, and are for the most part at variance with themselves, it is evident that their path is by no means straightforward: since they have severally marked out distinct ways for themselves according to their own will, and have left great confusion to those who are seeking for the truth. But since the truth is revealed from heaven to us who have received the mystery of true religion, and since we follow God, the teacher of wisdom and the guide to truth, we call to ether all, without any distinction either of sex or of age, to heavenly pasture. For there is no more pleasant food for the soul than the knowledge of truth,3to the maintaining and explaining of which we have destined seven books, although the subject is one of almost boundless and immeasurable labour; so that if any one should wish to dilate upon and follow up these things to their full extent, he would have such an exuberant supply of subjects, that neither books would find any limit, nor speech any end. But oil this account we will put together all things briefly, because those things which we are about to bring forward are so plain and lucid, that it seems to be more wonderful that the truth appears so obscure to men, and to those especially who are commonly esteemed wise, or because men will only need to be trained by us,-that is, to be recalled from the error in which they are entangled to a better course of life.
And if, as I hope, we shall attain to this, we will send them to the very fountain of learning, which is most rich and abundant, by copious draughts of which they may appease the thirst conceived within, and quench their ardour. And all things will be easy, ready of accomplishment, and clear to them, if only they are not annoyed at applying patience in reading or hearing to the perception of the discipline of wisdom.4For many, pertinaciously adhering to vain superstitions, harden themselves against the manifest truth, not so much deserving well of their religions, which they wrongly maintain, as they deserve ill of themselves; who, when they have a straight path, seek devious windings; who leave the level ground that they may glide over a precipice; who leave the light, that, blind and enfeebled, they may lie in darkness. We must provide for these, that they may not fight against themselves, and that they may be willing at length to be freed from inveterate errors. And this they will assuredly do if they shall at any time see for what purpose they were born; for this is the cause of their perverseness,-namely, ignorance of themselves: and if any one, having gained the knowledge of the truth, shall have shaken off this ignorance, he will know to what object his life is to be directed, and how it is to be spent. And I thus briefly define the sum of this knowledge, that neither is any religion to be undertaken without wisdom, nor any wisdom to be approved of without religion.
Chapter II.-That There is a Providence in the Affairs of Men.
Having therefore undertaken the office of explaining the truth, I did not think it so necessary to take my commencement from that inquiry which naturally seems the first, whether there is a providence which consults for all things, or all things were either made or are governed by chance; which sentiment was introduced by Democritus, and confirmed by Epicurus. But before them, what did Protagoras effect, who raised doubts respecting the gods; or Diagoras afterwards, who excluded them; and some others, who did not hold the existence of gods, except that there was supposed to be no providence? These, however, were most vigorously opposed by the other philosophers, and especially by the Stoics, who taught that the universe could neither have been made without divine intelligence, nor continue to exist unless it were governed by the highest intelligence. But even Marcus Tullius, although he was a defender of the Academic system, discussed at length and on many occasions respecting the providence which governs affairs, confirming the arguments of the Stoics, and himself adducing many new ones; and this he does both in all the books of his own philosophy, and especially in those which treat of the nature of the gods.5
And it was no difficult task, indeed, to refute the falsehoods of a few men who entertained perverse sentiments by the testimony of communities and tribes, who on this one point had no disagreement. For there is no one so uncivilized, and of such an uncultivated disposition, who, when he raises his eyes to heaven, although he knows not by the providence of what God all this visible universe is governed, does not understand from the very magnitude of the objects, from their motion, arrangement, constancy, usefulness, beauty, and temperament, that there is some providence, and that that which exists with wonderful method must have been prepared by some greater intelligence. And for us, assuredly, it is very easy to follow up this part as copiously as it may please us. But because the subject has been much agitated among philosophers, and they who take away providence appear to have been sufficiently answered by men of sagacity and eloquence, and because it is necessary to speak, in different places throughout this work which we have undertaken, respecting the skill of the divine providence, let us for the present omit this inquiry, which is so closely connected with the other questions, that it seems possible for us to discuss no subject, without at the same time discussing the subject of providence.
Chapter III.-Whether the Universe is Governed by the Power of One God or of Many.
Let the commencement of our work therefore be that inquiry which closely follows and is connected with the first: Whether the universe is governed by the power of one God or of many. There is no one, who possesses intelligence and uses reflection, who does not understand that it is one Being who both created all things and governs them with the same energy by which He created them. For what need is there of many to sustain the government of the universe? unless we should happen to think that, if there were more than one, each would possess less might and strength. And they who hold that there are many gods, do indeed effect this; for those gods must of necessity be weak, since individually, without the aid of the others, they would be unable to sustain the government of so vast a mass. But God, who is the Eternal Mind, is undoubtedly of excellence, complete and perfect in every part. And if this is true, He must of necessity be one. For power or excellence, which is complete, retains its own peculiar stability. But that is to be regarded as solid from which nothing can be taken away, that as perfect to which nothing can be added.
