Isidore of Seville: ETYMOLOGIARVM SIVE ORIGINVM LIBRI XX

[1] Ecclesia Graecum est, quod in Latinum vertitur convocatio, propter quod omnes ad se vocet. Catholica, universalis, APO TOU KATH OLON, id est secundum totum. Non enim sicut conventicula haereticorum in aliquibus regionum partibus coartatur, sed per totum terrarum orbem dilatata diffunditur.

[1] “Ecclesia” is Greek, which in Latin is rendered “convocation,” because it calls all to itself. “Catholic,” “universal,” APO TOU KATH OLON, that is, according to the whole. For it is not, like the conventicles of heretics, confined in some parts of regions, but, spread abroad, is diffused through the whole orb of lands.

[2] Quod etiam Apostolus adprobat ad Romanos dicens (1,8): 'Gratias ago Deo meo pro omnibus vobis, quia fides vestra adnuntiatur in universo mundo.' Hinc et universitas ab uno cognominata est, propter quod in unitatem colligitur. Vnde Dominus in Evangelio (Luc. 11,23): 'Qui mecum non colligit, spargit.'

[2] Which also the Apostle approves to the Romans, saying (1,8): 'I give thanks to my God for all of you, because your faith is announced in the universal world.' Hence also universality is cognominated from one, because of which it is collected into unity. Whence the Lord in the Gospel (Luke 11,23): 'He who does not gather with me, scatters.'

[3] Cur autem Ecclesia cum una sit, a Iohanne septem scribuntur, nisi ut una catholica septiformi plena Spiritu designetur? Sicut [et] de Domino novimus dixisse Salomonem (Proverb. 9,1): 'Sapientia aedificavit sibi domum et excidit columnas septem,' quae tamen septem una esse non ambigitur, dicente Apostolo (1 Timoth.

[3] But why, since the Church is one, are seven written by John, unless that the one Catholic be designated as full of the septiform Spirit? Just as [also] concerning the Lord we know that Solomon said (Proverb. 9,1): 'Wisdom has edified for herself a house and has hewn out seven columns,' which seven nevertheless are not doubted to be one, the Apostle saying (1 Timoth.

3,15): 'Ecclesia Dei vivi, quae est columna et firmamentum veritatis.'

3,15): 'The Church of the living God, which is the column and firmament of truth.'

[4] Inchoavit autem Ecclesia a loco ubi venit de caelo Spiritus sanctus, et inplevit uno loco sedentes.

[4] Moreover, the Church began from the place where the Holy Spirit came down from heaven, and filled those sitting in one place.

[5] Pro peregrinatione autem praesenti Ecclesia Sion dicitur, eo quod ab huius peregrinationis longitudine posita promissionem rerum caelestium speculetur; et idcirco Sion, id est speculatio, nomen accepit.

[5] For the present peregrination, however, the Church is called Zion, because, set at a remove by the length of this peregrination, it speculates the promise of heavenly things; and for that reason Zion, that is, speculation, received its name.

[6] Pro futura vero patriae pace Hierusalem vocatur. Nam Hierusalem pacis visio interpretatur. Ibi enim absorpta omni adversitate pacem, quae est Christus, praesenti possidebit obtutu.

[6] But for the future peace of the fatherland it is called Jerusalem. For Jerusalem is interpreted as the vision of peace. For there, with all adversity swallowed up, it will possess, with present gaze, the peace, which is Christ.

[7] Synagoga Graece congregatio dicitur, quod proprium nomen Iudaeorum populus tenuit. Ipsorum enim proprie synagoga dici solet, quamvis et ecclesia dicta sit.

[7] Synagogue in Greek is called “congregation,” which the people of the Jews has held as its proper name. For theirs in particular is usually called a synagogue, although it has also been called a church.

[8] Nostram vero Apostoli numquam synagogam dixerunt, sed semper ecclesiam, sive discernendi causa, sive quod inter congregationem, unde synagoga, et convocationem, unde ecclesia nomen accepit, distet aliquid; quod scilicet congregari et pecora solent, quorum et greges proprie dicimus; convocari autem magis est utentum ratione, sicut sunt homines.

[8] But the Apostles never called ours a synagogue, but always a church, either for the sake of distinguishing, or because there is some difference between a congregation, whence synagogue took its name, and a convocation, whence church took its name; for even cattle as well are wont to be congregated, whose groups we properly call herds; but to be convoked belongs rather to those using reason, as men are.

II. DE RELIGIONE ET FIDE.

2. ON RELIGION AND FAITH.

[1] Dogma a putando philosophi nominaverunt, id est, 'hoc puto esse bonum,' 'hoc puto esse verum.'

[1] The philosophers have named dogma from putando (that is, ‘to think’), that is, ‘I think this to be good,’ ‘I think this to be true.’

[2] Religio appellata, quod per eam uni Deo religamus animas nostras ad cultum divinum vinculo serviendi. Quod verbum conpositum est a relegendo, id est eligendo, ut ita Latinum videatur religio sicut eligio.

[2] Religion is so called, because through it we bind back our souls to the one God for divine worship by the bond of serving. This word is composed from relegere, that is, from eligere (to choose), so that religio may seem Latin just as eligio does.

[3] Tria sunt autem quae in religionis cultu ad colendum Deum in hominibus perquiruntur, id est fides, spes, caritas. In fide, quid credendum; in spe, quid sperandum; in caritate, quid sit amandum.

[3] There are, moreover, three things which, in the worship of religion, are sought among human beings for the worshiping of God, that is, faith, hope, charity. In faith, what is to be believed; in hope, what is to be hoped; in charity, what is to be loved.

[4] Fides est qua veraciter credimus id quod nequaquam videre valemus. Nam credere iam non possumus quod videmus. Proprie autem nomen fidei inde est dictum, si omnino fiat quod dictum est aut promissum.

[4] Faith is that by which we truly believe that which we are by no means able to see. For we cannot now believe what we see. Properly, however, the name of faith is so named from this, if altogether what has been said or promised comes to pass.

Et inde fides vocata, ab eo quod fit illud quod inter utrosque placitum est, quasi inter Deum et hominem; hinc et foedus.

And from there “faith” is so called, from the fact that what has been agreed between the two is brought to pass—as if between God and man; hence also “covenant” (foedus).

[5] Spes vocata quod sit pes progrediendi, quasi 'est pes.' Vnde et e contrario desperatio. Deest enim ibi pes, nullaque progrediendi facultas est; quia dum quisque peccatum amat, futuram gloriam non sperat.

[5] Hope is so called because it is the foot of progressing, as if “there is a foot.” Whence also, conversely, desperation. For there the foot is lacking, and there is no faculty of progressing; because while each person loves sin, he does not hope for future glory.

[6] Caritas Graece, Latine dilectio interpretatur, quod duos in se liget. Nam dilectio a duobus incipit, quod est amor Dei et proximi; de. qua Apostolus (Rom. 13,10) 'Plenitudo', inquit, 'legis dilectio.'

[6] Caritas in Greek, in Latin is interpreted ‘dilection,’ because it binds two into itself. For dilection begins from two, which is the love of God and of the neighbor; of. which the Apostle (Rom. 13,10) ‘Plenitude’, he says, ‘of the law is dilection.’

[7] Maior est autem haec omnibus, quia qui diligit et credit et sperat. Qui autem non diligit, quamvis multa bona faciat, frustra laborat. Omnis autem dilectio carnalis non dilectio, sed magis amor dici solet.

[7] But this is greater than all, because he who loves also believes and hopes. But he who does not love, although he may do many good things, labors in vain. Moreover, every carnal dilection is not dilection, but rather is wont to be called “amor.”

Dilectionis autem nomen tantum in melioribus rebus accipi solet.

But the name dilection is accustomed to be received only in better things.

III. DE HAERESI ET SCHISMATE.

3. ON HERESY AND SCHISM.

[1] Haeresis Graece ab electione vocatur, quod scilicet unusquisque id sibi eligat quod melius illi esse videtur, ut philosophi Peripatetici, Academici, et Epicurei et Stoici, vel sicut alii qui perversum dogma cogitantes arbitrio suo de Ecclesia recesserunt.

[1] Heresy in Greek is called from election, since namely each person chooses for himself that which seems to be better to him, as the Peripatetic, Academic, Epicurean, and Stoic philosophers, or as others who, devising a perverse dogma, withdrew from the Church by their own arbitrium.

[2] Inde ergo haeresis, dicta Graeca voce, ex interpretatione electionis, qua quisque arbitrio suo ad instituenda, sive ad suscipienda quaelibet ipse sibi elegit. Nobis vero nihil ex nostro arbitrio inducere licet, sed nec eligere quod aliqui de arbitrio suo induxerit.

[2] Hence therefore “heresy,” so called in the Greek tongue, from the interpretation “election,” whereby each person, by his own arbitrary will, has chosen for himself whatever things to be instituted or to be undertaken. But for us it is permitted to introduce nothing from our own arbitrary will, nor even to choose what someone has introduced from his own arbitrary will.

[3] Apostolos Dei habemus auctores, qui nec ipsi quicquam ex suo arbitrio, quod inducerent, elegerunt, sed acceptam a Christo disciplinam fideliter nationibus adsignaverunt. Itaque etiamsi angelus de caelis aliter evangelizaverit, anathema vocabitur.

[3] We have the apostles of God as authorities, who not even they themselves chose anything from their own arbitrament to introduce, but faithfully assigned to the nations the discipline received from Christ. And so, even if an angel from the heavens should evangelize otherwise, he will be called anathema.

[4] Secta a sequendo et tenendo nominata. Nam sectas dicimus habitus animorum, ac instituta circa disciplinam vel propositum, quem tenendo sequuntur, longe alia in religionis cultu opinantes quam ceteri.

[4] A sect, named from following and holding. For we call sects the dispositions of minds, and the institutions concerning discipline or purpose, which, by holding, they follow, thinking far different things in the cult of religion than the rest.

[5] Schisma ab scissura animorum vocata. Eodem enim cultu, eodem ritu credit ut ceteri; solo congregationis delectatur discidio. Fit autem schisma cum dicunt homines, 'nos iusti sumus,' 'nos sanctificamus inmundos,' et cetera similia.

[5] Schism, called from a scissure of minds. For it believes with the same cult, the same rite as the rest; it is delighted only with the division of the congregation. But schism happens when people say, 'we are just,' 'we sanctify the unclean,' and other similar things.

[6] Superstitio dicta eo quod sit superflua aut superinstituta observatio. Alii dicunt a senibus, quia multis annis superstites per aetatem delirant et errant superstitione quadam, nescientes quae vetera colant aut quae veterum ignari adsciscant.

