On the Governance of God 6.40–6.96
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 6
6.40CSEL 8:136
et ideo uae nobis atque iniquitatibus nostris uae nobis atque impuritatibus nostris. quae spes Christianis plebibus ante deum est quandoquidem ex illo in urbibus Romanis haec mala non sunt, ex quo in barbarorum iure esse coeperunt? ac per hoc uitiositas et impuritas quasi germanitas quaedam est hominum Romanorum et quasi mens atque natura, quia ibi praecipue uitia ubicumque Romani.
And so woe to us and to our iniquities, woe to us and to our impurities. What hope have the Christian peoples before God, since these evils have ceased in Roman cities only from the time they began to be under the rule of barbarians? And so viciousness and impurity are a kind of kinship of the Roman people, and as it were their mind and nature, because vices are chiefly wherever Romans are.
Notes and citation
Summary: Vice ends only where barbarians rule; viciousness has become Roman nature.
Cite (SBL): Salvian, Gub. 6.40 (CSEL 8:136; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-40
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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.
6.41CSEL 8:136–137
sed grauis sit forsitan haec atque iniqua conquestio: grauis profecto, si falsa. at quomodo, inquis, quomodo non falsa, cum in paucis nunc ferme Romanis urbibus fiant ista, quae diximus? plurimas autem iam harum impuritatum labe non pollui, ubi licet sint loca ipsa ac domicilia erroris antiqui, nequaquam tamen agantur illa, quae prius acta sunt.
But perhaps this complaint is grave and unjust: grave indeed, if false. “But how,” you say, “how is it not false, since these things we have mentioned are now done in hardly any Roman cities? Very many are no longer polluted by the stain of these impurities, where, though the very places and abodes of the old error exist, the things done before are in no way done.”
Notes and citation
Summary: Objection: most cities no longer hold the shows.
Notes on the original text
- Digital text corrected (stray letters): illa, quae to prius acta sunt → illa, quae prius acta sunt.
Cite (SBL): Salvian, Gub. 6.41 (CSEL 8:136–137; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-41). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-41
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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.
6.42CSEL 8:137
considerandum ergo utrumque est, id est, quid sit quod adhuc loca ipsa ac diuersoria ludicrorum sint, ludicra autem esse cessauerint. loca enim et habitacula turpitudinum idcirco adhuc sunt, quia illic impura omnia prius acta sunt. nunc autem ludicra ipsa ideo non aguntur, quia agi iam prae miseria temporis atque egestate non possunt. et ideo, quod prius actum est, uitiositatis fuit, quod nunc non agitur, necessitatis.
Both points, then, must be considered, that is, why the very places and lodgings of the shows still exist while the shows have ceased. The places and dwellings of indecencies still exist because all impure things were done there before. But now the shows themselves are not held because they can no longer be held, owing to the misery and poverty of the times. And so what was done before was of viciousness; what is not done now is of necessity.
Notes and citation
Summary: The shows ceased from poverty, not virtue.
Cite (SBL): Salvian, Gub. 6.42 (CSEL 8:137; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-42). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-42
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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.
6.43CSEL 8:137
calamitas enim fisci et mendicitas iam Romani aerarii non sinit ut ubique in res nugatorias perditae profundantur expensae. pereant adhuc quamlibet multa et quasi in caenum proiciantur, sed tamen perire iam tanta non queunt, quia non sunt tanta quae pereant. nam quantum ad uotum nostrae libidinis atque impurissimae uoluptatis, optaremus profecto uel ad hoc tantummodo plus habere, ut in hoc turpitudinis lutum plura conuertere.
For the calamity of the fisc and the beggary of the Roman treasury no longer allow lost expenditures to be poured out everywhere on trifles. Let as much as you like still perish and be thrown, as it were, into the mud; still so much can no longer perish, because there is not so much to perish. For as far as the desire of our lust and most impure pleasure goes, we would surely wish to have more only so as to turn more into this mud of indecency.
Notes and citation
Summary: Only the empty treasury prevents more waste on the shows.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips and repeated words; stray mark): oalamitas enim fisci → calamitas enim fisci; perire ia.m tanta → perire iam tanta; eptaremus profecto uel ad hoc tantummodo plus habere, ut eptaremus mus in hoc → optaremus profecto uel ad hoc tantummodo plus habere, ut in hoc.
Cite (SBL): Salvian, Gub. 6.43 (CSEL 8:137; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-43). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-43
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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.
6.44CSEL 8:137
et res probat quanta prodigere uellemus, si opulentes essemus ac splendidi, cum prodigamus tanta mendici. ea est enim labes praesentium morum atque perditio, ut cum iam non habeat paupertas quod possit perdere, adhuc tamen uelit uitiositas plus perire. non est ergo, quod blandiri nobis aliquid in hac parte possimus, ut dicamus, non in omnibus nunc urbibus agi illa, quae prius acta sunt.
And the fact proves how much we would wish to squander if we were rich and splendid, when we squander so much as beggars. For such is the stain and ruin of present morals that, though poverty no longer has anything it can waste, viciousness still wishes more to perish. There is no reason, then, for us to flatter ourselves in this respect by saying that the things done before are not now done in all cities.
Notes and citation
Summary: Even in poverty, Romans squander what they can on vice.
Notes on the original text
- Digital text corrected (OCR slip): quanta prodigere uelemus → quanta prodigere uellemus.
Cite (SBL): Salvian, Gub. 6.44 (CSEL 8:137; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-44). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-44
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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.
6.45CSEL 8:137–138
ideo enim non in omnibus iam aguntur, quia urbes, ubi agebantur illa, iam non sunt, uel ibi, siquidem diu acta sunt, * quae id efficerent, ut, ubi illa agebantur, esse non possint: sicut ipse ad peccatores deus locutus est per prophetam, quia horum recordatus est dominus, et ascendit, inquit, super cor eius, et non poterat dominus ultra portare propter malitiam studiorum uestrorum et propter abominationes, quas fecistis, et facta est terra uestra in desolationem et stuporem et in maledictum. per haec ergo iam factum est, ut maior pars Romani orbis in desolationem esset et in stuporem et in maledictum.
For they are not done in all now because the cities where they were done no longer exist, or because there, since they were done for a long time, … which brought it about that, where they were done, they cannot exist; as God himself spoke to sinners through the prophet: “The Lord remembered these things, and it came up,” he says, “upon his heart, and the Lord could bear no longer because of the wickedness of your doings and because of the abominations you committed, and your land became a desolation and an astonishment and a curse.” Through these things, then, it has already come about that the greater part of the Roman world is a desolation and an astonishment and a curse.
Textual problem in this passage: see the notes.
Jer 44:21 (51:21 LXX) (quotation, high confidence) · Jer 44:22 (51:22 LXX) (quotation, high confidence)
Notes and citation
Summary: The shows ceased because God made the cities a desolation for their sins.
- The digital text has a gap (marked *). Jer 44:21–22 (LXX 51:21–22).
Cite (SBL): Salvian, Gub. 6.45 (CSEL 8:137–138; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-45). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-45
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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.
6.46CSEL 8:138
Atque utinam acta tantummodo prius essent et agere haec Romana uitiositas aliquando cessaret: forsitan, ut scriptum est, propitiaretur deus peccatis nostris. sed nequaquam ita agimus, ut propitietur. mala enim incessabiliter malis addimus et peccatis peccata cumulamus, et cum maxima nostri pars iam perierit, id agimus ut pereamus omnes.
And would that these things had only been done before, and that Roman viciousness had at some time ceased to do them: perhaps, as it is written, God would be propitious to our sins. But we in no way act so that he may be propitious. For we incessantly add evils to evils and heap sins on sins, and though the greatest part of us has already perished, we act so that we may all perish.
Dan 4:27 (4:24 Vulg.) (echo, medium confidence)
Notes and citation
Summary: Romans keep adding sins though most have already perished.
- Dan 4:27 (Vulgate 4:24) is echoed. The chapter numeral “VIIII” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text): VIIII. Atque utinam acta → Atque utinam acta.
Cite (SBL): Salvian, Gub. 6.46 (CSEL 8:138; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-46). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-46
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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.
6.47CSEL 8:138
quis, rogo, interfici alterum iuxta se uidet et ipse non metuit? quis domum uicini sui ardere cernit et non efficere omnibus modis nititur ne ipse incendio concremetur? nos non uicinos nostros tantum ardere uidimus, sed ipsi iam ex maxima nostrorum corporum parte arsimus. et quid hoc, pro nefas, mali est? arsimus, arsimus, et tamen flammas, quibus iam arsimus, non timemus.
Who, I ask, sees another killed beside him and does not fear himself? Who sees his neighbor’s house burning and does not strive in every way to prevent himself being burned up in the fire? We have not only seen our neighbors burn, but we ourselves have already burned in the greatest part of our body. And what evil is this, O shame? We have burned, we have burned, and yet we do not fear the flames in which we have already burned.
Notes and citation
Summary: Though already burned by disaster, Romans do not fear the fire.
Cite (SBL): Salvian, Gub. 6.47 (CSEL 8:138; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-47). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-47
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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.
6.48CSEL 8:138
nam quod non ubique, ut dixi, aguntur quae prius acta sunt, miseriae est beneficium non disciplinae. denique facile hoc probo. da enim prioris temporis statum, et statim ubique sunt quae fuerunt. plus addo: quantum ad uota hominum pertinet, etsi iam non ubique sunt, ubique adhuc sunt, quia ubique ea populus uelit esse Romanus. cum enim ab homine mala res sola necessitate non agitur, ipsa turpis rei cupiditas pro actione damnatur.
