Divine Institutes 1.11.1–1.14.12
Latin text: CSEL 19 (Latin text: S. Brandt (CSEL 19, 1890), digitized by Open Greek and Latin, University of Leipzig (csel-dev), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 7 (1886).
Divine 1, chapter 11
1.11.1CSEL 19:36
Quis est igitur tam excors qui hunc regnare in caelo putet, qui ne in terra quidem debuit? non insulse quidam poeta triumphum Cupidinis scripsit, quo in libro non modo potentissimum deorum Cupidinem, sed etiam uictorem facit.
Who then is so senseless as to think that he reigns in heaven who ought not to reign even on earth? Not without wit did a certain poet write a Triumph of Cupid, in which book he makes Cupid not only the most powerful of the gods but even their conqueror.
Notes and citation
Summary: A poet wittily portrayed Cupid triumphing over the gods.
- The poet is unidentified.
Cite (SBL): Lactantius, Inst. 1.11.1 (CSEL 19:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.2CSEL 19:36
enumeratis enim amoribus singulorum, quibus in potestatem Cupidinis dicionemque uenissent, instruit pompam, in qua Iuppiter cum ceteris diis ante currum triumphantis ducitur catenatus. eleganter id quidem a poeta figuratum, sed tamen non multum distat a uero.
For having listed the loves of each, by which they had come into Cupid's power and dominion, he arranges a procession in which Jupiter with the other gods is led in chains before the chariot of the one triumphing. This was elegantly imagined by the poet, yet it is not far from the truth.
Notes and citation
Summary: In the poem Jupiter and the gods are led in chains before Cupid's chariot, which is close to the truth.
Cite (SBL): Lactantius, Inst. 1.11.2 (CSEL 19:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.3CSEL 19:36
qui enim uirtutis est expers, qui cupiditate ac libidinibus malis uincitur, non Cupidini ut ille finxit, sed morti subiectus est sempiternae.
For whoever has no share in virtue and is conquered by desire and evil lusts is subject not to Cupid, as that poet imagined, but to eternal death.
Notes and citation
Summary: Whoever is ruled by lust is subject to eternal death.
Topics: Eschatology
Cite (SBL): Lactantius, Inst. 1.11.3 (CSEL 19:36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.4CSEL 19:36–37
sed omittamus de moribus dicere, rem consideremus, ut intellegant homines in quibus miseri uersentur erroribus.
But let us leave off speaking of morals and consider the facts, so that men may understand in what errors they wretchedly move.
Notes and citation
Summary: Lactantius turns from morals to the historical facts about the gods.
Cite (SBL): Lactantius, Inst. 1.11.4 (CSEL 19:36–37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.5CSEL 19:37
regnare in caelo Iouem uulgus existimat: id et doctis pariter et indoctis persuasum est, quod et religio ipsa et precationes et hymni et delubra et simulacra demonstrant.
The common people think that Jupiter reigns in heaven: learned and unlearned alike are persuaded of this, as religion itself, prayers, hymns, shrines, and images show.
Notes and citation
Summary: Everyone believes Jupiter reigns in heaven, as their worship shows.
Cite (SBL): Lactantius, Inst. 1.11.5 (CSEL 19:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.6CSEL 19:37
eundem tamen Saturno et Rhea genitum confitentur. quomodo potest deus uideri aut, ut ait poeta, hominum rerumque repertor, ante cuius ortum infinita hominum milia fuerunt? eorum scilicet, qui Saturno regnante uixerunt et priores luce quam Iuppiter sunt potiti.
Yet they confess that the same Jupiter was begotten of Saturn and Rhea. How can he seem a god, or, as the poet says, "the discoverer of men and things," when before his birth there were countless thousands of men, namely those who lived while Saturn reigned and enjoyed the light earlier than Jupiter?
Notes and citation
Summary: Jupiter was born of Saturn and Rhea after countless people already lived, so he cannot be the maker of men.
- Virgil, Aeneid 12.829.
Extrabiblical texts: Virgil, Aen. 12.829 (Virgil; quotation)
Cite (SBL): Lactantius, Inst. 1.11.6 (CSEL 19:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.7CSEL 19:37
uideo alium deum regem fuisse primis temporibus, alium consequentibus. potest ergo fieri ut alius postea sit futurus. si enim prius regnum mutatum est, cur desperemus etiam posterius posse mutari? nisi forte Saturnus generare potuit fortiorem, Iuppiter non potest.
I see that one god was king in the first times, another in the times that followed. It can happen, then, that there will be yet another later. For if the former kingdom was changed, why should we despair that the latter too can be changed? Unless perhaps Saturn could beget one stronger than himself, and Jupiter cannot.
Notes and citation
Summary: If Saturn's rule passed to Jupiter, Jupiter's rule could pass to another.
Notes on the original text
- Digital text corrected (OCR slip (n for u)): nideo → uideo.
Cite (SBL): Lactantius, Inst. 1.11.7 (CSEL 19:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.8CSEL 19:37
atquin diuinum imperium aut semper inmutabile est aut si est mutabile, quod fieri non potest, semper utique mutabile est. potest ergo Iuppiter regnum amittere, sicut pater eius amisit? ita plane.
But divine rule is either always unchangeable, or, if it is changeable, which cannot be, it is certainly always changeable. Can Jupiter, then, lose his kingdom, as his father lost it? Plainly so.
Notes and citation
Summary: Divine rule should be unchangeable, yet Jupiter can lose his kingdom as his father did.
Cite (SBL): Lactantius, Inst. 1.11.8 (CSEL 19:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.9CSEL 19:37
nam cum idem neque uirginibus neque maritatis umquam pepercisset, abstinuit se tamen una Thetide, quod responsum fuit maiorem patre suo futurum quisquis ex illa natus esset.
For although he never spared virgins or married women, he nevertheless kept away from Thetis alone, because an oracle had declared that whoever was born of her would be greater than his father.
Notes and citation
Summary: Jupiter avoided Thetis only because her son was foretold to be greater than his father.
Notes on the original text
- Digital text corrected (OCR slip (i for l)): ex ilia → ex illa.
Cite (SBL): Lactantius, Inst. 1.11.9 (CSEL 19:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.10CSEL 19:37
et primum inprudentia in eo non dei, cui nisi Themis futura dixisset, ipse nesciret; si autem diuinus non sit, ne deus quidem sit, unde ipsa diuinitas nominatur, ut ab homine humanitas;
And first there was in him an ignorance of the future unworthy of a god: had Themis not told him the future, he himself would not have known it. But if he is not divine, he is not even a god, since divinity itself is named from god, as humanity from man.
Notes and citation
Summary: Jupiter needed Themis to tell him the future, so he lacked divine foreknowledge.
- Inprudentia here means lack of foresight.
Notes on the original text
- Digital text corrected (OCR slip (lost initial i)): mprudentia → inprudentia.
Cite (SBL): Lactantius, Inst. 1.11.10 (CSEL 19:37; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-10).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.11CSEL 19:37–38
deinde conscientia inbecillitatis, qui timuit utique maiorem. quod qui facit, scit profecto non esse se maximum, quandoquidem potest aliquid maius existere.
Next, there was the consciousness of weakness in one who feared someone greater. Whoever does this surely knows that he is not the greatest, since something greater can exist.
Notes and citation
Summary: Jupiter's fear shows he knew he was not the greatest.
Cite (SBL): Lactantius, Inst. 1.11.11 (CSEL 19:37–38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-11).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.12CSEL 19:38
idem per Stygiam paludem sanctissime iurat, una superstitio superis quae reddita diuis. quae ista superstitio est aut a quo reddita? est ergo aliqua potestas maxima quae perierantes deos puniat? quae tanta formido est paludis infernae, si sunt inmortales? quid metuant eam, quam uisuri non sunt nisi quos mori necesse est?
He also swears most solemnly by the Stygian marsh, "the one object of dread appointed for the gods above." What dread is that, or by whom appointed? Is there, then, some supreme power to punish gods who perjure themselves? What is this great fear of the infernal marsh, if they are immortal? Why should they fear what none are to see except those who must die?
Notes and citation
Summary: Jupiter swears by the Styx, which implies a power above the gods and fear of death.
- Virgil, Aeneid 12.817.
Extrabiblical texts: Virgil, Aen. 12.817 (Virgil; quotation)
Cite (SBL): Lactantius, Inst. 1.11.12 (CSEL 19:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-12).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.13CSEL 19:38
quid igitur homines oculos suos in caelum tollant? quid per superos deierent, cum ipsi superi ad inferos reuoluantur ibique habeant quod uenerentur et adorent? illut uero quale est, esse
Why then do men lift their eyes to heaven? Why do they swear by the gods above, when the gods above themselves turn back to the gods below and have there something to venerate and adore? And what of the saying that there are
Notes and citation
Summary: Men swear by the gods above, yet these gods themselves revere the underworld.
Cite (SBL): Lactantius, Inst. 1.11.13 (CSEL 19:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-13).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.14CSEL 19:38
fata quibus dii omnes et ipse Iuppiter pareant? si Parcarum tanta uis est, ut plus possint quam caelestes uniuersi quamque ipse rector ac dominus, cur non illae potius regnare dicantur, quarum legibus et statutis parere omnes deos necessitas cogit? num cui dubium est quin is qui alicui rei obsequitur maximus non sit?
Fates whom all the gods and Jupiter himself obey? If the power of the Parcae is so great that they can do more than all the heavenly gods and than their very ruler and lord, why should they not rather be said to reign, since necessity compels all the gods to obey their laws and decrees? Can anyone doubt that he who submits to anything is not the greatest?
Notes and citation
Summary: If even Jupiter obeys the Fates, the Fates rather than he should be said to reign.
- The Parcae are the Fates.
Notes on the original text
- Digital text corrected (OCR slip (t for f); OCR slips (l for I; garbled pareant; lost P)): tata quibus → fata quibus; luppiter pareatr si arcarum → Iuppiter pareant? si Parcarum.
Cite (SBL): Lactantius, Inst. 1.11.14 (CSEL 19:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-14).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.15CSEL 19:38
nam si sit, non accipiat fata, sed faciat. — nunc ad illud quod omiseram redeo. in una itaque sola fuit continentior, cum eam deperiret, non uirtute aliqua, sed metu successoris.