[6] Superstition is so called because it is a superfluous or super-instituted observance. Others say it is from old men (senes), because, surviving many years, by reason of age they rave and err in a certain superstition, not knowing what old things they worship or what things of the ancients, in their ignorance, they adopt.

[7] Lucretius autem superstitionem dicit superstantium rerum, id est caelestium et divinorum quae super nos stant; sed male dicit. Haereticorum autem dogmata ut facile possint agnosci, causas eorum vel nomina demonstrare oportuit.

[7] Lucretius, however, says that superstition is of “over-standing” things, that is, of celestial and divine things which stand over us; but he speaks wrongly. As for the dogmas of the heretics, in order that they might be easily recognized, it was necessary to demonstrate their causes or their names.

IV. DE HAERESIBVS IVDAEORVM.

4. ON THE HERESIES OF THE JEWS.

[1] Iudaei confessores interpretantur. Multos enim ex his sequitur confessio, quos antea perfidia possidebat.

[1] Jews are interpreted as confessors. For confession follows many of these, whom perfidy formerly possessed.

[2] Hebraei transitores dicuntur. Quo nomine admonentur ut de peioribus ad meliora transeant, et pristinos errores relinquant.

[2] The Hebrews are called Transitors. By which name they are admonished to pass from worse things to better, and to relinquish their former errors.

[3] Pharisaei [negant Christum venisse nec nulla in rebus praedictis communicant] [Pharisaei et Saducaei inter se contrarii sunt. Nam Pharisaei ex Hebraeo in Latinum interpretantur Divisi, eo quod traditionum et observationum, quas illi DEUTERESEIS vocant, iustitiam praeferunt. Vnde et divisi vocantur a populo, quasi per iustitiam.]

[3] The Pharisees [deny that Christ has come, and they do not at all partake in the aforesaid matters] [The Pharisees and the Sadducees are contrary to one another. For “Pharisees,” from Hebrew into Latin, are interpreted as “Divided,” because they prefer the righteousness of traditions and observances, which they call DEUTERESEIS. Whence also they are called divided by the people, as if by righteousness.]

[4] Saducaei [negant resurrectionem, dicentes dictum esse in Genesi (3,19): 'Dudum terra es, et in terram ibis.'] [Sadducaei interpretantur iusti. Vindicant enim sibi quod non sunt, corporis resurrectionem negant, et animam interire cum corpore praedicant. Hi quinque tantum libros Legis recipiunt, Prophetarum vaticinia respuunt.]

[4] The Sadducees [deny the resurrection, saying that it has been said in Genesis (3,19): 'You are earth, and into earth you will go.'] [Sadducees is interpreted “just.” For they claim for themselves what they are not; they deny the resurrection of the body, and proclaim that the soul perishes with the body. These receive only the five books of the Law; the vaticinations of the Prophets they reject.]

[5] Essei dicunt ipsum esse Christum qui docuit illos omnem abstinentiam. [Galilaei dicunt Christum venisse et docuisse eos ne dicerent dominum Caesarem neque eius monitis uterentur.]

[5] The Essenes say that he himself is Christ, who taught them every abstinence. [The Galileans say that Christ has come and has taught them not to call Caesar lord nor to make use of his precepts.]

[6] Masbothei dicunt ipsum esse Christum qui docuit illos in omni re sabbatizare.

[6] The Masbothei say that he himself is Christ, who taught them to sabbatize in every matter.

[7] Genistae [praesumunt quoniam de genere Abrahae sunt] [dicti eo quod de genere Abrahae esse glorientur. Nam cum in Babyloniam venisset populus Dei, plerique relinquentes uxores suas Babylonicis mulieribus adhaeserunt: quidam autem Israeliticis tantum coniugiis contenti, vel ex eis geniti, dum reversi essent de Babylonia, diviserunt se ab omni populo et adsumserunt sibi hoc nomen iactantiae.]

[7] The Genistae [presume since they are of the race of Abraham] [so called because they glory in being of the race of Abraham. For when the people of God had come into Babylonia, many, leaving their wives, adhered to Babylonian women; but certain men, content with Israelitic conjugal unions only, or born from them, when they had returned from Babylonia, separated themselves from all the people and assumed for themselves this name of jactancy.]

[8] Meristae appellati eo quod separent Scripturas, non credentes omnibus Prophetis, dicentes aliis et aliis spiritibus illos prophetasse.

[8] Meristae, so called because they separate the Scriptures, not believing all the Prophets, saying that they prophesied by diverse spirits.

[9] [Meris enim Graece.] Samaritae [qui in locum, Israhel captivo abducto in Babyloniam, translati sunt, venientes in terram regionis Samariae, ex parte Israhelitarum consuetudinem, quam per sacerdotem reductum didicerunt, tenent, ex parte gentilem, quam in nativitatis suae terra habuerunt. Nam in observationibus suis a Iudaeis omnino separantur, quorum superstitio proculdubio omnibus nota est.] [Samaritae dicti quod Legem solam custodiant. Nam Prophetas non recipiunt.]

[9] [Meris, indeed, is Greek.] Samaritans [who, with Israel carried off captive into Babylonia, were transferred into their place, coming into the land of the region of Samaria, in part hold the custom of the Israelites, which they learned through a priest brought back, and in part the Gentile one, which they had in the land of their birth. For in their observances they are altogether separated from the Jews, whose superstition is without doubt known to all.] [They are called Samaritans because they keep the Law alone. For they do not receive the Prophets.]

[10] [Herodiani. Haec haeresis temporibus Salvatoris surrexit. Hi Herodem magnificabant, dicentes ipsum esse Christum].

[10] [Herodians. This heresy arose in the times of the Savior. These men magnified Herod, saying that he himself was the Christ].

[11] Hemerobaptistae [qui cotidie corpora sua et domum et supellectile lavant] [eo quod cotidie vestimenta sua et corpora lavent.]

[11] Hemerobaptists [who every day wash their bodies and their house and furnishings] [because they wash their garments and their bodies every day.]

V. DE HAERESIBVS CHRISTIANORVM.

5. ON THE HERESIES OF THE CHRISTIANS.

[1] Quidam etiam haeretici, qui de Ecclesia recesserunt, ex nomine suorum auctorum nuncupantur; quidam vero ex causis quas elegentes instituerunt.

[1] Certain heretics also, who have withdrawn from the Church, are named from the name of their authors; others, rather, from the causes which they selected and instituted.

[2] Simoniani dicti a Simone magicae disciplinae perito, cui Petrus in Actibus apostolorum maledixit, pro eo quod ab Apostolis Spiritus sancti gratiam pecunia emere voluisset. Hi dicunt creaturam non a Deo, sed a virtute quadam superna creatam.

[2] Simonians, named from Simon, skilled in the magical discipline, whom Peter in the Acts of the Apostles cursed because he had wished to buy with money the grace of the Holy Spirit. These say that the creation was not by God, but was created by a certain supernal power.

[3] Menandriani a Menandro mago, discipulo Simonis nuncupati; qui mundum non a Deo, sed ab angelis factum asserunt.

[3] Menandrians, named from Menander the magus, a disciple of Simon; who assert that the world was made not by God, but by angels.

[4] Basilidiani a Basilide appellati, qui inter reliquas blasphemias passum Iesum abnegavit.

[4] Basilidians, named from Basilides, who, among the other blasphemies, denied that Jesus suffered.

[5] Nicolaitae dicti a Nicolao, diacono ecclesiae Hierosolymorum, qui cum Stephano et ceteris constitutus est a Petro; qui propter pulchritudinem relinquens uxorem, ut qui vellet eam uteretur, versa est in stuprum talis consuetudo, ut invicem coniugia commutarentur. Quos Iohannes in Apocalypsi inprobat dicens (2,6): 'Sed hoc habes, quod odisti facta Nicolaitarum.'

[5] Nicolaitans, so called from Nicholas, a deacon of the church of Jerusalem, who along with Stephen and the others was appointed by Peter; who, leaving his wife on account of her beauty, to the effect that whoever wished might make use of her—the suchlike custom was turned into debauchery, so that marriages were exchanged mutually. Whom John in the Apocalypse reproves, saying (2,6): 'But this you have, that you have hated the deeds of the Nicolaitans.'

[6] Gnostici propter excellentiam scientiae se ita appellare voluerunt. Animam naturam Dei esse dicunt, bonum et malum Deum suis dogmatibus fingunt.

[6] The Gnostics wished thus to call themselves on account of the excellence of science. They say the soul is the nature of God; by their dogmas they feign a good and an evil God.

[7] Carpocratiani a Carpocrate quodam vocantur, qui dixit Christum hominem fuisse tantum, et de utroque sexu progenitum.

[7] The Carpocratians are called from a certain Carpocrates, who said that Christ had been only a man, and had been begotten from both sexes.

[8] Cerinthiani a Cerintho quodam nuncupati. Hi inter cetera circumcisionem observant; mille annos post resurrectionem in voluptate carnis futuros praedicant. Vnde et Graece Chiliastae, Latine Miliasti sunt appellati.

[8] The Cerinthians, named from a certain Cerinthus. These, among other things, observe circumcision; they proclaim that after the resurrection they will for a thousand years be in the pleasure of the flesh. Whence also in Greek they have been called Chiliasts, in Latin Miliasts.

[9] Nazaraei dicti, qui dum Christum, qui a vico Nazaraeus est appellatus, filium Dei confiteantur, omnia tamen veteris Legis custodiunt.

[9] The Nazaraeans are so called, who, while they confess Christ—who is called Nazaraeus from the village—as the Son of God, nevertheless keep all the Old Law.

[10] Ophitae a colubro nominati sunt. Coluber enim Graece OFIS dicitur. Colunt enim serpentem, dicentes ipsum in paradiso induxisse virtutis cognitionem.

[10] The Ophites are named from a serpent. For coluber in Greek is called OFIS. For they worship the serpent, saying that he himself in paradise introduced the knowledge of virtue.

[11] Valentiniani a Valentino quodam Platonico sectatore vocati, qui AIONAS, id est saecula quaedam, in originem Dei creatoris induxit; Christum quoque de Virgine nihil corporis adsumpsisse, sed per eam quasi per fistulam transisse adseruit.

[11] The Valentinians, named from a certain Valentinus, a Platonic sectator, who introduced AIONAS, that is certain ages, into the origin of the Creator God; he also asserted that Christ assumed nothing of body from the Virgin, but passed through her as if through a pipe.

[12] Apellitae, quorum Apelles princeps fuit, qui, creatorem angelum nescio quem gloriosum superioris Dei faciens, Deum legis Israhel illum igneum adfirmans, dixit Christum non Deum in veritate, sed hominem in phantasia apparuisse.

[12] Apellites, whose chief was Apelles, who, making the creator a certain glorious angel of the superior God, affirming that the God of the Law of Israel was that fiery one, said that Christ appeared not God in truth, but a man in phantasy.

