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Bοοκ vi THE DIUINE INSTITUTES. 401 post ' ut is ou meet injustico illi patience, than whichvirtus nothing canae found more true, nothin more orthyos a man, it nil immediatelyae extinguished, a though oushould our ater po a re. ut ii that injustico hieli provolies opposition has medi illi impatienc equat toriiseis, asthough overspread With oit, it Wil excite so great a conflagration that no stream an extinguisti it but only the hedding of blood Oreat, there ore is the advantage of patience of Whichtho is man has deprived the good man. For his lono causes thatis evit happens and licit houldae ove to ait, there illae no ichednes and no haud in the affairs of men.
What, heretare, an e so calamitous to a good man, o olyposed to his character, a tocle loos the rein to anger, Whicli deprives him nolint of the titio os a good man, ut even of mam; since to injure another, as he himself mos trul says, is no in accordance With the natur of man For is ou provohe catile or horses, the turn against ou eithe withthei hoo or thei horn and serpent and wild easta, unlessyo puraue them that ou valli them, ovem troubie Andio return to examples of men even the inexperienced and tho olisti, is at an time the receive an injury, are led by a blindand irrationa fury, and endeavou to retaliate pominose hoinjure them. In hat respeci, then, oes the wis and good man differ hom the evi and Oolisti, excepi that he has invincibi patience, os Whicli the oolisti are destitute exceptinat he knows ho-to govern himself, and to mitigate his anger, Whicholiose, ecause the are ithout Viriue, are unabi tocuis But his circumstanc manifesti deceived him, e- cause, When inquir is made respecting virtve lis thought thaticis the partis Virtueri conque in every hin os contention. Nor Was' able in an Wanto see, that a man who gives Wayto grie and anger, and who indulge thes affections against Which e ought ather o strumle, and who rusties hereVerinjustice shal have calledaim, does no fulfit the dui os virtve. Forae ho endeavoum to retur an injury destres to imitate that Ver persona whomas has been injured Thusae hoimitates a bad ma cava no meansae good.
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and wis man tW of the greatest viriues, innocence and p
tience. ut ecause he himself practiso that culting et quence a Sallustius relates that it Was sal by Appius , he
wished manislsorio sive aster the manne os a don o as, henattached, to bito in retum Andrio ho hospernicio 'his repayment of insuit is, and What carnage it is accustome toproduce, hom What an a more efiitin example M ouo than hom in most melanchob dis ter of the teacher himself,
Who whileae destred to obe these precept of the philosophera, destroyed himself For is, when attached With injury ho had preserve patience he had learne that it is tho pari os agood maneto dissemble and to endure insuli, and his impatience, Vanity, and madnes had notio ed forti thos nobi orations, inscribes illi a nam derived romanother ourcer o Would neve have polluted by his head aflixed to them, the rostra onwhieli he had formerly distinguished himself, nor Would that proscriptio have ulterindestroyed the state Therofore it is not the parti a Wis and good man to mis to content an to commit himself to danger, sincerio conque is no in ur po e and every contes is doubites; ut it is sto parti a Wis and excellent man notri Wish to remove his adversa , hic cannotae dono without guili and danger, butrio put an enda thocontes iraeli, hic may be dono illi advantago an missi justice. Theretare patience is to e regarde a a Ver great
virtve and that tho just man mio obtain his, God millia as has been before said that he shouldae despised a flumiis. Forontes he hal have been insulted, it milliso boanown What tortitude he has in restraining himself. No is, When provohed is injury, he has egu to solio is his assassant With violence, horis overcomo. ut it he hal have repressed that motion by reasoning ho altogether has command ver himself heris ablorio rulo himself And this restraining oloneselicis righil name patience, hic single virtuo is orposed to ali vices an affections. his recalis the disturbedand wavering min to ita tranquilli this mitigates, his
The allusion is to tho Philippies es cloero, a tua borro in homiΘ
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restores a man to imself Therelare, inco it is impossibio an useles to resist nature so that, are no excite at ali; before, o ver, the emotion ursis fori to tho inflictio otinjurn asciar ascis possibio let ita calmed in time God
CHAP. XIX.-O the assections and theis se and of the three furie3. When the Stoic attemptrio proo tho affections fram manas diseases, the are opposed by the Peripatellas, homo onlyretain, ut also detin them, and say that there is nothingi man whicli is no produce in him illi great reason and
very affectionis ange is the whelatonem viriue, a though noons could figli bravel against enemies unies h Were excited
What viriue is, nor,hy God gave ange t man. Andri this mas ove torus for this p pose, that, maremplo it for theslaying of men, What icto e thought more savage than man, What more resembling the wild easta, than that animal whichGod formed for communion and innocence There are then, thre affections hic drive menaeadlong to ali crimes ange destre, and lusi. O Whicli account the poets have sal that there ars three suries Whicli haras tho ind of men angerlong sor revenge, destre so riches, lust for pleraures. ut
God has appotnted fixed limitario ali of these an ii the passilies limit and egi to e to great, the must necessarib pervert inela nature, and e change into diserae an vices.
