On the Governance of God 5.50–6.39
Latin text: CSEL 8 (Latin text: CSEL, digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 5
5.50CSEL 8:118
et uere ita agimus, ut dicit apostolus. deus enim nos uocat ad paenitentiam, sed nos thesaurizamus iram: deus nos inuitat ad ueniam, sed nos cotidie cumulamus offensam. uim deo facimus iniquitatibus nostris, ipsi in nos iram diuinitatis armamus: cogimus ad ulciscendas criminum nostrorum immanitates nolentem deum, prope est ut eum non permittamus ut parcat. nam cum in eum nullum umquam iniustitiae signum cadere aut apparere possit, sic agimus, ut, si enormitates nostrorum scelerum non ulciscitur, iniustus esse uideatur.
And truly we act as the apostle says. For God calls us to repentance, but we store up wrath; God invites us to pardon, but we daily heap up offense. We do violence to God by our iniquities; we ourselves arm the wrath of the Godhead against us; we force an unwilling God to avenge the enormities of our crimes; we almost do not allow him to spare. For though no sign of injustice can ever befall or appear in him, we act so that, if he does not avenge the enormities of our crimes, he would seem unjust.
Rom 2:5 (allusion, high confidence)
Notes and citation
Summary: We force God to punish us by heaping up sin.
- Rom 2:4–5.
Notes on the original text
- Digital text corrected (stray mark): ad ulciscendas criminum, nostrorum → ad ulciscendas criminum nostrorum; iniustus esse uideatur.- → iniustus esse uideatur..
Cite (SBL): Salvian, Gub. 5.50 (CSEL 8:118; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-50). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/5-50
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
5.51CSEL 8:118
Sed uidelicet peccator fuit aliquando aliquis, fortasse iam non est. aut est ullus criminum modus et non prius est ut de uita homines quam de iniquitate discedant? quis enim non cum ipsis iniquitatibus suis moritur et cum ipsis admodum atque in ipsis sceleribus sepelitur? ut uere de his propheticum illud rectissime dici possit: sepulchra eorum domus eorum in aeternum, et comparati sunt iumentis insipientibus et similes facti sunt illis. atque utinam iumentis! melius quippe fuerat beluina imprudentia deuiasse. illud peius et criminosius, quia non ignorantia dei sed despectione peccarunt.
But no doubt someone was once a sinner and perhaps is no longer. Or is there any limit to crimes, and do men not depart from life before they depart from iniquity? For who does not die with his very iniquities and is not buried with and in his very crimes? So that the prophetic word can most rightly be said of them: “Their tombs are their houses forever, and they are compared to senseless beasts and have become like them.” And would that to beasts! It would have been better to have strayed by brutish imprudence. What is worse and more criminal is that they sinned not by ignorance of God but by contempt.
Ps 49:11 (48:12 Vulg.) (quotation, high confidence) · Ps 49:12 (48:13 Vulg.) (quotation, high confidence)
Notes and citation
Summary: Men die in their sins, sinning not in ignorance but in contempt of God.
- Ps 49:11–12 (Vulgate 48:12–13). The chapter numeral “X” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text): X. Sed uidelicet peccator → Sed uidelicet peccator.
Cite (SBL): Salvian, Gub. 5.51 (CSEL 8:118; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-51). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/5-51
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
5.52CSEL 8:118–119
atque hoc uidelicet laici tantummodo non quidam etiam clericorum, saeculares tantummodo non multi etiam religiosi, immo sub specie religionis uitiis saecularibus mancipati: qui scilicet post ueterum flagitiorum probra et crimina titulo sibimet sanctitatis inscripto non conuersatione alii sed professione nomen tantum demutauere non uitam et summam diuini cultus habitum magis quam actum existimantes, uestem tantummodo exuere non mentem.
And this, no doubt, only lay people? Not also some of the clergy? Only those of the world? Not also many of the professed religious, or rather those enslaved to worldly vices under the appearance of religion: who, after the disgraces and crimes of old shameful deeds, inscribing on themselves the title of holiness, became others not in conduct but in profession, changed only their name, not their life, and, thinking the sum of divine worship lay in the habit rather than the act, put off only their dress, not their mind.
Notes and citation
Summary: Even clergy and professed religious often change only their dress, not their lives.
Topics: Church office, Ethics
Cite (SBL): Salvian, Gub. 5.52 (CSEL 8:118–119; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-52). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/5-52
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
5.53CSEL 8:119
unde illi se minore inuidia criminosos putant, qui cum paenitentiam quasi egisse dicantur, sicut mores pristinos ita etiam habitum non relinquunt? nam taliter ferme omnia agunt, ut eos non tam putes antea paenitentiam criminum egisse quam postea ipsius paenitentiae paenitere, nec tam prius paenituisse quod male uixerint quam postea, quod se promiserint bene esse uicturos. sciunt me uerum loqui et testimonium mihi etiam conscientia sua dicunt, cum multi alii tum praecipue illi nouorum honorum religiosi ambitores et post acceptum paenitentiae nomen amplissimae ac prius non habitae potestatis emptores.
Why do they think themselves less odious criminals who, though they are said to have done penance, as they do not leave their former morals, so do not leave their former dress either? For they do almost everything in such a way that you would think not so much that they had first done penance for their crimes as that they afterwards repented of the penance itself, and not so much that they first repented of having lived badly as that they afterwards repented of having promised to live well. They know that I speak the truth, and their own conscience bears me witness, many others and especially those religious seekers of new honors who, after taking the name of penitence, became buyers of a very great power they did not have before.
Notes and citation
Summary: Some “penitents” repent of their penance and buy offices and power.
- Penitents (paenitentes) in fifth-century Gaul were laymen under a lifelong commitment, often in a distinctive habit.
Topics: Ethics
Cite (SBL): Salvian, Gub. 5.53 (CSEL 8:119; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-53). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/5-53
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
5.54CSEL 8:119
adeo non saeculares tantum sed plus etiam quam saeculares esse uoluerunt, ut non sufficeret eis quod ante fuerant, nisi plus essent postea quam fuissent. quomodo igitur tales isti paenitentiam se egisse non paenitent, sicut etiam illi de conuersione ac deo aliquid cogitasse, qui a coniugibus propriis abstinentes a rerum alienarum peruasione non abstinent, et cum profiteantur continentiam corporum, incontinentia debacchantur animorum? nouum prorsus conuersionis genus.
So much did they wish to be not only worldly but even more than worldly that what they had been before was not enough for them unless they were more afterwards than they had been. How, then, do such men not repent of having done penance, as those others too of having thought something of conversion and God, who, abstaining from their own wives, do not abstain from the seizure of others’ goods, and while professing continence of the body rage with incontinence of the mind? A wholly new kind of conversion!
Notes and citation
Summary: Some abstain from their wives but not from seizing others’ property.
- Continent married couples, who renounced marital intercourse as a form of conversion.
Notes on the original text
- Digital text corrected (OCR slip): de coneuersione ac deo → de conuersione ac deo.
Cite (SBL): Salvian, Gub. 5.54 (CSEL 8:119; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-54). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/5-54
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
5.55CSEL 8:119–120
licita non faciunt et inlicita committunt: temperant a concubitu et non temperant a rapina. quid agis, stulta persuasio? peccata interdixit deus non matrimonia. non conueniunt uestris studiis facta uestra: non debetis esse amici criminum, qui dicitis uos adfectatores esse uirtutum. praeposterum est quod agitis: non est hoc conuersio sed auersio. qui iam pridem, ut fama est, opus etiam honesti matrimonii reliquistis, tandem a scelere cessate. et quidem iustum est ut ab omni scelere, sed tamen, si non ab omni, quia hoc fortasse durum et impossibile esse creditis, certe uel a maximo et prodigioso.
They do not do what is lawful and commit what is unlawful: they refrain from intercourse and do not refrain from plunder. What are you doing, foolish persuasion? God forbade sins, not marriages. Your deeds do not fit your pursuits: you ought not to be friends of crimes, who say you are seekers of virtues. What you do is backward: this is not conversion but aversion. You who long ago, as report has it, gave up even the work of honorable marriage, at last cease from crime. And indeed it is just that you cease from every crime; but if not from every one, because you perhaps believe this hard and impossible, certainly at least from the greatest and most monstrous.
Notes and citation
Summary: God forbade sins, not marriage; abstaining from marriage while plundering is perverse.
Notes on the original text
- Digital text corrected (stray mark and line number): si non ab, 30 omni → si non ab omni.
Cite (SBL): Salvian, Gub. 5.55 (CSEL 8:119–120; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-55). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/5-55
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
5.56CSEL 8:120
esto iuxta te, quicumque ille es, uicini stare non ualeant, esto pauperes habitare non possint, esto sis persecutor multorum inopum uastatorque miserorum, esto adflictor omnium, dummodo extraneorum: tandem, quaeso, uel tuis parce, et si non omnibus tuis, quia etiam hoc forsitan onerosum tibi et graue iudicas, si tuis omnibus parcas, parce saltim uel illis tuis, qui te non affinibus tantum aliis aut propinquis, sed personis etiam deuinctissimis et pignoribus carissimis praetulerunt. et quid dicam pignoribus ac filiis? praetulerunt te etiam animabus paene ac spebus suis, non quidem laudabiliter, et errorem suum qui ita egit ipse cognoscit. sed quid ad te tamen, cui hoc ipsum praestitit, quod errauit? hoc enim plus ei debes, quia dilectionis tuae nimietate peccauit. caecus quidem factus est affectu tuo et notatur a cunctis atque reprehenditur; sed tamen tu hoc magis ei obnoxius factus es, quia se ab omnibus fecit pro tuo amore culpari.