[13] Archontiaci a principibus appellantur, qui universitatem, quam Deus condidit, opera esse archangelorum defendunt.

[13] The Archontiacs are named from the princes, who maintain that the universe, which God founded, is the work of the archangels.

[14] Adamiani vocati, quod Adae imitentur nuditatem; unde et nudi orant, et nudi inter se mares feminaeque conveniunt.

[14] Called Adamites, because they imitate Adam’s nudity; hence also they pray nude, and nude the males and females come together among themselves.

[15] Caiani proinde sic appellati, quoniam Cain adorant.

[15] The Caiani are therefore thus called, because they adore Cain.

[16] Sethiani nomen acceperunt a filio Adam, qui vocatus est Seth, dicentes eundem esse Christum.

[16] The Sethians received their name from the son of Adam, who was called Seth, saying that the same is Christ.

[17] Melchisedechiani vocati pro eo, quod Melchisedech sacerdotem Dei non hominem fuisse, sed virtutem Dei esse arbitrantur.

[17] They are called Melchisedechians on the grounds that they consider Melchisedech, the priest of God, not to have been a man, but to be the power (virtue) of God.

[18] Angelici vocati, quia angelos colunt.

[18] They are called Angelici, because they worship angels.

[19] Apostolici hoc sibi nomen ideo praesumpserunt, quod nihil possidentes proprium, nequaquam recipiunt eos qui ali quid in hoc mundo utuntur.

[19] The Apostolics have presumed this name for themselves for this reason, that, possessing nothing as their own, they by no means receive those who make use of anything in this world.

[20] Cerdoniani a Cerdone quodam nominati; qui duo contraria principia adserunt.

[20] Cerdonians, named from a certain Cerdon; who assert two contrary principles.

[21] Marcionistae a Marcione Stoico philosopho appellati, qui Cerdonis dogma secutus, alterum bonum, alterum iustum Deum adseruit, tamquam duo principia creatoris et bonitatis.

[21] The Marcionists, named from Marcion, a Stoic philosopher, who, following Cerdon’s dogma, asserted one God to be good, another to be just, as though two principles of the creator and of goodness.

[22] Artotyritae ab oblatione vocati. Panem enim et caseum offerunt, dicentes primis hominibus oblationem a fructibus terrae et a fructibus ovium fuisse celebratam.

[22] Artotyritae, named from the oblation. For they offer bread and cheese, saying that for the first men the oblation was celebrated from the fruits of the earth and from the fruits of the sheep.

[23] Aquarii appellati, eo quod aquam solam offerunt in calice sacramenti.

[23] Aquarians, so called, because they offer water alone in the chalice of the sacrament.

[24] Severiani a Severo exorti vinum non bibunt: Vetus Testamentum et resurrectionem non recipiunt.

[24] The Severians, sprung from Severus, do not drink wine: they do not receive the Old Testament and the resurrection.

[25] Tatiani a Tatiano quodam vocati, qui et Encratitae dicti, quia carnes abominantur.

[25] The Tatiani, named from a certain Tatian, who are also called Encratites, because they abominate meats.

[26] Alogii vocantur tamquam sine Verbo. LOGOS enim Graece verbum dicitur. Deum enim Verbum non credunt, respuentes Iohannis evangelium et Apocalypsin.

[26] They are called Alogii, as though without the Word. For in Greek LOGOS is called “word.” For they do not believe the Word to be God, spurning John’s Gospel and the Apocalypse.

[27] Cataphrygiis nomen provincia Phrygia dedit, quia ibi extiterunt. Auctores eorum Montanus, Prisca et Maximilla fuerunt. Hi adventum Spiritus Sancti non in Apostolis, sed in se traditum adserunt.

[27] The province Phrygia gave the name to the Cataphrygians, because they arose there. Their authors were Montanus, Prisca, and Maximilla. These assert that the Advent of the Holy Spirit was delivered not in the Apostles, but in themselves.

[28] Catharoe propter munditiam ita se nominaverunt. Gloriantes enim de suis meritis, negant paenitentibus veniam peccatorum: viduas, si nupserint, tamquam adulteras damnant: mundiores se ceteris praedicant. Qui nomen suum si cognoscere vellent, mundanos se potius quam mundos vocarent.

[28] The Cathars named themselves thus on account of purity. For, glorying in their own merits, they deny to penitents the pardon of sins: they condemn widows, if they marry, as adulteresses: they proclaim themselves purer than the rest. They—who, if they wished to know their name, would call themselves mundane rather than pure.

[29] Pauliani a Paulo Samosateno exorti sunt, qui dixit non semper fuisse Christum, sed a Maria sumpsisse initium.

[29] The Pauliani arose from Paul of Samosata, who said that Christ had not always been, but had taken his beginning from Mary.

[30] Hermogeniani ab Hermogene quodam vocati, qui materiam non natam introducens, Deo non nato eam comparavit, matremque elementorum et deam adseruit; quos Apostolus inprobat, elementis servientes.

[30] The Hermogenians are called from a certain Hermogenes, who, introducing unbegotten matter, compared it to the unbegotten God, and asserted it to be the mother of the elements and a goddess; whom the Apostle reproves as serving the elements.

[31] Manichei a quodam Persa extiterunt, qui vocatus est Manes. Hic duas naturas et substantias introduxit, id est bonam et malam, et animas ex Deo quasi ex aliquo fonte manare adseruit. Testamentum Vetus respuunt: Novum ex parte recipiunt.

[31] The Manicheans arose from a certain Persian, who was called Manes. He introduced two natures and substances, that is, the good and the evil, and asserted that souls flow from God as from some fountain. They reject the Old Testament; the New they receive in part.

[32] Anthropomorphitae dicti pro eo, quod simplicitate rustica Deum habere humana membra, quae in divinis libris scripta sunt, arbitrantur; ANTHROPOS enim Graece, Latine homo interpretatur: ignorantes vocem Domini, qui ait (Ioh. 4,24): 'Spiritus est Deus.' Incorporeus est enim, nec membris distinguitur, nec corporis mole censetur.

[32] Anthropomorphites are so called for this reason, that in rustic simplicity they suppose God to have human members, which are written in the divine books; for ANTHROPOS in Greek is interpreted as “man” in Latin: ignorant of the voice of the Lord, who says (John 4:24): 'God is Spirit.' For he is incorporeal, nor is he distinguished by members, nor is he accounted by the bulk of a body.

[33] Heraclitae ab Heraclio auctore exorti. Monachos tantum recipiunt, coniugia respuunt, regna caelorum parvulos habere non credunt.

[33] The Heraclitae, arisen from the author Heraclius. They receive only monks, they spurn marriages, they do not believe that little ones have the kingdoms of heaven.

[34] Novatiani a Novato Romae urbis presbytero exorti, qui adversus Cornelium cathedram sacerdotalem conatus invadere, haeresim instituit, nolens apostatas suscipere, et rebaptizans baptizatos.

[34] The Novatianists, arisen from Novatus, a presbyter of the city of Rome, who, attempting to invade the sacerdotal chair against Cornelius, established a heresy, unwilling to receive apostates, and rebaptizing the baptized.

[35] Montani haeretici dicti, quod tempore persecutionis in montibus latuerunt; qua occasione se a catholicae Ecclesiae corpore diviserunt.

[35] The Montani heretics are so called, because at the time of persecution they hid in the mountains; on which occasion they separated themselves from the body of the Catholic Church.

[36] Ebionitae ab Ebione dicti. Hi semiiudaei sunt, et ita tenent Evangelium ut Legem carnaliter servent: adversus quos ad Galatas Apostolus scribens invenitur.

[36] The Ebionites, named from Ebion. These are semi-Jews, and they hold the Gospel so as to keep the Law carnally: against whom the Apostle is found writing to the Galatians.

[37] Photiniani a Photino Gallograeciae Sirmiae episcopo nuncupati, qui Ebionitarum haeresim suscitans adseruit Christum a Maria per Ioseph nuptiali coitu fuisse conceptum.

[37] The Photinians, named from Photinus, bishop of Sirmium in Gallo-Graecia, who, resuscitating the heresy of the Ebionites, asserted that Christ had been conceived from Mary through Joseph by nuptial intercourse.

[38] Aeriani ab Aerio quodam nuncupati sunt. Hi offerre sacrificium pro defunctis spernunt.

[38] The Aeriani are named from a certain Aerius. These spurn offering a sacrifice for the departed.

[39] Aetiani ab Aetio sunt vocati. Idemque Eunomiani, ab Eunomio quodam dialectico, Aetii discipulo, ex cuius nomine magis innotuerunt: dissimilem Patri asserentes Filium et Filio Spiritum sanctum. Dicunt etiam nullum inputari peccatum in fide manentium.

[39] The Aetians were named from Aetius. And likewise the Eunomians, from a certain Eunomius, a dialectician, a disciple of Aetius, from whose name they became more widely known: asserting the Son to be dissimilar to the Father, and the Holy Spirit to the Son. They also say that no sin is imputed to those abiding in the faith.

[40] Origeniani Origene auctore exorti sunt, dicentes quod non possit Filius videre Patrem, nec Spiritus sanctus Filium. Animas quoque in mundi principio dicunt peccasse, et pro diversitate peccatorum de caelis usque ad terras diversa corpora quasi vincula meruisse, eaque causa factum fuisse mundum.

[40] The Origenians arose with Origen as author, saying that the Son cannot see the Father, nor the Holy Spirit the Son. They also say that souls sinned in the beginning of the world, and, for the diversity of sins, from the heavens down to the earth deserved different bodies as if chains, and that for this cause the world was made.

[41] Noetiani a quodam Noeto vocati, qui dicebat Christum eundem esse et Patrem et Spiritum sanctum, ipsamque Trinitatem in officiorum nominibus, non in personis accipiunt. Vnde et Patripassiani vocantur, quia Patrem passum dicunt.

[41] The Noetians, named from a certain Noetus, who said that Christ is the same as the Father and the Holy Spirit, and they take the Trinity itself in the names of offices, not in persons. Whence they are also called Patripassians, because they say that the Father suffered.

[42] Sabelliani ab eodem Noeto pullulasse dicuntur, cuius discipulum perhibent fuisse Sabellium, ex cuius nomine maxime innotuerunt; unde et Sabelliani vocati sunt. Hi unam personam Patris et Filii et Spiritus sancti astruunt.

[42] The Sabellians are said to have sprouted forth from that same Noetus, of whom they assert that Sabellius was a disciple; from whose name they became especially well-known, whence also they were called Sabellians. These maintain one person of the Father and the Son and the Holy Spirit.

[43] Ariani ab Ario Alexandrino presbytero orti sunt, qui coaeternum Patri Filium non agnoscens, diversas in Trinitate substantias adseruit, contra illud quod ait Dominus (Ioh. 10,30): 'Ego et Pater unum sumus.'