For that the things done before are not, as I said, done everywhere is the benefit of misery, not of discipline. In short, I prove this easily. Give back the state of former times, and at once everything that was is everywhere. I add more: as far as men’s wishes go, though they are no longer everywhere, they are still everywhere, because the Roman people wishes them to be everywhere. For when a bad thing is not done by a man only because of necessity, the very desire for the base thing is condemned instead of the act.
Notes and citation
Summary: The desire for the shows remains wherever the shows have ceased.
Cite (SBL): Salvian, Gub. 6.48 (CSEL 8:138; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-48). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-48
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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.
6.49CSEL 8:138–139
nam si, ut dixi, iuxta domini nostri dictum qui mulierem uiderit ad concupiscendum, reus est adulterii corde concepti, intellegere possumus quod, etiamsi res turpes atque damnabiles necessitate non agimus, pro ipsa tamen rerum turpium uoluntate damnamur. et quid dicam de uoluntate? omnes haec ferme, cum possunt, agunt. denique cuiuslibet ciuitatis incolae Rauennam aut Romam uenerint, pars sunt Romanae plebis in circo pars sunt populi Rauennatis in theatro. ac per hoc nemo se loco aut absentia excusatum putet. omnes turpitudine rerum unum sunt, qui sibi rerum turpium uoluntate sociantur. et blandimur nobis insuper de probitate morum blandimur de turpitudinum raritate.
For if, as I said, according to our Lord’s saying, he who has looked on a woman to lust after her is guilty of adultery conceived in the heart, we can understand that, even if we do not do base and damnable things because of necessity, we are still condemned for the very will to base things. And why do I speak of will? Almost all do these things when they can. In short, when the inhabitants of any city come to Ravenna or Rome, they are part of the Roman crowd in the circus, part of the people of Ravenna in the theater. And so let no one think himself excused by place or absence. All who join themselves by the will to base things are one in the baseness of the things. And moreover we flatter ourselves on the uprightness of our morals, we flatter ourselves on the rarity of indecencies.
Matt 5:28 (allusion, high confidence)
Notes and citation
Summary: The will to see the shows is itself guilt, and provincials attend them in Rome and Ravenna.
- Matt 5:28.
Notes on the original text
- Digital text corrected (stray mark): rerum turpium. uoluntate → rerum turpium uoluntate.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.49 (CSEL 8:138–139; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-49). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-49
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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.
6.50CSEL 8:139
ego amplius dico, non solum agi nunc illas ludicrorum infamium labes, quae prius actae sunt, sed criminosius multo agi quam prius actae sunt. tunc enim integra Romani orbis membra florebant, angusta esse horrea publicae opes fecerant, cunctarum urbium ciues diuitiis ac deliciis affluebant, uix poterat religionis auctoritas inter tantam rerum exuberantiam morum tenere censuram.
I say more: not only are those stains of infamous shows now done which were done before, but they are done much more criminally than they were done before. For then the members of the Roman world flourished whole; public wealth had made the granaries too small; the citizens of all the cities abounded in riches and delights; the authority of religion could scarcely keep strict watch over morals amid such abundance of things.
Notes and citation
Summary: The shows are now more criminal than in prosperous times.
Cite (SBL): Salvian, Gub. 6.50 (CSEL 8:139; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-50). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-50
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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.
6.51CSEL 8:139
pascebantur quidem tunc passim in locis plurimis actores turpium uoluptatum, sed plena ac referta omnia erant: nemo sumptus rei publicae cogitabat nemo dispendia, quia non sentiebatur expensa. quaerebat quodammodo ipsa res publica ubi perderet, quod penitus iam recipere uix posset. et ideo cumulus diuitiarum, qui iam fere modum excesserat, etiam in res nugatorias redundabat.
Then indeed the performers of base pleasures were fed everywhere in very many places, but everything was full and stocked: no one thought of the expense of the commonwealth, no one of the cost, because the expense was not felt. The commonwealth itself was seeking, in a way, where to waste what it could scarcely take in any longer. And so the heap of riches, which had almost exceeded measure, overflowed even into trifles.
Notes and citation
Summary: In prosperous times the waste was not felt.
Cite (SBL): Salvian, Gub. 6.51 (CSEL 8:139; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-51). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-51
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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.
6.52CSEL 8:139–140
nunc autem quid dici potest? recesserunt a nobis copiae ueteres recesserunt priorum temporum facultates, miseri iam sumus et necdum nugaces esse cessamus. cumque etiam pupillis prodigis soleat subuenire paupertas, simulque ut destiterint esse diuites, desinant quoque esse uitiosi, nos tantum nouum genus pupillorum ac perditorum sumus, in quibus opulentia esse desiit, sed nequitia perdurat. adeo nos non ut alii homines causas corruptelarum in inlecebris, sed in cordibus habemus, et uitiositas nostra mens nostra est, ut ad emendandos nos non facultatum ablatione * sed malarum rerum amore peccare (pergamus).
But now what can be said? The old abundance has departed from us; the means of former times have departed; we are now wretched and still do not cease to be frivolous. And though poverty usually comes to the aid of prodigal wards, so that as soon as they cease to be rich they also cease to be vicious, we alone are a new kind of wards and wastrels, in whom wealth has ceased but wickedness lasts. So far do we, unlike other men, have the causes of corruption not in allurements but in our hearts, and our viciousness is our mind, that to amend us … not by the removal of our means … but by love of evil things we go on sinning.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Though wealth has gone, Roman vice remains, rooted in the heart.
- The digital text has a gap (marked *) and the bracketed supplement “pergamus”; the last sentence is translated by sense.
Notes on the original text
- Digital text corrected (OCR slip): adeo nos non at alii homines → adeo nos non ut alii homines.
Cite (SBL): Salvian, Gub. 6.52 (CSEL 8:139–140; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-52). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-52
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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.
6.53CSEL 8:140
Quanta autem uitia Romanorum sint, quibus barbarae gentes non inquinantur, licet hactenus satis dixerim, addam tamen multa quae desunt. sed illud admoneo tamen ante quam dico, ne ullum penitus culpae genus, quod ad contumeliam dei pertinet, cuiquam leue esse uideatur. si enim inlustrem ac praepotentem uirum nequaquam exhonorari a quoquam licet et, si quisquam exhonorauerit, decretis legalibus reus sistitur et iniuriarum auctor iure damnatur, quanto utique maioris piaculi crimen est iniuriosum quempiam deo esse? semper enim per dignitatem iniuriam perferentis crescit culpa facientis, quia necesse est, quanto maior est persona eius, qui contumeliam patitur, tanto maior sit noxa eius, qui facit.
How great are the vices of the Romans by which the barbarian nations are not stained, though I have said enough so far, I will still add many things that are lacking. But before I speak I give this warning: let no kind of fault at all that bears on insult to God seem light to anyone. For if it is in no way permitted for anyone to dishonor an illustrious and very powerful man, and if anyone has dishonored him he is brought to trial by legal decrees and the author of the injuries is rightly condemned, how much greater a sin is it for anyone to be injurious to God? For the guilt of the doer always grows with the dignity of the one who suffers the injury, because the greater the person of the one who suffers the insult, the greater must be the offense of the one who commits it.
Notes and citation
Summary: No offense against God is light, since guilt grows with the dignity of the one offended.
- The chapter numeral “X” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text; split word): X. Quanta autem uitia → Quanta autem uitia; si enim in-, lustrem → si enim inlustrem.
Cite (SBL): Salvian, Gub. 6.53 (CSEL 8:140; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-53). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-53
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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.
6.54CSEL 8:140–141
et hinc est quod legimus in lege, etiam eos, qui uidentur contra mandatum sacrum leuia fecisse, seuerissime tamen esse punitos: ut intellegeremus scilicet nihil ad deum pertinens leue esse ducendum, quia etiam quod uidebatur exiguum esse culpa, grande hoc faciebat diuinitatis iniuria. denique Oza ille leuites dei quid contra mandatum caeleste fecit, quod uacillantem arcam domini sustinere temptauit? nihil enim hinc erat lege praeceptum. et tamen statim dum sustinebat, extinctus est, non quia, ut uidetur, ad speciem contumaci aliquid aut inofficiosa saltim mente commiserit, sed ipso officio inofficiosus fuit, quia iniussa praesumpsit.
And hence it is that we read in the law that even those who seem to have done light things against the sacred command were nevertheless most severely punished: so that we might understand that nothing bearing on God should be thought light, because even what seemed small in fault the injury to the Godhead made great. In short, what did that Uzzah, the Levite of God, do against the heavenly command in trying to support the tottering ark of the Lord? For nothing was commanded about this by the law. And yet at once, while he was supporting it, he was killed; not because, as it seems, he committed anything in appearance obstinate, or even with an undutiful mind, but he was undutiful in his very duty, because he presumed to do what was not commanded.
2 Sam 6:6 (allusion, high confidence) · 2 Sam 6:7 (allusion, high confidence)
Notes and citation
Summary: Uzzah was struck dead for touching the ark, though he meant no harm.
- 2 Sam 6:6–7 (Vulgate 2 Kgs).