Granted, whoever you are, that neighbors cannot stand near you, that the poor cannot live there, that you are the persecutor of many needy and the devastator of the wretched, the afflicter of all, so long as they are strangers: at last, I beg, spare at least your own; and if not all your own, because perhaps you think it burdensome and grievous to spare all your own, spare at least those of yours who preferred you not only to other in-laws or relatives but even to persons most closely bound to them and dearest children. And why do I say children? They preferred you almost to their own souls and hopes, not indeed commendably, and the one who did so recognizes his error himself. But what is that to you, to whom he gave this very thing, that he erred? For you owe him the more for this, that he sinned through excess of love for you. He was indeed made blind by affection for you and is censured and blamed by all; but you are the more indebted to him for this, that he made himself blamed by all for love of you.
Notes and citation
Summary: Salvian appeals to a powerful man at least to spare the kinsman who favored him above all.
- Salvian here addresses a particular, unnamed man.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips and stray mark; stray mark): persecutor multorum inopum. uastatorque → persecutor multorum inopum uastatorque; parce saltim uel illis tuis., qui te non affinibus tantum aliis ant propinquis, sed personis etiam deuinetissimis → parce saltim uel illis tuis, qui te non affinibus tantum aliis aut propinquis, sed personis etiam deuinctissimis; caecus quidem factus eat affectu → caecus quidem factus est affectu; tu hoc magis e.i obnoxius → tu hoc magis ei obnoxius.
Topics: Ethics
Cite (SBL): Salvian, Gub. 5.56 (CSEL 8:120; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-56). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/5-56
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
5.57CSEL 8:120
Quid ergo simile apud barbaros Gothos? quis eorum amantibus nocet, quis diligentem insequitur, quis cari sui mucrone iugulatur? tu amantes persequeris, tu offerentibus munera manus amputas, tu diligentes proximos necas: et non metuis non expauescis? quid faceres, si iudicium dei praesens non etiam proxima flagellatione sensisses? addis insuper et adiungis malis prioribus noua crimina. considera quae te maneant grauiora facientem, cum minora soleant etiam per daemones uindicari.
What, then, is like this among the barbarian Goths? Which of them harms those who love him, who pursues one who cherishes him, who is slain by the sword of one dear to him? You persecute those who love you, you cut off the hands of those who offer you gifts, you kill your loving kin: and you do not fear, you are not terrified? What would you do if you had not felt the judgment of God as present, by a very recent scourging? You add moreover and join new crimes to former evils. Consider what heavier things await you as you do these, when lesser things are usually avenged even through demons.
Notes and citation
Summary: No Goth harms those who love him; the man addressed does, despite God’s recent warning.
- The chapter numeral “XI” is removed.
Notes on the original text
- Digital text corrected (OCR slip; chapter numeral leaked into the text; question mark read as P; stray mark; stray mark): XI. Quid ergo simile → Quid ergo simile; tu amanes persequeris → tu amantes persequeris; non expauescis P quid faceres, si iudicium. dei → non expauescis? quid faceres, si iudicium dei; considera quae. te maneant → considera quae te maneant; per daemones uindieari → per daemones uindicari.
Topics: Ethics
Cite (SBL): Salvian, Gub. 5.57 (CSEL 8:120; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-57). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/5-57
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
5.58CSEL 8:120–121
contentus esto iam, quaesumus, amicorum tuorum et sodalium latrociniis, sufficiat uexatos fuisse pauperes, sufficiat spoliatos a te fuisse mendicos: paene nullus iuxta te intrepidus, nullus potest esse securus. facilius praecipitati Alpina rupe tolerantur aut incendia uentis exagitata tolerantur. non sic pereuntes, ut ita dixerim, nautae Charybdis uoracitate aut Scyllaeis, ut aiunt, canibus deuorantur.
Be content now, we beg, with the robberies of your friends and companions; let it suffice that the poor have been harassed, let it suffice that beggars have been despoiled by you: almost no one near you can be fearless, no one can be secure. Men hurled from an Alpine cliff, or fires driven by the winds, are more easily borne. Sailors do not perish so, if I may say so, devoured by the voracity of Charybdis or by the dogs of Scylla, as they say.
Notes and citation
Summary: The man’s neighbors suffer worse than victims of Charybdis and Scylla.
- Scylla and Charybdis (Homer, Odyssey 12).
Notes on the original text
- Digital text corrected (OCR slip; stray mark): contentus esto iam, quaesumus; amicorum → contentus esto iam, quaesumus, amicorum; suffieiat uexatos → sufficiat uexatos; aut incendia. uentis → aut incendia uentis.
Topics: Ethics
Cite (SBL): Salvian, Gub. 5.58 (CSEL 8:120–121; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-58). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/5-58
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
5.59CSEL 8:121
exturbas possessiunculis suis uicinos tuos, habitatione ac facultate proximos tuos. numquid, ut scriptum est, super terram solus habitabis? hoc unum quippe est, quod obtinere non poteris. quamlibet enim cuncta occupes quamlibet cuncta peruadas, uicinum semper inuenies. respice quaeso alios, quos, uelis nolis, et ipse suspicis: respice alios, quos, uelis nolis, etiam ipse miraris. altiores sunt ceteris dignitate et aequales dignatione, maiores sunt potestate et minores humilitate. scis profecto etiam ipse, ad quem nunc loquimur, de quo loquamur, et idem, de quo nunc querimur, debes agnoscere, quem hac laude ueneremur.
You drive your neighbors out of their little possessions, your nearest out of their dwelling and means. “Will you,” as it is written, “dwell alone upon the earth?” This is the one thing you will not be able to obtain. For however much you occupy everything, however much you seize everything, you will always find a neighbor. Look, I beg, at others, whom, willing or not, you yourself look up to; look at others, whom, willing or not, you yourself admire. They are higher than the rest in dignity and equal in graciousness; greater in power and lesser in humility. You yourself, to whom we now speak, surely know of whom we speak; and you, of whom we now complain, ought to recognize whom we revere with this praise.
Isa 5:8 (quotation, high confidence)
Notes and citation
Summary: The man drives out his neighbors; Salvian sets before him the example of a humble great man.
- Isa 5:8.
Topics: Ethics
Cite (SBL): Salvian, Gub. 5.59 (CSEL 8:121; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-59). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/5-59
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
5.60CSEL 8:121–122
atque utinam multi essent, qui laudarentur: salubritas esset omnium generositas plurimorum. sed esto tu nolis esse laudabilis: cur uelis, quaeso, esse damnabilis? cur tibi iniustitia nil amicius cur auaritia nil iucundius cur rapacitate nil carius? cur nil iudicas pretiosius quam nequitiam cur nil praestantius quam rapinam? disce uel a pagano homine uerum bonum: caritate enim, inquit, et beniuolentia saeptum oportet esse, non armis. fallunt te itaque opiniones tuae, fallit prauae et caecae mentis improbitas. si uis probus si uis potens si uis magnus esse, honestate debes ceteros non malignitate superare.
And would that there were many to be praised: the nobility of very many would be the health of all. But granted that you do not wish to be praiseworthy: why, I ask, do you wish to be damnable? Why is nothing friendlier to you than injustice, nothing pleasanter than greed, nothing dearer than rapacity? Why do you judge nothing more precious than wickedness, nothing more excellent than plunder? Learn the true good even from a pagan man: “One ought,” he says, “to be fenced about by love and goodwill, not by arms.” So your opinions deceive you; the wickedness of a depraved and blind mind deceives you. If you wish to be upright, if you wish to be powerful, if you wish to be great, you must surpass the rest in honesty, not in malice.
Notes and citation
Summary: Even a pagan teaches that one should be protected by love, not arms.
- Cicero, Philippics 2.112.
Notes on the original text
- Digital text corrected (question mark read as P; stray mark): esse damnabilis P cur tibi → esse damnabilis? cur tibi; fallit pr.auae → fallit prauae.
Extrabiblical texts: Cicero, Phil. 2.112 (Cicero; quotation)
Topics: Ethics
Cite (SBL): Salvian, Gub. 5.60 (CSEL 8:121–122; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-60). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/5-60
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
5.61CSEL 8:122
legi quondam in quodam loco: nemo malus nisi stultus: si enim saperet, bonus esse mallet. et tu ergo, si tamen redire adhuc ad sanitatem potes, exue nequitiam, si uis habere sapientiam. si enim optas uel sapiens omnino esse uel sanus, exuendus tibi omnino et commutandus es. abdicare itaque a te ipso, ne abdiceris a Christo: repudia te, ut recipiaris a Christo: perde te ipse, ne pereas. qui enim, inquit saluator, perdiderit animam suam propter me, inueniet eam. dilige itaque hanc tam salubrem perditionem, ut adsequaris ueram salutem. liberandus enim a deo [ipso] omnino non eris, nisi te ipse damnaueris.
