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no in possessionis that Whichris true. But his consideratio ma perhaps have influenced them, that i stere mere an trus religion it,ould exert iraei andasser iis authori , an no permit the existence of anythingopposta tocit. For the were unable to se at ali on hat account, or is hom, and in hat anne trus religio Wasdepressed, hic partises os a divine myster ' and a heavenlysecret. An no an canano. this is an means, unies heis au t. The sum of the mattor is this The uniearne and thorioolisti steem salse religion a true,aecause the netther know tho me nor understand the false Bul the more sagacious,aecause the are ignorant of the true either persis in
thos religions hicli the know to e false, that the may appea to posses something or orshi nothingis ali, that the ma no sal into error, hereas this ery thin partahes larget os error, unde the figureis a man to imitato the litoos catile. To underatand that hic is falso is trul the parto Madom, ut o human wisdom Beyon this te mancannot proceed, and thus many of the philosophers have tahena a religious institutions a Phave potnted out but in know
a cor ii 14 ris natura man receiveth no tho ining of the Spirites Godolor sieram laesia eas unis him; nesther canae knowinem, bc--uae inerare spiritualty discerned.
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CHAP. IV.-Wimages, and the ornament of temptis, and the con-
s laesis acto ea the figure o Priapus; though in verybitas, hic the imagine to orarive amnis fear of his
Scythe, Mitte pon the images hic ars hilsuli made, thatis, hic altogether resemble men, bulld thela nest there, and dem them But Flaccus, as a riter os satiro, ridicule thasoli os men. ut the who mahe the images fan that invare performis a serious' iness. In hori, stat Ver great poet, a manis sagacity in ther inings, in this Hono dissa dfolin no lihe a poet,aut aster the manneris an old Woman, When even in thos mos highlydnished book ho ordem this
De Natura Deorum, lib. i. 'morat. 1 Sem. 8.1. The ood es in fig-ue is proverbially used to denoto that viae ia orthlem and oontemptibis.
The Geormes, Uin are muta more elaborateis linea than inmother oris of Virgin
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acythe, preseo them.' Therelam the adore moria things, a made is mortala. For the may rotan or burni, orbo destro d. o the are osten ut is o misit places, en homos tali throuo age, and when, consumed is com flagration the wasto a V to ashes an in many instances
to proieci themserues What perversi , in h. recourso totho Mardia hi of thos Whicli, When injuret are themselves una enged untes Vengeance is exacted by their orisippersi Where then, is truth here no violenco can e applied toreligion; here thero appeam to e nothin Whic in boinjured; heremo sacrilege canae committed. But halaver is subjected in the ves and to the hands, stat, in truth, bemus it is peristiabis, is inconsistent With the whole subjectis immortali . t is in vain therefore, that men et orand ador their god missi Mid ivory, and emeis, a thoughthe were capsilem deriving an plemure homilies things. What is the se of practous gillario insensibis objecta' scit the samo hic the dea have the embalm hebodies of tho Mad Wra them in spices an precious garmenta, an bur them in the arth so the honour the ods, homhen the were made id not perceive it, and when the are orisippe have no knowledgo oscit for thendi no receive sensibilit o thei consecration Persius as displeased that Midon esset inould e carrie into tho temples, sine hethought it superfluous stat that hould e rechoned among religious offering Which was notis instrument os sanctitri butos avarice For these are the ining whic it is belle to offeras a gistrio the god homso Would rightly morship mittenta. and the divino law of tho conscience, and the incredis
y Priapua speciali morisippe a Lampsacua omine Hellesponi; henes horis stylad Hellespontiacus. Compositum ua,4 quo animi. Compositum jus cis explaine asM the rium and oedaininclama es men; fas divine and increddam. Oinera reali animo. human and divino iam seived in inmmiud.'
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s LACTANTIUS. Boo Imcesses of the ind, and the reas imbue With nobleness. λ nobi and wis sentiment. Butae ridiculousj adde this: that therocis his Mid in the temples, a ther aro dolis presented to Venus by tho virgin Whicli perhaps h may avo despised on account of thela maliness. For he id not sestha tha very mage and statues of the gods, Wrough in oldand ivory by the hand of olycletus, Euphranor, and Phidias, vere nothin more than large dolis, no dedicate is virgins,
in Whose sporis some indulgencs may be granted, bucis beardedmen Theretore Seneca deservedly laugiis at the soli evenissold men. Wo ars no a says, boys Wice' ascis commonlysaid), ut aro alWays o. ut there is his difference, that When men me have greater subjecta os spori Theresore me offer in these dolis, hicli areis large siete, an adornedas though for the stage, both persumes, an incense, and odours: the sacrifice to thes costi an fallene victims, whic limo a mouth, but ne that is no sultable sor eating; to these the bring robes and costi garmenis, though theyhavo o need of lothing to these the dedicato old and silver of Whic the who receive them aro as destitute' a theywho have give them.