Notes on the original text
- Digital text corrected (OCR slip; split word): qui uidentur con., tra mandatum → qui uidentur contra mandatum; uacillantem aream domini → uacillantem arcam domini; aut inoffaciosa saltim mente → aut inofficiosa saltim mente.
Cite (SBL): Salvian, Gub. 6.54 (CSEL 8:140–141; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-54). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-54
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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.
6.55CSEL 8:141
homo Israheliticae plebis cum ligna sabbatis collegisset; occisus est, et hoc iudicio ac iussu dei, piissimi scilicet ac misericordissimi iudicis et qui parcere absque dubio quam occidere maluisset, nisi rationem misericordiae seueritatis ratio uicisset. unus enim incautior periit, ne multi per incautelam postea deperirent. et quid de singulis dicam?
A man of the people of Israel, when he had gathered wood on the sabbath, was killed, and this by the judgment and command of God, a most kind and merciful judge who without doubt would have preferred to spare rather than to kill, had not the reason of severity overcome the reason of mercy. For one more careless man perished so that many might not afterwards perish through carelessness. And why should I speak of individuals?
Num 15:32 (allusion, high confidence) · Num 15:36 (allusion, high confidence)
Notes and citation
Summary: The sabbath-breaker was killed as a warning to many.
- Num 15:32–36.
Notes on the original text
- Digital text corrected (OCR slip): hoJao Israheliticae → homo Israheliticae; nisi ratio onem misericordiae → nisi rationem misericordiae.
Cite (SBL): Salvian, Gub. 6.55 (CSEL 8:141; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-55). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-55
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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.
6.56CSEL 8:141
uniuersa gens Hebraeorum, cum per heremum iter ageret, quia consuetudinarias carnes desiderauit, partem suae plebis amisit. et quidem interdictum necdum fuerat ne desideraret, sed legali, ut reor, obseruantiae proficere deus uoluit, ut rebellem consuetudinarias coerceret: quo facilius scilicet cunctus populus agnosceret, quantum euitare deberet quae deus scriptis caelestibus interdiceret, quando etiam illa eum admissa laederent, quae necdum lege uetuisset.
The whole Hebrew nation, when it was journeying through the desert, lost part of its people because it desired its customary meat. And indeed it had not yet been forbidden to desire it; but God wished, I think, to further the observance of the law by restraining the rebellious in their customary desires: so that the whole people might more easily recognize how much it ought to avoid what God forbade in the heavenly writings, when even those things harmed it when committed which he had not yet forbidden by law.
Num 11:33 (allusion, high confidence)
Notes and citation
Summary: Israel was punished for craving meat even before any law forbade it.
- Num 11:4–34.
Notes on the original text
- Digital text corrected (OCR slip): ut rebellem consuetudinarias ceerceret → ut rebellem consuetudinarias coerceret.
Cite (SBL): Salvian, Gub. 6.56 (CSEL 8:141; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-56). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-56
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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.
6.57CSEL 8:141
laborem quoque se sustinere idem populus ingemuit et propter hoc plagis caelestibus uerberabatur, non quia laboranti gemere non liceat, sed ingratus scilicet fuit gemitus deum quasi auctorem immoderati laboris accusans. ex quo intellegi conuenit quantum placere deo debeat qui rerum iucundarum beatitudine fruitur, quando etiam de his queri non licet, quae ingrata uideantur.
The same people also groaned that it was enduring labor, and for this it was beaten with heavenly plagues; not because one who labors may not groan, but because the groaning was ungrateful, accusing God as the author of excessive labor. From this it is fitting to understand how much he ought to please God who enjoys the blessedness of pleasant things, when it is not permitted to complain even of things that seem unpleasant.
Num 11:1 (allusion, high confidence)
Notes and citation
Summary: Israel was punished for ungrateful complaining; how much more should the prosperous please God.
- Num 11:1.
Cite (SBL): Salvian, Gub. 6.57 (CSEL 8:141; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-57). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-57
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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.
6.58CSEL 8:141–142
Quaeritur forsitan quorsum ista pertineant? quorsum absque dubio nisi ut nihil leue existimetur, quo deus laeditur? de ludis enim publicis dicimus, ludibriis scilicet spei nostrae, ludibriis uitae nostrae. nam dum in theatris et circis ludimus, deperimus secundum illud utique dictum sermonis sacri: stultus per risum operatur scelus. et nos itaque, dum inter turpia ac dedecorosa ridemus, scelera committimus, et quidem scelera non minima, sed hoc ipso poenaliora, quia cum uideantur specie esse parua, rebus sunt exitiosis pestilentissima.
Perhaps it is asked what these things have to do with the matter. What, without doubt, but that nothing by which God is offended be thought light? For we are speaking of the public games, that is, the mockeries of our hope, the mockeries of our life. For while we play in the theaters and circuses, we perish, according indeed to that saying of the sacred word: “The fool works crime through laughter.” And so we too, while we laugh amid base and disgraceful things, commit crimes, and indeed not the smallest crimes, but the more punishable precisely because, while they seem small in appearance, they are most pestilent in their deadly effects.
Prov 10:23 (quotation, high confidence)
Notes and citation
Summary: The games are crimes committed in laughter.
- Prov 10:23. The chapter numeral “XI” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text): XI. Quaeritur forsitan → Quaeritur forsitan.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.58 (CSEL 8:141–142; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-58). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-58
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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.
6.59CSEL 8:142
nam cum duo sint maxima mala, id est, si homo aut se ipsum perimat aut deum laedat, hoc utrumque in ludis publicis agitur: nam per turpitudines criminosas aeterna illic salus Christianae plebis extinguitur et per sacrilegas superstitiones maiestas diuina uiolatur.
For since there are two greatest evils, that is, that a man either destroys himself or offends God, both are done in the public games: for through criminal indecencies the eternal salvation of the Christian people is extinguished there, and through sacrilegious superstitions the divine majesty is violated.
Notes and citation
Summary: The games both destroy souls and offend God.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.59 (CSEL 8:142; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-59). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-59
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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.
6.60CSEL 8:142
dubium enim non est quod laedunt deum, utpote idolis consecratae. colitur namque et honoratur Minerua in gymnasiis Venus in theatris Neptunus in circis Mars in harenis Mercurius in palaestris, et ideo pro qualitate auctorum cultus est superstitionum. quicquid inmunditiarum est hoc exercetur in theatris, quicquid luxuriarum in palaestris, quicquid immoderationis in circis, quicquid furoris in caueis.
For there is no doubt that they offend God, being consecrated to idols. For Minerva is worshipped and honored in the gymnasia, Venus in the theaters, Neptune in the circuses, Mars in the arenas, Mercury in the wrestling schools; and so the cult of the superstitions is according to the character of their authors. Whatever uncleanness there is is practiced in the theaters, whatever luxury in the wrestling schools, whatever excess in the circuses, whatever frenzy in the seats of the amphitheater.
Notes and citation
Summary: Each kind of show is dedicated to a pagan god.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.60 (CSEL 8:142; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-60). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-60
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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.
6.61CSEL 8:142
alibi est impudicitia alibi lasciuia, alibi intemperantia alibi insania, ubique daemon, immo per singula ludicrorum loca uniuersa daemonum monstra; praesident enim sedibus suo cultui dedicatis. ac per hoc in spectaculis istiusmodi non sola est inlecebra nec sola uitiositas. admisceri enim huic Christianum hominem superstitioni genus est sacrilegii, quia eorum cultibus communicat, quorum festiuitatibus delectatur.
In one place is unchastity, in another wantonness; in one intemperance, in another madness; everywhere a demon, or rather in each of the places of the shows all the monsters of the demons; for they preside over the seats dedicated to their worship. And so in spectacles of this kind there is not only allurement, not only viciousness. For for a Christian man to mingle in this superstition is a kind of sacrilege, because he shares in the worship of those whose festivals delight him.
Notes and citation
Summary: Demons preside over the shows; attending them is sacrilege.
Notes on the original text
- Digital text corrected (stray mark): non sola -est inlecebra → non sola est inlecebra.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.61 (CSEL 8:142; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-61). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-61
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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.
6.62CSEL 8:142–143
quod quidem licet semper admodum graue sit, tunc tamen magis intolerabile, cum praeter consuetudinarium uitae usum hoc uel aduersa nostra faciunt criminosius uel secunda, quia et magis placandus est in aduersis deus et minus laedendus in prosperis: placari quippe debet, cum irascitur, laedi non debet, cum propitiatur; aduersa enim nobis per iracundiam dei ueniunt secunda per gratiam. nos autem e diuerso omnia agimus.
And though this is always very grave, it is more intolerable when, beyond the customary use of life, either our adversities or our prosperities make it more criminal; because God must be appeased the more in adversity and offended the less in prosperity: he ought to be appeased when he is angry, he ought not to be offended when he is propitious; for adversities come to us through God’s anger, prosperity through his grace. But we do everything the opposite way.
Notes and citation
Summary: Christians offend God both in prosperity and in adversity, when they should do the reverse.
Notes on the original text
- Digital text corrected (OCR slip; stray mark): tunc tamen magis intelerabile → tunc tamen magis intolerabile; uel aduersa nostra. faciunt → uel aduersa nostra faciunt.
Cite (SBL): Salvian, Gub. 6.62 (CSEL 8:142–143; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-62). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-62
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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.