I once read in a certain place: “No one is wicked but a fool: for if he were wise, he would prefer to be good.” And you, then, if you can still return to health, put off wickedness if you wish to have wisdom. For if you desire to be either wise at all or sane, you must be wholly put off and changed. Renounce yourself, then, so that you are not renounced by Christ; reject yourself, so that you may be received by Christ; lose yourself, so that you may not perish. “For whoever,” says the Savior, “loses his soul for my sake will find it.” Love, then, this so wholesome loss, so that you may attain true salvation. For you will not be freed by God at all unless you condemn yourself.
Matt 16:25 (quotation, high confidence) · Matt 16:24 (allusion, medium confidence)
Notes and citation
Summary: The man must renounce and lose himself to be saved by Christ.
- The saying “no one is wicked but a fool” is unidentified (a Stoic commonplace). Matt 16:25 (10:39). The editor’s square brackets around “ipso” mark it for deletion; left out.
Notes on the original text
- Digital text corrected (OCR slip; stray mark): si tamen. redire → si tamen redire; ut adseqaris ueram → ut adsequaris ueram; omnino non. eris → omnino non eris.
Topics: Ethics
Cite (SBL): Salvian, Gub. 5.61 (CSEL 8:122; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/5-61). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/5-61
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
Chapter 6
6.1CSEL 8:123
Personaliter diu locuti sumus et excessisse uidemur regulam disputandi. cogitat enim absque dubio is qui legit (si fuerit tamen aliquis, qui haec Christi amore conscripta ob Christum legat), cogitat de me forte uel dicit: cum causa generalis sit, quam exsequitur, quid negotio huic contulit, quod in personam unius tanta congessit? esto — putaueris enim — ille, de quo locutus est, talis sit; sed numquid officit bonitati unius crimen alterius, aut quod fortius multo est, numquid laeditur scelere personali causa cunctorum?
We have spoken at length about a person and seem to have exceeded the rule of argument. For no doubt whoever reads (if there is anyone who reads for Christ’s sake what was written for love of Christ) thinks of me perhaps, or says: “Since the case he is pursuing is general, what has it contributed to this business that he heaped so much on one person? Granted (for you will have thought so) that the man of whom he spoke is such; but does one man’s crime harm another’s goodness, or, what is much stronger, is the cause of all harmed by a personal crime?”
Notes and citation
Summary: Book 6: objection that one man’s crimes do not bear on the general argument.
- The chapter numeral “I” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text; stray mark): . I. Personaliter diu → Personaliter diu; cogitat. de me forte → cogitat de me forte; tanta congessit?. esto → tanta congessit? esto; ille,. de quo → ille, de quo.
Cite (SBL): Salvian, Gub. 6.1 (CSEL 8:123; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-1
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.2CSEL 8:123–124
possum quidem euidentibus testimoniis adprobare, quia laeditur. Achar enim quondam de anathemate quippiam furto abstulit, et crimen unius hominis plaga omnium fuit. Dauid numerari plebem Israheliticam iussit, et errorem illius dominus clade totius populi uindicauit. Rapsaces locutus quaedam est in contumeliam dei, et CLXXXV hominum milia strage perculit, quod unius profani hominis procax lingua maledixit. et ideo non immerito etiam beatus apostolus Paulus eici de ecclesia pestilentem iubet et cur iubeat ostendit dicens: quia modicum fermentum totam massam corrumpat. unde euidenter agnoscimus etiam unum saepissime malum hominem perditionem esse multorum.
I can indeed prove by evident testimonies that it is harmed. For Achan once took something by theft from what was devoted, and the crime of one man was the plague of all. David ordered the people of Israel to be numbered, and the Lord avenged his error by the slaughter of the whole people. Rabshakeh spoke certain things in insult to God, and a slaughter struck down 185,000 men because the insolent tongue of one profane man had cursed. And so not undeservedly the blessed apostle Paul also commands the pestilent man to be cast out of the church, and shows why he commands it, saying: “because a little leaven corrupts the whole lump.” From this we plainly recognize that one wicked man is very often the ruin of many.
Josh 7:1 (allusion, high confidence) · 2 Sam 24:15 (allusion, high confidence) · 2 Kgs 19:35 (allusion, high confidence) · 1 Cor 5:13 (allusion, high confidence) · 1 Cor 5:6 (quotation, high confidence)
Notes and citation
Summary: Scripture shows one man’s sin can bring ruin on many: Achan, David, Rabshakeh.
- Josh 7; 2 Sam 24; 2 Kgs 18:17–19:35 (in fact the Assyrian army was slain); 1 Cor 5:6, 13.
Notes on the original text
- Digital text corrected (stray mark; stray marks): possum,. quidem euidentibus → possum quidem euidentibus; crimen unius hominis plaga, omnium fuit → crimen unius hominis plaga omnium fuit.
Cite (SBL): Salvian, Gub. 6.2 (CSEL 8:123–124; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-2
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.3CSEL 8:124
nec iniuria: intellegere is quicumque legerit debet non superflue me superius de uno malo aliqua dixisse, cum scilicet frequentissime diuinae maiestatis iracundia etiam per unum legatur accensa. sed ego non ago hac districtione qua dico. neque enim necesse est ut unum obesse omnibus putemus, cum omnes mutuo sibi obsint: non conuenit ut per unum cunctos periclitari putemus, cum per se cuncti periclitentur. omnes enim admodum in perditionem ruunt aut certe, ut aliquid dicam lenius, paene omnes.
And not unjustly: whoever reads ought to understand that I did not needlessly say something above about one wicked man, since we read that the anger of the divine majesty was very often kindled even through one. But I do not proceed with the strictness I mention. For there is no need for us to think that one harms all, when all harm one another; it is not fitting to think that all are endangered through one, when all are endangered through themselves. For absolutely all rush into perdition, or at least, to say something more mildly, almost all.
Notes and citation
Summary: Not one man only, but almost all are rushing to ruin.
Notes on the original text
- Digital text corrected (OCR slip): non superfle me superius → non superflue me superius.
Cite (SBL): Salvian, Gub. 6.3 (CSEL 8:124; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-3
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.4CSEL 8:124
unde enim hoc bonum populo Christiano, ut aut minor aut certe uel idem esset malorum numerus qui bonorum? o miseriam lacrimabilem! o miseriam luctuosam! quam dissimilis est nunc a se ipso populus Christianus, id est ab eo, qui fuit quondam! tunc princeps apostolorum Petrus Ananiam et Safiram, quia mentiti essent, morte multauit. beatissimus quoque Paulus etiam unum de ecclesia malum expulit, ne contactu suo plurimos inquinaret.
For whence would this good come to the Christian people, that the number of the wicked should be less than, or at least equal to, that of the good? O lamentable misery! O mournful misery! How unlike itself the Christian people now is, that is, unlike what it once was! Then Peter, the prince of the apostles, punished Ananias and Sapphira with death because they had lied. The most blessed Paul too expelled even one wicked man from the church, lest he defile very many by his contact.
Acts 5:5 (allusion, high confidence) · 1 Cor 5:5 (allusion, high confidence)
Notes and citation
Summary: The apostolic church punished single sinners; today the wicked outnumber the good.
- Acts 5:1–11; 1 Cor 5:1–5.
Notes on the original text
- Digital text corrected (question mark read as P): numerus qui bonorum P o miseriam → numerus qui bonorum? o miseriam.
Cite (SBL): Salvian, Gub. 6.4 (CSEL 8:124; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-4
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.5CSEL 8:124–125
nunc nos etiam pari utriusque partis numero contenti sumus. et quid contenti dicam? exultare nos potius ac tripudiare gaudio conueniret, si parilitas nobis ista contingeret. ecce in quid recidimus, ecce in quid post illam Christiani populi puritatem, qua omnes quondam immaculati erant, ecce in quid redacti sumus, ut beatam fore ecclesiam iudicemus, si uel tantum in se boni habeat quantum mali. nam quomodo non beatam arbitraremur, si mediam plebis partem haberet innoxiam, quam paene totam nunc esse plangimus criminosam?
Now we would be content even with an equal number of both parts. And why do I say content? It would rather befit us to exult and dance for joy if this equality befell us. Behold to what we have fallen, behold to what, after that purity of the Christian people in which all were once spotless, behold to what we have been reduced: that we would judge the church blessed if it had in it even as much good as evil. For how would we not think it blessed if it had half its people innocent, which we now lament to be almost wholly criminal?
Notes and citation
Summary: The church would count itself blessed if even half its people were innocent.
Cite (SBL): Salvian, Gub. 6.5 (CSEL 8:124–125; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-5
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.6CSEL 8:125
unde, cum hoc ita sit, superflue dudum de uno malo locuti sumus, superflue unius scelera defleuimus; aut omnes enim aut paene omnes flendi atque lugendi sunt. nam aut plurimi tales sunt aut certe, quod non minus criminosum est, cupiunt tales esse et laborant actu malorum operum non impares uideri; ac per hoc, etiamsi minora mala faciunt, quia minus possunt, non minus tamen mali sunt, quia nolint minus esse, si possint.
Since this is so, we spoke needlessly, needlessly before of one wicked man; needlessly we bewailed the crimes of one; for either all or almost all must be wept and mourned. For either very many are such, or certainly, what is no less criminal, they desire to be such and labor not to seem unequal in the doing of evil works; and so, even if they do lesser evils because they can do less, they are no less wicked, because they would not wish to be less if they could.
Notes and citation
Summary: Almost all are wicked in deed or desire.