Andiot without reason did Dionysius, the despotis Sicily,
en aster a victo te hadaecome masteri Graece, despise,
Peratus, Sat. ii. 73. Pupae, dolia or imagis momi inris, ac iussae' mere by Mya. Onar in a maturity thendedicate theae image to Venus. Seo a lanote in the pamage laom Persius. The allusion is to tho prover that old ago is seoonychildhood. An allusion to Pa exv. 5 They have mouina, but therapea noti Quas tam non habent qui accipiunt, quam qui illa doriarunt.' Tho
aenaelem imagis cammahe no se of the tremures.
Justi relatis that Graecia Magna, a pari olestiam a a due is Dionyaius Cicero ava that he inde to Peloponnesua, and enterea thetemplo es the Olympiania iter.
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Boocii. TNE DIUINE INSTITUTES. 85becomin and uniust, stat hilo his ather Apollo as et
beforo his sather. o also ook-Way the bo is, and spolis, and somo lituo imagos whic mers held in the extended hancio the statues, and said that ho did notriae them a V, butis ceived them so that it oulda very foolis and ungratesulto refuse to receive good things, when offere voluntariis
succession to his son. In his case therefore, because men could
timo committe an aucti crime, there are at han sor his punishment thoracourge, fire the rach, the cross, and Whatevertorium me in invent in thei ange and rage. ut henthe punish thos Who have been detected in the actis sacrilege, the themselves distrus the o er of their gods. Formii inould therno leave to them especiali the opportunitros avenging themselves, ii the thin that the are ablerio do sol Moreover, the also imagine that it happened through tho illo tho deities that the sacrilegious robber mere discovered and arrested and thei crueitnia instigate notis mucha angeras is fear, test thonthemselves aliould bo visited wit punis, men is ineffailod is avongo the injurydon to the gods And, in truth, thv displa incredibis hallownes in imagining that theatas mill injure themon account of the uili of thera, themselves mero unablerio injure thos Ver person by hom the wem profane and tundered But in fac 'heyhavo osten themselves also inflicte punishment on the sacrilegio : that may have occurre even by hance, hich has somelimes happened, ut not alWays. Buta mill sho pr senti ho that occurred. No in tho meantime I ill ash, Why did the not punish so many and such great acta os sacrulem in Dionysius, ho insulte the god openly, and no in secret Why did the no repet his sacrilegious man, possessed
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Ceres of Catina oris Henna the ono of Whom, is inchyeat sanctity that it mas unia sulcior men to enter in secretraeesse of her temple tho the was of suta great antiquit'
that ali accounta relato that tho goddem hermutaret discovemdgrain in the aes o Henna, and that he virgin aughter Wascarris ama homine amo place Lastly in the times of the Gracchi, hen in stato vas disturbe both is seditions an is portenta, on ita Minidimovere in tho Sibyllino predictions that tho mos ancient Ceres ought o M appo eriambassadora σε sent tomenna This Ceres, then, Ettha thomost holy one Whom it mas unia fulcior meminae id evensor the ais os adoration, o the mos ancient one Whom inosenato an Mose of Rome had appo ad Wit sacrificos andosis, a carris aua missi impunitiis Caius Verres homher secret an ancient recesses, his obber claves haring Mensent in The me orator), in truth, .ho M assimod thatho had Men animato by tho Sicilians in underiis in causis of in province, made uso of thos moria: μ That he hadno no me any god in thoi cities in hom the mi taminis themsolves, ainco Verrea ha tarin Way tho mos saeredimam iram thei mos venerable ahrines.' a though, in truth, i Verres ad ista them Way rom in citis and inrisos, he had ala inhon them hom homen. From hic itappears that inose goti have nothinii them more than inomateria os .hic the ars made notisit ut insona Nihil
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Boo n. THE DIVINE INSTITUTES. 87did the Sicilians have recoursorio ou, o Marcus Tullius that
foesis is in ita fled for protectio against the injuries os
he either ruine his defendera o Wittaino his influence Whrinould I say that in the cassit Verres himself, that Wasnodis much a condemnationis a respiis tro labo I so that, a tho immortal od had give a prosperous vagerio Dionysius Whenae,as caroiugis the spolis of goti s also thua ear o have esto ed on Verres quiet repose, in hic homi dimith tranquillit enio the fruits of his sacrilege. For hen civit Wars alter arti raged, Ming removed hominil dangeran apprehension, unde the cloa os condemnation he heardo the dis imus missortune an miserable deassis of thera; an hooho appeam to have fallon hil est retaine thola position, he alone, in truth, retained his position hilo ali soli; untii in proscriptionis the triumvira, halber proscription, indoia, hic carrie in Tully the avenge of tho violated majest of the goti, arried him fi satiated at once illi thoonjoment of tho meiath whichao had gained by sacrilege, and wit ille, and wor out Dold age. Moreover, he a fori nato in this ver circumstance, that betore his own eath hehines of the mos cruei end of his accuser the goti doubilem providing that this sacrilegio Man and spolier of their Worshipa vid not dies foro he had received consolation iram revenge. CHAP. V.-Thae God only, in Creator of αἰ thlam, is oraeis ahi eri an no the elementa or heaven 'odiam; and the opinionis the Stolas is refuted who this that the staraand planeta re gori.