6.63CSEL 8:143
dicis, quomodo? accipe. ac primum, si quando exoratus sua ipsa misericordia deus (neque enim umquam nos ita uiuimus, ut exorare mereamur), sed si quando, ut dixi, a se ipso exoratus pacificos nobis dies prouentus uberes, diuitem bonis omnibus tranquillitatem et abundantiam dederit super uoto crescentem, tanta secundarum rerum prosperitate corrumpimur, tanta morum insolescentium prauitate uitiamur, ut et dei penitus obliuiscamur et nostri.
You say, how? Hear. And first, if ever God, prevailed upon by his own mercy (for we never live so as to deserve to prevail upon him), but if ever, as I said, prevailed upon by himself, he has given us peaceful days, rich harvests, a tranquillity rich in all goods, and an abundance growing beyond our prayers, we are so corrupted by such prosperity, so vitiated by the depravity of insolent morals, that we wholly forget both God and ourselves.
Notes and citation
Summary: Prosperity makes Christians forget God and themselves.
Cite (SBL): Salvian, Gub. 6.63 (CSEL 8:143; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-63). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-63
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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.
6.64CSEL 8:143
et cum omnem fructum datae a deo pacis in hoc consistere apostolus dicat, ut quietam et tranquillam uitam agamus in omni pietate et castitate, ad hoc tantum data a deo quiete utimur, ut in ebrietate ut in luxuria, ut in flagitiis ut in rapinis, ut in omni scelere atque improbitate uiuamus. quasi uero beneficium datae pacis uacatio sit probrositatis et ad hoc inducias tranquillitatis deo donante capiamus, ut licentius securiusque peccemus.
And though the apostle says that the whole fruit of the peace given by God consists in this, that we may lead a quiet and tranquil life in all godliness and chastity, we use the quiet given by God only to live in drunkenness, in luxury, in shameful deeds, in plunder, in every crime and wickedness. As though the benefit of given peace were a holiday for disgrace, and we took the truce of tranquillity given by God so as to sin more freely and securely.
1 Tim 2:2 (quotation, high confidence)
Notes and citation
Summary: Christians use God-given peace to sin more freely.
- 1 Tim 2:2.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.64 (CSEL 8:143; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-64). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-64
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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.
6.65CSEL 8:143
indigni itaque caelestibus donis sumus qui beneficiis dei non bene utimur et facimus rem operum bonorum materiam tantum esse uitiorum: quo fit ut ipsa pax contra nos sit, quae sic agitur a nobis, nec expediat rem accipere, qua deteriores sumus. quis hoc credere queat? mutamus naturam rerum iniquitatibus nostris, et quae deus bona fecit munere pietatis suae, ea nos nobis facimus mala esse moribus malis.
So we are unworthy of heavenly gifts who do not use God’s benefits well and make what is meant for good works merely material for vices: so that peace itself is against us when it is so handled by us, and it is not profitable to receive a thing by which we become worse. Who could believe this? We change the nature of things by our iniquities, and the things God made good by the gift of his kindness we make evil for ourselves by our evil morals.
Notes and citation
Summary: Christians turn God’s good gifts into evils.
Cite (SBL): Salvian, Gub. 6.65 (CSEL 8:143; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-65). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-65
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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.
6.66CSEL 8:143–144
Sed uidelicet qui corrumpimur rebus prosperis corrigimur aduersis, et quos intemperantes pax longa fecit turbatio fecit esse moderatos. numquid populi ciuitatum, qui impudici rebus prosperis fuerant, asperis casti esse coeperunt? numquid ebrietas, quae in tranquillitate et abundantia creuerat, hostili saltim depopulatione cessauit?
But no doubt we who are corrupted by prosperity are corrected by adversity, and those whom long peace made intemperate, disturbance has made moderate. Have the peoples of the cities, who had been unchaste in prosperity, begun to be chaste in hardship? Has drunkenness, which had grown in tranquillity and abundance, ceased at least with enemy devastation?
Notes and citation
Summary: Adversity has not corrected the Romans.
- Ironic. The chapter numeral “XII” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text): XII. Sed uidelicet qui corrumpimur → Sed uidelicet qui corrumpimur.
Cite (SBL): Salvian, Gub. 6.66 (CSEL 8:143–144; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-66). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-66
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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.
6.67CSEL 8:144
uastata est Italia tot iam cladibus: ergo Italorum uitia destiterunt? obsessa est urbs Roma et expugnata: ergo desierunt blasphemi ac furiosi esse Romani? inundarunt Gallias gentes barbarae: ergo, quantum ad mores perditos spectat, non eadem sunt Gallorum crimina quae fuerunt? transcenderunt in Hispaniae terras populi Wandalorum: mutata quidem est sors Hispanorum sed non mutata uitiositas.
Italy has been devastated by so many disasters already: have the vices of the Italians then ceased? The city of Rome has been besieged and stormed: have the Romans then ceased to be blasphemous and raving? Barbarian nations have flooded the Gauls: are not the crimes of the Gauls, as far as their lost morals go, the same as they were? The peoples of the Vandals have crossed into the lands of the Spains: the lot of the Spaniards has indeed changed, but their viciousness has not changed.
Notes and citation
Summary: Italy, Rome, Gaul, and Spain have suffered invasion but not reformed.
- The sack of Rome (410), the invasions of Gaul (406–) and Spain (409).
Notes on the original text
- Digital text corrected (OCR slip): uastata eat Italia → uastata est Italia.
Cite (SBL): Salvian, Gub. 6.67 (CSEL 8:144; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-67). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-67
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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.
6.68CSEL 8:144
postremo, ne qua pars mundi exitialibus malis esset immunis, nauigare per fluctus bella coeperunt: quae uastatis urbibus mari clausis et euersis Sardinia ac Sicilia, id est fiscalibus horreis, atque abcisis uelut uitalibus uenis, Africam ipsam id est quasi animam captiuauere reipublicae. et quid? ingressis terram illam gentibus barbaris forsitan uel metu uitia cessarunt? aut, sicut corrigi ad praesens etiam nequissimi quique seruorum solent, modestiam saltim ac disciplinam terror extorsit?
Finally, so that no part of the world should be free from deadly evils, wars began to sail across the waves: having devastated the cities shut in by the sea and overthrown Sardinia and Sicily, that is, the granaries of the fisc, and having cut, as it were, the vital veins, they took captive Africa itself, that is, as it were, the soul of the commonwealth. And what then? When the barbarian nations had entered that land, did vices perhaps cease at least from fear? Or, as even the worst slaves are usually corrected for the moment, did terror at least extort modesty and discipline?
Notes and citation
Summary: The Vandals took Sardinia, Sicily, and Africa; did fear reform the Africans?
- The Vandal conquest of Africa (429–439).
Notes on the original text
- Digital text corrected (OCR slip; stray mark): ne qua pars Mundi → ne qua pars mundi; Sardinia ae Sicilia → Sardinia ac Sicilia; uelut uitalibus uenis,. Africam → uelut uitalibus uenis, Africam.
Cite (SBL): Salvian, Gub. 6.68 (CSEL 8:144; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-68). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-68
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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.
6.69CSEL 8:144
quis aestimare hoc malum possit? circumsonabant armis muros Cirtae atque Carthaginis populi barbarorum, et ecclesia Carthaginensis insaniebat in circis luxuriabat in theatris. alii foris iugulabantur alii intus fornicabantur: pars plebis erat foris captiua hostium pars intus captiua uitiorum.
Who could estimate this evil? The barbarian peoples were sounding their arms around the walls of Cirta and Carthage, and the church of Carthage was raving in the circuses and reveling in the theaters. Some were having their throats cut outside, others inside were committing sexual immorality: part of the people was outside, captive to the enemy; part inside, captive to vices.
Notes and citation
Summary: While the Vandals besieged Carthage, its Christians reveled at the games.
Notes on the original text
- Digital text corrected (OCR slips; stray mark): quia aestimare hoc malum possit?acircumsonabant → quis aestimare hoc malum possit? circumsonabant; alii intus, fornicabantur → alii intus fornicabantur.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.69 (CSEL 8:144; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-69). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-69
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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.
6.70CSEL 8:144–145
cuius sors peior fuerit incertum est. illi quidem erant extrinsecus carne, sed isti intus mente captiui, et ex duobus letalibus malis leuius, ut reor, est captiuitatem corporis Christianum quam captiuitatem animae sustinere, secundum illud, quod docet saluator ipse in euangelio, grauius multo animarum mortem esse quam corporum. an credimus forte, quod captiuus animis populus ille non fuerit, qui laetus tunc in suorum captiuitatibus fuit? captiuus corde et sensu non erat qui inter suorum supplicia ridebat, qui iugulari se in suorum iugulis non intellegebat, qui mori se in suorum mortibus non putabat?
Whose lot was worse is uncertain. The former were captives outwardly in the flesh, but the latter inwardly in mind; and of two deadly evils it is, I think, lighter for a Christian to bear the captivity of the body than the captivity of the soul, according to what the Savior himself teaches in the gospel, that the death of souls is much graver than that of bodies. Or do we believe perhaps that that people was not captive in soul which was glad then amid the captivities of its own? Was he not captive in heart and mind who laughed amid the tortures of his own, who did not understand that his own throat was being cut in theirs, who did not think he was dying in their deaths?
Matt 10:28 (allusion, high confidence)
Notes and citation
Summary: Those who laughed while others were captured were captives in soul.
- Matt 10:28.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip and stray mark): in suorum «sptiaitatibus fuit → in suorum captiuitatibus fuit; inter suorum suppicia ridebat., qui → inter suorum supplicia ridebat, qui.