Notes on the original text
- Digital text corrected (stray word): unde superfine, cum hoc ita sit, superflue → unde, cum hoc ita sit, superflue.
Cite (SBL): Salvian, Gub. 6.6 (CSEL 8:125; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-6
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.7CSEL 8:125
denique, quod unum possunt, uel uoto tales sunt ac uoluntate non cedunt, et in quantum facultas suppetit, superare contendunt. est enim licet in dissimillimis rebus haec illorum aemulatio quae bonorum, ut sicut boni optant cunctos honestate mentium uincere, sic mali cupiant prauitate superare. nam sicut haec bonorum gloria est ut cotidie meliores sint, sic malorum omnium ut deteriores, et sicut optimi cupiunt uirtutum uniuersarum culmen ascendere, sic pessimi optant palmas sibi uniuersorum scelerum uindicare.
In short, what alone they can, they are such at least in wish and do not yield in will, and as far as means allow, they strive to surpass. For there is, though in most unlike things, the same rivalry in them as in the good: as the good wish to surpass all in honesty of mind, so the wicked desire to surpass in depravity. For as this is the glory of the good, to be better daily, so it is the glory of all the wicked to be worse; and as the best desire to climb the summit of all virtues, so the worst wish to claim for themselves the palms of all crimes.
Notes and citation
Summary: The wicked compete in wickedness as the good compete in virtue.
Cite (SBL): Salvian, Gub. 6.7 (CSEL 8:125; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-7
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.8CSEL 8:125–126
et hoc utique in malum nostrum maxime nostri, hoc est, maxime Christiani, qui scilicet, ut iam diximus, malitiam sapientiam putant, et de quibus specialiter deus dicit: perdam sapientiam sapientium et intellectum prudentium reprobabo. cumque apostolus clamet, si quis uidetur sapiens, stultus fiat ut sit sapiens, hoc est dicere, si quis uult esse sapiens, sit bonus, quia nemo uere sapiens nisi uere bonus: nos e diuerso malarum mentium nitro, et, ut diuinitas ait, reprobo sensu, bonitatem pro stultitia repudiantes et nequitiam pro sapientia diligentes tanto cotidie prudentiores esse nos credimus quanto peiores sumus.
And this, to our harm, most of all our own people, that is, most of all Christians, who, as we have said, think malice wisdom, and of whom God specially says: “I will destroy the wisdom of the wise and reject the understanding of the prudent.” And though the apostle cries, “If anyone seems wise, let him become a fool that he may be wise,” that is to say, “If anyone wishes to be wise, let him be good, because no one is truly wise unless truly good,” we on the contrary, by the nitre of wicked minds and, as the Godhead says, by a reprobate sense, rejecting goodness as folly and loving wickedness as wisdom, believe ourselves daily the more prudent the worse we are.
Textual problem in this passage: see the notes.
1 Cor 1:19 (quotation, high confidence) · 1 Cor 3:18 (quotation, high confidence) · Rom 1:28 (allusion, high confidence)
Notes and citation
Summary: Christians take wickedness for wisdom.
- 1 Cor 1:19; 1 Cor 3:18; Rom 1:28. “Nitre” (nitrum): perhaps a corruption; translated as printed.
Notes on the original text
- Digital text corrected (OCR slip; chapter numeral leaked into the text): hoc est, maime Christiani → hoc est, maxime Christiani; quanto peiores sumus. II. → quanto peiores sumus..
Cite (SBL): Salvian, Gub. 6.8 (CSEL 8:125–126; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-8
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.9CSEL 8:126
Et quae tandem, rogo, spes emendationis in nobis est, qui non errore opinionis ad malum ducimur, sed studio malae uoluntatis adnitimur, ut semper peiores esse uideamur. et hinc est, quod dudum questus sum deteriores nos multo esse quam barbaros, quia illos ignorantia legis excusat, nos scientia accusat. illi per imperitiam ueritatis, quia quae sint bona nesciunt, mala pro bonis diligunt: nos cum scientiam ueritatis habeamus, quae sint bona optime nouimus * * modis.
And what hope of amendment, I ask, is there in us, who are led to evil not by error of opinion but strive by zeal of an evil will so that we may always seem worse? And hence it is that I complained long ago that we are much worse than the barbarians, because ignorance of the law excuses them, knowledge accuses us. They, through lack of experience of the truth, because they do not know what things are good, love evil for good; we, though we have knowledge of the truth, know very well what things are good … in … ways.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Christians sin knowingly, unlike the ignorant barbarians.
- The digital text has a gap at the end (“* * modis”); the lost words probably introduced the first of Salvian’s examples (6.10). Translated with “…”.
Notes on the original text
- Digital text corrected (stray digit): ad malum ducimur,1 sed → ad malum ducimur, sed.
Cite (SBL): Salvian, Gub. 6.9 (CSEL 8:126; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-9
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.10CSEL 8:126
primum, quod nihil ferme uel criminum uel flagitiorum est, quod in spectaculis non sit: ubi summum deliciarum genus est mori homines aut, quod est morte grauius acerbiusque, lacerari, expleri ferarum aluos humanis carnibus, comedi homines cum circumstantium laetitia conspicientium uoluptate, hoc est non minus paene hominum aspectibus quam bestiarum dentibus deuorari. atque ut hoc fiat, orbis impendium est; magna enim cura id agitur et elaboratur. adeuntur etiam loca abdita lustrantur inuii saltus, peragrantur siluae inexplicabiles conscenduntur nubiferae Alpes, penetrantur inferae ualles et ut deuorari possint a feris uiscera hominum, non licet naturam rerum aliquid habere secretum.
First, because there is almost no crime or shameful deed that is not in the spectacles: where the highest kind of delight is for men to die, or, what is graver and more bitter than death, to be torn to pieces; for the bellies of wild beasts to be filled with human flesh; for men to be eaten amid the gladness of the bystanders and the pleasure of the onlookers, that is, to be devoured almost no less by the eyes of men than by the teeth of beasts. And for this to happen, the world is put to expense; for it is done and worked at with great care. Hidden places are visited, pathless glades searched, impenetrable forests traversed, cloud-bearing Alps climbed, deep valleys penetrated, and so that human entrails may be devoured by beasts, nature is not allowed to have anything secret.
Notes and citation
Summary: The spectacles delight in men being torn by beasts, and the whole world is searched for animals.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.10 (CSEL 8:126; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-10
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.11CSEL 8:126–127
sed haec, inquis, non semper fiunt. certum est. et praeclara erroris est excusatio, quia non semper fiunt: quasi uero umquam fieri debeant quae deum laedant, aut ideo quae mala sunt bene fiant, quia non iugiter fiant. nam et homicidae homines non semper occidunt et homicidae tamen sunt, etiam quando non occidunt, quia interdum polluuntur homicidio. et latrones omnes non semper latrocinantur sed latrones tamen esse non desinunt, quia etiam cum rebus ipsis latrocinia non agunt, animis tamen a latrocinio non recedunt. sic utique omnes hi, qui spectaculis istiusmodi delectantur, etiam quando non spectant, innoxii tamen ab spectaculorum piaculis mente non sunt, quia semper uelint spectare si possint.
“But these things,” you say, “are not done always.” That is certain. And a splendid excuse for error it is, that they are not done always: as though things that offend God ought ever to be done, or as though evil things are done well because they are not done continually. For murderers too do not always kill men, and yet they are murderers even when they do not kill, because they are at times polluted by murder. And all robbers do not always rob, but they do not cease to be robbers, because, even when they do not commit robberies in fact, they do not withdraw from robbery in mind. So surely all who delight in spectacles of this kind, even when they are not watching, are not innocent in mind of the guilt of the spectacles, because they would always wish to watch if they could.
Notes and citation
Summary: Those who love the spectacles share their guilt even when not attending.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.11 (CSEL 8:126–127; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-11
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.12CSEL 8:127
nec solum hoc sed sunt alia maiora. quid enim? numquid non consulibus et pulli adhuc gentilium sacrilegiorum more pascuntur et uolantis pinnae auguria quaeruntur ac paene omnia fiunt, quae etiam illi quondam pagani ueteres friuula atque inridenda duxerunt? et cum haec omnia ipsi agant, qui annis nomina tribuunt et a quibus anni ipsi exordium sumunt, credimus nobis bene annos posse procedere, qui a rebus talibus ordiuntur? atque utinam sicut haec propter consules tantum fiunt, ita illos tantum incestarent, propter quos fiunt.
And not only this, but there are other greater things. For what? Are not chickens still fed for the consuls after the manner of pagan sacrileges, and auguries of the flying wing sought, and almost everything done which even those old pagans once thought frivolous and laughable? And since those who give names to the years, and from whom the years take their beginning, do all these things themselves, do we believe our years can proceed well, which begin with such things? And would that, as these things are done only for the consuls, so they defiled only those for whom they are done.
Notes and citation
Summary: Pagan augury still attends the inauguration of the consuls.
- The sacred chickens and auspices taken at the start of the consular year; years were named after the consuls.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.12 (CSEL 8:127; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-12
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.13CSEL 8:127
illud est feralissimum et grauissimum, quod dum consensu publico aguntur, honor paucissimorum fit crimen omnium ac sic, cum singulis annis bini inaugurentur, prope est ut in omni mundo nullus euadat.