[43] The Arians arose from Arius, an Alexandrian presbyter, who, not acknowledging the Son as coeternal with the Father, asserted diverse substances in the Trinity, against that which the Lord says (John 10:30): "I and the Father are one."

[44] Macedoniani a Macedonio Constantinopolitano episcopo dicti sunt, negantes Deum esse Spiritum sanctum.

[44] The Macedonians are named from Macedonius, bishop of Constantinople, denying that the Holy Spirit is God.

[45] Apollinaristae ab Apollinare vocati sunt, dicentes Christum corpus tantummodo sine anima suscepisse.

[45] The Apollinarists were called from Apollinaris, saying that Christ assumed only a body without a soul.

[46] Antidicomaritae appellati sunt pro eo, quod Mariae virginitati contradicunt, adserentes eam post Christum natum viro suo fuisse conmixtam.

[46] Antidicomaritae are so called for this reason: that they contradict the virginity of Mary, asserting that after Christ was born she had intercourse with her husband.

[47] Metangismonitae ideo tale nomen acceperunt, quia AGGOS Graece vas dicitur. Adserunt enim sic esse in Patre Filium, tamquam vas minus intra vas maius.

[47] The Metangismonites received such a name for this reason, because AGGOS in Greek is called a vessel. For they assert that thus is the Son in the Father, as a lesser vessel within a greater vessel.

[48] Patriciani a quodam Patricio nuncupati sunt, qui substantiam humanae carnis a diabolo conditam dicunt.

[48] The Patriciani are named from a certain Patricius, who say that the substance of human flesh was created by the devil.

[49] Coluthiani a quodam Colutho nominati, qui dicunt Deum non facere mala, contra illud quod scriptum est (Isai. 45,7): 'Ego Deus, creans mala.'

[49] The Coluthians, named from a certain Coluthus, say that God does not do evils, against that which is written (Isaiah 45:7): 'I am God, creating evils.'

[50] Floriani a Florino, qui e contrario dicunt Deum creasse male, contra id quod scriptum est (Genes. 1,31): 'Fecit Deus omnia bona.'

[50] The Floriani from Florinus, who on the contrary say that God created badly, against that which is written (Genes. 1,31): 'God made all things good.'

[51] Donatistae a Donato quodam Afro nuncupati, qui de Numidia veniens totam pene Africam sua persuasione decepit, adserens minorem Patre Filium, et minorem Filio Spiritum sanctum, et rebaptizans catholicos.

[51] Donatists, named from a certain Donatus, an African, who, coming from Numidia, deceived almost the whole of Africa by his persuasion, asserting the Son to be lesser than the Father, and the Holy Spirit lesser than the Son, and re-baptizing Catholics.

[52] Bonosiaci a Bonoso quodam episcopo exorti produntur, qui Christum filium Dei adoptivum, non proprium adserunt.

[52] The Bonosians are reported to have arisen from a certain bishop Bonosus, who assert Christ, the Son of God, to be adoptive, not proper.

[53] Circumcelliones dicti eo, quod agrestes sint, quos Cotopitas vocant, supradictae haeresis habentes doctrinam. Hi amore martyrii semetipsos perimunt, ut violenter de hac vita discedentes martyres nominentur.

[53] The Circumcellions are so called because they are agrestic folk, whom they call Cotopitae, holding the doctrine of the aforesaid heresy. These, out of love for martyrdom, kill themselves, so that, departing violently from this life, they may be named martyrs.

[54] Priscillianistae a Priscilliano vocati, qui in Hispania ex errore Gnosticorum et Manichaeorum permixtum dogma conposuit.

[54] Priscillianists, so called from Priscillian, who in Spain composed a mixed dogma out of the error of the Gnostics and Manichaeans.

[55] Luciferiani a Lucifero Sirmiae episcopo orti, qui episcopos catholicos, qui Constantii persecutione perfidiae Arianorum consentientes erant, et postea correcti redire in catholicam delegerunt, damnantes, sive quod crediderunt, sive quod se credidisse simulaverant; quos Ecclesia catholica materno recepit sinu, tamquam Petrum post fletum negationis. Hanc illi matris caritatem superbe accipientes eosque recipere nolentes ab Ecclesiae communione recesserunt et cum ipso Lucifero auctore suo, qui mane oriebatur, cadere meruerunt.

[55] The Luciferians, sprung from Lucifer, bishop at Sirmium, condemning the catholic bishops who, during the persecution of Constantius, had been consenting to the perfidy of the Arians, and who afterwards, corrected, chose to return into the catholic Church—whether for what they had believed, or for what they had pretended that they had believed—whom the catholic Church received in her maternal bosom, like Peter after the tears of his denial. They, receiving this mother’s charity proudly and unwilling to receive them, withdrew from the communion of the Church, and together with Lucifer himself, their author—who used to arise in the morning—they merited to fall.

[56] Iovinianistae a Ioviniano quodam monacho dicti, adserentes nullam nuptarum et virginum esse distantiam, nullumque inter abstinentes et simpliciter epulantes esse discrimen.

[56] Jovinianists, named from a certain monk Jovinian, asserting that there is no difference between married women and virgins, and that there is no distinction between abstainers and those who simply banquet.

[57] Elvidiani ab Elvidio nominati, qui dicunt post natum Christum alios Mariam filios de viro Ioseph peperisse.

[57] Elvidians, named from Elvidius, who say that after Christ was born Mary bore other sons by her husband Joseph.

[58] Paterniani a Paterno quodam exorti [qui] inferiores corporis partes a diabolo factas opinantur.

[58] The Paterniani, arisen from a certain Paternus, [who] opine that the lower parts of the body were made by the devil.

[59] Arabici nuncupati, eo quod in Arabia exorti sunt, dicentes animam cum corpore mori, atque in novissimum utrumque resurgi.

[59] called Arabics, because they arose in Arabia, saying that the soul dies with the body, and that at the last both rise again.

[60] Tertullianistae dicti a Tertulliano presbytero Africanae provinciae, civitatis Carthaginensis, animam inmortalem esse, sed corpoream praedicantes, et animas hominum peccatorum post mortem in daemones verti putantes.

[60] Tertullianists, named from Tertullian, presbyter of the African province, of the city of Carthage, proclaiming the soul to be immortal but corporeal, and supposing that the souls of sinful men after death are turned into demons.

[61] Tessarescaedecatitae dicti, quia XIV luna pascha cum Iudaeis observandum contendunt. Nam TESSARES quattuor significat, et DEKA decem.

[61] Called Tessarescaedecatites, because they contend that the Pascha is to be observed with the Jews on the 14th moon. For TESSARES signifies four, and DEKA ten.

[62] Nyctages a somno nuncupati, quod vigilias noctis respuant, superstitionem esse dicentes iura temerari divina, qui noctem ad requiem tribuit.

[62] Nyctages, named from sleep, because they spurn the night-vigils, saying it is superstition to violate the divine laws of Him who has allotted the night for repose.

[63] Pelagiani a Pelagio monacho exorti. Hi liberum arbitrium divinae gratiae anteponunt, dicentes sufficere voluntatem ad inplenda iussa divina.

[63] Pelagians arisen from Pelagius the monk. These place free will before divine grace, saying that the will suffices for fulfilling the divine commands.

[64] Nestoriani a Nestorio Constantinopolitano episcopo nuncupati, qui beatam Virginem Mariam non Dei, sed hominis tantummodo adseruit genetricem, ut aliam personam carnis, aliam faceret Deitatis: nec unum Christum in verbo Dei et carne credidit, sed separatim atque seiunctim alterum filium Dei, alterum hominis praedicavit.

[64] The Nestorians, so called from Nestorius, bishop of Constantinople, who asserted that the Blessed Virgin Mary was not the mother of God but only of a man, so that he might make one person of the flesh, another of the Deity: nor did he believe one Christ in the Word of God and in flesh, but separately and disjunctly he proclaimed one the Son of God, the other the son of man.

[65] Eutychiani dicti ab Eutyche Constantinopolitano abbate, qui Christum post humanam adsumptionem negavit adsistere de duabus naturis, sed solam in eo divinam adseruit esse naturam.

[65] Eutychians, so called from Eutyches, a Constantinopolitan abbot, who denied that Christ, after the human assumption, subsists from two natures, but asserted that in him there is only the divine nature.

[66] Acephali dicti, id est sine capite quem sequuntur haeretici. Nullus enim corum reperitur auctor, a quo exorti sunt. Hi trium Chalcedonensium capitulorum inpugnatores duarum in Christo substantiarum proprietatem negant, et unam in eius persona naturam praedicant.

[66] Acephali, so called—that is, without a head to follow. For no author of theirs is found from whom they arose. These, assailants of the three Chalcedonian chapters, deny the property of two substances in Christ, and proclaim one nature in his person.

[67] Theodosiani et Gaianitae appellati a Theodosio et Gaiano, qui temporibus Iustiniani principis in Alexandria populi perversi electione uno die sunt ordinati episcopi. Hi errores Eutychis et Dioscori sequentes Chalcedonense concilium respuunt: ex duabus unam in Christo naturam adserunt, quam Theodosiani corruptam, Gaianitae incorruptam contendunt.

[67] Theodosians and Gaianites, called from Theodosius and Gaianus, who in the times of the emperor Justinian in Alexandria, by the perverse election of the people, were ordained bishops on one day. These, following the errors of Eutyches and Dioscorus, reject the Chalcedonian council: from two they assert one nature in Christ, which the Theodosians contend to be corrupt, the Gaianites to be incorrupt.

[68] Agnoitae et Tritheitae a Theodosianis exorti sunt; ex quibus Agnoitae ab ignorantia dicti, quia perversitati, a qua exorti sunt, id adiciunt, quod Christi divinitas ignoret futura, quae sunt scripta de die et hora novissima, non recordantes Christi personam in Esaia loquentis (63,4): 'Dies iudicii in corde meo.' Tritheitae vero vocati, quod sicut tres personas in Trinitate, ita quoque tres adstruunt Deos esse, contra illud quod scriptum est (Deuteron. 6,4): 'Audi, Israel; Dominus Deus tuus Deus unus est.'

[68] The Agnoitae and the Tritheitae arose from the Theodosians; of whom the Agnoitae are called from ignorance, because to the perversity from which they arose they add this: that the divinity of Christ is ignorant of the future things which are written concerning the last day and hour, not remembering the person of Christ speaking in Isaiah (63,4): 'The day of judgment is in my heart.' But they are called Tritheitae, because, just as there are three persons in the Trinity, so too they assert there are three Gods, contrary to that which is written (Deuteron. 6,4): 'Hear, Israel; the Lord your God is one God.'