Cite (SBL): Salvian, Gub. 6.70 (CSEL 8:144–145; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-70). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-70
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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.
6.71CSEL 8:145
fragor, ut ita dixerim, extra muros et infra muros proliorum et proeliorum, confundebatur uox morientium uoxque bacchantium, ac uix discerni forsitan poterat plebis heiulatio, quae cadebat in bello, et sonus populi, qui clamabat in circo. et cum haec omnia fierent, quid aliud talis populus agebat, nisi ut cum eum deus perdere adhuc fortasse nollet, tamen ipse exigeret ut periret?
There was a din, so to speak, outside the walls and inside the walls, of battles and of games; the voice of the dying and the voice of the revelers were mingled, and perhaps one could scarcely distinguish the wailing of the people falling in war from the noise of the people shouting in the circus. And while all this was happening, what else was such a people doing but, though God perhaps did not yet wish to destroy it, demanding itself that it should perish?
Notes and citation
Summary: The cries of battle and the circus mingled at Carthage.
- “Proliorum et proeliorum” is probably a slip for ludorum et proeliorum; translated by sense.
Notes on the original text
- Digital text corrected (stray mark): exigeret ut periret?; → exigeret ut periret?.
Cite (SBL): Salvian, Gub. 6.71 (CSEL 8:145; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-71). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-71
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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.
6.72CSEL 8:145
Sed quid ego loquor de longe positis et quasi in alio orbe submotis, cum sciam etiam in solo patrio atque in calamitatibus Gallicanis omnes ferme praecelsiores uiros calamitatibus suis factos fuisse peiores. uidi siquidem ego [Treueros] ipse homines domi nobiles dignitate sublimes, licet iam spoliatos atque uastatos, minus euersos tamen rebus fuisse quam moribus: quamuis enim depopulatis iam atque nudatis aliquid supererat de substantia, nihil autem de disciplina. adeo grauiores in semet hostes externis hostibus erant, ut licet a barbaris iam euersi essent, a se tamen magis euerterentur.
But why do I speak of those placed far away and as it were removed in another world, when I know that even in our native soil and in the calamities of Gaul almost all the more eminent men were made worse by their calamities? For I myself have seen men noble at home and lofty in dignity, though already despoiled and plundered, less overthrown in their goods than in their morals: for though they were already ravaged and stripped, something of their substance remained, but nothing of their discipline. So much more grievous enemies were they to themselves than the enemies outside, that, though already overthrown by the barbarians, they were overthrown more by themselves.
Notes and citation
Summary: In Gaul, calamity made the leading men worse; they ruined themselves more than the barbarians did.
- The editor’s square brackets around “Treueros” (people of Trier) mark it for deletion; left out. The chapter numeral “XIII” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text; split word with stray mark; stray mark): XIII. Sed quid ego loquor → Sed quid ego loquor; calamitati-? bus suis → calamitatibus suis; depopulatis iam atque nudatis. aliquid → depopulatis iam atque nudatis aliquid.
Cite (SBL): Salvian, Gub. 6.72 (CSEL 8:145; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-72). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-72
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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.
6.73CSEL 8:145–146
lugubre est referre quae uidimus, senes honoratos, decrepitos Christianos, imminente admodum iam excidio ciuitatis, gulae ac lasciuiae seruientes. quid primum hic accusandum est? quod honorati an quod senes an quod Christiani an quod periclitantes? quis enim hoc fieri posse credat uel in securitate a senibus uel in discrimine a pueris uel umquam a Christianis?
It is mournful to report what we have seen: old men of rank, decrepit Christians, when the ruin of their city was already imminent, serving gluttony and lust. What is to be accused first here? That they were men of rank, or old men, or Christians, or men in danger? For who would believe this could be done even in security by old men, or in danger by boys, or ever by Christians?
Notes and citation
Summary: Aged Christian notables indulged in gluttony and lust as their city faced ruin.
Notes on the original text
- Digital text corrected (OCR slip; split word with stray letter; stray mark): excidio ciui- I tatis → excidio ciuitatis; quod hoorati an quod → quod honorati an quod; quia enim hoc fieri posse credat → quis enim hoc fieri posse credat; umquam a Christianis?. → umquam a Christianis?.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.73 (CSEL 8:145–146; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-73). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-73
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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.
6.74CSEL 8:146
iacebant in conuiuiis obliti honoris obliti aetatis obliti professionis obliti nominis sui, principes ciuitatis cibo conferti uinolentia dissoluti, clamoribus rabidi bacchatione furiosi, nihil minus quam sensus sui, immo, quia prope iugiter tales, nihil magis quam sensus sui. sed cum haec ita essent, plus multo est quod dicturus sum: finem perditioni huic nec ciuitatum excidia fecerunt. denique expugnata est quater urbs Gallorum opulentissima.
They lay at banquets, forgetful of their rank, forgetful of their age, forgetful of their profession, forgetful of their name, the leading men of the city stuffed with food, dissolved in drunkenness, raging with shouts, frenzied with revelry, nothing less than in their senses, or rather, since they were almost continually such, nothing more than in their usual state. But since this was so, what I am about to say is much more: not even the destruction of the cities put an end to this ruin. In short, the most opulent city of the Gauls was stormed four times.
Notes and citation
Summary: The notables of the city feasted and drank; even repeated sackings did not stop them.
- Trier, sacked four times in the early fifth century.
Notes on the original text
- Digital text corrected (OCR slip; stray mark): iacebant: in conuiuiis → iacebant in conuiuiis; finem per ditiom huic nec → finem perditioni huic nec.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.74 (CSEL 8:146; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-74). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-74
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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.
6.75CSEL 8:146
promptum est de qua dicam. sufficere utique debuerat emendationi prima captiuitas, ut instauratio peccatorum non instaurasset excidium.
It is plain which one I mean. The first captivity ought surely to have been enough for amendment, so that the renewal of sins did not renew the destruction.
Notes and citation
Summary: One sack should have been enough to reform the city.
Cite (SBL): Salvian, Gub. 6.75 (CSEL 8:146; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-75). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-75
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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.
6.76CSEL 8:146
sed quid plura? incredibile est quod loquor. adsiduitas illic calamitatum augmentum illic criminum fuit. sicut enim anguinum illud monstrum, ut fabulae ferunt, quod multiplicabat occisio, ita etiam in Gallorum excellentissima urbe his ipsis quibus coercebantur plagis scelera crescebant, ut putares poenam ipsorum criminum quasi matrem esse uitiorum. et quid plura? ad hoc malorum cotidie pullulantium multiplicatione peruentum est, ut facilius esset urbem illam sine habitatore quam ullum paene habitatorum esse sine crimine. igitur hoc in illa;
But what more? What I say is incredible. There the continuance of calamities was the increase of crimes. For as that serpent monster, as the fables tell, which killing multiplied, so also in the most excellent city of the Gauls crimes grew by the very blows by which they were restrained, so that you would think the punishment of the crimes was the mother of vices. And what more? It came by the multiplication of evils sprouting daily to this, that it would be easier for that city to be without an inhabitant than for almost any of its inhabitants to be without crime. So much, then, for that city.
Notes and citation
Summary: In Trier, calamities multiplied crimes like the Hydra’s heads.
- The Hydra, whose heads multiplied when cut off.
Notes on the original text
- Digital text corrected (stray mark): igitur hoc in illa. → igitur hoc in illa;.
Cite (SBL): Salvian, Gub. 6.76 (CSEL 8:146; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-76). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-76
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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.
6.77CSEL 8:146–147
quid in alia non longe sed prope eiusdem magnificentiae ciuitate? nonne eadem et rerum ruina pariter et morum? nam praeter cetera, cum duobus illic praecipuis et generalibus malis auaritia et ebrietate omnia concidissent, ad hoc postremo rabida uini auiditate peruentum est, ut principes urbis ipsius ne tunc quidem de conuiuiis surgerent, cum iam urbem hostis intraret. adeo etiam deus ipsis euidenter, ut credo, manifestare uoluit cur perirent, cum, per quam rem ad perditionem ultimam uenerant, eam ipsam agerent et perirent.
What of another city not far off but of almost the same magnificence? Was there not the same ruin of things and of morals? For besides other things, since everything there had collapsed through two chief and general evils, greed and drunkenness, it came at last through raging lust for wine to this, that the leading men of that city did not rise from their banquets even when the enemy was already entering the city. So, I believe, God wished to show plainly even to them why they were perishing, since they were doing the very thing through which they had come to final ruin, and perished by it.
Notes and citation
Summary: In another Gallic city the notables were still at table when the enemy entered.
- Probably Cologne.
Notes on the original text
- Digital text corrected (OCR slip; question mark read as P; stray marks): eiusdem magnificentiae ciuitate P nonne → eiusdem magnificentiae ciuitate? nonne; et genei-alibus malis → et generalibus malis; adeo etiam, deus: ipsis → adeo etiam deus ipsis; eam ipsam agerent eam perirent → eam ipsam agerent et perirent.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.77 (CSEL 8:146–147; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-77). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-77
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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.
6.78CSEL 8:147
uidi ego illic res lacrimabiles, nihil scilicet inter pueros differre et senes. una erat scurrilitas una leuitas; simul omnia, luxus potationes perditiones; cuncta omnes pariter agebant, ludebant ebriabantur moechabantur: lasciuiebant in conuiuiis uetuli et honorati, ad uiuendum prope iam inbecilli ad uinum praeualidissimi, infirmi ad ambulandum, robusti ad bibendum, ad gressum nutabundi ad saltandum expediti.