For if he were, he would not receive the fates but make them. Now I return to what I had omitted. In the case of one woman alone, then, he was more restrained, though he was madly in love with her, not from any virtue but from fear of a successor.
Notes and citation
Summary: Jupiter restrained himself with Thetis only out of fear of being succeeded.
Cite (SBL): Lactantius, Inst. 1.11.15 (CSEL 19:38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-15).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.16CSEL 19:38–39
quae formido utique eius est qui sit et mortalis et inbecillus et nihili, quippe qui potuit et tunc cum nasceretur extingui, sicut frater eius ante genitus extinctus est, qui si uiuere potuisset, numquam minori concessisset imperium. ipse autem furto seruatus furtimque nutritus Zεύς siue Zήν appellatus est, non ut isti putant a feruore caelestis ignis uel quod uitae sit dator et animantibus inspiret animas, quae uirtus solius dei est — quam enim possit inspirare animam qui ipse accepit aliunde? —, sed quod primus ex liberis Saturni maribus uixerit.
That fear surely belongs to one who is mortal, weak, and of no account, since he could have been done away with at the very time of his birth, as his brother born before him was done away with; and had that brother been able to live, he would never have yielded the rule to a younger. But Jupiter himself, saved by stealth and nourished in secret, was called Zeus or Zēn, not, as these people think, from the heat of heavenly fire, or because he is the giver of life and breathes souls into living things, a power that belongs to God alone (for how could he breathe a soul into others who himself received it from elsewhere?), but because he was the first of Saturn's male children to live.
Notes and citation
Summary: Jupiter, secretly saved at birth, was named Zeus because he was Saturn's first son to survive.
- The etymology plays on Greek zēn, "to live".
Cite (SBL): Lactantius, Inst. 1.11.16 (CSEL 19:38–39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-16).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.17CSEL 19:39
potuerunt igitur homines alium deum habere rectorem, si Saturnus non fuisset ab uxore delusus at enim poetae ista finxerunt. errat quisquis hoc putat. illi enim de hominibus loquebantur, sed ut eos ornarent quorum memoriam laudibus celebrabant, deos esse dixerunt. itaque illa potius ficta sunt quae tamquam de diis, non illa quae tamquam de hominibus sunt locuti: quod clarum fiet exemplo quod inferemus.
So men could have had another god as their ruler, had Saturn not been deceived by his wife. "But the poets invented these things." Whoever thinks this is mistaken. For they spoke about men, but in order to adorn those whose memory they celebrated with praises, they said they were gods. So it is rather what they said about them as gods that is invented, not what they said about them as men; and this will become clear from an example I shall bring forward.
Notes and citation
Summary: The poets described real men and invented only their divinity.
Cite (SBL): Lactantius, Inst. 1.11.17 (CSEL 19:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-17).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.18CSEL 19:39
Danaen uiolaturus aureos nummos largiter in sinum eius infudit, haec stupri merces fuit. at poetae, qui quasi de deo loquebantur, ne auctoritatem creditae maiestatis infringerent, finxerunt ipsum in aureo imbre delapsum eadem figura qua imbres ferreos dicunt, cum multitudinem telorum sagittarumque describunt.
When he was about to violate Danae, he poured gold coins generously into her lap: this was the price of her dishonour. But the poets, speaking as if of a god, so as not to weaken the authority of his supposed majesty, invented the story that he himself came down in a shower of gold, using the same figure by which they speak of showers of iron when describing a multitude of darts and arrows.
Notes and citation
Summary: The shower of gold was really the price Jupiter paid to seduce Danae.
Cite (SBL): Lactantius, Inst. 1.11.18 (CSEL 19:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-18).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.19CSEL 19:39
rapuisse dicitur in aquila Catamitum: poeticus color est. sed aut per legionem rapuit cuius insigne aquila est aut nauis in qua est inpositus tutelam habuit in aquila figuratam, sicut taurum, cum rapuit et transvexit Europam.
He is said to have carried off Catamitus by an eagle: that is poetic colouring. But either he carried him off by means of a legion whose standard is an eagle, or the ship in which the boy was placed had a protecting emblem shaped like an eagle, just as it had a bull when he carried off Europa and took her across the sea.
Notes and citation
Summary: The eagle that took Ganymede was a legion's standard or a ship's emblem.
- Catamitus is the Latin form of Ganymede.
Cite (SBL): Lactantius, Inst. 1.11.19 (CSEL 19:39; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-19).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.20CSEL 19:39–40
eodem modo conuertisse in bouem traditur Io Inachi filiam, quae ut iram Iunonis effugeret, ut erat iam saetis obsita, iam bos, tranasse dicitur mare in Aegyptumque uenisse atque ibi recepta pristina specie dea facta quae nunc Isis uocatur.
In the same way he is said to have turned Io, the daughter of Inachus, into a cow; and she, to escape Juno's anger, just as she was, covered with bristles and now a cow, is said to have swum across the sea and come into Egypt, and there, having recovered her former appearance, to have become the goddess now called Isis.
Notes and citation
Summary: Io is said to have become a cow, swum to Egypt, and become Isis.
Notes on the original text
- Digital text corrected (OCR slip (l for I); stray point (OCR)): lo Inachi → Io Inachi; obsita., → obsita,.
Cite (SBL): Lactantius, Inst. 1.11.20 (CSEL 19:39–40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-20).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.21CSEL 19:40
quo igitur argumento probari potest nec Europam in tauro sedisse nec Io bouem factam? quod certus dies habetur in fastis quo Isidis nauigium celebratur: quae res docet non tranasse illam, sed nauigasse.
By what argument, then, can it be proved that Europa did not sit on a bull and that Io was not made a cow? Because a fixed day is kept in the calendar on which the Voyage of Isis is celebrated, which shows that she did not swim across but sailed.
Notes and citation
Summary: The festival of Isis's voyage shows she sailed rather than swam.
Notes on the original text
- Digital text corrected (OCR slip (e for c)): nee Europam → nec Europam.
Cite (SBL): Lactantius, Inst. 1.11.21 (CSEL 19:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-21).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.22CSEL 19:40
igitur qui sapere sibi uidentur, quia intellegunt uiuum terrenumque corpus in caelo esse non posse, totam Ganymedeam fabulam pro falso repudiant nec sentiunt in terra id esse factum, quia res ac libido ipsa terrena est.
So those who seem wise to themselves, because they understand that a living earthly body cannot be in heaven, reject the whole story of Ganymede as false, and do not perceive that it was done on earth, because the deed and the lust itself are earthly.
Notes and citation
Summary: The Ganymede story is not wholly false; it happened on earth.
Cite (SBL): Lactantius, Inst. 1.11.22 (CSEL 19:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-22).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.23CSEL 19:40
non ergo res ipsas gestas finxerunt poetae, quod si facerent, essent uanissimi, sed rebus gestis addiderunt quendam colorem. non enim obtrectantes illa dicebant, sed ornare cupientes.
The poets, then, did not invent the deeds themselves (had they done so they would be utterly worthless), but they added a certain colouring to what was done. For they said these things not to disparage but wishing to adorn.
Notes and citation
Summary: The poets did not invent the deeds but coloured them to honour their subjects.
Cite (SBL): Lactantius, Inst. 1.11.23 (CSEL 19:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-23).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.24CSEL 19:40
hinc homines decipiuntur, maxime quod dum haec omnia ficta esse a poetis arbitrantur, colunt quod ignorant. nesciunt enim qui sit poeticae licentiae modus, quousque progredi fingendo liceat, cum officium poetae in eo sit, ut ea quae uere gesta sunt in alias species obliquis figurationibus cum decore aliquo conuersa traducat.
Hence men are deceived, especially because, while they think all these things invented by the poets, they worship what they do not know. For they do not know what the limit of poetic licence is, how far one may go in inventing, since the poet's task is to take things that really happened and, with a certain grace, turn and carry them over into other forms by indirect figures.
Notes and citation
Summary: People misunderstand poetic licence, which reshapes real events rather than inventing them.
Cite (SBL): Lactantius, Inst. 1.11.24 (CSEL 19:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-24).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.25CSEL 19:40
totum autem quod referas fingere, id est ineptum esse et mendacem potius quam poetam.
But to invent the whole of what you relate is to be foolish and a liar rather than a poet.
Notes and citation
Summary: Inventing everything would make a poet a liar.
Cite (SBL): Lactantius, Inst. 1.11.25 (CSEL 19:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-25).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.26CSEL 19:40
sed finxerint ista quae fabulosa creduntur: num etiam illa quae de diis feminis deorumque conubiis dicta sunt? cur igitur sic figurantur, sic coluntur? nisi forte non tantum poetae, sed pictores etiam fictoresque imaginum mentiuntur.
But suppose they invented those things that are believed to be fables; did they also invent what is said about goddesses and the marriages of the gods? Why then are they so represented and so worshipped? Unless perhaps not only the poets but also painters and sculptors are lying.
Notes and citation
Summary: If the poets lied, why do images and cults also show goddesses and divine marriages?
Notes on the original text
- Digital text corrected (OCR garbling of finxerint and creduntur, with a stray point): sed nnxennt ista. quae fabulosa creauntur → sed finxerint ista quae fabulosa creduntur.
Cite (SBL): Lactantius, Inst. 1.11.26 (CSEL 19:40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-26).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.27CSEL 19:40–41
si enim hic est Iuppiter qui a uobis dicitur deus, si non is est qui ex Saturno et Ope natus est, non oportuit nisi solius simulacrum in templis omnibus conlocari.
For if this is the Jupiter whom you call god, if he is not the one born of Saturn and Ops, no image but his alone ought to have been placed in all the temples.
Notes and citation
Summary: If Jupiter were the one God, only his image would stand in the temples.
Cite (SBL): Lactantius, Inst. 1.11.27 (CSEL 19:40–41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-27).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.28CSEL 19:41
quid sibi mulierum effigies uolunt? quid sexus infirmus? in quem si cecidit hic Iuppiter, eum uero ipsi lapides hominem fatebuntur.
What do images of women mean? What of the weaker sex? If this Jupiter fell to it, the very stones will confess him a man.
Notes and citation
Summary: Images of goddesses and of Jupiter's lovers prove he was a man.
