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loses ita strennii liae is the ther vices are unablorio standinet ground and remala, but therare ended by the verrenio montishic the destre Therelare tho Mindramand return. But virtuo is perpetuat, Without an intermission nor canae
.ho has once tinencit u deparchom it. For is it inould have an interruption, ii, canis an time do ithout it, vices, whic almus oppos Virtus, ill retum. Theresors it has not en gras vicis it deserta iis post, it at an timo it Withdrausitself. But when it has stablished forcitast aram abodo it must necessarilyae engaged in every aci nor caesi salthfullydrive aWay and putri flight vices, uniescit shal fortis .ith a perpetua guar the reast hic it inhabita Therelam thouninterrupted duration o virtu itself shows that in soni osman, is it has received viriue, remain permanent, Mause virtus is perpetuat, an it is the human in alono hichreceives virtve Since thereiore, Vices are contrarnis Viriue,
the whole system musti necessi differ hom and be contra in inch other. Because vices are commotions and perturbatio of the wes Viriue, o the contrary, is mittaess and tranquillityos mind. Because vices are temporary, and of inor duration; Virtus is perpetua an constant, an alWays consistent institaeis Bocauso the fruits of vices that is, pleas es equassymith themselves are hori an temporary therelam in fruitan reWard os virtve are evertasting. Because in Quantage of vices is immediate, therofore that os viriue is future. Thus it happens that in this lite there is no re aes of virtus, causo virtuo itsol stili exisis. Foros, hen Vices are complete in thei performance, leasum and thei renaria follom; so, When Viriue has been ended, ita re ard follows. ut virtuo
is neve ende excepi by death, sincerit hi est ossico is in the undergoin o death; thereiam the reWard os virtuo is alter death. In fine, Cicero, in his Meuian Disputationa
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452 LACTANTIUS. Boox viti perceived though mith doubi that tho his mod oes nothappen to man excepi atter death. man illi 'in mys, wit confident spirit, is circumstances halliso appen, o death, in hic Wo have ascertaine that therocis otther thechie good oris evit ' Death, thereiare, Me no extinguia man, but admits him to the re ard os virtve. ut ho who has contaminated himself, as the fame riter mys, With vices and crimes, and has been the flave os pleasum, he truly Ming comdemned, hali suffer terna punishment, hic tho acria Writings cali in second death, whic is both eterna and fuit olino severest tormenta. For a tW lives are proposed i man,
o whic tho ne belong to tho oui the the to thea y;s also tW death are proposed, ne relatin to tho Oh, whic ali must undem accordingrio nature, the ther relatingto the oul, hic is acquire is michetaeis an auoidod 1 virtuo A this litoris temporar an has fixed limita be Mei bolong to the ody s also deat is in liho manne temporary and has a fixed end becauserit affecta tholody. CHAP. I.- the last times, and of the ou and boo. There ore, hen the times hichmo has appotnto sordeat shali e completed deat itfel shal bo endod Andhecause tempora death tollo tempora lite, it follo. that fouis is again to evertastingulis,aecauso tempora deat has received an end. Again, a the lis of the foui is overtasting, in hielicit receives the divine and unspeah lo fruits of iis immortaliu so also ita deassi mustae eternat, in hic it su fers perpetua punishment an infinite tormentarior ita faulis. Therofors things are in his position that the Who ars hapni this lite pertaining to the oh and the earth, Me a ut tobo miserable sor ver, ecause they have Hready enjved thegood things hic the preferred, Which happens to thos Who adore falso god an neglect the true God. In the neri place, the who, tolloWin righteοusnes' have been miserabie, and despised, and poor in his life and have osten been harassed vitii insulis an injuries o account os righteo nesciuel
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But trul Me se stat the productions of the in are immortal. For a many as devoting themselves to the contempto present things, havo handed do neto memor the monuments
mortes fram this,aecause e se that iis productions are notmortes. In the samo manne also the destres of tho bod and of the oui declaro that the ne is mortat, the other evertas,
ing. For the od destres nothin except What is temporal, that is, food drinh, lothing, rest, and pie ure and it cannot destre or attain to these very things Without the assent and assistance of the oul. ut the ou of itfel destres many things hic domo extend to tho ut o enjoyment of thobody and thos are not frail, but eternia, as the famem virtuo,
a the remembrance of the name For the foui even in opposition to the body destres the worshipit God, hic consist in abstinenco frem destres and lusis, in the enduring of pain, in the contemptis death. From hic it is credibi that the fouldoes no peristi, ut is separate Domine Ody becauso thebo ian do nothing Without the foui, but the foui cancio many an great ining Without the ody. Why shoulda mentionthat thos things hic are visibi to the yes, and capable otbein touched by the hand cannot e ternat, ecause theyadmi os externa violence; ut hos things hic notthor come under thelouch nor under the figlit, but are apparentionb in their fore and method an effect are eternalaecauso theysuffer no violenco fram mithout ' ut ii tho bod is mortal on
Sine nutu et adminiculo animi. Redundent.