I saw lamentable things there: no difference at all between boys and old men. There was one buffoonery, one frivolity; together everything, luxury, drinking bouts, debauchery; all did everything alike: they played, got drunk, committed adultery; old men of rank reveled at banquets, almost too weak to live, very strong for wine, infirm for walking, robust for drinking, tottering in their gait, nimble for dancing.
Notes and citation
Summary: Old and young alike drank, danced, and committed adultery.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; stray mark): uidi ego illic res lacrima biles, nihil seilicet inter pueres differre → uidi ego illic res lacrimabiles, nihil scilicet inter pueros differre; simul: omniå, luxus → simul omnia, luxus; cuncta omnes. pariter → cuncta omnes pariter; robusti ad bendum → robusti ad bibendum.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.78 (CSEL 8:147; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-78). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-78
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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.
6.79CSEL 8:147
et quid plura? in hoc per cuncta illa, quae diximus, deuoluti sunt, ut compleretur in eis dictum illud sermonis sacri: uinum et mulieres apostatare faciunt a deo. nam dum bibunt ludunt moechantur insaniunt, Christum negare coeperunt. et miramur post ista omnia, si ruinam rerum suarum passi sunt, qui tanto ante mentibus conruerunt. nemo itaque urbem illam in excidio suo tantum perisse credat: ubi enim talia acta sunt, prius iam perierant quam perirent.
And what more? Through all these things we have mentioned they slid down to this point, that the saying of the sacred word was fulfilled in them: “Wine and women make men apostatize from God.” For while they drink, play, commit adultery, rave, they began to deny Christ. And we wonder, after all this, if they suffered the ruin of their affairs, who had fallen in mind so long before. So let no one think that city perished only in its destruction: for where such things were done, they had perished before they perished.
Notes and citation
Summary: Drunkenness and lust led the citizens to deny Christ; they had perished before their city fell.
- Sir 19:2.
Notes on the original text
- Digital text corrected (OCR slip and stray marks; stray mark): ludunt moechatur insaniunt, Christum. negare coeperunt., et miramur → ludunt moechantur insaniunt, Christum negare coeperunt. et miramur; prius iam perierant quam; perirent → prius iam perierant quam perirent.
Extrabiblical texts: Sir 19:2 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.79 (CSEL 8:147; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-79). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-79
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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.
6.80CSEL 8:147
Dixi de urbibus praeclarissimis. quid reliquae in diuersis Galliarum partibus ciuitates? numquid non consimilibus habitatorum suorum uitiis conciderunt? nam ita cunctos crimina sua possederant, ut nec metuerent periculum suum: praenoscebatur captiuitas nec formidabatur. ablatus quippe erat a peccatoribus timor ne posset esse cautela. itaque barbaris paene in conspectu omnium sitis nullus erat metus hominum, non custodia ciuitatum. tanta animorum uel tanta potius peccatorum caecitas fuit, ut cum absque dubio nullus perire uellet, nullus tamen id ageret ne periret.
I have spoken of the most famous cities. What of the other cities in various parts of the Gauls? Did they not fall by like vices of their inhabitants? For their crimes had so possessed all that they did not even fear their danger: captivity was foreseen and not dreaded. For fear had been taken from the sinners so that there could be no caution. So, with the barbarians almost in sight of all, there was no fear among men, no guarding of the cities. So great was the blindness of minds, or rather of sins, that, though without doubt no one wished to perish, no one acted so as not to perish.
Notes and citation
Summary: Other Gallic cities fell the same way, blind to danger.
- The chapter numeral “XIIII” is removed.
Notes on the original text
- Digital text corrected (OCR slip; chapter numeral leaked; stray mark; split word; stray mark): - XIIIL Dixi de urbibus praeclarissimis. quid, reliquae → Dixi de urbibus praeclarissimis. quid reliquae; numquid non. consimilibus → numquid non consimilibus; ablatus quippe, erat → ablatus quippe erat; itaque bar. baris paene → itaque barbaris paene; nen custodia ciuitatum → non custodia ciuitatum.
Cite (SBL): Salvian, Gub. 6.80 (CSEL 8:147; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-80). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-80
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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.
6.81CSEL 8:147–148
totum incuria et segnities, totum neglegentia et gula; totum ebrietas et somnolentia possidebant, secundum illud scilicet, quod de talibus scriptum est: quia sopor domini inruerat super eos. sopor quippe infunditur ut perditio subsequatur. cum enim, ut scriptum est, completis iniquitatibus suis peccator, quis meretur ut pereat, prouidentia ab eo tollitur, ne periturus euadat. sed haec hactenus. satis enim, ut arbitror, quod proposui euidenter ostendi, ne in summo quidem rerum discrimine cessasse umquam uitia ciuium usque ad excidia ciuitatum.
Carelessness and sloth, neglect and gluttony, drunkenness and drowsiness possessed everything, according to what is written of such men: “because a deep sleep from the Lord had fallen upon them.” For sleep is poured out so that ruin may follow. For when, as it is written, the sinner, his iniquities complete, deserves to perish, foresight is taken from him so that, being about to perish, he may not escape. But enough of this. For I think I have plainly shown what I proposed: that the vices of the citizens never ceased even in the greatest crisis of affairs, right up to the destruction of the cities.
1 Sam 26:12 (quotation, high confidence)
Notes and citation
Summary: A God-sent stupor fell on the sinners so that they would not escape.
- 1 Sam 26:12 (Vulgate 1 Kgs 26:12). The second “as it is written” is not identified.
Notes on the original text
- Digital text corrected (OCR slip and stray mark; stray mark and OCR slip): completis iniqitatibus suis peccator, ~ quis → completis iniquitatibus suis peccator, quis; cessasse umquam: uitia ciuium usque ad excidia ciuiatum → cessasse umquam uitia ciuium usque ad excidia ciuitatum.
Cite (SBL): Salvian, Gub. 6.81 (CSEL 8:147–148; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-81). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-81
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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.
6.82CSEL 8:148
Atqui haec fuerunt fortasse, iam non sunt aut umquam esse cessabunt. uidelicet, si qua adhuc hodie aut ciuitas aut prouincia uel plagis caelestibus caeditur uel hostili populatione uastatur humiliatur, conuertitur emendatur, et non cunctos ferme Romani nominis populos prius est interire quam corrigi, non prius ipsos quam in ipsis uitia non esse. denique breuiter id probari potest excisa ter continuatis euersionibus summa urbe Gallorum, cumque omnis ciuitas combusta esset, malis et post excidia crescentibus.
“But these things perhaps were, and are no longer, or will at some time cease to be.” No doubt, if any city or province today is either struck by heavenly plagues or ravaged by enemy plunder, it is humbled, converted, amended; and almost all the peoples of the Roman name do not perish before they are corrected, nor do they themselves cease to exist before the vices in them do! In short, this can be briefly proved by the case of the chief city of the Gauls, overthrown three times in successive destructions, when, though the whole city had been burned, evils grew even after the destructions.
Notes and citation
Summary: Even after repeated destruction, vice increased in the chief city of Gaul.
- Ironic. The chapter numeral “XV” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked into the text): XV. Atqui haec fuerunt → Atqui haec fuerunt.
Cite (SBL): Salvian, Gub. 6.82 (CSEL 8:148; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-82). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-82
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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.
6.83CSEL 8:148
nam quos hostis in excidio non occiderat, post excidium calamitas obruebat, cum id, quod in excidio euaserat morti, post excidium non superesset calamitati. alios enim inpressa altius uulnera longis mortibus secabant, alios ambustos hostium flammis etiam post flammas poena torquebat. alii interibant fame alii nuditate, alii tabescentes alii rigentes, ae sic in unum exitum mortis per diuersa moriendi genera conruebant.
For those whom the enemy had not killed in the destruction, calamity overwhelmed after the destruction, since what had escaped death in the destruction did not survive the calamity after it. For deeply pressed wounds cut down some by lingering deaths; others, burned by the enemy’s flames, punishment tortured even after the flames. Some perished of hunger, others of nakedness, some wasting away, others freezing, and so by different kinds of dying they rushed together into the one end of death.
Notes and citation
Summary: Survivors of the sack died of wounds, burns, hunger, and cold.
Cite (SBL): Salvian, Gub. 6.83 (CSEL 8:148; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-83). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-83
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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.
6.84CSEL 8:148–149
et quid plura? excidio unius urbis adfligebantur quoque aliae ciuitates. iacebant siquidem passim, quod ipse uidi atque sustinui, utriusque sexus cadauera nuda lacera, urbis oculos incestantia auibus canibusque laniata. lues erat uiuentium foetor funereus mortuorum: mors de morte exalabatur., ac sic etiam qui excidiis supradictae urbis non interfuerant mala alieni excidii perferebant.
And what more? By the destruction of one city other cities too were afflicted. For there lay everywhere, as I myself saw and endured, the bodies of both sexes, naked, mangled, defiling the eyes of the city, torn by birds and dogs. The deathly stench of the dead was a plague to the living: death was breathed out from death; and so even those who had not been present at the destructions of that city bore the evils of another’s destruction.
Notes and citation
Summary: Unburied corpses spread death from the sacked city to others; Salvian witnessed it.