[69] Sunt et aliae haereses sine auctore et sine nominibus: ex quibus aliae triformem putant esse Deum: aliae Christi divinitatem passibilem dicunt: aliae Christi de Patre nativitati initium temporis dant: aliae liberationem hominum apud inferos factam Christi descensione [non] credunt: aliae animam imaginem Dei negant: aliae animas converti in daemones et in quacumque animalia existimant: aliae de mundi statu dissentiunt: aliae innumerabiles mundos opinantur: aliae aquam Deo coaeternam faciunt: aliae nudis pedibus ambulant: aliae cum hominibus non manducant.

[69] There are also other heresies without an author and without names: of which some think that God is three-formed: others say that Christ’s divinity is passible: others give a beginning of time to Christ’s nativity from the Father: others do [not] believe that the liberation of men among the infernal regions was wrought by Christ’s descension: others deny the soul to be the image of God: others think that souls are converted into demons and into whatever animals: others dissent about the status of the world: others suppose innumerable worlds: others make water coeternal with God: others walk with bare feet: others do not eat with men.

[70] Haec sunt haereses adversus catholicam fidem exortae, et ab Apostolis et a sanctis Patribus vel Conciliis praedamnatae: quae dum in se multis erroribus divisae invicem sibi dissentiant, communi tamen nomine adversus Ecclesiam Dei conspirant. Sed et quicumque aliter Scripturam sanctam intellegit quam sensus Spiritus sancti flagitat, a quo conscripta est, licet de Ecclesia non recesserit, tamen haereticus appellari potest.

[70] These are the heresies arisen against the catholic faith, and pre-condemned by the Apostles and by the holy Fathers or by Councils: which, while divided among themselves by many errors and disagreeing with one another, yet under a common name conspire against the Church of God. But also whoever understands Holy Scripture otherwise than the sense of the Holy Spirit demands, by whom it was written, although he has not departed from the Church, nevertheless can be called a heretic.

VI. DE PHILOSOPHIS GENTIVM.

6. ON THE PHILOSOPHERS OF THE GENTILES.

[1] Philosophi Graeca appellatione vocantur, qui Latine amatores sapientiae interpretantur. Est enim Philosophus qui divinarum et humanarum [rerum] scientiam habet, et omnem bene vivendi tramitem tenet.

[1] They are called Philosophers by a Greek appellation, which in Latin is interpreted as lovers of wisdom. For a Philosopher is one who has the science of divine and human [things], and holds the whole pathway of living well.

[2] Nomen Philosophorum primum a Pythagora fertur exortum. Nam dum antea Graeci veteres sophistas, id est sapientes, aut doctores sapientiae semetipsos iactantius nominarent, iste interrogatus quid profiteretur, verecundo nomine philosophum, id est amatorem sapientiae se esse respondit, quoniam sapientem profiteri arrogantissimum videbatur.

[2] The name of the Philosophers is said first to have arisen from Pythagoras. For while previously the ancient Greeks, more boastfully, used to name themselves sophists, that is, the wise (sapient), or doctors of wisdom, this man, when asked what he professed, with a modest name replied that he was a philosopher, that is, a lover of wisdom, since to profess oneself wise seemed most arrogant.

[3] Ita deinceps posteris placuit ut, quantalibet de rebus ad sapientiam pertinentibus doctrina quisque vel sibi vel aliis videretur excellere, non nisi philosophus vocaretur. Idem autem philosophi triplici genere dividuntur: nam aut Physici sunt, aut Ethici, aut Logici.

[3] Thus thereafter it pleased posterity that, however much in doctrine concerning matters pertinent to wisdom each one might seem, either to himself or to others, to excel, he should be called nothing but “philosopher.” Moreover, the same philosophers are divided into a threefold kind: for they are either Physicists, or Ethicists, or Logicians.

[4] Physici dicti, quia de naturis tractant. Natura quippe Graece FUSIS vocatur. Ethici, quia de moribus disputant.

[4] Physicists are so called because they treat of natures. For “nature” in Greek is called physis. Ethicists, because they dispute about morals.

[5] Mores enim apud Graecos ETHE appellantur.

[5] For morals among the Greeks are called ETHE.

[6] Logici autem, quia in natura et in moribus rationem adiungunt. Ratio enim Graece LOGOS dicitur. Divisi sunt autem et hi in haeresibus suis, habentes quidam nomina ex auctoribus, ut Platonici, Epicurei, Pythagorici: alii a locis conventiculorum et stationum suarum, ut Peripatetici, Stoici, Academici.

[6] But Logicians are so called, because they join reason to nature and to morals. For reason in Greek is called LOGOS. And these too are divided in their heresies, some having names from their authors, such as Platonists, Epicureans, Pythagoreans; others from the places of their conventicles and their stations, such as Peripatetics, Stoics, Academics.

[7] Platonici a Platone philosopho dicti. Hi animarum creatorem esse Deum, corporum angelos asserunt; per multos annorum circulos in diversa corpora redire animas dicunt. Stoici a loco dicti.

[7] The Platonics are called from the philosopher Plato. These assert that God is the creator of souls, and that angels are of bodies; they say that through many circles of years souls return into different bodies. The Stoics are called from a place.

[8] Porticus enim fuit Athenis, quam POIKILEN STOAN appellabant, in qua picta erant gesta sapientium atque virorum fortium historiae. In hac porticu sapientes philosophabantur, ex quo et Stoici dicti sunt. Graece enim porticus STOA dicitur.

[8] For there was a portico in Athens, which they called the Poikile Stoa, in which were painted the exploits of sages and the histories of brave men. In this portico the wise men philosophized, whence they were also called Stoics. For in Greek a portico is called STOA.

Hanc sectam primus Zenon instituit.

This sect was first instituted by Zeno.

[9] Hi negant sine virtute effici quemquam beatum. Omne peccatum uniforme esse asserunt, dicentes: 'Sic ille nocens erit qui paleas furaverit quam qui aurum; qui mergum occiderit quam qui equum. Non enim animal crimen, sed animus facit.'

[9] They deny that without virtue anyone is made happy. They assert that every sin is uniform, saying: 'Thus he will be guilty who has stolen straw just as he who [has stolen] gold; he who has killed a diving-bird just as he who [has killed] a horse. For it is not the animal that makes the crime, but the mind.'

[10] Hi etiam animam cum corpore perire dicunt, animam quoque. Virtutem continentiae esse negant. Affectant gloriam aeternam, cum se fateantur non esse aeternos.

[10] These men also say that the soul perishes with the body—the soul as well. They deny continence to be a virtue. They affect eternal glory, while they confess that they themselves are not eternal.

[11] Academici appellati a villa Platonis Academia Athenarum, ubi idem Plato docebat. Hi omnia incerta opinantur; sed, sicut fatendum est multa incerta et occulta esse, quae voluit Deus intelligentiam hominis excedere, sic tamen plurima esse quae possint et sensibus capi et ratione conprehendi.

[11] The Academics, called from Plato’s villa, the Academy of Athens, where the same Plato taught. These opine that all things are uncertain; but, just as it must be confessed that many things are uncertain and occult, which God willed to exceed the intelligence of man, so nevertheless there are very many things which can be grasped by the senses and comprehended by reason.

[12] Hanc sectam Arcesilaus Cyrenaicus philosophus repperit; cuius sectator fuit Democritus, qui dixit tamquam in puteo alto, ita ut fundus nullus sit, ita in occulto iacere veritatem.

[12] This sect was discovered by Arcesilaus, the Cyrenaic philosopher; whose follower was Democritus, who said that, as in a deep well, such that there is no bottom, so does truth lie in occult concealment.

[13] Peripatetici a deambulatione dicti, eo quod Aristoteles auctor eorum deambulans disputare solitus esset. Hi dicunt quandam particulam animae esse aeternam: de reliquo magna ex parte mortalem.

[13] Peripatetics, so called from deambulation, because Aristotle, their author, was accustomed to dispute while walking about. They say that a certain particle of the soul is eternal; as for the rest, for the greater part, it is mortal.

[14] Cynici ab inmunditia inpudentiae nuncupati. Contra humanam enim verecundiam in propatulo coire cum coniugibus eis mos erat, censentes licitum honestumque esse palam cum uxore concumbere, quia coniugium iustum est, publice id praedicantes agendum, ut canes in vicis vel plateis. Vnde et a canibus, quorum vitam imitabantur, etiam vocabulum nomenque traxerunt.

[14] The Cynics are named from the uncleanness of impudence. For against human modesty it was their custom to come together with their spouses in the open, deeming it licit and honorable to lie openly with one’s wife, because marriage is just, publicly proclaiming that this ought to be done, like dogs in lanes or streets. Whence also from dogs, whose life they imitated, they even drew their appellation and name.

[15] Epicurei dicti ab Epicuro quodam philosopho amatore vanitatis, non sapientiae, quem etiam ipsi philosophi porcum nominaverunt, quasi volutans in caeno carnali, voluptatem corporis summum bonum adserens; qui etiam dixit nulla divina providentia instructum esse aut regi mundum.

[15] The Epicureans, named from a certain philosopher Epicurus, a lover of vanity, not of wisdom, whom even the philosophers themselves called a pig, as if wallowing in carnal mire, asserting the pleasure of the body to be the highest good; who also said that the world is furnished or ruled by no divine providence.

[16] Sed originem rerum atomis, id est insecabilibus ac solidis corporibus adsignavit, quorum fortuitis concursionibus universa nascantur et nata sint. Adserunt autem Deum nihil agere; omnia constare corporibus: animam nihil aliud esse quam corpus. Vnde et dixit: 'Non ero, posteaquam mortuus fuero.'

[16] But he assigned the origin of things to atoms, that is, to indivisible and solid bodies, from whose fortuitous collisions all things are born and have been born. Moreover, they assert that God does nothing; that all things consist of bodies; that the soul is nothing other than body. Whence also he said: 'I will not be, after I have died.'

[17] Gymnosophistae nudi per opacas Indiae solitudines perhibentur philosophari, adhibentes tantum genitalibus tegmina. Gymnasium enim ex eo dictum est, quod iuvenes nudi exercerentur in campo, ubi pudenda sola tantum operiunt. Hi et a generando se cohibent.

[17] The Gymnosophists are reported to philosophize naked through the shady solitudes of India, applying coverings only to the genitals. For gymnasium is so called from the fact that youths exercised naked in the field, where they cover only the pudenda alone. These also restrain themselves from generating.

[18] Theologi autem idem sunt qui et Physici. Dicti autem Theologi, quoniam in scriptis suis de Deo dixerunt. Quorum varia constat opinio, quid Deus esset dum quaererent.

[18] Theologians, however, are the same as the Physicists. They are called Theologians, since in their writings they spoke about God. Their opinion is acknowledged to be various, as they were inquiring what God might be.