Who can doubt that he would be a most powerful king who should have the government of the whole world? And not without reason, since all things which everywhere exist would belong to him, since all resources from all quarters would be centred in him alone. But if more than one divide the government of the world, undoubtedly each will have less power and strength, since every one must confine himself within his prescribed portion.6In the same manner also, if there are more gods than one, they will be of less weight, others having in themselves the same power. But the nature of excellence admits of greater perfection in him in whom the whole is, than in him in whom there is only a small part of the whole. But God, if He is perfect, as He ought to be, cannot but be one, because He is perfect, so that all things may be in Him. Therefore the excellences and powers of the gods must necessarily be weaker, because so much will be wanting to each as shall be in the others; and so the more there are, so much the less powerful will they be. Why should I mention that this highest power and divine energy is altogether incapable of division? For whatever is capable of division must of necessity be liable to destruction also. But if destruction is far removed from God, because He is incorruptible and eternal, it follows that the divine power is incapable of division. Therefore God is one, if that which admits of so great power can be nothing else: and yet those who deem that there are many gods, say that they have divided their functions among themselves; but we will discuss all these matters at their proper places. In the meantime, I affirm this, which belongs to the present subject. If they have divided their functions among themselves, the matter comes back to the same point, that any one of them is unable to supply the place of all. He cannot, then, be perfect who is unable to govern all things while the others are unemployed. And so is comes to pass, that for the government of the universe there is more need of the perfect excellence of one than of the imperfect powers of many. But he who imagines that so great a magnitude as this cannot be governed by one Being, is deceived. For he does not comprehend how great are the might and power of the divine majesty, if he thinks that the one God, who had power to create the universe, is also unable to govern that which He has created. But if he conceives in his mind how great is the immensity of that divine work, when before it was nothing, yet that by the power and wisdom of God it was made out of nothing-a work which could only be commenced and accomplished by one-he will now understand that that which has been established by one is much more easily governed by one.
Some one may perhaps say that so immense a work as that of the universe could not even have been fabricated except by many. But however many and however great he may consider them,-whatever magnitude, power, excellence, and majesty he may attribute to the many,-the whole of that I assign to one, and say that it exists in one: so that there is in Him such an amount of these properties as can neither be conceived nor expressed. And since we fail in this subject, both in perception and in words-for neither does the human breast admit the light of so great understanding, nor is the mortal tongue capable of explaining such great subjects-it is right that we should understand and say this very same thing. I see, again, what can be alleged on the other hand, that those many gods are such as we hold the one God to be. But this cannot possibly be so, because the power of these gods individually will not be able to proceed further, the power of the others meeting and hindering them. For either each must be unable to pass beyond his own limits, or, if he shall have passed beyond them, he must drive another from his boundaries. They who believe that there are many gods, do not see that it may happen that some may be opposed to others in their wishes, from which circumstance disputing and contention would arise among them; as Homer represented the gods at war among themselves, since some desired that Troy should be taken, others opposed it. The universe, therefore, must be ruled by the will of one. For unless the power over the separate parts be referred to one and the same providence, the whole itself will not be able to exist; since each takes care of nothing beyond that which belongs peculiarly to him, just as warfare could not be carried on without one general and commander. But if there were in one army as many generals as there are legions, cohorts, divisions,7and squadrons, first of all it would not be possible for the army to be drawn out in battle array, since each would refuse the peril; nor could it easily be governed or controlled, because all would use their own peculiar counsels, by the diversity of which they would inflict more injury than they would confer advantage. So, in this government of the affairs of nature, unless there shall be one to whom the care of the whole is referred, all things will be dissolved and fall to decay.
But to say that the universe is governed by the will of many, is equivalent to a declaration that there are many minds in one body, since there are many and various offices of the members, so that separate minds may be supposed to govern separate senses; and also the many affections, by which we are accustomed to be moved either to anger, or to desire, or to joy, or to fear, or to pity, so that in all these affections as many minds may be supposed to operate; and if any one should say this, he would appear to be destitute even of that very mind, which is one. But if in one body one mind possesses the government of so many things, and is at the same time occupied with the whole, why should any one suppose that the universe cannot be governed by one, but that it can be governed by more than one? And because those maintainers of many gods are aware of this, they say that they so preside over separate offices and parts, that there is still one chief ruler. The others, therefore, on this principle, will not be gods, but attendants and ministers, whom that one most mighty and omnipotent appointed to these offices, and they themselves will be subservient to his authority and command. If, therefore, all are not equal to one another, all are not gods; for that which serves and that which rules cannot be the same. For if God is a title of the highest power, He must be incorruptible, perfect, incapable of suffering, and subject to no other being; therefore they are not gods whom necessity compels to obey the one greatest God. But because they who hold this opinion are not deceived without cause, we will presently lay open the cause of this error. Now, let us prove by testimonies the unity of the divine power.
Chapter IV.-That the One God Was Foretold Even by the Prophets.