Cite (SBL): Lactantius, Inst. 1.11.28 (CSEL 19:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-28).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.29CSEL 19:41
mentitos esse poetas aiunt et his tamen credunt: immo uero non esse mentitos re ipsa probant. ita enim deorum simulacra confingunt, ut ex ipsa diuersitate sexus appareat uera esse quae dicunt poetae. nam quod aliud argumentum habet imago Catamiti et effigies aquilae, cum ante pedes Iouis ponuntur in templis et cum ipso pariter adorantur, nisi ut nefandi sceleris ac stupri memoria maneat in aeternum?
They say the poets lied, and yet they believe them; indeed, by the fact itself they prove that they did not lie. For they so shape the images of the gods that from the very difference of sex it appears that what the poets say is true. For what other meaning has the image of Catamitus and the figure of the eagle, when they are placed at Jupiter's feet in the temples and worshipped equally with him, than that the memory of an unspeakable crime and debauchery should remain forever?
Notes and citation
Summary: The temple images, like Ganymede and the eagle beside Jupiter, confirm the poets' stories.
Cite (SBL): Lactantius, Inst. 1.11.29 (CSEL 19:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-29).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.30CSEL 19:41
nihil igitur a poetis in totum fictum est, aliquid fortasse traductum et obliqua figuratione obscuratum, quo ueritas inuoluta tegeretur, sicut illut de sortitione regnorum. aiunt enim Ioui caelum optigisse, Neptuno mare, inferna Plutoni. cur non terra potius in sortem tertiam uenit? nisi quod in terra gesta res est.
Nothing, then, was wholly invented by the poets; something perhaps was transferred and obscured by indirect figure, so that the truth was wrapped up and covered, as in the story of the allotment of kingdoms. For they say heaven fell to Jupiter, the sea to Neptune, and the underworld to Pluto. Why did the earth not rather come as the third lot? Only because the event took place on earth.
Notes and citation
Summary: The division of heaven, sea, and underworld veils a real division of earthly kingdoms.
Cite (SBL): Lactantius, Inst. 1.11.30 (CSEL 19:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-30).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.31CSEL 19:41
ergo illud in uero est, quod regnum orbis ita partiti sortitique sunt, ut orientis imperium Ioui cederet, Plutoni, cui cognomen Agesilao fuit, pars occidentis optingeret, eo quod plaga orientis, ex qua lux mortalibus datur, superior, occidentis autem inferior esse uideatur. sic ueritatem mendacio uelarunt, ut ueritas ipsa persuasioni publicae nihil derogaret.
This, then, is the truth: that they divided and allotted the kingdom of the world in such a way that the empire of the east fell to Jupiter, and the part of the west to Pluto, who had the surname Agesilaus, because the region of the east, from which light is given to mortals, seems to be higher, and that of the west lower. So they veiled the truth with a falsehood in such a way that the truth itself took nothing away from the public belief.
Notes and citation
Summary: Jupiter received the east and Pluto the west, which the poets called heaven and underworld.
Notes on the original text
- Digital text corrected (OCR slip (l for I)): loui cederet → Ioui cederet.
Cite (SBL): Lactantius, Inst. 1.11.31 (CSEL 19:41; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-31).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.32CSEL 19:41–42
de Neptuni sorte manifestum est: cuius regnum tale fuisse dicimus, quale Marci Antoni fuit infinitum illud imperium, cui totius orae maritimae potestatem senatus decreuerat, ut praedones persequeretur ac mare omne pacaret. sic Neptuno maritima omnia cum insulis obuenerunt.
About Neptune's lot it is clear: we say his kingdom was like that unlimited command of Marcus Antonius, to whom the senate had decreed power over the whole sea coast, so that he might pursue the pirates and pacify the whole sea. So all the coastal regions, with the islands, fell to Neptune.
Notes and citation
Summary: Neptune ruled the coasts and islands, like Marcus Antonius' command against the pirates.
Cite (SBL): Lactantius, Inst. 1.11.32 (CSEL 19:41–42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-32).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.33CSEL 19:42
quomodo id probari potest? nimirum ueteres historiae docent. antiquus auctor Euhemerus, qui fuit ex ciuitate Messene, res gestas Iouis et ceterorum qui dii putantur collegit historiamque contexuit ex titulis et inscriptionibus sacris quae in antiquissimis templis habebantur maximeque in fano Iouis Triphylii, ubi auream columnam positam esse ab ipso Ioue titulus indicabat, in qua columna sua gesta perscripsit, ut monumentum posteris esset rerum suarum.
How can this be proved? The ancient histories teach it, of course. The ancient author Euhemerus, who was from the city of Messene, collected the deeds of Jupiter and of the others who are thought gods and wove a history from the titles and sacred inscriptions kept in the most ancient temples, and especially in the shrine of Triphylian Jupiter, where an inscription showed that a golden column had been set up by Jupiter himself, on which he wrote out his deeds, so that there might be a record of his achievements for posterity.
Notes and citation
Summary: Euhemerus wrote a history of the gods as men, based on temple inscriptions.
- Euhemerus' Sacred History survives only in fragments, chiefly through Ennius' Latin version.
Extrabiblical texts: Ennius (Ennius; allusion)
Cite (SBL): Lactantius, Inst. 1.11.33 (CSEL 19:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-33).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.34CSEL 19:42
hanc historiam et interpretatus est Ennius et secutus. cuius haec uerba sunt: ubi Iuppiter Neptuno imperium dat maris et insulis omnibus et quae secundum mare loca essent omnibus regnaret. uera sunt ergo quae locuntur poetae, sed optentu aliquo specieque uelata.
Ennius both translated and followed this history. These are his words: "Where Jupiter gives Neptune command of the sea, that he might reign over all the islands and all the places that were beside the sea." So what the poets say is true, but veiled with some covering and appearance.
Notes and citation
Summary: Ennius' version of Euhemerus says Jupiter gave Neptune rule over the sea and islands.
- Ennius, Sacred History (fragment).
Extrabiblical texts: Ennius (Ennius; quotation)
Cite (SBL): Lactantius, Inst. 1.11.34 (CSEL 19:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-34).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.35CSEL 19:42
potest et mons Olympus figuram poetis dedisse, ut Iouem dicerent caeli regnum esse sortitum, quod Olympus ambiguum nomen est et montis et caeli. in Olympo autem Iouem habitasse docet eadem historia, quae dicit: ea tempestate Iuppiter in monte Olympo maximam partem uitae colebat et eo ad eum in ius ueniebant, si quae res in controuersia erant. item si quis quid noui inuenerat quod ad uitam humanam utile esset, eo ueniebant atque Ioui ostendebant.
Mount Olympus too may have given the poets their figure, so that they said Jupiter was allotted the kingdom of heaven, because Olympus is an ambiguous name for both the mountain and heaven. That Jupiter lived on Olympus the same history teaches, which says: "At that time Jupiter spent the greatest part of his life on Mount Olympus, and people came to him there for judgment, if any matters were in dispute. Likewise, if anyone had discovered anything new that was useful for human life, they came there and showed it to Jupiter."
Notes and citation
Summary: Jupiter lived on Mount Olympus, whose name also means heaven, as Ennius records.
- Ennius, Sacred History (fragment).
Notes on the original text
- Digital text corrected (OCR slip (l for I); line-break hyphen and stray comma (OCR)): uenie-, bant → ueniebant; atque loui ostendebant → atque Ioui ostendebant.
Extrabiblical texts: Ennius (Ennius; quotation)
Cite (SBL): Lactantius, Inst. 1.11.35 (CSEL 19:42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-35).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.36CSEL 19:42–43
multa in hunc modum poetae transferunt, non ut in deos mentiantur, quos colunt, sed ut figuris uersicoloribus uenustatem ac leporem carminibus suis addant. qui autem non intellegunt quomodo aut quare quidque figuretur, poetas uelut mendaces et sacrilegos insecuntur.
The poets transfer many things in this way, not to lie against the gods whom they worship, but to add charm and grace to their poems with many-coloured figures. But those who do not understand how or why each thing is figured attack the poets as liars and blasphemers.
Notes and citation
Summary: Poets use figures for beauty, not to lie about the gods.
Notes on the original text
- Digital text corrected (OCR slip (n for u)): ant quare → aut quare.
Cite (SBL): Lactantius, Inst. 1.11.36 (CSEL 19:42–43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-36).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.37CSEL 19:43
hoc errore decepti etiam philosophi, quod ea quae de Ioue feruntur minime conuenire in deum uidebantur, duos Ioues fecerunt, unum naturalem alterum fabulosum.
Deceived by this error, even the philosophers, because the things told of Jupiter seemed not at all fitting for a god, made two Jupiters, one natural and the other fabulous.
Notes and citation
Summary: Philosophers invented two Jupiters, one natural and one of myth.
Cite (SBL): Lactantius, Inst. 1.11.37 (CSEL 19:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-37).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.38CSEL 19:43
uiderunt ex parte quod erat uerum, eum scilicet de quo poetae loquantur hominem fuisse, in illo autem naturali Ioue uulgari consuetudine religionis inducti errauerunt, quod in deum nomen hominis transtulerunt, qui ut supra diximus quia solus est, non indiget nomine. Iouem autem illum esse qui sit ex Ope Saturnoque natus, negari non potest.
They saw in part what was true, namely that the one the poets speak of was a man; but about that natural Jupiter, led by the common habit of religion, they erred, in that they transferred the name of a man to God, who, as we said above, because he is alone, needs no name. And that Jupiter is the one born of Ops and Saturn cannot be denied.
Notes and citation
Summary: The philosophers rightly saw the mythical Jupiter was a man but wrongly gave his name to God.
Cite (SBL): Lactantius, Inst. 1.11.38 (CSEL 19:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-38).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.39CSEL 19:43
uana igitur persuasio est eorum qui nomen Iouis summo deo tribuunt. solent enim quidam errores suos hac excusatione defendere: qui conuicti de uno deo cum id negare non possunt, ipsum se colere adfirmant, uerum hoc sibi placere ut Iuppiter nominetur. quo quid absurdius? Iuppiter enim sine contubernio coniugis filiaeque coli non solet. unde qui sit apparet, nec fas est id nomen eo transferri ubi nec Minerua est ulla nec Iuno. quid quod huius nominis proprietas non diuinam uim exprimit,
Vain, then, is the persuasion of those who give the name Jupiter to the supreme God. For some are accustomed to defend their errors with this excuse: convinced about the one God, since they cannot deny it, they declare that they worship him, but that they are pleased to call him Jupiter. What could be more absurd? For Jupiter is not usually worshipped without the companionship of his wife and daughter. From this it is clear who he is; nor is it right for that name to be carried over to where there is no Minerva and no Juno. What of the fact that the proper meaning of this name expresses not a divine power,
Notes and citation
Summary: Calling the supreme God "Jupiter" is absurd, since Jupiter is worshipped with his wife and daughter.