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454 LACTANTIUS. Boo mihi account,aecaum it is quali ope to the ficti and to the
No let usae ut in arguments of thos Who maintain thsopposito opinions, hic Lucretius has related in his thies Moh. Stachao says the foui is bor together Wit tho Mis it mrat necessaritidie it the body. ut the two cases are not similari
firm tho oui has incit nothin concrete, nothing of earinjweight a Plato maintained For it could no hau suo great force, suc great hili, suc mea rapidi , unies it oriodit origin from heaven. The Ody thereiare, sinc it is madeumo a pondemus and corruptibi element, and is tangibi and visibie is corrupto and dies nor is it able is repet violene' becausa it comes unde the sto and undo thoriouch; ut thesoui, Whicha ita stighines avoid est Duch, an bo dissolvia by no attach. Therelare, although the Mecioinexand comnecte together fro birth, and tho ne hic is forme olearthi materiat is, ascit mere the esset of the oster, hic isdrawn ut rom heavent fineness, he any Violence has separated tho tWo, hic separation is calle Math, then eaehreturn into ita οὐ natura; that hic mas of earin is resolvedint earin that whie is of heavenly breati remians fixod, andilourishes alWays, inco the divine spirit is evertasting. In sine the fame Lucretius, largetting What he asserte' and what dogma e defended, rete thes verses: Mahat also hichbeforo vas iram the earin passos bach into the earth, and that hic mas sent from the order of ther is carrie again by the quarters of heaven. But his languam mas no sor histo emptori ho contended that fouis perished missi tho bodios; butas as overcoma by the truth, and the truo system stolauponaim una ares. Moreover, that Ver inserenco hie hedra s, that the ovi sinere dissolution that is that it pertines
Comprehensibile. Tenuis. Do terrana concretione. De Rer Nacri sis.
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Boo vii. THE DIUINE INSTITUTES. 455 together Wit tho Ody, since the are produce together, is both salse, and is capabis of bein turned to tho opposite dire tion. For the bod does notieris together mitti the foui; vhwhen the wul deparis it remain entire sor man dus, and frequently by medica preparations it remians entire so a verylon time. For i the both perished together, as the are produced together, the foui mould no hastily depari and deseritho My but both Would e dispersed aliae at ono in ostimo; and tho bod also, Whilo tho reat stili remained in i Would dissolve an peristi as quichiras the foui deparis: es, truly the bodyaeing dissolved the wes Would vanish, as moi
limbs, it is not the fauit os the min is the sto has vanished, it tho longus has beeomo bonumbed, ii theaearing has gro ndeat, bucit is in fauit os the body. But, it is said the memorysalis. What wonder, is the indris oppressed by the ruin of
Sopitur. Non exanimes, sed demente vocantur.
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45 LACTANTIUS. Boo vn. tho allinthouse, and larget the past, o about in divineo an other conditio than ii it ahal have escaped tho prima in hicli it is confined But the foui, he says, is also subjectato ain and gries, and lose ita senses through runkennem, henc it is videntlyhail and mortal on this account, theret e virtv and wisdomare necessa , that both gries, whichris contracted by the sine ing and the sight oi unWorthy objecta, may bo repelle byrio titude, and that pleasum may be overcome, nolint by abstat inisrom drinhing, but also fromother hings. For i it adestitute os virtve, is it e given prio plemure, and thus re derod e minate, it Willaecome subject o death, sine viriue, a me have inown is tho contriveris immortali , a Pleas ais os deast. But death, as Phave et forth does no entireboxtinguis an destroy but visits illi terna tormenta. Forthe foui cannot entiret perish, sincerit received iis origin homilio Spiritis God, hic is ternat. The foui, he says, issensibi even os diseas of the body, and suffers fomet ulnera oscitiois and ascit gro scili, o also it is osten healed. his istheresore the reason hy virtve is speciali toto sed thattho in no the out ma not be harassed by an palmostheiodri or undergo oblivionis iiseis. And sine this has iisseat in a certain par of the body, he any violence of diseam has vitiated that part it is moved from iis place and a thoughshahen, it deparis from iis station about to retur When a cure
o tho body. his is false, and dissimila to tho case supposta; for the foui is notis pari os the body, but in the body. As that whicli is containe in a vesse is notis par of the esset, and thes things,hic ars in a hous aro no sal to M a pari olthe houso so the min is notis par of the oh. causa thobodycis ither the esset o the receptacle os the foui.