How muchaeiter, therelare, is it learing ain and insensibis objecta, o tum M ves in that direction here is the seat
Tho allusion is to the efforta made by the partim it Verres to prevento ro rum obtaining the necessar evide ocior in condemnation es Verrea. ut at thea efforta ero navassing the evidenoe a over- vhelming, and before the triat, iuer Verres en into exile.
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earth with iis lain and mountains, theraeas illi thei riversand lahos and fountains, struch with admirationis these things, and largetting the Maher Himself, hom the were unable tose' egan to adore and worahi His Woas. Nor ere theyable at alia understand hommuch greater an more otide fulieris, ho made thes things ut o nothing. And whenthe se that thes things, in obedienco to divine laws by a perpetua necessit are subservient to the se an interest of men the nevertheles regar them asinod' bein ungrateiulto arci tho divine bounty so that the preferre their ownworks to thei mos indulgent God an Faster. But halwondo is it is uncivilised or ignorant me err Since Venphilosopher of tho Stoic feci are of the fame opinion, So ast judgo that at the heavenlytodies hich have motion areto euechone in the number of gods inasmuch a the StoicLucilius thus speah in Cicero This regularit' thereiore in the stara, his great agreement of the times in such variousco se durin ali terni , are nintelligibi to me ithout
Ps cxlviii. 6: Heiat est listed inem for eve and everi' Ovid, Metam lib. L
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tho exercis o mind reason, and design and when e seothes things in the constellations me cannot ut place thesever objecta in the number of the gods.' And hs thus speata a lituo besore la remains,Vae sus that the motion of the stare is voluntary and he who sees thes things Would ac not
the sun and moon, butoo the stars also. Marianown torus, thereiore the mysteries of the stare, stat me may erect altar an templectomach that e mayanoWwith What rite and nolia da to oratii each, With hat naines and with What prayers o hould callis them; unlem perhaps, ought to orshimgod so innumerable Withou any discrimination, and gotiis minute in a mass. Why houldamentio that in argument is hicli the infer that at thoheavenly odies are gods, tenta to the opposite conclusion For is themimagine that the are god on this account,aecause the have their courses fixe and in accordance illi reason, the are in errori For it is evident rom his that the arono god' eca scit is no permitte them to deviato Domtheir rescribed orbita. ut ii the were gods, the would ehorno hithe and thither in ali directions Without an necessitnas living creatures o the earth, ho wander hithe and thitheras the plerae,aecause their ills Me nrestrianed, and achis orne hereve inclination may have led it Theres e thomotion of the stare is no voluntarn but o necessi cause the obey tho laWs appotnted for them But he he was arguin about the ourses of the stare, hile he understood iram the very harmon of things and times that the were notis hance, he judged that the were voluntary a thoughthe could not e move wit such orde an arrangement, unies the contained within them an understanding acquainted
the motions of the star are nota chance nothing eis remains
Exorbitare, 'to mander Dom their orbita. Deserviunt,' therare devoted to.
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so LACTANTIUS. Booxi. but that therare voluntary; V, in truth ascit is lain that the aro noti chance, socis it clear that therare not volunta . Why, then, in completin thei murae' do the preservethei regularity Undo todi God tho Damor of the unuverse, o arrange and contrived them, that the might unthrouo thoi co ses in tho heaven missi a divino and wonde fui order, is accomplis tho Variations of the successive sinsons. Was Archimedes of Sicil abierio contris a likenes andis presentationis the universo in hollo bram, in hicli ho soarrangia the sun and moon stat the effected acidi ere everyday, motions nequa an resembling the revolutions of thehemens, and that sphere, hile it revoluta, exhibited not onlytho approaches an mithdraWings of the sun or the incremeand waning of the oon, but also the nequa mureos of theatam, hether fixod o Mandering Was it then impossibioso God in plan and creato in originals ,hen tho hil ofma Was abiecto represent them is imitation mul tho Stoic therofore, it ho fhoes have me tho figures of the stare palato an fastioned in that bras' say that the move istheiriwn design, and no by the genius of the artificer herois there ro in the stare design, ad ted in the accomptishmento thoi courses bucit is the designis God who both madeand govem at things, notis the stare themserues, hic arethus moved For i itata Meninis mill that the sun hould remata taed, it is lain that ther Nould bo perpetuat V. Atio is in Mars hadiso motion' ho do is stat there Wouldhavo been sternia ni that there iotae vicissitudes of da an night it Wasinis .ill that the stare inould move, an move it such variet that there tot no ovi bemutua interchanges of lio an daanem, is hic alternatocoursos o labo. and res might be est itineri but also interchanges of cold in heat, that tho pone and influence of
Spatium; 4 mordiorroπω hom thoihario murae, and applied Minoeat beaut to tho mo of tho Mara. Archimedea macino greatea es ancient mathematiciana, and pomemini an eminent degmo inventive geni . e constructod varis AEnginea es an an greatly Maiste in the dolano es Syracum hen it,aa beate dis tho Romana. Hi moat celebratin mota, homoer, a the conatructiones a sphere, ori rem representiscine movementa es in heavenly hodies. To thia Lactantiu resera.