Notes on the original text
- Digital text corrected (OCR slip; the sense requires Iuno (Juno), as the parallel with Minerva shows; stray marks and leaked page/line numbers (OCR)): nec ulla. quid → nec Iuno. quid; exprimit., --..11AE-. → exprimit,.
Cite (SBL): Lactantius, Inst. 1.11.39 (CSEL 19:43; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-39).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.40CSEL 19:43–44
sed humanam? Iouem enim Iunonemque a iuuando esse dictos Cicero interpretatur et Iuppiter quasi iuuans pater dicitur: quod nomen in deum minime congruit, quia iuuare hominis est opis aliquid conferentis in eum qui sit alienus, et exigui beneficii.
but a human one? For Cicero explains that Jupiter and Juno are named from "helping" (iuvare), and Jupiter is called as it were "helping father": a name that does not suit God at all, since to help belongs to a man who brings some aid to someone not his own, and is a small kindness.
Notes and citation
Summary: Cicero derives Jupiter from "helping", a human rather than divine role.
- Cicero, On the Nature of the Gods 2.64.
Notes on the original text
- Digital text corrected (stray letter and OCR slip (seu for sed)): I seu humanam? → sed humanam?.
Extrabiblical texts: Cicero, Nat. d. 2.64 (Cicero; allusion)
Cite (SBL): Lactantius, Inst. 1.11.40 (CSEL 19:43–44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-40).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.41CSEL 19:44
nemo sic deum precatur, ut se adiuuet, sed ut seruet, ut uitam salutemque tribuat: quod multo plus ac maius est quam iuuare. et quoniam de patre loquimur, nullus pater dicitur filios iuuare, cum eos generat aut educat. illud enim leuius est quam ut eo uerbo magnitudo paterni beneficii exprimatur.
No one prays to God to help him, but to save him and grant him life and safety, which is much more and greater than helping. And since we are speaking of a father, no father is said to help his children when he begets or rears them; that word is too slight to express the greatness of a father's kindness.
Notes and citation
Summary: People ask God not for help but for salvation, and no father merely "helps" his children.
Cite (SBL): Lactantius, Inst. 1.11.41 (CSEL 19:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-41).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.42CSEL 19:44
quanto id magis inconueniens est deo, qui uerus pater est, per quem sumus et cuius toti sumus, a quo fingimur animamur inluminamur, qui nobis uitam inpertit, salutem tribuit, uictum multiplicem sumministrat.
How much more unfitting is it for God, who is the true Father, through whom we exist and whose we wholly are, by whom we are formed, given life, and enlightened, who imparts life to us, grants salvation, and supplies manifold food.
Notes and citation
Summary: God, our true Father, gives life, salvation, and food, far more than help.
Cite (SBL): Lactantius, Inst. 1.11.42 (CSEL 19:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-42).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.43CSEL 19:44
non intellegit beneficia diuina qui se tantummodo iuuari a deo putat. ergo non inperitus modo, sed etiam inpius est qui nomine Iouis uirtutem summae potestatis imminuit.
Whoever thinks that he is only helped by God does not understand God's kindnesses. Therefore he who diminishes the power of the supreme majesty by the name of Jupiter is not only ignorant but also impious.
Notes and citation
Summary: Calling God "Jupiter" belittles him and is impious.
Cite (SBL): Lactantius, Inst. 1.11.43 (CSEL 19:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-43).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.44CSEL 19:44
quare si Iouem et ex rebus gestis et ex moribus hominem fuisse in terraque regnasse deprehendimus, superest ut mortem quoque eius inuestigemus.
So if we find from both his deeds and his character that Jupiter was a man and reigned on earth, it remains for us to investigate his death as well.
Notes and citation
Summary: Having shown Jupiter was a man, Lactantius turns to his death.
Cite (SBL): Lactantius, Inst. 1.11.44 (CSEL 19:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-44).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.45CSEL 19:44
Ennius in Sacra Historia descriptis omnibus quae in uita sua gessit ad ultimum sic ait: deinde Iuppiter postquam quinquies terras circuiuit omnibusque amicis atque cognatis suis imperia diuisit reliquitque hominibus leges mores frumentaque parauit multaque alia bona fecit, inmortali gloria memoriaque adfectus sempiterna monumenta sui reliquit.
Ennius in the Sacred History, having described everything he did in his life, says at the end: "Then Jupiter, after he had gone around the lands five times and divided rule among all his friends and relatives, and left laws and customs to men, and provided grain, and did many other good things, being honoured with immortal glory and memory, left everlasting monuments of himself.
Notes and citation
Summary: Ennius records that Jupiter, after travelling and giving laws, left lasting monuments of himself.
- Ennius, Sacred History (fragment).
Extrabiblical texts: Ennius (Ennius; quotation)
Cite (SBL): Lactantius, Inst. 1.11.45 (CSEL 19:44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-45).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.46CSEL 19:44–45
aetate pessum acta in Creta uitam commutauit et ad deos abiit eumque Curetes filii sui curauerunt decoraueruntque eum; et sepulchrum eius est in Creta in oppido Gnosso et dicitur Vesta hanc urbem creauisse; inque sepulchro eius est inscriptum antiquis litteris Graecis ΖΑΝ ΚΡΟΝΟΥ id est Latine Iuppiter Saturni.
When his life had run its course, he exchanged life in Crete and departed to the gods; and the Curetes, his sons, cared for him and honoured him; and his tomb is in Crete, in the town of Gnossus, and Vesta is said to have founded this city; and on his tomb is inscribed in ancient Greek letters ZAN KRONOU, that is, in Latin, Jupiter son of Saturn."
Notes and citation
Summary: Ennius says Jupiter died in Crete, where his tomb is inscribed "Zeus son of Kronos".
- Ennius, Sacred History (fragment). The Greek inscription is printed in Latin capitals in the digital text and has been restored.
Notes on the original text
- Digital text corrected (Greek capitals digitized as Latin look-alike letters): ZAN KPONOT → ΖΑΝ ΚΡΟΝΟΥ.
Extrabiblical texts: Ennius (Ennius; quotation)
Cite (SBL): Lactantius, Inst. 1.11.46 (CSEL 19:44–45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-46).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.47CSEL 19:45
hoc certe non poetae tradunt, sed antiquarum rerum scriptores. quae adeo uera sunt, ut ea Sibyllinis uersibus confirmentur, qui sunt tales: δαίμονας ἀψύχους, νεϰύων εἶδωλα ϰαμόντων, ὧν Κρήτη ϰαύχημα τάϕους ἡ δύσμορος ἕξει.
This, certainly, is handed down not by the poets but by writers of ancient history. And it is so true that it is confirmed by the Sibylline verses, which run: "Lifeless daemons, images of the dead who have perished, whose tombs ill-fated Crete will hold as its boast."
Notes and citation
Summary: The Sibylline verses confirm that the gods were dead men whose tombs are in Crete.
- Sibylline Oracles 8.47–48; quoted in Greek.
Extrabiblical texts: Sib. Or. 8.47–48 (Sibylline Oracles; quotation)
Cite (SBL): Lactantius, Inst. 1.11.47 (CSEL 19:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-47).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.48CSEL 19:45
Cicero de deorum natura cum tres loues a theologis enumerari diceret, ait tertium fuisse Cretensem Saturni filium, cuius in illa insula sepulchrum ostenditur.
Cicero, in On the Nature of the Gods, when he says that three Jupiters are counted by the theologians, says that the third was the Cretan, son of Saturn, whose tomb is shown on that island.
Notes and citation
Summary: Cicero mentions the Cretan Jupiter's tomb.
- Cicero, On the Nature of the Gods 3.53.
Extrabiblical texts: Cicero, Nat. d. 3.53 (Cicero; allusion)
Cite (SBL): Lactantius, Inst. 1.11.48 (CSEL 19:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-48).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.49CSEL 19:45
quomodo igitur potest alibi deus esse uiuus alibi mortuus, alibi habere templum alibi sepulchrum? sciant ergo Romani Capitolium suum id est summum caput religionum publicarum nihil esse aliud quam inane monumentum.
How then can a god be alive in one place and dead in another, have a temple in one place and a tomb in another? Let the Romans know, then, that their Capitol, that is, the supreme head of their public religion, is nothing but an empty monument.
Notes and citation
Summary: A god with a tomb is dead, so the Capitol is only an empty monument.
Cite (SBL): Lactantius, Inst. 1.11.49 (CSEL 19:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-49).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.50CSEL 19:45
Veniamus nunc ad eius patrem, qui ante regnauit et qui fortasse plus habeat in se, quod ex coitu tantorum elementorum genitus esse dicatur.. uideamus quid in eo fuerit deo dignum, in primis illud quod aureum saeculum narratur habuisse, quod iustitia sub eo fuerit in terra.
Let us come now to his father, who reigned before him and who perhaps has more in him, because he is said to have been begotten from the union of such great elements. Let us see what in him was worthy of a god: first of all, that he is said to have had a golden age, because under him there was justice on earth.
Notes and citation
Summary: Lactantius turns to Saturn, said to have ruled a golden age of justice.
Cite (SBL): Lactantius, Inst. 1.11.50 (CSEL 19:45; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-50).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.51CSEL 19:45–46
teneo aliquid in hoc, quod in eius filio non fuit. quid enim tam conueniens deo quam iustum regimen ac pium saeculum?
I grant something in this that was not in his son. For what is so fitting for a god as a just government and a pious age?
Notes and citation
Summary: A just and pious reign would suit a god.
Cite (SBL): Lactantius, Inst. 1.11.51 (CSEL 19:45–46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-51).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.52CSEL 19:46
sed cum eadem ratione natum esse cogito, non possum putare deum summum quo uideam esse aliquid antiquius, caelum scilicet atque terram. at ego deum quaero ultra quem nihil sit omnino, qui fons et origo sit rerum: hic sit necesse est qui caelum ipsum condidit terramque fundauit.