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Boox vii. TNE DIUINE INSTITUTES. 457 W, that is a muta more empi argument Which says thatis soci appears inae mortal becauso it is no quichi sent sorthfrom in boo, but gradually unlald iraeli frem ali in mom-ber' beginning tram the extremi of the seel; a though, itit mere eternat, it Would burs forti in a single moment of time, .hie laris placo in hos Who die by the word But theymho are lata is diserae are longe in mathinisortii thoir spirit so that a tho limbs gro cold the foui is breathed orth. For, since it is contained in tho material of tho blood, aclight is in thoiit, that materia bein consumed by the heat o fovere,
the extremities of the limbs mus gro coid since the morostender ein aro extended into the extremities of tho body, and tha extremo and smalle stream aretarie u When the fountiamsprinitatis It must not ho evehae supposed that be- ea e the perceptis of the od satis, tho sensibilit os thosovi is extinguishod and perishes. For it is no tho oui statbecomes sensetes When tho body fatis,aut it is theata .hieli hecomes sensetes When tho ou tahes ita departure, bemus it dra sinit sensibili Mithrit But sinco the foui by ita presenco oves sensibilit in tho Ody, and causes it o live, it is impo sibi stat it should noclive and perceivo by itself, sincerit is in iiset both consciousnes and life Foros to that Whicli sus, muci ou min moro immortat, it ould not hen dyingcomplain s much of ita dissolution ascit ould rejoleo in passing ab ad and quilliniit vestum like aranahe,' a novoraamany one Who complained of his dissolution in death; ut hoperhapsaad seen somo Epicurea philosophiaing even in death, and with his latestareatli discoursing about his dissolution. Η- caesitas known whethera seel that he is in a statoo dissolution, o that horisaeing se fres smintheiodri Whon his longue grow dum at his departures For a longis ho
plain of his dissolution orae is no longe able. ut it is sald, he underetanda besors h undermes dissolution that he mustundergo it. M shoulda mentio that, se many of thodying, no complaining that therare undeWοing dissolution, buttestibing that therare passing ut, and settinisoris o stola
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458 LACTANTIUS. Mox injourne and walhing and the signis this is gestum, orcis
the stili ars able the expres it also by thei viae . rem .hie it is ovident inacit is no a dissolution Whic tinea place,
but a separation and this hoWs that the wul continuecto existi ther arguments of the Epicurean system arct oppostat Pythagoras, ho contend that ouis migrate froin hodies Wom out Mith old age and death, and gain admission into those whicli aro emand recently born and that the fame novis arealWays reproduce at ono time in a man, at another time in asheep, at mother in a Wildaeas in another in a blad; and thattho are immortalis this account,aecause the osten changethei a des consistingi various and dissimilar odios Andinis opinionis a sensetes man, sincerit is ridiculo and mora
mortis os a stag player than os a schoes os philosophy, ought noteven to have been refuted seriousty for he thia appeam tot ahaid test any one inould belleus it Tharoforo vemust passanthos things hic havo been discussod in betallos falsehood against falsehood cit is suffcient in havo refutiathos things hic have been discussed against in truth.