The prophets, who were very many, proclaim and declare the one God; for, being filled with the inspiration of the one God, they predicted things to come, with agreeing and harmonious voice. But those who are ignorant of the truth do not think that these prophets are to be believed; for they say that those voices are not divine, but human. Forsooth, because they proclaim one God, they were either madmen or deceivers. But truly we see that their predictions have been fulfilled, and are in course of fulfilment daily; and their foresight, agreeing as it does to one opinion, teaches that they were not under the impulse of madness. For who possessed of a frenzied mind would be able, I do not say to predict the future, but even to speak coherently? Were they, therefore, who spoke such things deceitful? What was so utterly foreign to their nature as a system of deceit, when they themselves restrained others from all fraud? For to this end were they sent by God, that they should both be heralds of His majesty, and correctors of the wickedness of man.
Moreover, the inclination to feign and speak falsely belongs to those who covet riches, and eagerly desire gains,-a disposition which was far removed from those holy men. For they so discharged the office entrusted to them, that, disregarding all things necessary for the maintenance of life, they were so far from laying up store for the future, that they did not even labour for the day, content with the unstored food which God had supplied; and these not only had no gains, but even endured torments and death. For the precepts of righteousness are distasteful to the wicked, and to those who lead an unholy life. Wherefore they, whose sins were brought to light and forbidden, most cruelly tortured and slew them. They, therefore, who had no desire for gain, had neither the inclination nor the motive for deceit. Why should I say that some of them were princes, or even kings,8upon whom the suspicion of covetousness and fraud could not possibly fall, and yet they proclaimed the one God with the same prophetic foresight as the others?
Chapter V.-Of the Testimonies of Poets and Philosophers.
But let us leave the testimony of prophets, lest a proof derived from those who are universally disbelieved should appear insufficient. Let us come to authors, and for the demonstration of the truth let us cite as witnesses those very persons whom they are accustomed to make use of against us,-I mean poets and philosophers. From these we cannot fail in proving the unity of God; not that they had ascertained the truth, but that the force of the truth itself is so great, that no one can be so blind as not to see the divine brightness presenting itself to his eyes. The poets, therefore, however much they adorned the gods in their poems, and amplified their exploits with the highest praises, yet very frequently confess that all things are held together and governed by one spirit or mind. Orpheus, who is the most ancient of the poets, and coeval with the gods themselves,-since it is reported that he sailed among the Argonauts together with the sons of Tyndarus and Hercules,-speaks of the true and great God as the first-born9because nothing was produced before Him, but all things sprung from Him. He also calls Him Phanes10because when as yet there was nothing He first appeared and came forth from the infinite. And since he was unable to conceive in his mind the origin and nature of this Being, he said that He was born from the boundless air: "The first-born, Phaethon, son of the extended air; "for he had nothing more to say. He affirms that this Being is the Parent of all the gods, on whose account He framed the heaven, and provided for His children that they might have a habitation and place of abode in common: "He built for immortals an imperishable home." Thus, under the guidance of nature and reason, he understood that there was a power of surpassing greatness which framed heaven and earth. For he could not say that Jupiter was the author of all things, since he was born from Saturn; nor could he say that Saturn himself was their author, since it was reported that he was produced from the heaven; but he did not venture to set up the heaven as the primeval god, because he saw that it was an element of the universe, and must itself have had an author. This consideration led him to that first-born god, to whom he assigns and gives the first place.
Homer was able to give us no information relating to the truth, for he wrote of human rather than divine things. Hesiod was able, for he comprised in the work of one book the generation of the gods; but yet he gave us no information, for he took his commencement not from God the Creator, but from chaos, which is a confused mass of rude and unarranged matter; whereas he ought first to have explained from what source, at what time, and in what manner, chaos itself had begun to exist or to have consistency. Without doubt, as all things were placed in order, arranged, and made by some artificer, so matter itself must of necessity have been formed by some being. Who, then, made it except God, to whose power all things are subject? But he shrinks from admitting this, while he dreads the unknown truth. For, as he wished it to appear, it was by the inspiration of the Muses that he poured forth that song on Helicon; but he had come after previous meditation and preparation.
Maro was the first of our poets to approach the truth, who thus speaks respecting the highest God, whom he calls Mind and Spirit:11-
"Know first, the heaven, the earth, the main,
The moon's pale orb, the starry train,
Are nourished by a Soul,
A Spirit, whose celestial flame
Glows in each member of the frame,
And stirs the mighty whole."
And lest any one should happen to be ignorant what that Spirit was which had so much power, he has declared it in another place, saying:12"For the Deity pervades all lands, the tracts of sea and depth of heaven; the flocks, the herds, and men, and all the race of beasts, each at its birth, derive their slender lives from Him."
Ovid also, in the beginning of his remarkable work, without any disguising of the name, admits that the universe was arranged by God, whom he calls the Framer of the world, the Artificer of all things.13But if either Orpheus or these poets of our country had always maintained what they perceived under the guidance of nature, they would have comprehended the truth, and gained the same learning which we follow.14