Quidam enim corporeo sensu hunc mundum visibilem ex quattuor elementis Deum esse dixerunt, ut Dionysius Stoicus. Alii vero spiritaliter intellexerunt mentem esse Deum, ut Thales Milesius.

Certain men, by corporeal sense, said that this visible world, from the four elements, is God, as Dionysius the Stoic. Others, however, spiritually understood that mind is God, as Thales the Milesian.

[19] Quidam animum in omnibus commanentem et lucidum, ut Pythagoras. Quidam Deum sine tempore incommutabilem, ut Plato. Quidam mentem solutam, ut Cicero.

[19] Some a spirit abiding in all things and lucid, as Pythagoras. Some God without time, immutable, as Plato. Some a mind unbound, as Cicero.

Quidam et spiritum et mentem, ut Maro. Inventum enim solummodo Deum, non ut invenerunt, exposuerunt, quia evanuerunt in cogitationibus suis. Dicentes enim se esse sapientes stulti facti sunt.

Some both spirit and mind, as Maro. For having only found God, they did not expound Him as they had found Him, because they became vain in their cogitations. For professing themselves to be wise, they became fools.

[20] [Item] Platonici quidem Deum curatorem et arbitrum et iudicem asserunt. Epicurei otiosum et inexercitatum. De mundo autem Platonici adfirmant incorporalem; Stoici corporalem; Epicurus atomis; Pythagoras ex numeris; Heraclitus ex igni.

[20] [Likewise] the Platonists indeed assert God as curator and arbiter and judge. The Epicureans [assert him] otiose and unexercised. Moreover, concerning the world, the Platonists affirm it incorporeal; the Stoics [affirm it] corporeal; Epicurus [says it is] from atoms; Pythagoras from numbers; Heraclitus from fire.

[21] Vnde et Varro ignem mundi animum dicit, proinde quod in mundo ignis omnia gubernet, sicut animus in nobis. Quam vanissime: 'Qui cum est,' inquit, 'in nobis, ipsi sumus: cum exit, emorimur.' Ergo et ignis cum de mundo per fulgura proficiscitur, mundus emoritur.

[21] Whence also Varro says that fire is the animus of the world, on the ground that in the world fire governs all things, just as the animus in us. How most vainly: 'When it is,' he says, 'in us, we ourselves are: when it goes out, we die.' Therefore also, when fire goes forth from the world through lightning-bolts, the world dies.

[22] Hi philosophorum errores etiam et apud Ecclesiam induxerunt haereses. Inde AIONES et formae nescio quae, inde apud Arium Trinitas nominis, et apud Valentinum Platonicus furor.

[22] These errors of the philosophers have even introduced heresies within the Church. Thence AEONS and some I-know-not-what forms; thence with Arius a Trinity of the name; and with Valentinus a Platonic frenzy.

[23] Inde Marcionis Deus melior de tranquillitate: ab Stoicis enim venerat; et ut anima interire dicatur, Epicurus observatur; et ut carnis restitutio negetur, de vana omnium philosophorum schola sumitur; et ubi materia cum Deo aequatur, Zenonis disciplina est; et ubi quid de igneo Deo legitur, Heraclitus intervenit. Eadem materia apud haereticos et philosophos volutatur, idem retractatus inplicantur.

[23] From there Marcion’s better God, from Tranquility: for it had come from the Stoics; and so that the soul be said to perish, Epicurus is followed; and so that the restitution of the flesh be denied, it is taken from the vain school of all the philosophers; and where matter is equated with God, it is the discipline of Zeno; and where anything is read about a fiery God, Heraclitus steps in. The same material is rolled about among heretics and philosophers, the same re-treatments are entangled.

VII. DE POETIS.

7. ON THE POETS.

[1] Poetae unde sint dicti, sic ait Tranquillus (de poet. 2): 'Cum primum homines exuta feritate rationem vitae habere coepissent, seque ac deos suos nosse, cultum modicum ac sermonem necessarium commenti sibi, utriusque magnificentiam ad religionem deorum suorum excogitaverunt.

[1] Whence poets are said to be named, thus says Tranquillus (On Poets 2): 'When first human beings, with ferity stripped off, began to have a rational order of life, and to know themselves and their own gods, having devised for themselves a moderate cult and a necessary discourse, they contrived the magnificence of both toward the religion of their gods.

[2] Igitur ut templa illis domibus pulchriora, et simulacra corporibus ampliora faciebant, ita eloquio etiam quasi augustiore honorandos putaverunt, laudesque eorum et verbis inlustrioribus et iucundioribus numeris extulerunt. Id genus quia forma quadam efficitur, quae POIOTES dicitur, poema vocitatum est, eiusque fictores poetae.'

[2] Therefore, just as they made for them temples more beautiful than houses, and simulacra larger than bodies, so they thought they ought to be honored also with a, as it were, more august eloquence, and they exalted their praises both with more illustrious words and with more pleasant numbers. That kind, because it is effected by a certain form, which is called POIOTES, is commonly called a poem, and its makers “poets.”'

[3] Vates a vi mentis appellatos Varro auctor est; vel a viendis carminibus, id est flectendis, hoc est modulandis: et proinde poetae Latine vates olim, scripta eorum vaticinia dicebantur, quod vi quadam et quasi vesania in scribendo commoverentur; vel quod modis verba conecterent, viere antiquis pro vincire ponentibus. Etiam per furorem divini eodem erant nomine, quia et ipsi quoque pleraque versibus efferebant.

[3] Varro is the authority that vates were appellated from the force of the mind; or from “weaving” songs, that is, bending (inflecting) them, that is, modulating them: and accordingly poets in Latin were formerly called vates, and their writings were called vaticinations, because by a certain force and, as it were, by vesania they were stirred in writing; or because they connected words with measures, the ancients employing viere in place of vincire (“to bind”). Even diviners through furor were under the same name, because they too uttered very many things in verses.

[4] Lyrici poetae APO TOU LEREIN, id est a varietate carminum. Vnde et lyra dicta.

[4] Lyric poets APO TOU LEREIN, that is, from the variety of songs. Whence also the lyre is called.

[5] Tragoedi dicti, quod initio canentibus praemium erat hircus, quem Graeci TRAGOS vocant. Vnde et Horatius (A. P. 220):

[5] Tragedians are so called, because at the beginning the prize for the singers was a he-goat, which the Greeks call TRAGOS. Whence also Horace (A. P. 220):

Carmine qui tragico vilem certavit ob hircum.

who with tragic song competed for a cheap he-goat.

Iam dehinc sequentes tragici multum honorem adepti sunt, excellentes in argumentis fabularum ad veritatis imaginem fictis.

From then on, the tragedians who followed obtained much honor, excelling in the plots of plays fashioned to the likeness of truth.

[6] Comoedi appellati sive a loco, quia circum pagos agebant, quos Graeci KOMAS vocant, sive a comisatione. Solebant enim post cibum homines ad eos audiendos venire. Sed comici privatorum hominum praedicant acta; tragici vero res publicas et regum historias.

[6] They are called comedians either from a place, because they acted around the country-districts, which the Greeks call KOMAS, or from comissation. For men were accustomed, after food, to come to hear them. But the comic poets proclaim the deeds of private men; the tragic, however, public affairs and the histories of kings.

Item tragicorum argumenta ex rebus luctuosis sunt: comicorum ex rebus laetis.

Likewise, the arguments of the tragedians are from lugubrious matters: of the comedians from joyful matters.

[7] Duo sunt autem genera comicorum, id est, veteres et novi. Veteres, qui et ioco ridiculares extiterunt, ut Plautus, Accius, Terentius. Novi, qui et Satirici, a quibus generaliter vitia carpuntur, ut Flaccus, Persius, Iuvenalis vel alii.

[7] There are, moreover, two kinds of comic poets, that is, the old and the new. The old, who even in jest proved ridiculous, as Plautus, Accius, Terence. The new, who are also Satiric, by whom, generally, vices are carped at, as Flaccus, Persius, Juvenal or others.

Hi enim universorum delicta corripiunt, nec vitabatur eis pessimum quemque describere, nec cuilibet peccata moresque reprehendere. Vnde et nudi pinguntur, eo quod per eos vitia singula denudentur.

For these men, in fact, censure the delicts of all; nor did they shun describing each most wicked person, nor reprehending anyone’s sins and morals. Whence they are also painted naked, because through them individual vices are denuded.

[8] Saturici autem dicti, sive quod pleni sint omni facundia, sive a saturitate et copia: de pluribus enim simul rebus loquuntur; seu ab illa lance quae diversis frugum vel pomorum generibus ad templa gentilium solebat deferri; aut a satyris nomen tractum, qui inulta habent ea quae per vinolentiam dicuntur.

[8] The Satirics, moreover, are so called, either because they are full of all facundity, or from satiety and plenty: for they speak at once about several matters; or from that platter which used to be carried to the temples of the gentiles with diverse kinds of crops or fruits; or the name is drawn from the satyrs, who let stand unpunished the things that are said in drunkenness.

[9] Quidam autem poetae Theologici dicti sunt, quoniam de diis carmina faciebant.

[9] Certain poets were called Theological, because they made songs about the gods.

[10] Officium autem poetae in eo est ut ea, quae vere gesta sunt, in alias species obliquis figurationibus cum decore aliquo conversa transducant. Vnde et Lucanus ideo in numero poetarum non ponitur, quia videtur historias conposuisse, non poema.

[10] The office of the poet is this: that they transfer those things which truly have been done, turned into other forms by oblique figurations with a certain decorum. Whence also Lucan for this reason is not placed in the number of poets, because he seems to have composed histories, not a poem.

[11] Apud poetas autem tres characteres esse dicendi: unum, in quo tantum poeta loquitur, ut est in libris Vergilii Georgicorum: alium dramaticum, in quo nusquam poeta loquitur, ut est in comoediis et tragoediis: tertium mixtum, ut est in Aeneide. Nam poeta illic et introductae personae loquuntur.

[11] Among the poets, moreover, there are said to be three characters of speaking: one, in which only the poet speaks, as is in the books of Vergil’s Georgics; another, dramatic, in which nowhere does the poet speak, as is in comedies and tragedies; a third, mixed, as is in the Aeneid. For there both the poet and the introduced persons (characters) speak.

VIII. DE SIBYLLIS.

8. ON THE SIBYLS.

[1] Sibyllae generaliter dicuntur omnes feminae vates lingua Graeca. Nam SOS Aeolico sermone deos, BOULEN Graeci mentem nuncupant, quasi dei mentem. Proinde igitur, quia divinam voluntatem hominibus interpretari solebant, Sibyllae nominatae sunt.