But when I consider that he was born in the same way, I cannot think him the supreme God, since I see that something is older than he, namely heaven and earth. But I seek a God beyond whom there is nothing at all, who is the fountain and origin of things: he must be the one who founded heaven itself and established the earth.
Notes and citation
Summary: Saturn, born of heaven and earth, cannot be the supreme God, who made them.
Cite (SBL): Lactantius, Inst. 1.11.52 (CSEL 19:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-52).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.53CSEL 19:46
Saturnus autem si ex his natus est ut putatur, quemadmodum potest deus esse principalis qui aliis ortum suum debet aut quis praefuit mundo, priusquam Saturnus gigneretur?
But if Saturn was born of these, as is thought, how can he be the first God, who owes his origin to others? Or who presided over the world before Saturn was begotten?
Notes and citation
Summary: One who owes his origin to others cannot be the first God.
Cite (SBL): Lactantius, Inst. 1.11.53 (CSEL 19:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-53).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.54CSEL 19:46
sed hoc poeticum est ut dicebam paulo ante figmentum. nec enim fieri poterat ut elementa insensibilia tantoque interuallo separata in unum coirent ac filium procrearent aut is qui natus esset non potissimum genitoribus similis existeret, sed eam formam gereret quam parentes sui non habebant.
But this, as I said a little before, is a poetic fiction. For it could not be that senseless elements separated by so great a distance should come together and beget a son, or that the one born should not be most like his parents but should bear a form his parents did not have.
Notes and citation
Summary: Heaven and earth could not beget a son unlike themselves; this is poetic fiction.
Cite (SBL): Lactantius, Inst. 1.11.54 (CSEL 19:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-54).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.55CSEL 19:46
quaeramus ergo quid ueritatis sub hac figura lateat. Minucius Felix in eo libro qui Octauius inscribitur sic argumentatus est: Saturnum, cum fugatus esset a filio in Italiamque uenisset, Caeli filium dictum, quod soleamus eos quorum uirtutem miremur aut eos qui repentino aduenerint, de caelo cecidisse dicere, Terrae autem, quod ignotis parentibus natos terrae filios nominemus.
Let us ask, then, what truth lies hidden under this figure. Minucius Felix, in the book entitled Octavius, argued thus: that Saturn, when he had been driven out by his son and come to Italy, was called son of Heaven because we are accustomed to say that those whose virtue we admire, or those who have arrived suddenly, have fallen from heaven; and son of Earth, because we call those born of unknown parents sons of the earth.
Notes and citation
Summary: Minucius Felix explained Saturn's parentage as figures of speech.
- Minucius Felix, Octavius 21.7.
Notes on the original text
- Digital text corrected (OCR slip (p for e)): in po libro → in eo libro.
Extrabiblical texts: Minucius Felix, Oct. 21.7 (Octavius; allusion)
Cite (SBL): Lactantius, Inst. 1.11.55 (CSEL 19:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-55).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.56CSEL 19:46
sunt haec quidem similia ueri, non tamen uera, quia constat etiam tum cum regnaret ita esse habitum.
These things are indeed like the truth, but not true, because it is well known that he was regarded so even while he reigned.
Notes and citation
Summary: Minucius' explanation is plausible but not correct.
Cite (SBL): Lactantius, Inst. 1.11.56 (CSEL 19:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-56).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.57CSEL 19:46
potuit sic argumentari, Saturnum, cum potentissimus rex esset, ad retinendam parentum suorum memoriam nomina eorum caelo terraeque indidisse, cum haec prius aliis uocabulis appellarentur: qua ratione et montibus et fluminibus nomina scimus inposita.
He could have argued this way: that Saturn, being a most powerful king, to preserve the memory of his parents gave their names to heaven and earth, when these had before been called by other words; in the same way we know names were given to mountains and rivers.
Notes and citation
Summary: Saturn perhaps named heaven and earth after his parents.
Cite (SBL): Lactantius, Inst. 1.11.57 (CSEL 19:46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-57).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.58CSEL 19:46–47
neque enim cum dicunt poetae de progenie Atlantis aut Inachi fluminis, id potissimum dicunt, homines ex rebus sensu carentibus potuisse generari, sed eos utique significant qui nati sunt ex iis hominibus qui uel uiui uel mortui nomina montibus aut fluminibus indiderunt.
For when the poets speak of the offspring of Atlas or of the river Inachus, they do not mean above all that men could be begotten from things lacking sense, but they certainly mean those who were born of the men who, living or dead, gave their names to mountains or rivers.
Notes and citation
Summary: Poets' talk of offspring of mountains or rivers means descendants of men who named them.
Notes on the original text
- Digital text corrected (OCR slip (n for u)): ant Inachi → aut Inachi.
Cite (SBL): Lactantius, Inst. 1.11.58 (CSEL 19:46–47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-58).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.59CSEL 19:47
nam id apud ueteres maximeque Graecos fuit usitatum. sic maria eorum traxisse nomen accipimus qui deciderant in ea, ut Aegaeum Icarium Hellespontum, et in Latio Auentinus uocabulum monti dedit in quo sepultus est, Tiberinus uel Thybris amni quo mersus est.
For this was customary among the ancients and especially the Greeks. So we learn that seas took their names from those who had fallen into them, like the Aegean, the Icarian, and the Hellespont; and in Latium Aventinus gave his name to the hill on which he was buried, and Tiberinus or Thybris to the river in which he was drowned.
Notes and citation
Summary: Places were often named after people, such as seas, hills, and rivers.
Notes on the original text
- Digital text corrected (stray letter (OCR)): apud I ueteres → apud ueteres.
Cite (SBL): Lactantius, Inst. 1.11.59 (CSEL 19:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-59).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.60CSEL 19:47
non ergo mirandum si nomina eorum caelo terraeque attributa essent, qui reges genuerant potentissimos.
It is not surprising, then, if the names of those who had begotten very powerful kings were given to heaven and earth.
Notes and citation
Summary: Heaven and earth likely bear the names of the parents of great kings.
Cite (SBL): Lactantius, Inst. 1.11.60 (CSEL 19:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-60).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.61CSEL 19:47
apparet ergo non ex caelo esse natum, quod fieri non potest, sed ex eo homine cui nomen Urano fuit. quod esse uerum Trismegistus auctor est, qui cum diceret admodum paucos extitisse in quibus esset perfecta doctrina, in his Uranum Saturnum Mercurium nominauit cognatos suos. haec ille quia ignorauit, alio traduxit historiam:
It is clear, then, that Saturn was born not of heaven, which cannot be, but of the man whose name was Uranus. That this is true Trismegistus is the authority: when he said that very few had existed in whom there was perfect learning, he named among them his kinsmen Uranus, Saturn, and Mercury. Because Minucius did not know this, he took the story in another direction.
Notes and citation
Summary: Saturn's father was a man named Uranus, as Hermes Trismegistus attests.
- Hermetic fragment.
Notes on the original text
- Digital text corrected (OCR slip (a for d)): quoa fieri → quod fieri.
Extrabiblical texts: Corp. herm. (Hermetic writings; allusion)
Cite (SBL): Lactantius, Inst. 1.11.61 (CSEL 19:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-61).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.62CSEL 19:47
qui quomodo argumentari potuerit, ostendi. nunc dicam quomodo, ubi, a quo sit hoc factum: non enim Saturnus hoc, sed Iuppiter fecit. in Sacra Historia sic Ennius tradit:
How he could have argued, I have shown. Now I shall say how, where, and by whom this was done; for it was not Saturn who did it, but Jupiter. In the Sacred History Ennius relates thus:
Notes and citation
Summary: Ennius records that Jupiter, not Saturn, named the heaven.
Extrabiblical texts: Ennius (Ennius; allusion)
Cite (SBL): Lactantius, Inst. 1.11.62 (CSEL 19:47; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-62).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.63CSEL 19:47–48
deinde Pan eum deducit in montem, qui uocatur Caeli stela. postquam eo ascendit, contemplatus est late terras ibique in monte aram creat Caelo primusque in ea ara Iuppiter sacrificauit. in eo loco suspexit in caelum quod nunc nos nominamus, eique quod supra mundum erat, quod aether uocabatur, de sui aui nomine caelum nomen indidit idque Iuppiter quod aether uocatur placans primus caelum nominauit eamque hostiam quam ibi sacrificauit, totam adoleuit. nec hic tantum sacrificasse Iuppiter inuenitur.
"Then Pan leads him to the mountain which is called the Pillar of Heaven. After he had climbed it, he surveyed the lands far and wide, and there on the mountain he built an altar to Caelus, and Jupiter was the first to sacrifice on that altar. In that place he looked up to the sky, which we now so name, and to what was above the world, which was called aether, he gave the name caelum from the name of his grandfather; and Jupiter, propitiating what is called aether, was the first to name it caelum, and he burned whole the victim he sacrificed there." Nor is this the only place where Jupiter is found to have sacrificed.
Notes and citation
Summary: Ennius says Jupiter built an altar to his grandfather Caelus and named the sky after him.
- Ennius, Sacred History (fragment). Caelum means "sky".
Notes on the original text
- Digital text corrected (OCR slip (lost c)): sacrifiauit → sacrificauit.
Extrabiblical texts: Ennius (Ennius; quotation)
Cite (SBL): Lactantius, Inst. 1.11.63 (CSEL 19:47–48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-63).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.64CSEL 19:48
Caesar quoque in Arato refert Aglaosthenen dicere, Iouem cum ex insula Naxo aduersus Titanas proficisceretur et sacrificium faceret in litore, aquilam ei in auspicium aduolasse, quam uictor bono omine acceptam tutelae suae subiugarit.
Caesar also, in his Aratus, reports that Aglaosthenes says that when Jupiter was setting out from the island of Naxos against the Titans and was sacrificing on the shore, an eagle flew to him as an omen, which, after his victory, he took as a good sign and placed under his protection.
Notes and citation
Summary: Germanicus Caesar reports that an eagle appeared to Jupiter as an omen before his war with the Titans.
- Germanicus Caesar's Latin version of Aratus (with its scholia); no id for it in the list. Aglaosthenes wrote a history of Naxos.
Cite (SBL): Lactantius, Inst. 1.11.64 (CSEL 19:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-64).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.11.65CSEL 19:48
Sacra uero Historia etiam ante consedisse illi aquilam in capite atque ei regnum portendisse testatur. cui ergo sacrificare Iuppiter potuit nisi Caelo auo, quem dicit Euhemerus in Oceania mortuum et in oppido Aulacia sepultum?