Quoad fieri potest. inera re quod fieri potest. Maturius sopiaturi Eph. iv. 26. Cicero, pro Lagar. 12.
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404 LACTANTIUS. Booc Andri is a matteris no great labourri ino. What thos limita are. Desire is give us for providin thos things whicli are necessar sor lila lust so the procreationis offspring the affectionis anger, o restraining tho saulis of those ho rei ou poWer, that is in orde that tende age may b formia is a severer disciplin to integrit and justicea forci this agoismo restrained by fear, licence Will produco boldnem, and this .ill brea out into every disgracesul and daring action Ther fore, ascit is both jus and necessar in emplo ange toWaria the oung, sesit is both pernicious and implous torus it tomias thos o our Wn age. It is impious, ecause humanit is injured pernicious, ecause i the oppose, it is necessaryetther in destro them oro perlin. ut stat this hiel Ilime spolienis is the reason hy the affectionis anger hasbeen ive to an may be underat d homine precepta ofGodmimself, ho command that me liould no M angrywith those ho revile an injure us,aut that, aliould always havemur hand ove the young that is that When therere, M should correct them illi continua stripes, testar elem love an excessive indulgenc the should e trained to evi and nourisheda vices. ut thos Who are inexperienced in affati san ignorant of reason, have expelle thos affections hichhave been given to mancio goodisses, and the mander more widely than reason demands. From his cause the live un-justi and impiousb. The emplo anger against thei equais in age henc disagreemenis, hence anishmenis, henee ars have arisen contrar to justice. They use destre for theam sing of richos henco frauds, henco obberies henco allhind of crimes have originaled They use lust ni for theenjoyment of pleasures hence debaucheries hene adulteries, henc ali corruptions have proceeded. Wh ver, there ore, has
reduce thos affections Within thei proper limits Whicli theywho are ignorantis God canno do , he is patient, hecis brave, horis j t.
CHAP. XX.-O the senses, and theimpleasures in thera iras andi mans and of ple ures of the ves, and Feciselas.
I remain that Ushould speis against in se ures of the five senses, and this Heu, for the measuro of tho book itfelino demand moderation allisl Which, sine thoram Vicio
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Boox L THE DIUINE INSTITUTES. 405
and deadly, ought tot overcome and subdued is viriue, or asPsai a litue e re respecting the affections, bo recalle totheir properissice. The other animal limem pleasure, exceptili one only Whicli relates to generation Therelare the usethei senses for the necessit of their nature thersee in ordertha the may see thos things hicli are necessar for thepreservationis life the hear ne another, an distinguishone another, that the may be able is assembis together theyetther discove homine meli, o perceive fram theriaste, thethings hicli are sesu D laod the resus and reieci thethings,hicli aro seless, the measure the usines os eatingand Minhiniis the fulnes of thei stomach. ut the fore-sight of the most shilsul Creator gaveri man lemure ithout limit, and liabis to sal into vice, becauseras et betore imviriue, Whicli might at ars berat variance Mith pleasure a Mitha domesticisnemy. Cicero sus, in the Cato Major: In truth, debaucheries, and adulteries, and disgracesul actions are excitedis no ther enticement than hos o pleasure. An sincenature or some God has ive to an nothing more excellent than the mind nothiniis o hostile to this divine benefit and gis a pleasure For When ius bears Way there is no place
that when it passe tho oundaries assigne torit, it might re- strat it Mihin tho proscribe limiti, est trahould sooth and captivat man illi nivmenti, rende hi subjectatoriis control, and punishraim illi evertastinideath. Tlis pleasuro arisinifrom the yes is Various and mani id, whieli is derived rom tho sight o objecta hicli are ple ant
philosophers rightly too this Way. For the say that it is
much more excellent and worthmos an to ook upon thoheaven rather than carve morks, an to admire this ost