What is most deadly and grievous is that, since they are done with public consent, the honor of very few becomes the crime of all; and so, since two are inaugurated every year, there is almost no one in the whole world who escapes.
Notes and citation
Summary: Public consent makes the consuls’ pagan rites the sin of all.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.13 (CSEL 8:127; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-13
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.14CSEL 8:127–128
Sed de his putemus hoc satis esse, quod dictum est, quae, ut ipsi excusatis, non semper fiunt. de cotidianis tamen obscenitatibus loquamur: quas tales ac tam innumeras legiones daemonum excogituerunt, ut etiam honestae ac probae mentes, etsi nonnullas earum spernere et calcare possunt, omnes tamen penitus superare uix possint. sicut enim exercitus pugnaturi ea loca, per quae uenturas hostium turmas sciunt, aut foueis intercidere aut sudibus praefigere aut tribulis infestare dicuntur, scilicet ut etiamsi non in omnia ea quispiam incidat, nullus tamen penitus euadat, ita etiam daemones tam multas in uita ista humano generi inlecebrarum insidias praetenderunt, ut etsi plurimas earum aliquis effugiat, tamen quacumque capiatur.
But let us think that what has been said is enough about these things, which, as you excuse yourselves, are not done always. Let us speak of the daily obscenities, which legions of demons have devised of such a kind and so innumerable that even honorable and upright minds, though they can spurn and trample some of them, can scarcely overcome all of them entirely. For as armies about to fight are said to cut up with ditches, fix with stakes, or strew with caltrops the places through which they know the enemy squadrons will pass, so that, even if not every man falls into all of them, still no one wholly escapes, so too the demons have spread before the human race so many snares of allurements in this life that, even if someone escapes very many of them, he is still caught by one or another.
Notes and citation
Summary: The demons have spread so many traps of pleasure that hardly anyone escapes them all.
- The chapter numeral “III” is removed.
Notes on the original text
- Digital text corrected (OCR slips; chapter numeral leaked into the text): III. Sed de his putemus → Sed de his putemus; per quae unturas hostium turmas sciunt, ant foueis intercidere ant sudibus → per quae uenturas hostium turmas sciunt, aut foueis intercidere aut sudibus.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.14 (CSEL 8:127–128; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-14
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.15CSEL 8:128
et quidem quia longum est nunc de omnibus dicere, amphitheatris scilicet odiis lusoriis pompis athletis petaminariis pantomimis ceterisque portentis, quae piget dicere, quia piget malum tale uel nosse, de solis circorum ac theatrorum impuritatibus dico. talia enim sunt, quae illic fiunt, ut ea non solum dicere sed etiam recordari aliquis sine pollutione non possit.
And indeed, since it is long to speak now of all of them, that is, of the amphitheaters, the music halls, the processions of the games, the athletes, the rope-walkers, the pantomimes, and the other monstrosities which it is shameful to speak of, because it is shameful even to know such an evil, I speak only of the impurities of the circuses and theaters. For such are the things done there that one cannot even remember them, let alone speak of them, without pollution.
Notes and citation
Summary: Salvian turns to the circuses and theaters, too impure even to describe.
- “Odiis” is read as odeis (music halls); petaminarii are probably acrobats.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.15 (CSEL 8:128; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-15
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.16CSEL 8:128
alia quippe crimina singulas sibi ferme in nobis uindicant portiones, ut cogitationes sordidae animos ut impudici aspectus oculos ut auditus improbi aures, ita ut, cum ex his unum aliquod errauerit, reliqua possint carere peccatis. in theatris uero nihil horum reatu uacat, quia et concupiscentiis animi et auditu aures et aspectu oculi polluuntur: quae quidem omnia tam flagitiosa sunt, ut etiam explicare ea
For other crimes usually claim each a single part in us: as filthy thoughts the mind, unchaste looks the eyes, wicked hearing the ears; so that, when one of these has erred, the rest can be free of sin. But in the theaters none of these is free of guilt, because the mind is polluted by desires, the ears by hearing, and the eyes by sight; and all these things are so shameful that even to explain them
Notes and citation
Summary: The theater pollutes mind, eyes, and ears at once.
- The sentence continues in 6.17.
Notes on the original text
- Digital text corrected (OCR slip; stray mark): impudici aspectus oculos at auditus → impudici aspectus oculos ut auditus; ut etiam explicare ea. → ut etiam explicare ea.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.16 (CSEL 8:128; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-16
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.17CSEL 8:128–129
quispiam atque eloqui saluo pudore non ualeat. quis enim integro uerecundiae statu dicere queat illas rerum turpium imitationes illas uocum ac uerborum obscenitates, illas motuum turpitudines illas gestuum foeditates? quae quanti sint criminis uel hinc intellegi potest, quod et relationem sui interdicunt. nonnulla quippe etiam maxima scelera incolumi honestate referentis et nominari et argui possunt, ut homicidium latrocinium adulterium sacrilegium ceteraque in hunc modum: solae theatrorum impuritates sunt, quae honeste non possunt uel accusari.
and speak of them no one can do with his modesty unharmed. For who could tell, with the state of his shame intact, those imitations of base things, those obscenities of voices and words, those indecencies of movements, those foulnesses of gestures? How great a crime they are can be understood even from this, that they forbid even their own description. For some even of the greatest crimes can be named and accused with the speaker’s honor intact, such as murder, robbery, adultery, sacrilege, and others of this kind: only the impurities of the theaters cannot even be accused honorably.
Notes and citation
Summary: Theater obscenities cannot even be described decently.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip and split word; OCR slips): incolumi hunc- M state referentis → incolumi honestate referentis; solae thearorum impritates sunt → solae theatrorum impuritates sunt; uel acclJSarÎ. → uel accusari..
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.17 (CSEL 8:128–129; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-17
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.18CSEL 8:129
ita noua in coarguenda harum turpitudinum probrositate res euenit arguenti, ut cum absque dubio honestus sit qui accusare ea uelit, honestate tamen integra eloqui et accusare non possit. alia quoque omnia mala agentes polluunt, non uidentes uel audientes, siquidem etsi blasphemum quempiam audias, sacrilegio non pollueris, quia mente dissentis, et si interuenias latrocinio, non inquinaris actu, quia abhorres animo.
So new a thing happens to one who would expose the shamefulness of these indecencies that, though he who wishes to accuse them is without doubt honorable, he cannot speak of and accuse them with his honor intact. All other evils, too, pollute those who do them, not those who see or hear them; for even if you hear someone blaspheming, you are not polluted by the sacrilege, because you dissent in mind; and if you come upon a robbery, you are not stained by the act, because you abhor it in mind.
Notes and citation
Summary: Other sins stain only the doer; the theater stains even the spectator.
- The sentence continues in 6.19.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip and split word; missing stop): ita nonA in coarguenda → ita noua in coarguenda; accusare non possit alia quoque → accusare non possit. alia quoque; siquid$m etsi blasphemum quem. piam → siquidem etsi blasphemum quempiam; quia abborres animo → quia abhorres animo.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.18 (CSEL 8:129; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-18
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.19CSEL 8:129
solae spectaculorum impuritates sunt, quae unum admodum faciant et agentium et aspicientium crimen. nam dum spectantes haec comprobant ac libenter uident, omnes ea uisu atque adsensu agant. ut uere in eos apostolicum illud peculiariter cadat, quia digni sunt morte non solum qui faciunt ea sed etiam qui consentiunt facientibus. itaque in illis imaginibus fornicationum omnis omnino plebs animo fornicatur, et qui forte ad spectaculum puri uenerant de theatro adulteri reuertuntur. non enim tunc tantummodo, quando redeunt sed etiam, quando ueniunt, fornicantur; nam hoc ipso quod aliquis rem obscenam cupit, dum ad immunda properat, immundus est.
only the impurities of the spectacles make the crime of the doers and the onlookers absolutely one. For while the spectators approve of these things and watch them gladly, all do them by sight and assent; so that that apostolic word truly falls on them in particular, that “not only those who do these things are worthy of death, but also those who consent to those who do them.” So in those representations of sexual immorality the whole crowd commits sexual immorality in mind, and those who perhaps came to the spectacle pure return from the theater adulterers. For they commit it not only when they return but also when they come; for by the very fact that someone desires an obscene thing, while he hurries to unclean things he is unclean.
Rom 1:32 (quotation, high confidence)
Notes and citation
Summary: Spectators of theater obscenities share the actors’ guilt.
- Rom 1:32.
Notes on the original text
- Digital text corrected (OCR slip): solae speotaculorum → solae spectaculorum.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.19 (CSEL 8:129; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-19
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.20CSEL 8:129–130
Quae cum ita sint, ecce qualia aut omnes aut paene omnes Romani agunt. et cum haec ita sint, qui talia agimus neglegi nos a diuinitate causamur, relinqui nos a domino nostro dicimus, cum ipsi dominum relinquamus. fingamus enim, quod respicere nos dominus noster uelit etiam non merentes: uideamus si potest. ecce innumera Christianorum milia in spectaculis cotidie rerum turpium commorantur. potest ergo ad illos deus respicere, qui tales sunt? potest ad eos respicere, qui bacchantur in circis, qui moechantur in theatris?