The Sacred History testifies that even earlier an eagle had settled on his head and foretold his kingdom. To whom, then, could Jupiter have sacrificed except to Caelus his grandfather, who Euhemerus says died in Oceania and was buried in the town of Aulacia?
Notes and citation
Summary: Jupiter sacrificed to his grandfather Caelus, a man buried in Oceania.
Extrabiblical texts: Ennius (Ennius; allusion)
Cite (SBL): Lactantius, Inst. 1.11.65 (CSEL 19:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-11-65).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
Divine 1, chapter 12
1.12.1CSEL 19:48
Quoniam reuelauimus mysteria poetarum ac Saturni parentes inuenimus, ad uirtutes eius et facta redeamus. iustus in regno fuit.
Since we have unveiled the mysteries of the poets and found out the parents of Saturn, let us return to his virtues and deeds. He was just in his reign.
Notes and citation
Summary: Lactantius returns to Saturn's supposed justice.
Cite (SBL): Lactantius, Inst. 1.12.1 (CSEL 19:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-12-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.12.2CSEL 19:48
primum ex hoc ipso iam deus non est, quod fuit: deinde, quod ne iustus quidem fuit, sed impius non modo in filios, quos necauit, uerum etiam in patrem, cuius dicitur abscidisse genitalia, quod forsitan uere acciderit.
First, from this very fact he is no longer a god, because he was (that is, he is in the past); next, because he was not even just, but impious, not only toward his sons, whom he killed, but also toward his father, whose genitals he is said to have cut off, which perhaps really happened.
Notes and citation
Summary: Saturn is past, not eternal, and was impious to both sons and father.
- "Because he was": he belongs to the past, while God always is.
Cite (SBL): Lactantius, Inst. 1.12.2 (CSEL 19:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-12-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.12.3CSEL 19:48
sed homines respectu elementi quod dicitur caelum totam fabulam explodunt tamquam ineptissime fictam, quam tamen Stoici ut solent ad rationem physicam conantur traducere. quorum sententiam Cicero de natura deorum disserens posuit.
But men, thinking of the element that is called heaven, hiss the whole story off the stage as most foolishly invented; yet the Stoics, as usual, try to turn it into a theory of nature. Cicero set out their view when discussing the nature of the gods.
Notes and citation
Summary: The Stoics reinterpreted Saturn's myth as natural philosophy, as Cicero reports.
Extrabiblical texts: Cicero, Nat. d. 2.63–64 (Cicero; allusion)
Cite (SBL): Lactantius, Inst. 1.12.3 (CSEL 19:48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-12-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.12.4CSEL 19:48–49
caelestem inquit altissimam aetheriamque naturam id est igneam, quae per sese omnia gigneret, uacare uoluerunt ea parte corporis, quae coniunctione alterius egeret ad procreandum. quae ratio in Vestam potuit conuenire, si mas diceretur.
"The heavenly, highest, ethereal nature," he says, "that is, the fiery one, which generates all things by itself, they held to be without that part of the body which needs union with another to procreate." This reasoning could have suited Vesta, if she were said to be male.
Notes and citation
Summary: The Stoics said the fiery heaven needs no sexual organs, which would fit Vesta better.
- Cicero, On the Nature of the Gods 2.64.
Extrabiblical texts: Cicero, Nat. d. 2.64 (Cicero; quotation)
Cite (SBL): Lactantius, Inst. 1.12.4 (CSEL 19:48–49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-12-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.12.5CSEL 19:49
idcirco enim uirginem putant Vestam, quia ignis inuiolabile sit elementum nihilque nasci possit ex eo, quippe qui omnia quae arripuerit absumat.
For this reason they think Vesta a virgin, because fire is an inviolable element and nothing can be born from it, since it consumes everything it seizes.
Notes and citation
Summary: Vesta is thought a virgin because fire generates nothing.
Cite (SBL): Lactantius, Inst. 1.12.5 (CSEL 19:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-12-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.12.6CSEL 19:49
Ouidius in Fastis: nec tu aliud Vestam quam uiuam intellege flammam nataque de flamma corpora nulla uides. iure igitur uirgo est, quae semina nulla remittit nec capit, et comites uirginitatis amat.
Ovid in the Fasti: "Understand Vesta to be nothing else than living flame, and you see no bodies born of flame. Rightly then is she a virgin, who gives back no seeds and takes none, and she loves companions of her virginity."
Notes and citation
Summary: Ovid identifies Vesta with flame, which is virgin because it begets nothing.
- Ovid, Fasti 6.291–294.
Extrabiblical texts: Ovid, Fast. 6.291–294 (Ovid; quotation)
Cite (SBL): Lactantius, Inst. 1.12.6 (CSEL 19:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-12-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.12.7CSEL 19:49
Vulcano quoque id potuit adscribi, (qui) quidem putatur ignis, et tamen eum poetae non absciderunt. potuit et Soli, in quo est natura et causa gignentium. nam sine Solis igneo calore neque nasci quicquam neque augeri potest, ut nulli alii elemento minus opus sit genitalibus quam calori, cuius fotu concipiuntur nascuntur sustentantur omnia.
It could also have been ascribed to Vulcan, who indeed is thought to be fire, and yet the poets did not castrate him. It could also have been ascribed to the Sun, in which is the nature and cause of things that are born. For without the fiery heat of the Sun nothing can be born or grow, so that no element has less need of genitals than heat, by whose warmth all things are conceived, born, and sustained.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Stoic explanation would suit Vulcan or the Sun no better, since heat causes all generation.
- The editor adds "qui" ("who") in round brackets; translated.
Cite (SBL): Lactantius, Inst. 1.12.7 (CSEL 19:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-12-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.12.8CSEL 19:49
postremo etiamsi ita sit ut uolunt, qui magis abscisum esse Caelum putemus quam omnino sine genitalibus natum? nam si per se gignit, non indigebat utique genitalibus, cum Saturnum ipsum procrearet: si uero habuit et a filio abscisa sunt, ortus rerum et natura omnis interisset.
Finally, even if it is as they wish, why should we think Caelus castrated rather than born altogether without genitals? For if he generates by himself, he certainly did not need genitals, since he begot Saturn himself; but if he had them and they were cut off by his son, the origin of things and all nature would have perished.
Notes and citation
Summary: If heaven generates by itself, castration makes no sense; if not, nature would have ended.
Cite (SBL): Lactantius, Inst. 1.12.8 (CSEL 19:49; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-12-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.12.9CSEL 19:49–50
quid quod ipsi Saturno non diuinum modo sensum, sed humanum quoque adimunt, cum adfirmant eum esse Saturnum, qui cursum et conuersionem spatiorum ac temporum continet eumque Graece id ipsum nomen habere? Κρόνος enim dicitur, qui est idem χρόνος id est spatium temporis, Saturnus autem est appellatus, quod saturetur annis.
What of the fact that they take from Saturn himself not only divine but even human sense, when they affirm that he is Saturn who holds the course and revolution of periods and times, and that he has that very name in Greek? For he is called Kronos, which is the same as chronos, that is, a span of time; and he was called Saturn because he is sated (saturetur) with years.
Notes and citation
Summary: The Stoics made Saturn a symbol of time, Kronos as chronos.
- Cicero, On the Nature of the Gods 2.64.
Notes on the original text
- Digital text corrected (Greek garbled into Latin letters (marked sic in the digital text)): Kpcvo; → Κρόνος.
Extrabiblical texts: Cicero, Nat. d. 2.64 (Cicero; quotation)
Cite (SBL): Lactantius, Inst. 1.12.9 (CSEL 19:49–50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-12-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.12.10CSEL 19:50
haec Ciceronis uerba sunt exponentis sententiam Stoicorum; quae quam uana sit, cuiuis intellegere promptissimum est. si enim Saturnus Caeli est filius, quomodo potuit aut tempus e Caelo gigni aut Caelum a tempore abscidi aut postea tempus imperio spoliari a filio Ioue? aut quomodo Iuppiter natus ex tempore est? aut quibus annis saturari possit aeternitas, cui nullus est finis?
These are Cicero's words setting out the view of the Stoics; how empty it is, anyone can see at once. For if Saturn is the son of Caelus, how could time be begotten from heaven, or heaven be castrated by time, or time afterwards be stripped of rule by its son Jupiter? Or how was Jupiter born of time? Or with what years could eternity, which has no end, be sated?
Notes and citation
Summary: The Stoic allegory of Saturn as time is absurd.
Cite (SBL): Lactantius, Inst. 1.12.10 (CSEL 19:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-12-10).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
Divine 1, chapter 13
1.13.1CSEL 19:50
Si ergo uanae sunt istae rationes philosophorum, quid superest nisi ut uere factum esse credamus, id est hominem ab homine abscisum? nisi forte aliquis existimat deum fuisse qui timuit coheredem, cum si quid diuinitatis habuisset, non patris genitalia debuerit amputare, sed propria, ne Iuppiter nasceretur, qui eum regni possessione priuauit.
If, then, these reasonings of the philosophers are empty, what remains but that we believe it really happened, that is, that a man was castrated by a man? Unless perhaps someone thinks he was a god who feared a co-heir, when, if he had had any divinity, he ought not to have cut off his father's genitals but his own, so that Jupiter would not be born, who deprived him of possession of the kingdom.
Notes and citation
Summary: Saturn was a man who castrated another man, not a god.
Notes on the original text
- Digital text corrected (OCR slip and stray marks): ratione:- philosophorum → rationes philosophorum.
Cite (SBL): Lactantius, Inst. 1.13.1 (CSEL 19:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-13-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.13.2CSEL 19:50
idem sororem suam Rheam quam latine Opem dicimus cum haberet uxorem, responso uetitus esse dicitur mares liberos educare, quod futurum esset ut a filio pelleretur. quam rem metuens natos sibi filios non utique deuorabat ut ferunt fabulae, sed necabat, quamquam scriptum sit in Historia Sacra Saturnum et Opem ceterosque tunc homines humanam carnem solitos esitare: uerum primum Iouem leges hominibus moresque condentem edicto prohibuisse, ne liceret eo cibo uesci.