I have maderit evident, a Pthin that tho Mulcis no auriretto dissolution. t remain stata finitomard witne es by hos authorit m arguments may be confirmed. And Duillnot nom allege the testimon of the propheta, Whos system and divination consist in his lone, the eachin that man uas create so the worshi os God, and sor receiving immortalitysrommim; ut Lwil rathar bring fornar those hom theywho rejec the truth annot ut belleve. Hermes, describing the natur of man, that he might ho homas a mado MGod introduce this statement: and the fame ut o tuo
natures h immortal and tho mortia ad ono nature, thato man, mahing the fame parsy immortal, and parunmortal; and bringing this, he placed i in the midst, botneen that nature Which was divino and immortal, and that whic ma mortia and change te, that s in ali stings, o may admiro est iniuga. But Some ne ma perhus echon him in tho number of the philosophors, althoughae has been place among thmgoda, and
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Booco. THE DIUINE INSTITUTES. 45shonoured by the gyptians unde the nam os Mercurn and margivem more authoritrio him stan to Plato or Pythagoras. Letis thereior see for greater testimony certain Polites hed Apollo es Miletus hether the ou remain aster deathor Mesrio dissolution and lis replied in thom verses: a longas tho ou is bound by fetters to the o. perceiring o ruptibi sufferings, it ieid is mortal ains; ut hen, after the wasting of the boh, it has found a very sWis dissolutionis mortali , it is altogetheri ne into the air, neveramWing old, and it remians alWay uninjures for the firα-bor providence
dead --hos authortu e mill hereastor bring omard. Therator tho opinion enteriained by Democritus, an Epi- Eurus, and Dicaearchus concerning the dissolutioni in soci is false and the would no ventum to speis concerning the d structionis fouis in the presence of an magician, Whoane that fouis ars called forin hom theclo e region is certain incantations and that the are at hand, and afford themselves ob seen is human Ves, and speis, and foretet futuro evenis;
and i the should thus ventum, the would e verpo ered by the fac itself, and by proos presente to them But thendid not comprehend the natur of the foui, Whichis so subito that it escapes the yes of the human ind theysaid that it pertines. What o Aristoxenus, horaented that there is any sout at ali even hilo it lives in theiod ut ason the lyre harmonio raound and the strat Whicli musicians cali harmony, is produced by the tightening of the strings, soli thought that tholo eri perception existed in bodies Dominecioining together of the vitias, an iram the rimur of thesimbs than whicli nothing canae sat more sensetess. Trulyho ad his vos uninjured, ut his ear mas sind withwhichae didiot so that hoclived, and had tho miud by Whichhe had conceived that very thought. ut this has happened toman philosophera, stat thendi no belleus in the existenco ofany object Whicli is no apparent to the Ves Whereas theraioto tho, Dought iste muta cleare than stat of th boo, for perceiving thos thing the force an natur of hicli are
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460 LACTANTIUS. Boox Vu. CHAP. XIV.-O the frat and last times of the w-M. Sinc me have spolien os the immortalit of tho oui it soblows that meaeach homand when it is give to manu that in thisalso thermay se the error of thei perversenes an folin, imagine that some mortat haveae me god by th decrees and dogma os mortals either ecause the had invente aris, orbecause they had tauot in us o certain productions of theearth, oraecause theyaad dis vered things usesul for the litio men or ecause the had flain savage Masra. o. sarthes things ero rom deservincimmortalit me have both shown in the forme books, and we Will nomino 'hacit maybo evident that it is righteousnes Hone Whic procurea formaneternal lis' and that tris God Mone ho bestoWs the reward Meternat lite For the who M saida havo been immortaliaed by thei meriis inasmuch as the possessed netther righteo nes nor an trus viriue, di no obtain or themselves inmortali , but deat by thoir sin and lusis nor did they deserveth reWard of heaven, but the punishment os heli, hic impend ove them, together Wit at their Worinippem. And Ishow that the time of this judgmen Maws ear, that the duereWaes may b ove to the rightoous, and the deserved punis, mentivae inflicted o the wiched. Plato an many other of the philosophera, since ther ere ignorant of the originis ali hings, and of that primat period atwhiel tho mort was made, sal that many thousand of agestiad passed sine this beautisu arrangement of the wori Wascompleted an in his the perhaps follo e tho Chaidems, who, a Cicero has related in his firs book respecting divin tion, Moolishly say that the posses comprised in their, morial 47 000 years in hieli matter Minus the thoughttha the could notae convicted the belleved that they,ere atliberi, to speis falsely. But we, Who the oly Scriptures instruct to tho knowledge of the truth, knowtheaeginning and the end of the worid, respecting hic me mill no. apea in the end of ur ork, since Wo have explaine respecting thebeginning in tho secon book. heresoro Iet tho philosophera, ho enumerato thousand os ages fromino eginning of themorid, know that the sirithousandi year is not et completeri