Since this is so, behold what kind of things either all or almost all Romans do. And since this is so, we who do such things complain that we are neglected by the Godhead; we say we are abandoned by our Lord, when we ourselves abandon the Lord. For let us suppose that our Lord wishes to regard us even though we do not deserve it: let us see whether he can. Behold, countless thousands of Christians linger daily at the spectacles of base things. Can God, then, look upon those who are such? Can he look upon those who revel in the circuses and commit adultery in the theaters?
Notes and citation
Summary: Can God regard Christians who spend their days at shameful spectacles?
- The chapter numeral “IV” is removed.
Notes on the original text
- Digital text corrected (OCR slip; chapter numeral leaked into the text): IV. Quae cum ita sint → Quae cum ita sint; neglegi nos a diinitate → neglegi nos a diuinitate.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.20 (CSEL 8:129–130; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-20
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.21CSEL 8:130
an forte hoc nolumus et hoc dignum putamus ut, cum in circis nos et in theatris deus uideat, ea quae nos aspicimus aspiciat quoque ipse nobiscum et turpitudines, quas nos cernimus, cernat etiam ipse nobiscum alterutrum enim fieri necesse est, quia, si nos uidere dignatur, consequens est ut etiam illa ubi nos uideat, aut si ab illis, quod non dubium est, auertit oculos, etiam a nobis, qui illic sumus, pariter auertat. et cum haec ita sint, facimus haec tamen ac sine cessatione quae dixi.
Or perhaps we do not want this, and think it fitting that, when God sees us in the circuses and theaters, he should himself also look with us at what we look at, and see with us the indecencies we see? For one or the other must happen: if he deigns to see us, it follows that he also sees those things where he sees us; or if, as is not doubtful, he turns his eyes from them, he likewise turns them from us who are there. And though this is so, we still do these things I have described without ceasing.
Notes and citation
Summary: If God turns his eyes from the theater, he turns them from those who are there.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.21 (CSEL 8:130; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-21
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.22CSEL 8:130
an forte in morem ueterum paganorum theatrorum et circorum nos deum habere arbitramur? faciebant enim haec illi quondam, quia has idolorum suorum delicias esse credebant. nos quomodo haec facimus, qui odisse deum nostrum haec certi sumus? aut certe, si placere has turpitudines deo nouimus, non prohibeo quin sine cessatione faciamus.
Or perhaps we think we have God as the god of theaters and circuses after the manner of the old pagans? For they once did these things because they believed them to be the delights of their idols. How do we do them, who are certain that our God hates them? Or certainly, if we know these indecencies please God, I do not forbid our doing them without ceasing.
Notes and citation
Summary: Pagans held games for their gods; Christians know their God hates them.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.22 (CSEL 8:130; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-22
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.23CSEL 8:130
sin uero in conscientia nostra hoc est, quod haec deus horret quod execratur, quod in his sicut pastus diaboli ita offensio dei, quomodo nos in ecclesia colere deum dicimus, qui in obscenitate ludorum semper diabolo deseruimus, et hoc gnari ac scientes, de consilio et industria? ita quae nobis, quaeso, spes erit apud deum, qui non casu aut imprudentia deum laedimus sed exemplo illorum quondam gigantum, quos insanis conatibus superna temptasse et quasi in nubes gradum tulisse legimus?
But if it is in our conscience that God abhors and execrates these things, that in them is the devil’s food as it is God’s offense, how do we say we worship God in the church, we who always serve the devil in the obscenity of the games, and this knowingly and wittingly, by design and effort? What hope, then, I ask, will we have with God, who offend God not by chance or imprudence but after the example of those giants of old, whom we read to have attempted heaven with insane efforts and to have climbed, as it were, into the clouds?
Notes and citation
Summary: Christians knowingly serve the devil at the games, like the giants assaulting heaven.
- The giants who piled mountains to attack heaven (Ovid, Metamorphoses 1.151–155). “Sperna” is read as superna.
Notes on the original text
- Digital text corrected (OCR slip): insanis conatibus sperna temptasse → insanis conatibus superna temptasse.
Extrabiblical texts: Ovid, Metam. 1.151–155 (Ovid; allusion)
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.23 (CSEL 8:130; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-23
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.24CSEL 8:130–131
sic nos per iniurias, quas in omni mundo deo semper inferimus, quasi consensu publico caelum oppugnamus. Christo ergo (o amentia monstruosa!) Christo circenses offerimus et mimos, et tunc hoc maxime, cum ab eo aliquid boni capimus, cum prosperitatis ab eo aliquid adtribuitur aut uictoria de hostibus a diuinitate praestatur. et quid aliud hac re facere uidemur, quam si qui homini beneficium largienti iniuriosus sit aut blandientem conuiciis caedat aut osculantis uultum mucrone transfigat?
So we, by the injuries we always inflict on God in the whole world, assault heaven as if by public consent. To Christ, then (O monstrous madness!), to Christ we offer circus games and mimes; and this especially when we receive some good from him, when some prosperity is granted us by him or victory over enemies is given by the Godhead. And what else do we seem to do by this than if someone were injurious to a man bestowing a benefit, or struck with insults one who caressed him, or pierced with a sword the face of one kissing him?
Notes and citation
Summary: Romans celebrate God’s gifts and victories with games that insult him.
Notes on the original text
- Digital text corrected (OCR slip; digit for the letter o; stray mark): Christo ergo (0 amentia monstruosa!) Christo circenses offerimus et mimos,: et tunc → Christo ergo (o amentia monstruosa!) Christo circenses offerimus et mimos, et tunc; capimus, eum prosperitatis → capimus, cum prosperitatis.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.24 (CSEL 8:130–131; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-24
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.25CSEL 8:131
interrogo enim omnes potentes et diuites mundi huius, cuius piaculi reus sit seruus ille, qui bono ac pio domino malum cogitet, qui bene merenti conuicium faciat et pro libertate, quam accepit, contumeliam reddat. absque dubio maximi criminis reus creditur qui malum pro bono reddit, cui etiam malum pro malo reddere non liceret. hoc ergo etiam nos, qui Christiani dicimur, facimus: inritamus in nos misericordem deum impuritatibus nostris propitiantem sordibus laedimus blandientem iniuriis uerberamus.
For I ask all the powerful and rich of this world: of what sin is that slave guilty who plots evil against a good and kind master, who insults one who deserves well of him, and returns contempt for the freedom he has received? Without doubt he is believed guilty of the greatest crime who returns evil for good, who may not even return evil for evil. This, then, we too who are called Christians do: we provoke against us the merciful God by our impurities, we wound him who is propitious by our filth, we beat him who caresses us with insults.
Rom 12:17 (allusion, medium confidence)
Notes and citation
Summary: Christians repay God’s goodness with insult, like an ungrateful freedman.
- Rom 12:17; 1 Pet 3:9.
Notes on the original text
- Digital text corrected (OCR slip): omnes potentes eo diuites → omnes potentes et diuites; missericordem → misericordem.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.25 (CSEL 8:131; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-25
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.26CSEL 8:131
Christo ergo (o amentia monstruosa!) Christo circenses offerimus et mimos, Christo pro beneficiis suis theatrorum obscena reddimus, Christo ludicrorum turpissimorum hostias immolamus. uidelicet hoc nos pro nobis in carne natus saluator noster edocuit: hoc uel per se ipsum uel per apostolos praedicauit. propter hoc humanae natiuitatis uerecundiam subiit et contumeliosa terreni ortus principia suscepit: propter hoc in praesepio iacuit cui seruierunt angeli, cum iaceret: propter hoc inuolui se pannorum crepundiis uoluit qui caelum regebat in pannis: propter hoc in patibulo pependit quem pendentem mundus expauit.
To Christ, then (O monstrous madness!), to Christ we offer circus games and mimes; to Christ we render the obscenities of the theaters for his benefits; to Christ we sacrifice the victims of the basest shows. No doubt this is what our Savior, born in the flesh for us, taught us; this he preached either himself or through the apostles. For this he underwent the shame of human birth and took on the humiliating beginnings of an earthly origin; for this he lay in a manger, whom angels served as he lay; for this he willed to be wrapped in the rattle-bands of swaddling clothes who ruled heaven in swaddling clothes; for this he hung on the gibbet, at whom the world trembled as he hung.
Luke 2:7 (allusion, high confidence)
Notes and citation
Summary: Christ did not become incarnate and die so that Christians would honor him with obscene shows.
- Ironic. Luke 2:7. The chapter numeral “V” is removed.
Notes on the original text
- Digital text corrected (OCR slip; chapter numeral leaked into the text): V. Christo ergo (o amentia → Christo ergo (o amentia; ortus principia Suscepit → ortus principia suscepit.
Topics: Christology, Ethics
Cite (SBL): Salvian, Gub. 6.26 (CSEL 8:131; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-26
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.27CSEL 8:131–132
qui propter uos, inquit apostolus, pauper factus est, cum diues esset, ut illius inopia uos honestaremini. et cum in forma, inquit, dei esset, humiliauit semetipsum usque ad mortem, mortem autem crucis. hoc nos uidelicet Christus imbuit, cum pro nobis ista toleraret: praeclaram passioni eius uicissitudinem reddimus qui, cum morte ipsius redemptionem acceperimus, uitam ei turpissimam repensamus. apparuit enim, inquit beatissimus Paulus, gratia domini nostri Iesu Christi, erudiens nos, ut abnegantes impietatem et saecularia desideria sobrie et iuste et pie uiuamus in hoc saeculo, expectantes beatam spem et aduentum gloriae magni dei et saluatoris nostri Iesu Christi, qui dedit semetipsum pro nobis, ut nos redimeret ab omni iniquitate et mundaret sibi populum acceptabilem, sectatorem bonorum operum.