[1] Sibyls are generally called all female vates in the Greek tongue. For SIOS in Aeolic speech means “gods,” and the Greeks name BOULEN “mind/counsel,” as if “the mind of God.” Accordingly, therefore, because they were accustomed to interpret the divine will to human beings, they were named Sibyls.

[2] Sicut enim omnis vir prophetans vel vates dicitur vel propheta, ita omnis femina prophetans Sibylla vocatur. Quod nomen ex officio, non ex proprietate vocabuli est.

[2] For just as every man prophesying is called either a vates or a prophet, so every woman prophesying is called a Sibyl. Which name is from the office, not from the propriety of the vocable.

[3] Decem autem Sibyllae a doctissimis auctoribus fuisse traduntur. Quarum prima de Persis fuit; secunda Libyssa; tertia Delphica in templo Delphii Apollinis genita, quae ante Troiana bella vaticinata est, cuius plurimos versus operi suo Homerus inseruit.

[3] But ten Sibyls are handed down by the most learned authors to have been. Of these, the first was from the Persians; the second, Libyan; the third, the Delphic, born in the temple of Apollo at Delphi, who vaticinated before the Trojan wars, of whom Homer inserted very many verses into his work.

[4] Quarta Cimmeria in Italia; quinta Erythraea nomine Herophila in Babylone orta, quae Graecis Ilium petentibus vaticinata est perituram esse Troiam, et Homerum mendacia scripturum. Dicta autem Erythraea, quia in eadem insula eius inventa sunt carmina. Sexta Samia, quae Phemonoe dicta est, a Samo insula, unde fuit cognominata.

[4] The fourth, the Cimmerian, in Italy; the fifth, the Erythraean by the name Herophila, born in Babylon, who, with the Greeks seeking Ilium, vaticinated that Troy would perish, and that Homer would write falsehoods. She was called Erythraean because on that same island her songs were found. The sixth, the Samian, who was called Phemonoe, from the island of Samos, whence she was surnamed.

[5] Septima Cumana, nomine Amalthea, quae novem libros adtulit Tarquinio Prisco, in quibus erant decreta Romana conscripta. Ipsa est et Cumaea, de qua Vergilius (Ecl. 4,4):

[5] The seventh, the Cumaean, by the name Amalthea, who brought nine books to Tarquinius Priscus, in which the Roman decrees were written. She is also the Cumaean, of whom Vergil (Ecl. 4,4):

Vltima Cumaei venit iam carminis aetas.

The last age of the Cumaean song has now come.

Dicta autem Cumana a civitate Cumas, quae est in Campania, cuius sepulchrum in Sicilia adhuc manet.

But she is called the Cumaean from the city of Cumae, which is in Campania, whose sepulcher still remains in Sicily.

[6] Octava Hellespontia in agro Troiano nata, quae scribitur Solonis et Cyri fuisse temporibus; nona Phrygia, quae vaticinata est Ancyrae, decima Tiburtina, nomine Albunea.

[6] The eighth, the Hellespontine, born in the Trojan countryside, who is recorded to have been in the times of Solon and Cyrus; the ninth, the Phrygian, who prophesied at Ancyra; the tenth, the Tiburtine, by the name Albunea.

[7] Quarum omnium carmina efferuntur, in quibus de Deo et de Christo et gentibus multa scripsisse manifestissime conprobantur. Celebrior autem inter ceteras ac nobilior Erythraea perhibetur.

[7] The poems of all of them are brought forth, in which they are most manifestly proven to have written many things about God and about Christ and about the gentes (nations). But the Erythraean is held to be more celebrated and more noble than the others.

IX. DE MAGIS.

9. ON THE MAGI.

[1] Magorum primus Zoroastres rex Bactrianorum, quem Ninus rex Assyriorum proelio interfecit: de quo Aristoteles scribit quod vicies centum milia versuum ab ipso condita indiciis voluminum eius declarentur.

[1] The first of the Magi was Zoroaster, king of the Bactrians, whom Ninus, king of the Assyrians, slew in battle: about whom Aristotle writes that two million lines of verse composed by him are indicated by the indexes of his volumes.

[2] Hanc artem multa post saecula Democritus ampliavit, quando et Hippocrates medicinae disciplina effloruit. Apud Assyrios autem magicae artes copiosae sunt testante Lucano (6,427):

[2] This art many ages later Democritus amplified, when Hippocrates too flourished in the discipline of medicine. Among the Assyrians, moreover, the magical arts are abundant, with Lucan bearing witness (6,427):

Quis noscere fibra
facta queat, quis prodat aves, quis fulgura caeli
servet, et Assyria scrutetur sidera cura?

Who could know by the entrail‑fibre
the deeds, who could proclaim the birds, who could observe the sky’s lightnings
and, with Assyrian care, scrutinize the stars?

[3] Itaque haec vanitas magicarum artium ex traditione angelorum malorum in toto terrarum orbe plurimis saeculis valuit. Per quandam scientiam futurorum et infernorum et vocationes eorum inventa sunt aruspicia, augurationes, et ipsa quae dicuntur oracula et necromantia.

[3] And so this vanity of the magical arts, from the tradition of evil angels, prevailed throughout the whole orb of the lands for very many centuries. Through a certain science of future things and of the infernals and their evocations, there were invented haruspicy, augurations, and the very things which are called oracles and necromancy.

[4] Nec mirum de magorum praestigiis, quorum in tantum prodiere maleliciorum artes ut etiam Moysi simillimis signis resisterent, vertentes virgas in dracones, aquas in sanguinem.

[4] Nor is it a wonder concerning the illusions of the magi, whose maleficial arts advanced to such a degree that they even resisted Moses with most similar signs, turning rods into dragons, waters into blood.

[5] Fertur et quaedam maga famosissima Circe, quae socios Vlixis mutavit in bestias. Legitur et de sacrificio quod Arcades deo suo Lycaeo immolabant, ex quo quicumque sumerent in bestiarum formas convertebantur.

[5] It is reported also that a certain most famed sorceress, Circe, changed the companions of Ulysses into beasts. It is read also about the sacrifice which the Arcadians used to immolate to their god Lycaeus, from which whoever took of it were converted into the forms of beasts.

[6] Hinc apparet non esse in toto dubium, quod nobilis ille poeta scribit de quadam femina, quae magicis artibus excellebat (Virg. Aen. 4,487):

[6] From here it appears to be in no way doubtful, what that noble poet writes about a certain woman who excelled in magic arts (Virg. Aen. 4,487):

'Haec,' inquit, 'se carminibus promittit solvere mentes
quas velit, ast aliis duras inmittere curas;
sistere aquam fluminis, et vertere sidera retro;
nocturnosque ciet manes; mugire videbis
sub pedibus terram, et descendere montibus ornos.'

'She,' he says, 'promises by incantations to loosen the minds
whom she wills, but to others to insert harsh cares;
to halt the water of a river, and to turn the stars backward;
and she summons the nocturnal Manes; you will see
the earth bellow beneath your feet, and mountain-ashes descend from the mountains.'

[7] Quid plura, si credere fas est, de Pythonissa, ut prophetae Samuelis animam de inferni abditis evocaret, et vivorum praesentaret conspectibus; si tamen animam prophetae fuisse credamus, et non aliquam phantasmaticam inlusionem Satanae fallacia factam?

[7] What more, if it is lawful to believe, about the Pythoness, that she evoked the soul of the prophet Samuel from the hidden recesses of the infernal, and presented it to the sight of the living; if, however, we are to believe that it was the soul of the prophet, and not some phantasmatic illusion wrought by the deceit of Satan?

[8] Prudentius quoque de Mercurio sic ait (1 con. Symmach. 90):

[8] Prudentius also thus says about Mercury (1 Against Symmachus 90):

Traditur extinctas sumpto moderamine virgae
in lucem revocasse animas,
ast alios damnasse neci.

It is handed down that, the governance of the rod having been taken up,
he has recalled extinguished souls into the light,
but has condemned others to death.

Et post paululum adiecit:

And after a little he added:

Murmure nam magico tenues excire figuras,
atque sepulchrales scite incantare favillas.
Vita itidem spoliare alios ars noxia novit.

For by a magical murmur to call forth tenuous figures,
and skillfully to incant sepulchral ashes.
Likewise the noxious art knows how to spoliate others of life.

[9] Magi sunt, qui vulgo malefici ob facinorum magnitudinem nuncupantur. Hi et elementa concutiunt, turbant mentes hominum, ac sine ullo veneni haustu violentia tantum carminis interimunt.

[9] They are Magi, who in the common tongue are named malefactors on account of the magnitude of their deeds. These even shake the elements, disturb the minds of men, and, without any draught of poison, by the mere violence of a chant they make away with men.

[10] Vnde et Lucanus (6,457):

[10] Whence also Lucan (6,457):

Mens hausti nulla sanie polluta veneni
incantata perit.

A mind polluted by no gore of quaffed poison
perishes, enchanted.

Daemonibus enim adcitis audent ventilare, ut quisque suos perimat malis artibus inimicos. Hi etiam sanguine utuntur et victimis, et saepe contingunt corpora mortuorum.

For, with demons summoned, they dare to make trial, so that each may destroy his enemies by evil arts. These also make use of blood and victims, and often make contact with the bodies of the dead.

[11] Necromantii sunt, quorum praecantationibus videntur resuscitati mortui divinare, et ad interrogata respondere. NECHROS enim Graece mortuus, MANTEIA divinatio nuncupatur: ad quos sciscitandos cadaveri sanguis adicitur. Nam amare daemones sanguinem dicitur.

[11] Necromancers are those by whose incantations the dead, seeming to have been resuscitated, divine and answer the questions put to them. For NECHROS in Greek is called “dead,” MANTEIA “divination”: for the purpose of inquiring of them, blood is added to the corpse. For demons are said to love blood.

Ideoque quotiens necromantia fit, cruor aqua miscitur, ut cruore sanguinis facilius provocentur.

And therefore, whenever necromancy is performed, gore is mixed with water, so that by the gore of blood they may more easily be provoked.

[12] Hydromantii ab aqua dicti. Est enim hydromantia in aquae inspectione umbras daemonum evocare, et imagines vel ludificationes eorum videre, ibique ab eis aliqua audire, ubi adhibito sanguine etiam inferos perhibentur sciscitari.

[12] Hydromancers are named from water. For hydromancy is, in the inspection of water, to evoke the shades of daemons, and to see their images or ludifications, and there to hear some things from them; and, with blood applied, they are said even to inquire of the shades below.

[13] Quod genus divinationis a Persis fertur adlatum. Varro dicit divinationis quattuor esse genera, terram, aquam, aerem et ignem. Hinc geomantiam, hydromantiam, aeromantiam, pyromantiam dictam.