Notes on the original text
- Digital text corrected (OCR slip): ezcidio unius urbis → excidio unius urbis.
Cite (SBL): Salvian, Gub. 6.84 (CSEL 8:148–149; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-84). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-84
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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.
6.85CSEL 8:149
et, quid post haec, inquam, quid post haec omnia? quis aestimare hoc amentiae genus possit? pauci nobiles, qui excidio superfuerant, quasi pro summo deletae urbis remedio circenses ab imperatribus postulabant uellem mihi hoc loco ad exsequendam rerum indignitatem parem negotio. eloquentiam dari, scilicet at tantum uirtutis esset ia. querimonia quantum doloris in causa.
And what, I say, after this, what after all this? Who could estimate this kind of madness? A few nobles who had survived the destruction asked the emperors for circus games, as if for the supreme remedy of the destroyed city. I would wish to be given here an eloquence equal to the matter to set out the unworthiness of the thing, so that there might be as much force in the complaint as there is grief in the case.
Notes and citation
Summary: Surviving nobles of Trier asked the emperors for circus games.
Notes on the original text
- Digital text corrected (OCR slip): panci nobiles → pauci nobiles.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.85 (CSEL 8:149; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-85). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-85
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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.
6.86CSEL 8:149
quia eiiim aestimare possit, quid primum in his, de quibus diximus, accusandum sit, inreligicsitas an stultitia luxuria an amentia? totum quippe in illis eat. quid enim aut inredigiosius quam petere aliquid m iniuriam dei? aut quid stultius quam quid petas non considerare? ant quid tam perditi luxus quam ia. lucu res desiderare luxurise? aut quid amentius quam in malis esse et malorum intellegentiam non habere P quamquam in his omnibus nulla res minus cul panda est quam ameatia, quia oluntas crimen non habet ubi furore peccatur.
For who could estimate what is first to be accused in those of whom we have spoken: irreligion or folly, luxury or madness? For all is in them. For what is more irreligious than to ask for something to the injury of God? Or what more foolish than not to consider what you ask? Or what of so lost a luxury as to desire the luxuries of luxury amid mourning? Or what more mad than to be in evils and have no understanding of evils? Yet in all these nothing is less blameworthy than madness, because the will has no crime where one sins by frenzy.
Notes and citation
Summary: The request was irreligious, foolish, luxurious, and mad.
- “In luctu res desiderare luxuriae” is read from a garbled text; translated by sense.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.86 (CSEL 8:149; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-86). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-86
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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.
6.87CSEL 8:149
quo magis hi,: de quibus loquimur, accusandi - sunt,: quia sani insanieban. circenses ergo, Treueri, desideratis, et hoc uastati hoc expugnati, post cladem post sanguinem, post suplicia post captiuitatem, post, tot euersae urbis excidia? quid lacrimabilius, hac. stultitia quid luctuosius hac amentia? fateor,. miserrimos esse uos credidi cum excicia passi estis, sed miseriores uos uideo, cum spectacula postulatis. putabam enim uos in excidiis rem tantum atque substantiam, nesciebam etiam sensum, atque intellegentiam perdidisse.
So those of whom we speak are the more to be accused, because they raved while sane. Do you desire circus games, then, people of Trier, and this when ravaged, when stormed, after slaughter, after blood, after tortures, after captivity, after so many destructions of an overthrown city? What is more lamentable than this folly, what more mournful than this madness? I confess I thought you most wretched when you suffered the destructions, but I see you more wretched when you ask for spectacles. For I thought that in the destructions you had lost only your property and substance; I did not know you had also lost your sense and understanding.
Notes and citation
Summary: Salvian addresses the people of Trier, more wretched for wanting games than for their ruin.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.87 (CSEL 8:149; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-87). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-87
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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.
6.88CSEL 8:149–150
theatra igitur quaeritis? circum a principibus postulatis? cui quaeso statui cui populo - cui ciuitati? urbi exustae et perditae, plebi captiuae et interemptae; quae aut periit aut luget: de qua etiam si quid superest, totum calami-:! tatis est; quae cuneta aut maestitudine est anxia aut lacrimis exhausta aut orbitate prostrata, in qua nescias paene euius sit sors peior ac durior, interfectorum an uiuentium. tantae., enim, sunt miseriae superstitum, ut infelicitatem uicerint mertuorum.
Do you seek theaters, then? Do you ask the emperors for a circus? For what state, I ask, for what people, for what city? For a city burned and ruined, for a people captured and slain, which has either perished or mourns; of which, if anything survives, all is calamity; which is all either anxious with sorrow, or drained by tears, or prostrated by bereavement; in which you could hardly tell whose lot is worse and harder, that of the slain or of the living. For so great are the miseries of the survivors that they have surpassed the misfortune of the dead.
Notes and citation
Summary: Games are asked for a ruined city whose survivors are worse off than the dead.
Notes on the original text
- Digital text corrected (OCR slips; line number leaked into the text): thestra igitur quaeritis; circwn a principifcus postulatis? → theatra igitur quaeritis? circum a principibus postulatis?; quae aut 20 periit → quae aut periit.
Cite (SBL): Salvian, Gub. 6.88 (CSEL 8:149–150; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-88). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-88
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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.
6.89CSEL 8:150
ludicra ergo publica, Treuer, petis? ubi quaeso exercenda an super bustum at cineres, super ossa et sanguinem peremptorum? quae enim urbis pars his malis om* nibus; uacat? ubi non cruor fusus ubi non strata. corpora ubi non concisorum membra lacerata? ubique facies captae urbis ubique horror; captiuitatis ubique imago, mortis. iacent reliquiae infelicissimae plebis super tumulos defunctorum suorum, et tu circenses; rogas; nigra est incendio ciuitas, et tu uultum festiuitatis usurpas: lugent cuncta, tu laetus es. insuper etiam inlecebris flagitiosissimis deum prouocas et superstitionibus pessimis nam diuinitatis inritas. non miror plane, non. miror euenisse mala tibi quae consecuta sunt; nam quia te tria excidia non correxerant, quarto perire meruisti. -
Do you ask for public shows, then, man of Trier? Where, I ask, are they to be held? Over the pyre and ashes, over the bones and blood of the slain? For what part of the city is free from all these evils? Where has blood not been shed, where are bodies not strewn, where are the limbs of the cut down not mangled? Everywhere the face of a captured city, everywhere the horror of captivity, everywhere the image of death. The remains of a most unhappy people lie over the graves of their dead, and you ask for circus games; the city is black with fire, and you put on a festive face; all things mourn, you are glad. Moreover, you provoke God with most shameful allurements and irritate the Godhead with the worst superstitions. I do not wonder at all, I do not wonder that the evils which followed befell you; for because three destructions had not corrected you, you deserved to perish in the fourth.
Notes and citation
Summary: Games amid the ruins provoked God; Trier deserved its fourth destruction.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.89 (CSEL 8:150; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-89). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-89
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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.
6.90CSEL 8:150
Haec autem omnia ideo copiosius paulo prolata sunt, ut probaremus scilicet omnia quae pertulimus non inprouidentia nos dei atque neglectu, sed iustitia sed iudicio, sed aequissima dispensatione et dignissima retributione tolerasse, neque ullam penitus Romani orbis aut Romani nominis portionem, quamlibet grauiter, plagis caelestibus caesam, umquam fuisse correctam. et ideo nequaquam uti meremur presperis quia non corrigimur aduersis. quamuis nobis etiam indignis interdum tribuantur bona, quia bonus dominus quasi indulgentissimus pater, etsi nos nonnumquam sinit pro peccatis nostris humiliari, non diu tamen patitur adfligi, et ideo nunc asperis rebus castigat suos pro disciplina nunc tranquillis fouet pro indulgentia.
All these things, then, have been set out a little more fully to prove that everything we have suffered we have suffered not by God’s improvidence and neglect but by justice, by judgment, by most equitable dispensation and most deserved retribution; and that no part at all of the Roman world or the Roman name, however gravely struck by heavenly plagues, has ever been corrected. And so we in no way deserve to enjoy prosperity, because we are not corrected by adversity. Though good things are at times granted even to us who are unworthy, because the good Lord, like a most indulgent father, though he sometimes lets us be humbled for our sins, does not let us be afflicted long; and so now he chastises his own with hardships for discipline, now cherishes them with tranquillity out of indulgence.
Heb 12:6 (echo, medium confidence)
Notes and citation
Summary: All Roman sufferings are just; God alternates chastisement and kindness like a father.
- The chapter numeral “XVI” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked; OCR slip): - XVI. Haee autem omnia → Haec autem omnia.
Cite (SBL): Salvian, Gub. 6.90 (CSEL 8:150; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-90). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-90
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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.
6.91CSEL 8:150–151
Sicut enim optimi ac peritissimi medici dissimilibus morbis curas dispares praeatant atque aliis per dulcia medicamina aliis per amara succurrunt et quosdam curant cauteriorm adustione quosdam inalagmatum placabilitate, aliis adhibent duram ferri prosectionem aliis blandam infundunt olei lenitatem, et tamen diuersissimis licet curis eadem salus quaeritur: ita etiam deus noster, si quando nos plagis austerioribus coercet, quasi eauteriis ac sectionibus curat, quando, autem rebus prosperis refouet, quasi eleo ae malagmatibus consolatur per diuersam enim medicaminum opem ad eleo uult nos perducere sanitatem.