“Who for your sakes,” says the apostle, “became poor, though he was rich, that by his poverty you might be honored.” And: “Though he was in the form of God,” he says, “he humbled himself unto death, even the death of the cross.” This, no doubt, is what Christ instilled in us when he endured these things for us: we make a splendid return for his passion, who, having received redemption by his death, repay him with a most shameful life. “For the grace of our Lord Jesus Christ has appeared,” says the most blessed Paul, “teaching us that, denying impiety and worldly desires, we should live soberly and justly and godly in this world, awaiting the blessed hope and the coming of the glory of the great God and our Savior Jesus Christ, who gave himself for us that he might redeem us from all iniquity and purify for himself an acceptable people, zealous for good works.”
2 Cor 8:9 (quotation, high confidence) · Phil 2:6 (quotation, high confidence) · Phil 2:8 (quotation, high confidence) · Titus 2:11 (quotation, high confidence) · Titus 2:12 (quotation, high confidence) · Titus 2:13 (quotation, high confidence) · Titus 2:14 (quotation, high confidence)
Notes and citation
Summary: Christ became poor and died to make a pure people, yet Christians repay him with shameful lives.
- 2 Cor 8:9 (with “honored” for “enriched”); Phil 2:6–8; Titus 2:11–14.
Notes on the original text
- Digital text corrected (OCR slip): humilliauit → humiliauit; ut abnegants impietatem → ut abnegantes impietatem.
Topics: Christology, Ethics
Cite (SBL): Salvian, Gub. 6.27 (CSEL 8:131–132; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-27
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.28CSEL 8:132
ubi sunt qui haec faciant, propter quae uenisse Christum apostolus dicit? ubi sunt qui desideria saeculi fugiant ubi qui uitam pie ac iuste agant ubi qui sperare se spem beatam bonis operibus ostendant et immaculatam uitam agentes hoc ipso se probent regnum dei exspectare, quia merentur accipere? uenit, inquit, dominus Iesus Christus, ut mundaret sibi populum acceptabilem, sectatorem bonorum operum.
Where are those who do the things for which the apostle says Christ came? Where are those who flee the desires of the world, who live piously and justly, who show by good works that they hope the blessed hope, and, living a spotless life, prove by this very thing that they await the kingdom of God because they deserve to receive it? “The Lord Jesus Christ came,” he says, “to purify for himself an acceptable people, zealous for good works.”
Titus 2:14 (quotation, high confidence)
Notes and citation
Summary: Where is the pure people Christ came to make?
- Titus 2:12–14.
Notes on the original text
- Digital text corrected (stray mark): qui desideria. saeculi → qui desideria saeculi.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.28 (CSEL 8:132; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-28
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.29CSEL 8:132–133
ubi est populus ille mundus ubi populus acceptabilis, ubi populus boni operis ubi populus sanctitatis? Christus, inquit scriptura, pro nobis passus est, exemplum nobis relinquens ut sequamur uestigia eius. uidelicet uestigia saluatoris sequimur in circis uestigia saluatoris sequimur in theatris. tale nobis scilicet Christus reliquit exemplum, quem fleuisse legimus risisse non legimus. et hoc utrumque pro nobis, quia fletus compunctio est animae risus corruptio disciplinae. et ideo dicebat: uae uobis, qui ridetis, quoniam flebitis. et: beati, qui fletis, quoniam ridebitis. nobis autem ridere et gaudere non sufficit, nisi cum peccato atque in insania gaudeamus, nisi risus noster impuritatibus nisi flagitiis miscatur.
Where is that pure people, where the acceptable people, where the people of good works, where the people of holiness? “Christ,” says Scripture, “suffered for us, leaving us an example, that we should follow his steps.” No doubt we follow the Savior’s steps in the circuses, we follow the Savior’s steps in the theaters! Such, no doubt, is the example Christ left us, of whom we read that he wept, we do not read that he laughed. And both for us, because weeping is compunction of the soul, laughter the corruption of discipline. And so he said: “Woe to you who laugh, for you will weep.” And: “Blessed are you who weep, for you will laugh.” But it is not enough for us to laugh and rejoice unless we rejoice with sin and madness, unless our laughter is mixed with impurities and shameful deeds.
1 Pet 2:21 (quotation, high confidence) · John 11:35 (allusion, medium confidence) · Luke 6:25 (quotation, high confidence) · Luke 6:21 (quotation, high confidence)
Notes and citation
Summary: Christ wept but is never said to have laughed; Christians follow him into the theaters.
- 1 Pet 2:21; John 11:35; Luke 6:25, 21.
Notes on the original text
- Digital text corrected (OCR slip; spaced letters and stray mark): u a e. uobis, qui ridetis → uae uobis, qui ridetis; atque in insania gadeamus → atque in insania gaudeamus.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.29 (CSEL 8:132–133; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-29
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.30CSEL 8:133
Qui, rogo, hic error est, quae stultitia? numquid laetari assidue et ridere non possumus, nisi risum nostrum atque laetitiam scelus esse faciamus? an forte infructuosum putamus gaudium simplex nec delectat ridere sine crimine? quod, rogo, hoc malum est aut qui furor? rideamus, quaeso, quamlibet inmensuratim laetemur quamlibet iugiter, dummodo innocenter. quae uecordia est et amentia, ut non putemus risum et gaudium tanti esse, nisi in se dei habuerit iniuriam? iniuriam utique et quidem maximam.
What error is this, I ask, what folly? Can we not rejoice continually and laugh unless we make our laughter and joy a crime? Or perhaps we think simple joy fruitless, and it does not delight us to laugh without crime? What evil, I ask, is this, or what madness? Let us laugh, I beg, however immoderately, let us rejoice however continually, provided it be innocently. What frenzy and madness is it not to think laughter and joy worth much unless they contain an injury to God? An injury indeed, and the greatest.
Notes and citation
Summary: Joy and laughter are fine if innocent; why must they offend God?
- The chapter numeral “VI” is removed.
Notes on the original text
- Digital text corrected (OCR slip; chapter numeral leaked; split word; question mark read as P): VI. Qui, rogo, hic error est, quae stultitia? numquid lae* tari → Qui, rogo, hic error est, quae stultitia? numquid laetari; risum nostram atque → risum nostrum atque; aut qui furor P rideamus → aut qui furor? rideamus.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.30 (CSEL 8:133; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-30
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.31CSEL 8:133
in spectaculis enim apostatatio quaedam fidei est et a symboli ipsius et caelestibus sacramentis letalis praeuaricatio. quae est enim in baptismo salutari Christianorum prima confessio? quae scilicet nisi ut renuntiare se diabolo ac pompis eius et spectaculis atque operibus protestentur? ergo spectacula et pompae etiam iuxta nostram professionem opera sunt diaboli.
For in the spectacles there is a certain apostasy from the faith and a deadly transgression of the creed itself and of the heavenly sacraments. For what is the first confession of Christians in saving baptism? What, surely, but that they declare that they renounce the devil and his pomps and spectacles and works? So spectacles and pomps are, even according to our profession, the works of the devil.
Notes and citation
Summary: The baptismal renunciation names the spectacles as works of the devil.
- The baptismal renunciation of the devil, his pomps, and his works.
Notes on the original text
- Digital text corrected (OCR slip; question mark read as P): in speetaculis enim → in spectaculis enim; Christianorum prima confessio P quae → Christianorum prima confessio? quae.
Cite (SBL): Salvian, Gub. 6.31 (CSEL 8:133; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-31
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.32CSEL 8:133
quomodo igitur, o Christiane, spectacula post baptismum sequeris, quae opus esse diaboli confiteris? renuntiasti semel diabolo et spectaculis eius, ac per hoc necesse est ut prudens et sciens, dum ad spectacula remeas, ad diabolum te redire cognoscas. utrique enim rei simul renuntiasti et unum utrumque esse dixisti. si ad unum reuerteris, ad utrumque remeasti. abrenuntio enim, inquis, diabolo pompis spectaculis et operibus eius. et quid postea? credo, inquis, in deum patrem omnipotentem et in Iesum Christum filium eius.
How, then, O Christian, do you follow the spectacles after baptism, which you confess are the work of the devil? You renounced the devil and his spectacles once, and so, while you return to the spectacles, you must recognize, wise and knowing, that you are returning to the devil. For you renounced both things together and said that both are one. If you return to one, you have gone back to both. “For I renounce,” you say, “the devil, his pomps, spectacles, and works.” And what then? “I believe,” you say, “in God the Father almighty and in Jesus Christ his Son.”
Notes and citation
Summary: Returning to the spectacles after baptism is returning to the devil.
- The baptismal renunciation is followed by the creed.
Notes on the original text
- Digital text corrected (OCR slip): et in legum Christum filium → et in Iesum Christum filium.
Cite (SBL): Salvian, Gub. 6.32 (CSEL 8:133; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-32
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.33CSEL 8:133–134
ergo primum renuntiatur diabolo ut credatur deo, quia qui non renuntiat diabolo, non credit deo, et ideo qui reuertitur ad diabolum relinquit deum. diabolus autem in spectaculis est et pompis suis, ac per hoc, cum redimus ad spectacula diaboli, relinquimus fidem Christi. hoc itaque modo omnia symboli sacramenta soluuntur, et totum quod in symbolo sequitur, labefactatur et nutat; nihil enim sequens stat, si principale non steterit.