When he had his sister Rhea, whom in Latin we call Ops, as wife, he is said to have been forbidden by an oracle to rear male children, because he would be driven out by a son. Fearing this, he did not actually devour the sons born to him, as the fables say, but killed them; although it is written in the Sacred History that Saturn and Ops and the other men of that time were accustomed to eat human flesh, but that Jupiter first, when he established laws and customs for men, forbade by edict the eating of that food.
Notes and citation
Summary: Saturn killed his sons, and the Sacred History says men then ate human flesh until Jupiter forbade it.
- Ennius, Sacred History.
Notes on the original text
- Digital text corrected (stray point (OCR)): ut ferunt. fabulae, → ut ferunt fabulae,.
Extrabiblical texts: Ennius (Ennius; allusion)
Cite (SBL): Lactantius, Inst. 1.13.2 (CSEL 19:50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-13-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.13.3CSEL 19:50–51
quod si uerum est, quae potest in eo fuisse iustitia? sed fictum sane putemus Saturnum filios deuorasse, modo cum aliqua ratione: num idcirco, quod ait uulgus comedisse filios suos eum qui extulerit sepulturaeque mandauerit? Ops autem cum Iouem peperisset, subtraxit infantem eumque nutriendum furtim misit in Cretam.
If this is true, what justice can there have been in him? But let us suppose it an invention that Saturn devoured his sons, only with some reason: was it because the common people say that one who has carried out his sons and committed them to burial has eaten them? Ops, when she had borne Jupiter, took the infant away and secretly sent him to Crete to be nursed.
Notes and citation
Summary: Saturn's cannibalism leaves him unjust; Ops hid the infant Jupiter in Crete.
Cite (SBL): Lactantius, Inst. 1.13.3 (CSEL 19:50–51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-13-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.13.4CSEL 19:51
rursus inprudentiam reprehendam necesse est. cur enim responsum ab alio potius accepit? cur in caelo constitutus in terra non uidebat?
Again I must criticize his lack of foresight. Why did he receive an oracle from another rather than know himself? Why, placed in heaven, did he not see what happened on earth?
Notes and citation
Summary: Saturn needed an oracle and could not see events on earth, so lacked divine knowledge.
Cite (SBL): Lactantius, Inst. 1.13.4 (CSEL 19:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-13-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.13.5CSEL 19:51
cur eum Corybantes cymbalis fefellerunt? postremo cur extitit uis aliqua maior quae illius uinceret potestatem? nimirum senex a iuuene facile uictus est ac spoliatus imperio.
Why did the Corybantes deceive him with their cymbals? Finally, why did some greater force arise to overcome his power? Clearly an old man was easily overcome by a young one and stripped of his rule.
Notes and citation
Summary: Saturn was deceived and overthrown, like any old man by a young one.
Cite (SBL): Lactantius, Inst. 1.13.5 (CSEL 19:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-13-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.13.6CSEL 19:51
fugit igitur expulsus et in italiam nauigio uenit, cum errasset diu, sicut Ouidius in Fastorum libris refert: causa ratis superest. Tuscum rate uenit ad amnem ante pererrato falcifer orbe deus. hunc errantem atque inopem Ianus excepit:
So, driven out, he fled and came to Italy by ship after long wandering, as Ovid relates in the books of the Fasti: "The reason for the ship remains. The sickle-bearing god came by ship to the Tuscan river, after wandering over the world." Janus received him, wandering and needy.
Notes and citation
Summary: Saturn fled by ship to Italy, where Janus received him, as Ovid relates.
- Ovid, Fasti 1.233–234.
Notes on the original text
- Digital text corrected (stray hyphen (OCR)): errantem -atque → errantem atque.
Extrabiblical texts: Ovid, Fast. 1.233–234 (Ovid; quotation)
Cite (SBL): Lactantius, Inst. 1.13.6 (CSEL 19:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-13-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.13.7CSEL 19:51
cuius rei argumenta sunt nummi ueteres, in quibus est cum duplici fronte Ianus et in altera parte nauis, sicut idem poeta subiecit: at bona posteritas puppem formauit in aere hospitis aduentum testificata dei.
Evidence for this are the old coins, on which is Janus with a double face and on the other side a ship, as the same poet added: "But good posterity shaped a ship's stern on the bronze, bearing witness to the arrival of the guest god."
Notes and citation
Summary: Old coins with Janus and a ship record Saturn's arrival by sea.
- Ovid, Fasti 1.239–240.
Extrabiblical texts: Ovid, Fast. 1.239–240 (Ovid; quotation)
Cite (SBL): Lactantius, Inst. 1.13.7 (CSEL 19:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-13-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.13.8CSEL 19:51
omnes ergo non tantum poetae, sed historiarum quoque ac rerum antiquarum scriptores hominem fuisse consentiunt, qui res eius in Italia gestas memoriae prodiderunt, Graeci Diodorus et Thallus, Latini Nepos et Cassius et Varro.
All, then, agree that he was a man, not only the poets but also the writers of history and antiquities who handed down to memory his deeds in Italy: among the Greeks Diodorus and Thallus, among the Latins Nepos, Cassius, and Varro.
Notes and citation
Summary: Historians Greek and Latin agree that Saturn was a man who lived in Italy.
Extrabiblical texts: Diodorus Siculus (Diodorus Siculus, Library of History; allusion); Varro (Varro; allusion)
Cite (SBL): Lactantius, Inst. 1.13.8 (CSEL 19:51; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-13-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.13.9CSEL 19:51–52
nam cum agresti quodam more in Italia uiueretur, is genus indocile ac dispersum montibus altis composuit legesque dedit Latiumque uocari maluit, his quoniam latuisset tutus in oris. censetne aliquis deum esse qui pulsus est, qui fugit, qui latuit?
For since men in Italy lived in a rustic way, he "brought together the unteachable race, scattered on the high mountains, and gave them laws, and chose that it be called Latium, since he had lain hidden safe on these shores." Does anyone think him a god who was driven out, who fled, who lay hidden?
Notes and citation
Summary: Virgil says Saturn hid in Latium, but a god does not flee and hide.
- Virgil, Aeneid 8.321–323. Latium is linked with latere, "to lie hidden".
Extrabiblical texts: Virgil, Aen. 8.321–323 (Virgil; quotation)
Cite (SBL): Lactantius, Inst. 1.13.9 (CSEL 19:51–52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-13-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.13.10CSEL 19:52
nemo tam stultus est. qui enim fugit aut latet, et uim et mortem timeat necesse est.
No one is so foolish. For whoever flees or hides must fear force and death.
Notes and citation
Summary: One who flees and hides fears death, so is not a god.
Cite (SBL): Lactantius, Inst. 1.13.10 (CSEL 19:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-13-10).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.13.11CSEL 19:52
Orpheus, qui a temporibus eius fuit recentior, aperte Saturnum in terra et apud homines regnasse commemorat: πρώτιστος μὲν ἄναξεν ἐπιχθονίων Κρόνος ὰνδρῶν ἐκ δὲ Κρόνου γένετ αὐτὸς ἄναξ μέγας εὐρυόπα Ζεύς.
Orpheus, who lived later than his times, plainly records that Saturn reigned on earth and among men: "First of all Kronos ruled over men on the earth, and from Kronos was born the great lord himself, far-seeing Zeus."
Notes and citation
Summary: Orpheus says Saturn reigned over men on earth before Zeus.
- Orphic fragment, quoted in Greek.
Extrabiblical texts: Orpheus (attributed), Orph. frag. (Orpheus (attributed), Orphic poems (fragments); quotation)
Cite (SBL): Lactantius, Inst. 1.13.11 (CSEL 19:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-13-11).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.13.12CSEL 19:52
item noster Maro: aureus hanc uitam in terris Saturnus agebat. et alio loco: aurea quae perhibent illo sub rege fuere saecula: sic placida populos in pace regebat.
Likewise our Maro: "Golden Saturn led this life on earth." And in another place: "The ages which they call golden were under that king: so he ruled the peoples in quiet peace."
Notes and citation
Summary: Virgil places Saturn's golden reign on earth.
- Virgil, Georgics 2.538 and Aeneid 8.324–325.
Extrabiblical texts: Virgil, Georg. 2.538 (Virgil; quotation); Virgil, Aen. 8.324–325 (Virgil; quotation)
Cite (SBL): Lactantius, Inst. 1.13.12 (CSEL 19:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-13-12).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.13.13CSEL 19:52
neque superius dixit in caelo egisse uitam neque inferius superos in pace rexisse. unde apparet illum regem fuisse terrenum: quod alibi apertius declarat: aurea condet saecula qui rursus Latio regnata per arua Saturno quondam.
He did not say in the first passage that he lived in heaven, nor in the second that he ruled the gods above in peace. So it is clear he was an earthly king, which he declares more openly elsewhere: "He will found again the golden ages in Latium, through the fields once ruled by Saturn."
Notes and citation
Summary: Virgil shows that Saturn was an earthly king in Latium.
- Virgil, Aeneid 6.792–794.
Extrabiblical texts: Virgil, Aen. 6.792–794 (Virgil; quotation)
Cite (SBL): Lactantius, Inst. 1.13.13 (CSEL 19:52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-13-13).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.13.14CSEL 19:52–53
Ennius quidem in Euhemero non primum dicit regnasse Saturnum, sed Uranum patrem. initio inquit primus in terris imperium summum Caelus habuit. is id regnum una cum fratribus suis sibi instituit atque parauit.
Ennius indeed, in his Euhemerus, says that it was not Saturn who reigned first but his father Uranus. "In the beginning," he says, "Caelus first held supreme rule on earth. He established and prepared that kingdom for himself together with his brothers."
Notes and citation
Summary: Ennius says Uranus (Caelus) reigned on earth before Saturn.
- Ennius, Euhemerus or Sacred History (fragment).
Notes on the original text
- Digital text corrected (OCR slip (u for n)): uua cum → una cum.
Extrabiblical texts: Ennius (Ennius; quotation)
Cite (SBL): Lactantius, Inst. 1.13.14 (CSEL 19:52–53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-13-14).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.13.15CSEL 19:53
non magna dissensio, siquidem maximorum auctorum de filio ac patre dubitatio est. sed tamen utrumque fieri potest, ut primus Uranus eminere inter ceteros potentia coeperit et principatum habere, non regnum, postea Saturnus maiores sibi opes comparauerit ac regium nomen adsciuerit.