For as the best and most skilled physicians provide different cures for unlike diseases, and help some with sweet medicines, others with bitter, and cure some by burning with cauteries, others with the gentleness of poultices, apply to some the hard cutting of the knife and pour on others the soft smoothness of oil, and yet with most different cures seek the same health: so our God too, when he restrains us with harsher blows, cures us as with cauteries and cutting; but when he revives us with prosperity, he soothes us as with oil and poultices; for by the various help of medicines he wishes to bring us to the same health.
Notes and citation
Summary: God, like a physician, uses harsh and gentle remedies for the same healing.
Notes on the original text
- Digital text corrected (OCR slips; stray marks): Sicut enim optimi ao peritisBimi mOdici → Sicut enim optimi ac peritissimi medici; aliis >0 adhibent → aliis adhibent.
Cite (SBL): Salvian, Gub. 6.91 (CSEL 8:150–151; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-91). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-91
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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.
6.92CSEL 8:151
solent quippe etiam nequissimes seruos; quos supplicia non correxerint,,: blandimenta corrigere, et quos dominis suis uerbera non summiserint, beneficia summittunt. infantes quoque et omnes fere paruulos contumaces, quos morigeros minae ac ferulae non effeiunt, interdum panchresta atque blanditiae ad oboedientiam trahunt. unde intellegere debemus nos et seruis nequissimis nequiores et insipientibus parunlos stultiores esse, quos nec quasi malos seruos; tormenta corrigunt nec quiasi infantulos:. blandimenta conuertunt.
For kindnesses usually correct even the worst slaves whom punishments have not corrected, and benefits subdue those whom beatings have not subdued to their masters. Infants too and almost all stubborn little ones, whom threats and the rod do not make obedient, sweets and caresses sometimes draw to obedience. From this we ought to understand that we are worse than the worst slaves and more foolish than senseless little ones, whom neither torments correct like bad slaves nor caresses convert like little infants.
Notes and citation
Summary: Neither punishment nor kindness corrects the Romans.
Cite (SBL): Salvian, Gub. 6.92 (CSEL 8:151; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-92). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-92
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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.
6.93CSEL 8:151–152
Et quidem quemadmodum nullam Romani nominis partem poena correxerit, satis, ut arbitror, iam probauimus: superest ut quemadmodum nec munera nec blandimenta, nos dei corrigant comprobemus. munera autem dei et blandi* menta quae sunt? quae scilicet nisi pax nostra et quies nostra et famulantes uotis ac uoluntatibus nostris rerum. se* cundarum tranquillitates? aliquid ergo, quia res exigit, etiam speciale dicamus. igitur quotiens in metu in angustiis in periculis sumus, cum aut ciuitiens ab hostibus obsidentur aut prouinciae populatione uastantur ant quibuscumque rerum aduersitatibus rei publicae membra caeduntur et opem caelestis manus uotis precamur, si quo sacrae miserationis, auxilio ( Q aut saluatae urbes fuerint aut finita populatio aut hostiles exercitus fusi et metus omnis dono diuinitatis ablatus, quid statim post haec omnia facimus?
And indeed we have, I think, now sufficiently proved how punishment has corrected no part of the Roman name; it remains to prove how neither the gifts nor the kindnesses of God correct us. And what are the gifts and kindnesses of God? What, surely, but our peace and our quiet and the tranquillity of prosperity serving our prayers and wishes? Let us say something particular too, then, since the matter requires it. Whenever we are in fear, in straits, in dangers, when cities are besieged by enemies or provinces ravaged by plunder or the members of the commonwealth are struck by any adversities, and we pray with vows for the help of the heavenly hand, if by some help of the sacred mercy either the cities are saved or the plundering ended or the enemy armies routed and all fear removed by the gift of the Godhead, what do we do at once after all this?
Notes and citation
Summary: When God delivers the Romans from danger, how do they respond?
- The chapter numeral “XVII” is removed.
Notes on the original text
- Digital text corrected (chapter numeral leaked; OCR slips): XVII. Et quidem quemadmOdum nullam Romani Jtόminis partem → Et quidem quemadmodum nullam Romani nominis partem.
Cite (SBL): Salvian, Gub. 6.93 (CSEL 8:151–152; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-93). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-93
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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.
6.94CSEL 8:152
compensare, credo, domino deo nostro cultu honore reuerentia beneflcia, quae ab eo acceperimus;, adnitimur; hoc enim est consequens atque id etiam usus uitae humanae habet,. ut referatur gratia faeneratoribus gratiarum et recipiant uicem munerum munerantes. ita nos ergo forsitan facimu» atque humanis, saltim cum deo nostro retributionibus agentes, cum ab e.o bona accipimus, bona reddimus. ad domus uidelicet dominicas statim currimus corpora humi sternimus; mixtis cum fletu gaudiis supplicamus inlustramus donariis sacra limina., aras muneribus implemus et, quia ipsi dono illius festi sumus, templis quoque ipsius uultum nostrae festiuitatis induimus aut certe, quod ei non minus cordi. est, prioribus uitae uitiis: renuntiamus, operum bonorum indicimus caedimus et pro gaudiis nouis nouae conuersionis hostias immolamus, omnibus denique immunditiis bellum sanctum indicimus, circorum insanias fugimus foeditates theatralium ludorum execramur, uouemus domino nouam uitam et ad optinendam eius perpetuo protectionem nosmetipsos deo sacrificamus.,
We strive, I suppose, to repay the Lord our God with worship, honor, and reverence for the benefits we have received from him; for this follows, and the use of human life has it too, that thanks are returned to those who lend kindnesses and those who give gifts receive a return of gifts. So perhaps we do this, and, dealing with our God at least with human repayments, when we receive good things from him we return good things. No doubt we at once run to the houses of the Lord, prostrate our bodies on the ground, make supplication with joys mingled with tears, adorn the sacred thresholds with offerings, fill the altars with gifts, and, since we ourselves are festive by his gift, clothe his temples too with the look of our festivity; or certainly, what is no less dear to him, we renounce the former vices of life, proclaim good works, and for our new joys sacrifice the victims of a new conversion; in short, we proclaim a holy war on all uncleanness, flee the madness of the circuses, curse the foulness of the theatrical shows, vow to the Lord a new life, and, to obtain his protection forever, sacrifice ourselves to God.
Notes and citation
Summary: Ironically: surely the Romans thank God with worship, offerings, and reform?
- Ironic.
Cite (SBL): Salvian, Gub. 6.94 (CSEL 8:152; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-94). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-94
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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.
6.95CSEL 8:152
Cum haec ergo, quae diximus, pro recentibus benefiCiis dei debeant fieri, uideamus quae fiant ad ludos protinus curritur ad insanias conuolatur, in theatris populaus diffunditur in circis plebs tota bacchatur. ille nobis ad hoc bona praestat, ut boni simus, nos e diuerso; quotiens bona accipimus, mala nostra cumulamus: ille nos beneficiis suis uocat ad probitatem, nos ruimus in improbitatem: ille nos beneficiis suis prouocat ad compunctionem, nos ruimus in dissolutionem: uocat ille ad castitatem, nos ruimus in impuritatem.
Since, then, what we have said ought to be done for God’s recent benefits, let us see what is done. At once there is a run to the games, a flight to the madness; the people pour into the theaters, the whole crowd revels in the circuses. He gives us good things so that we may be good; we on the contrary, whenever we receive good things, heap up our evils. He calls us by his benefits to uprightness, we rush into wickedness; he provokes us by his benefits to compunction, we rush into dissolution; he calls to chastity, we rush into impurity.
Notes and citation
Summary: Instead, the Romans celebrate God’s deliverance by rushing to the games.
- The chapter numeral “XVIII” is removed.
Notes on the original text
- Digital text corrected (OCR slip; chapter numeral leaked; OCR slips): XVHI, Cum, haec ergo, quae ciiximus → Cum haec ergo, quae diximus; nos 9 diuerso → nos e diuerso.
Topics: Ethics
Cite (SBL): Salvian, Gub. 6.95 (CSEL 8:152; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-95). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-95
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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.
6.96CSEL 8:152–153
praeclare uidelicet sacris muneribus respondemus, praeclare dona eius uel agnoscimus uel honoramus, qui quantum: ab eo beneficiis accipimus tantum ei iniuriarum repensamus. aut iniuria dei hoc bona forte non est aut esse indignier potest. * multis ae magnis * opus sit? sed quia inueterata in nobis malorum omnium labe aliter iam sed uitiosi esse non possumus, nisi ut omnino non simus, quae, in nobis, rogo, spes. bonae frugis est?
Splendidly, no doubt, do we answer the sacred gifts; splendidly do we either recognize or honor his gifts, who repay him as many injuries as we receive benefits from him. Or perhaps this is not an injury to God, or could it be more unworthy? … many and great … is needed? But since, with the ingrained stain of all evils in us, we can no longer be otherwise than vicious unless we cease to exist at all, what hope, I ask, is there in us of good fruit?
Textual problem in this passage: see the notes.
Notes and citation
Summary: Romans repay God’s gifts with injuries; there is no hope of good fruit in them.
- The digital text has gaps (marked *); the middle sentence cannot be reconstructed.
Cite (SBL): Salvian, Gub. 6.96 (CSEL 8:152–153; trans. Sophia Scriptura, https://sophiascriptura.com/p/salvian-gubernatione/6-96). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/salvian-gubernatione/6-96
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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.