C. 12. Coelum potius quam coelata.' There appears iste an allusion to thoaupposta derivationi coelum V Irom coetando.
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406 LACTANTIUS ZOo VI.quently exhorted us to despis earthi things, an have urgeducto ook up to the heaven, nevertheles thendo no despisethes public spectacles Therelare therare both delightod .iththese, an are gladi present at them though, since the areth greates incitemenis to vices, and haVe a mos pomeriae tendencyrio corrupi our inds, the ought inae alien a Vfrom us for the notisnt contribute in no respectato Raappylite, but even inflic the greates injury. Forae ho rectansit a ple ure that a man, though justi condemneri hould besiain in his si pollutes his conscience a much acii ho inouldbecome a spectator and a sitare ona homicide hichris secretiycommitted And et the cal these sporta in hic humanblood is hed. Sociis has the seeling of humanity departia hom the men that he thendestro the lives of men thuthin that therare amusing themselves illi spori,aeing more mili than ad those hos biood-shedding the esinem a
combatanis aliouldae given to them, that thermarsalisbetheireyes a soon a possibio Being imbued With this practice, stuliave lost thei humanity. Therelare thendo not paro eventhe innocent, but practis upo ali that whic the have learnia in tho laughter of the wiched. It is no theratore efiitingthat thos Who strive in hee to the pathisi justico hould e companion and sharer in his public homicide For his God sorbid uario hili, He notini prohibita us hom ope vi lence, Whic is no even allowed by the public lawhaut HeWarnsos against the commission os thos things hic are inemed a sui amon men Thus it willae netinor lawsul
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Boox L THE DIVINE INSTITUTES. 407
for a just man to engage in Wartare, sinc his Warsare is justicoitself, norit accuse any one o a capital charge, because it mahes no difference Whether ou put a mando death by Word, or ruther
certaini consigne his ow offspring sither to servitude or totho brothel ut ho does no underatand whocis ignorant What things may happen or are accustome to happen, in thecas ot ac sex, even inmugii error For this is shown by the examplo os indipus alone, confused mith twosoldiuili Itis thereiore as iched to expos ascit icto hili. ut trulyparricides complain of the scantines of thei means, and allegethat he have no enough for bringingis more children; a though, in truth, thei means ere in the power of those Who posses them, o God didio dati mino the richioor, and theyciae mithout refereneo to the manner in Whic deat is inflictod. oblidere. They thought it les eriminal to ex se hilaren stan to strangle them.
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the corrupting influence of the stage is stili more contaminating. For the subjects of comedios are the dishonouring of Virgins, o the loves os hariola and the mors eloquent the are holiave composed the accounts of these disgracesul actions themore do the persuade by the elegance of thei sentimenta; and harmonious and potished verses moro readit remes taedin the memor of the earere. In like manner, the stories of the tragedians placeaefore the vos the parricides an incestio Miched hings, and represent tragic crimes And what oster effect do the immodest gestures of the players produce, ut both teach and excite lusis' hos enervated odies, rendered effeminate aster the gait and dressi Women, imitate inchaste Women by thei disgraceiu gestures. Why should I speis of the actor of mimes, who hold sortii instructio in corruptinginfluences, who teacti adulteries hile thenseig them, and by pretende actions train to those hic are true What canyoung men or Virgin do, hen the se that these things re
are plaint admonished of ha the can do, and are inflamedwith lust, hic is especiali excited by seeing and Very one accordita in his sex sorms himself in these representations. An the approve os thes things, while theslaugh at them,
and with vices clingin to them, the retur more corrupted tothei aparimenta an no by only, ho ought noto beinure to Vices prematureb, but also id men, Whom it domno becomerat thei ageri sin. What eis does the practice of the Circensian games contain
Ab uxoris congressione. - .e at in aho ait gladiatore. Cothurnata scelera.' Mentiuntur. ' The mimum M a specie os dramatio representation, containing Menestio common isse, hic mere expreme is gestum an mimicae more
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but levity, vani , and adnem For thei sint aro hurriedaWayrio mad excitement With a great impetuosit a that withwhicli the chario races are there carrie on; so that the who com for tho alio faeholding the spectacle no themselves exhibit morem a spectacle, hen th aegino ulter exclam tions toae thrown into transporis, and to lea from theiraeala. There ro ali spectacles ought toas avoided, nolint that novice ma setile in urimasis, hic ough toae tranquil and psacesul; ut that he habituat indulgence of any leasurema not ooth and captivate us, and turn us Miderim Godand Dominood Woris. For the celebrations of th games are festival in honori of the gods, in mutatas thermore institutedon account of their birthdus, or the dedicationis ne temples. An a firs tho huntings, hic are called hoWs, ere inhonour of Saturnus, and the sceni games in hono mi Liber, but the Circensian in honour of Neptuno. y degrees, hoWever, the fame honou began is besaid ais to the other gods, and separate games ere dedicate to their ames, as Sisinnius Capito eaches in his book o the games Therelare, ii myone is present at the spectaclecto hic me assem bio sor thesahe of religion, he has departe smin the worshipii God, and has botaken himseli to those deities Whose birthdus and festivals he has celebrated. CHAP. XI.-of the pti ures of the fars, and of aered
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410 LACTANTIUS. Boox VI. in hal directio the plerae. ence, hen learned men have applied themselves to the religionis God, unies the have been instructes by somo hilles leacher, thendo no belleve. For, being accustomed ora eo and potished speeches orloems, the despis the simple an common angvage of the sacredWritings a mean. For the see that hich may sootho the
senses. ut Whateverris pleasan to the ear effecta persuasion,
Fundati, ' haring the foundatio meli laid, trian Somo reari ab aliquo imperito doctore fundati V