So first the devil is renounced so that God may be believed, because he who does not renounce the devil does not believe God, and so he who returns to the devil abandons God. And the devil is in the spectacles and his pomps, and so, when we return to the spectacles of the devil, we abandon the faith of Christ. In this way all the sacraments of the creed are undone, and all that follows in the creed is shaken and totters; for nothing that follows stands if the first thing does not stand.
Notes and citation
Summary: Abandoning the renunciation undermines the whole creed.
Notes on the original text
- Digital text corrected (stray mark): relinquit deum.. diabolus → relinquit deum. diabolus; ac per hoc,. cum redimus → ac per hoc, cum redimus.
Topics: Baptism
Cite (SBL): Salvian, Gub. 6.33 (CSEL 8:133–134; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-33
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.34CSEL 8:134
dic igitur tu, Christiane, quomodo tenere te sequentia symboli putas, cuius principia perdidisti? membra sine capite nil prosunt et ad exordium sui cuncta respiciunt: quae utique, si perierint, omnia pessum trahunt, siquidem stirpe sublata aut non sunt reliqua aut, si sunt, sine emolumento sunt, quia sine capite nil constat. si cui itaque leue spectaculorum crimen uidetur, respiciat cuncta ista quae diximus, et uidebit in spectaculis non uoluptatem esse sed mortem. quid est autem aliud quam mortem incurrere uitae originem perdidisse? ubi enim fundamentum symboli euertitur, uita ipsa iugulatur.
Tell me, then, Christian, how do you think you hold the rest of the creed, whose beginning you have lost? Limbs without a head are of no use, and all things look back to their beginning; if that perishes, it drags everything down, since, when the root is removed, the rest either do not exist or, if they do, are without profit, because nothing stands without a head. So if the crime of the spectacles seems light to anyone, let him consider all that we have said, and he will see in the spectacles not pleasure but death. And what is it to incur death but to have lost the origin of life? For where the foundation of the creed is overturned, life itself is slain.
Notes and citation
Summary: Without its foundation, the renunciation, the creed is lost, and the spectacles bring death.
Notes on the original text
- Digital text corrected (OCR slip; stray mark): sequentia symboli putas, cuius. principia → sequentia symboli putas, cuius principia; leue spectaculourum crimen → leue spectaculorum crimen.
Topics: Baptism
Cite (SBL): Salvian, Gub. 6.34 (CSEL 8:134; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-34
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.35CSEL 8:134
Rursum ergo necesse est redeamus ad illud, quod saepe diximus: quid simile apud barbaros? ubi apud illos circenses ubi theatra ubi scelus diuersarum impuritatum, hoc est spei nostrae ac salutis excidium? quibus illi etsi, utpote pagani, uterentur, minore tamen culpa sacrae offensionis errabant, quia, etsi esset impuritas uisionis, praeuaricatio tamen non erat sacramenti.
Again, then, we must return to what we have often said: what is like this among the barbarians? Where among them are circus games, where theaters, where the crime of various impurities, that is, the ruin of our hope and salvation? Even if they used them, being pagans, they would still err with less guilt of sacred offense, because, even if there were impurity of sight, there would be no transgression of a sacrament.
Notes and citation
Summary: The barbarians have no such spectacles, and even if they did, they break no baptismal vow.
- The chapter numeral “VII” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text): VII. Rursum ergo → Rursum ergo.
Topics: Baptism
Cite (SBL): Salvian, Gub. 6.35 (CSEL 8:134; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-35
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.36CSEL 8:134–135
nos uero quid respondere pro nobis possumus? tenemus symbolum et euertimus, et confitemur munus salutis pariter et negamus. ac per hoc ubi est christianitas nostra, qui ad hoc tantummodo sacramentum salutis accipimus, ut maiore postea praeuaricationis scelere peccemus? nos ecclesiis dei ludicra anteponimus, nos altaria spernimus et theatra honoramus, omnia denique amamus omnia colimus: solus nobis in comparatione omnium deus uilis est.
But what can we answer for ourselves? We hold the creed and overturn it, and we both confess and deny the gift of salvation. And so where is our Christianity, we who receive the sacrament of salvation only to sin afterwards with the greater crime of transgression? We put shows before the churches of God, we spurn the altars and honor the theaters; in short, we love everything, we worship everything: God alone is nothing to us in comparison with all.
Notes and citation
Summary: Christians prefer theaters to churches; God alone is nothing to them.
Notes on the original text
- Digital text corrected (OCR slip): deus nilis est → deus uilis est.
Topics: Baptism
Cite (SBL): Salvian, Gub. 6.36 (CSEL 8:134–135; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-36
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.37CSEL 8:135
denique praeter alia, quae id probant, indicat hoc etiam haec res ipsa quam dico. si quando enim euenerit, quod scilicet saepe euenit, ut eodem die et festiuitas ecclesiastica et ludi publici agantur, quaero ab omnium conscientia, quis locus maiores Christianorum uirorum copias habeat, cauea ludi publici an atrium dei, et templum omnes magis sectentur an theatrum, dicta euangeliorum magis diligant an thymelicorum, uerba uitae an uerba mortis, uerba Christi an uerba mimi?
In short, besides other things that prove it, the very thing I am about to mention shows it. For if it ever happens, as it often does, that a church festival and public games are held on the same day, I ask everyone’s conscience which place holds the larger crowds of Christian men, the seats of the public games or the court of God; and whether all follow the temple more or the theater; whether they love the words of the gospels more or those of the stage-players; the words of life or the words of death; the words of Christ or the words of the mime?
Notes and citation
Summary: When games and church festivals coincide, the games draw the larger crowd.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.37 (CSEL 8:135; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-37
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.38CSEL 8:135–136
non est dubium quin illud magis amemus, quod anteponimus. omni enim feralium ludicrorum die, quaelibet ecclesiae festa fuerint, non solum ad ecclesiam non ueniunt qui Christianos se esse dicunt, sed si qui inscii forte uenerint, dum in ipsa ecclesia sunt, si ludos agi audiunt, ecclesiam derelinquunt. spernitur dei templum, ut curratur ad theatrum: ecclesia uacuatur circus impletur: Christum in altario dimittimus, ut adulterantes uisu impurissimo oculos ludicrorum turpium fornicatione pascamus. et ideo rectissime ad nos dominus deus dicit: propter spurcitiam exterminati estis exterminio. et rursum exterminabuntur inquit arae huius risus.
There is no doubt that we love more what we prefer. For on every day of deadly shows, whatever church festivals there may be, not only do those who call themselves Christians not come to church, but if any happen to come unaware, while they are in the church itself, if they hear the games are being held, they leave the church. The temple of God is spurned so that people may run to the theater; the church is emptied, the circus filled: we leave Christ at the altar so that we may feed our eyes, committing adultery by most impure sight, on the sexual immorality of base shows. And so the Lord God most rightly says to us: “Because of your filth you have been destroyed with destruction.” And again: “The altars of this laughter,” he says, “will be destroyed.”
Mic 2:10 (quotation, high confidence) · Amos 7:9 (quotation, high confidence)
Notes and citation
Summary: Christians leave church for the games, and God threatens destruction.
- Mic 2:10 (Vulgate); Amos 7:9 (LXX, “altars of laughter”).
Notes on the original text
- Digital text corrected (OCR slip): et rursum exerminabuntur inquit → et rursum exterminabuntur inquit.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.38 (CSEL 8:135–136; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-38
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.
6.39CSEL 8:136
Sed uidelicet responderi hoc potest, non in omnibus haec Romanorum urbibus agi. uerum est: etiam plus ego addo, ne illic quidem nunc agi, ubi semper acta sunt antea. non enim hoc agitur iam in Mogontiacensium ciuitate, sed quia excisa atque deleta est: non agitur Agrippinae, sed quia hostibus plena: non agitur in Treuerorum urbe excellentissima, sed quia quadruplici est euersione prostrata: non agitur denique in plurimis Galliarum urbibus et Hispaniarum.
But no doubt it can be answered that these things are not done in all the cities of the Romans. That is true; I add more: not even where they were always done before are they done now. For this is no longer done in the city of Mainz, but because it is cut down and destroyed; it is not done at Cologne, but because it is full of enemies; it is not done in the most excellent city of Trier, but because it has been laid low by a fourfold overthrow; it is not done, finally, in very many cities of the Gauls and the Spains.
Notes and citation
Summary: The games have ceased only where cities like Mainz, Cologne, and Trier were destroyed.
- Mainz (Mogontiacum), Cologne (Colonia Agrippina), and Trier, sacked in the fifth century. The chapter numeral “VIII” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked; OCR slips): VIII. Sed uidelicet responderi hoc potest, non in omnibiis haec Romanorum urbibus agi. uerum est: eiam plus → Sed uidelicet responderi hoc potest, non in omnibus haec Romanorum urbibus agi. uerum est: etiam plus.
Cite (SBL): Salvian, Gub. 6.39 (CSEL 8:136; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-39
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Translation: Translated by Claude from the Latin of the staged edition (corrections logged). No public-domain English translation is available to us and no FOTC volume covers Salvian, so each batch was re-read against the Latin.