The disagreement is not great, since the doubt among the greatest authors concerns only son and father. Yet both can be true: that Uranus first began to stand out among the rest in power and to hold the leadership, not a kingdom, and that later Saturn gained greater wealth for himself and took the royal title.
Notes and citation
Summary: Uranus may have held leadership first and Saturn later taken the title of king.
Notes on the original text
- Digital text corrected (OCR slip (t for f)): de tilio → de filio.
Cite (SBL): Lactantius, Inst. 1.13.15 (CSEL 19:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-13-15).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
Divine 1, chapter 14
1.14.1CSEL 19:53
Nunc, quoniam ab iis quae rettuli aliquantum Sacra Historia dissentit, aperiamus ea quae ueris litteris continentur, ne poetarum ineptias in accusandis religionibus sequi ac probare uideamur.
Now, since the Sacred History differs somewhat from what I have related, let us disclose what is contained in the true records, so that we may not seem to follow and approve the follies of the poets in accusing their religions.
Notes and citation
Summary: Lactantius turns to the Sacred History of Ennius as the true record.
Notes on the original text
- Digital text corrected (OCR slip (ns for iis)): ab ns quae → ab iis quae.
Extrabiblical texts: Ennius (Ennius; allusion)
Cite (SBL): Lactantius, Inst. 1.14.1 (CSEL 19:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-14-1).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.14.2CSEL 19:53
haec Ennii uerba sunt: exim Saturnus uxorem duxit Opem. Titan, qui maior natu erat, postulat ut ipse regnaret. ibi Vesta mater eorum et sorores Ceres atque Ops suadent Saturno, uti de regno ne concedat fratri.
These are Ennius' words: "Then Saturn married Ops. Titan, who was elder by birth, demands that he himself should reign. Then Vesta their mother and their sisters Ceres and Ops urge Saturn not to yield the kingdom to his brother.
Notes and citation
Summary: Ennius relates that Saturn married Ops and, urged by his mother and sisters, kept the kingdom from his elder brother Titan.
- Ennius, Sacred History (fragment).
Extrabiblical texts: Ennius (Ennius; quotation)
Cite (SBL): Lactantius, Inst. 1.14.2 (CSEL 19:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-14-2).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.14.3CSEL 19:53
ibi Titan, qui facie deterior esset quam Saturnus, idcirco et quod uidebat matrem atque sorores suas operam dare uti Saturnus regnaret, concessit ei ut is regnaret. itaque pactus est cum Saturno, uti si quid liberum uirile secus ei natum esset, ne quid educaret. id eius rei causa fecit, uti ad suos gnatos regnum rediret.
Then Titan, who was less handsome than Saturn, both for that reason and because he saw that his mother and sisters were working for Saturn to reign, yielded to him that he should reign. So he made a pact with Saturn that if any male child were born to him, he would not rear it. He did this so that the kingdom might return to his own sons.
Notes and citation
Summary: Titan yielded the kingdom on condition that Saturn raise no sons.
Notes on the original text
- Digital text corrected (stray point (OCR)): ei ut. is regnaret → ei ut is regnaret.
Extrabiblical texts: Ennius (Ennius; quotation)
Cite (SBL): Lactantius, Inst. 1.14.3 (CSEL 19:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-14-3).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.14.4CSEL 19:53
tum Saturno filius qui primus natus est, eum necauerunt. deinde posterius nati sunt gemini, Iuppiter atque Iuno. tum Iunonem Saturno in conspectum dedere atque Iouem clam abscondunt dantque eum Vestae educandum celantes Saturnum.
Then the son who was first born to Saturn, him they killed. Next twins were born, Jupiter and Juno. Then they showed Juno to Saturn and secretly hid Jupiter and gave him to Vesta to be reared, concealing him from Saturn.
Notes and citation
Summary: Saturn's first son was killed; Jupiter was hidden and Juno shown.
- Ennius' archaic Latin is loose in construction here; translated by the sense.
Extrabiblical texts: Ennius (Ennius; quotation)
Cite (SBL): Lactantius, Inst. 1.14.4 (CSEL 19:53; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-14-4).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.14.5CSEL 19:53–54
item Neptunum clam Saturno Ops parit eumque clanculum abscondit. ad eundem modum tertio partu Ops parit geminos Plutonem et Glaucam. Pluto Latine est Dis pater, alii Orcum uocant. ibi filiam Glaucam Saturno ostendunt, at filium Plutonem celant atque abscondunt. deinde Glauca parua emoritur.
Likewise Ops bears Neptune without Saturn's knowledge and hides him secretly. In the same way at a third birth Ops bears twins, Pluto and Glauca. Pluto in Latin is Dis Pater; others call him Orcus. Then they show the daughter Glauca to Saturn, but conceal and hide the son Pluto. Then Glauca dies as a little child.
Notes and citation
Summary: Ops hid Neptune and Pluto, showing Saturn only the daughters.
Extrabiblical texts: Ennius (Ennius; quotation)
Cite (SBL): Lactantius, Inst. 1.14.5 (CSEL 19:53–54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-14-5).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.14.6CSEL 19:54
haec, ut scripta sunt, Iouis fratrumque eius stirps atque cognatio: in hunc modum nobis ex sacra scriptione traditum est.
This, as it is written, is the lineage and kinship of Jupiter and his brothers; in this way it has been handed down to us from the sacred writing."
Notes and citation
Summary: So the Sacred History gives the family of Jupiter and his brothers.
Notes on the original text
- Digital text corrected (OCR slip (n for u)): Ionis fratrumque → Iouis fratrumque.
Extrabiblical texts: Ennius (Ennius; quotation)
Cite (SBL): Lactantius, Inst. 1.14.6 (CSEL 19:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-14-6).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.14.7CSEL 19:54
item paulo post haec infert: deinde Titan postquam resciuit Saturno filios procreatos atque educatos esse clam se, seducit secum filios suos qui Titani uocantur, fratremque suum Saturnum atque Opem conprehendit eosque muro circumegit et custodiam iis apponit.
Likewise a little later he adds this: "Then Titan, after he learned that sons had been begotten and reared by Saturn without his knowledge, took with him his sons, who are called Titans, seized his brother Saturn and Ops, enclosed them with a wall, and set a guard over them."
Notes and citation
Summary: Titan, discovering the hidden sons, imprisoned Saturn and Ops.
Extrabiblical texts: Ennius (Ennius; quotation)
Cite (SBL): Lactantius, Inst. 1.14.7 (CSEL 19:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-14-7).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.14.8CSEL 19:54
haec historia quam uera sit, docet Sibylla Erythraea eadem fere dicens, nisi quod in paucis quae ad rem non attinent discrepat.
How true this history is, the Erythraean Sibyl shows, saying nearly the same things, except that she differs in a few points which do not affect the matter.
Notes and citation
Summary: The Erythraean Sibyl confirms this history in substance.
- Compare Sibylline Oracles 3.110–155.
Extrabiblical texts: Sib. Or. 3.110–155 (Sibylline Oracles; allusion)
Cite (SBL): Lactantius, Inst. 1.14.8 (CSEL 19:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-14-8).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.14.9CSEL 19:54
liberatur ergo Iuppiter summi sceleris crimine, quod patrem uinxisse compedibus perhibetur. id enim Titan patruus fecit, quod ille contra pactionem iusque iurandum mares liberos sustulisset.
Jupiter, then, is cleared of the charge of the greatest crime, that he is said to have bound his father in fetters. For it was his uncle Titan who did it, because Saturn, against the pact and his oath, had raised male children.
Notes and citation
Summary: Titan, not Jupiter, put Saturn in chains.
Cite (SBL): Lactantius, Inst. 1.14.9 (CSEL 19:54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-14-9).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.14.10CSEL 19:54–55
reliqua historia sic contexitur: Iouem adultum, cum audisset patrem atque matrem custodiis circumsaeptos atque in uincula coniectos, uenisse cum magna Cretensium multitudine Titanumque ac filios eius pugna uicisse, parentes uinculis exemisse, patri regnum reddidisse atque ita in Cretam remeasse.
The rest of the history is woven together thus: that Jupiter, grown up, having heard that his father and mother were shut in by guards and thrown into chains, came with a great multitude of Cretans, defeated Titan and his sons in battle, freed his parents from their chains, restored the kingdom to his father, and so returned to Crete.
Notes and citation
Summary: Jupiter freed his parents, defeated the Titans, and restored Saturn's kingdom.
Notes on the original text
- Digital text corrected (OCR slip (n for ri)): histona → historia.
Extrabiblical texts: Ennius (Ennius; allusion)
Cite (SBL): Lactantius, Inst. 1.14.10 (CSEL 19:54–55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-14-10).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.14.11CSEL 19:55
post haec deinde Saturno sortem datam, ut caueret ne filius cum regno expelleret; illum eleuandae sortis atque effugiendi periculi gratia insidiatum Ioui, ut eum necaret; Iouem cognitis insidiis regnum sibi denuo uindicasse ac fugasse Saturnum.
After this an oracle was given to Saturn to beware lest his son drive him from the kingdom; to weaken the oracle and escape the danger, he plotted against Jupiter to kill him; Jupiter, learning of the plot, claimed the kingdom for himself again and put Saturn to flight.
Notes and citation
Summary: Warned by an oracle, Saturn plotted against Jupiter, who then drove him out.
Notes on the original text
- Digital text corrected (OCR slip (c for e)): ut cum necaret → ut eum necaret.
Cite (SBL): Lactantius, Inst. 1.14.11 (CSEL 19:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-14-11).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).
1.14.12CSEL 19:55
qui cum iactatus esset per omnes terras persequentibus armatis, quos ad eum conprehendendum uel necandum Iuppiter miserat, uix in Italia locum in quo lateret inuenit.
Saturn, tossed about through all lands, pursued by armed men whom Jupiter had sent to seize or kill him, barely found a place in Italy where he might hide.
Notes and citation
Summary: Pursued everywhere, Saturn barely found a hiding place in Italy.
Notes on the original text
- Digital text corrected (OCR slip (l for i)): lactatus → iactatus.
Cite (SBL): Lactantius, Inst. 1.14.12 (CSEL 19:55; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/lactantius-institutes/1-11-1/#p-1-14-12).
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Translation: Translated by Claude from the Latin text of Brandt, CSEL 19 (1890); made independently of existing English translations and compared afterwards with ANF 7 (which leaves 6.23 in Latin).