[13] Which kind of divination is said to have been brought by the Persians. Varro says there are four kinds of divination: earth, water, air, and fire. Hence it is called geomancy, hydromancy, aeromancy, pyromancy.

[14] Divini dicti, quasi deo pleni: divinitate enim se plenos adsimulant et astutia quadam fraudulenta hominibus futura coniectant. Duo sunt [autem] genera divinationis: ars et furor.

[14] “Divini” are so called, as if “god-filled”; for they feign themselves to be filled with divinity and, by a certain fraudulent astuteness, they conjecture to men things to come. There are two [however] kinds of divination: art and fury.

[15] Incantatores dicti sunt, qui artem verbis peragunt.

[15] Incantators are so called, who carry out the art by words.

[16] Arioli vocati, propter quod circa aras idolorum nefarias preces emittunt, et funesta sacrificia offerunt, iisque celebritatibus daemonum responsa accipiunt.

[16] Ariolists are so called, for the reason that around the altars of idols they pour forth nefarious prayers and offer funereal sacrifices, and at those solemnities they receive the responses of demons.

[17] Haruspices nuncupati, quasi horarum inspectores: dies enim et horas in agendis negotiis operibusque custodiunt, et quid per singula tempora observare debeat homo, intendunt. Hi etiam exta pecudum inspiciunt, et ex eis futura praedicunt.

[17] Haruspices are styled, as if inspectors of hours: for they keep guard over the days and hours in the conducting of businesses and works, and they attend to what a man ought to observe at each several time. These also inspect the entrails of cattle, and from them predict the future.

[18] Augures sunt, qui volatus avium et voces intendunt, aliaque signa rerum vel observationes inprovisas hominibus occurrentes. Idem et auspices. Nam auspicia sunt quae iter facientes observant.

[18] Augurs are those who attend to the flights of birds and their voices, and to other signs of things, or unforeseen observations occurring to men. The same are also auspices. For auspices are those things which travelers observe.

[19] Dicta sunt autem auspicia, quasi avium aspicia, et auguria, quasi avium garria, hoc est avium voces et linguae. Item augurium, quasi avigerium, quod aves gerunt.

[19] The auspices are so called, as if bird-inspections (avium aspicia), and the auguries, as if bird-chatterings (avium garria), that is, the voices and tongues of birds. Likewise augury, as if bird-bearing (avigerium), which the birds carry on.

[20] Duo sunt autem genera auspiciorum: unum ad oculos, alterum ad aures pertinens. Ad oculos scilicet volatus; ad aures vox avium.

[20] There are, moreover, two kinds of auspices: one pertaining to the eyes, the other to the ears. To the eyes, namely, the flight; to the ears, the voice of birds.

[21] Pythonissae a Pythio Apolline dictae, quod is auctor fuerit divinandi.

[21] The pythonesses are called from Pythian Apollo, because he was the author of divination.

[22] Astrologi dicti, eo quod in astris auguriantur.

[22] Astrologers are so called, because they augur in the stars.

[23] Genethliaci appellati propter natalium considerationes dierum. Geneses enim hominum per duodecim caeli signa describunt, siderumque cursu nascentium mores, actus, eventa praedicare conantur, id est, quis quale signo fuerit natus, aut quem effectum habeat vitae qui nascitur.

[23] Genethliacs are so called on account of the considerations of natal days. For they describe the geneses of men through the twelve signs of the heaven, and by the course of the stars they attempt to foretell the manners, acts, events of those being born; that is, under what kind of sign someone has been born, or what effect of life the one who is born may have.

[24] Hi sunt qui vulgo Mathematici vocantur; cuius superstitionis genus Constellationes Latini vocant, id est notationes siderum, quomodo se habeant cum quisque nascitur.

[24] These are those who are commonly called Mathematici; the Latins call this kind of superstition Constellations, that is, notations of the stars, how they are situated when each person is born.

[25] Primum autem idem stellarum interpretes magi nuncupabantur, sicut de his legitur qui in Evangelio natum Christum adnuntiaverunt; postea hoc nomine soli Mathematici.

[25] First, moreover, the same interpreters of the stars were called Magi, just as it is read about those who in the Gospel announced Christ born; afterwards, by this name only the Mathematici.

[26] Cuius artis scientia usque ad Evangelium fuit concessa, ut Christo edito nemo exinde nativitatem alicuius de caelo interpretaretur.

[26] The science of this art was conceded up to the Gospel, so that, once Christ was brought forth, from then on no one would interpret anyone’s nativity from the heavens.

[27] Horoscopi dicti, quod horas nativitatis hominum speculantur dissimili et diverso fato.

[27] Horoscopists are so called, because they speculate the hours of the nativity of human beings with respect to dissimilar and diverse fate.

[28] Sortilegi sunt qui sub nomine fictae religionis per quasdam, quas sanctorum sortes vocant, divinationis scientiam profitentur, aut quarumcumque scripturarum inspectione futura promittunt.

[28] Sortilegers are those who, under the name of a feigned religion, through certain things, which they call lots of the saints, profess the science of divination, or by the inspection of whatever writings promise future things.

[29] Salisatores vocati sunt, quia dum eis membrorum quaecumque partes salierint, aliquid sibi exinde prosperum seu triste significare praedicunt.

[29] They are called Salisators, because when whatever parts of their limbs twitch, they predict that something prosperous or sad is thereby signified to them.

[30] Ad haec omnia pertinent et ligaturae execrabilium remediorum, quae ars medicorum condemnat, sive in praecantationibus, sive in characteribus, vel in quibuscumque rebus suspendendis atque ligandis.

[30] To all these pertain also the ligatures of execrable remedies, which the art of the physicians condemns, whether in incantations, or in characters, or in whatever things for suspending and for binding.

[31] In quibus omnibus ars daemonum est ex quadam pestifera societate hominum et angelorum malorum exorta. Vnde cuncta vitanda sunt a Christiano, et omni penitus execratione repudianda atque damnanda.

[31] In all these things there is the art of demons, arisen from a certain pestiferous society of men and evil angels. Whence all are to be avoided by the Christian, and with every execration utterly to be repudiated and condemned.

[32] Auguria autem avium Phryges primi invenerunt.

[32] However, the auguries of birds the Phrygians first discovered.

[33] Praestigium vero Mercurius primus dicitur invenisse. Dictum autem praestigium, quod praestringat aciem oculorum.

[33] Sleight-of-hand (praestigium), indeed, is said to have been first discovered by Mercury. It is called praestigium because it bedazzles the keenness of the eyes.

[34] Aruspicinae artem primus Etruscis tradidisse dicitur quidam Tages. Hic ex ÝorisÝ aruspicinam dictavit, et postea non apparuit.

[34] The art of haruspicy is said to have been first handed down to the Etruscans by a certain Tages. This man, from the furrow, dictated haruspicy, and afterwards did not appear.

[35] Nam dicitur fabulose, arante quodam rustico, subito hunc ex glebis exiluisse et aruspicinam dictasse, qua die et mortuus est. Quos libros Romani ex Tusca lingua in propriam mutaverunt.

[35] For it is said fabulously that, while a certain rustic was plowing, suddenly this man leaped forth from the clods and dictated the haruspicy, and on that very day he died. The Romans rendered those books from the Tuscan tongue into their own.

X. DE PAGANIS.

10. ON THE PAGANS.

[1] Pagani ex pagis Atheniensium dicti, ubi exorti sunt. Ibi enim in locis agrestibus et pagis gentiles lucos idolaque statuerunt, et a tali initio vocabulum pagani sortiti sunt.

[1] Pagans are called from the pagi of the Athenians, where they arose. For there, in rustic places and in the pagi, the gentiles set up sacred groves and idols, and from such a beginning they obtained the vocable “pagans.”

[2] Gentiles sunt qui sine lege sunt, et nondum crediderunt. Dicti autem gentiles, quia ita sunt ut fuerunt geniti, id est, sicut in carne descenderunt sub peccato, scilicet idolis servientes et necdum regenerati.

[2] The Gentiles are those who are without law, and have not yet believed. They are called Gentiles because they are as they were begotten, that is, just as they descended in the flesh under sin, namely serving idols and not yet regenerated.

[3] Proinde gentiles primitus nuncupantur: ipsi dicuntur Graece Ethnici. Ethnici ex Graeco in Latinum interpretantur gentiles. ETHOS enim Graece gens dicitur.

[3] Accordingly, they are at first named gentiles: these are called in Greek Ethnici. Ethnici, from Greek into Latin, are interpreted as gentiles. For ETHOS in Greek is called gens.

[4] Post fidem autem non debere vocari gentes sive gentiles eos qui ex gentibus credunt; sicut post fidem dici iam non potest Iudaeus, testante Paulo Apostolo et dicente iam Christianis (1 Cor. 12,2): 'Quoniam cum gentes essetis,' hoc est, infideles.

[4] But after faith those who from the nations have believed ought not to be called nations or gentiles; just as after faith one can no longer be called a Jew, with the Apostle Paul bearing witness and saying now to Christians (1 Cor. 12,2): 'For when you were gentiles,' that is, unbelievers.

[5] Apostatae dicuntur, qui post baptismum Christi susceptum ad idolorum cultum et sacrificiorum contaminationem revertuntur. Est autem nomen Graecum.

[5] Apostates are those who, after the baptism of Christ has been received, return to the cult of idols and the contamination of sacrifices. It is, moreover, a Greek name.

XI. DE DIIS GENTIVM.

11. ON THE GODS OF THE GENTILES.

[1] Quos pagani deos asserunt, homines olim fuisse produntur, et pro uniuscuiusque vita vel meritis coli apud suos post mortem coeperunt, ut apud Aegyptum Isis apud Cretam Iovis, apud Mauros Iuba, apud Latinos Faunus, apud Romanos Quirinus.

[1] Those whom the pagans assert to be gods are reported to have once been men, and, on account of each one’s life or merits, they began to be worshiped among their own after death, as in Egypt Isis, in Crete Jove, among the Moors Juba, among the Latins Faunus, among the Romans Quirinus.

[2] Eodem quoque modo apud Athenas Minerva, apud Samum Iuno, apud Paphos Venus, apud Lemnos Vulcanus, apud Naxos Liber, apud Delos Apollo. In quorum etiam laudibus accesserunt et poetae, et conpositis carminibus in caelum eos sustulerunt.

[2] In the same way also at Athens Minerva, at Samos Juno, at Paphos Venus, at Lemnos Vulcan, at Naxos Liber, at Delos Apollo. Poets too joined in their praises, and with composed songs they raised them into heaven.

[3] Nam quorundam et inventiones artium cultu peperisse dicuntur, ut Aesculapio medicina, Vulcano fabrica. Ab actibus autem vocantur, ut Mercurius, quod mercibus praeest; Liber a libertate.

[3] For the inventions of the arts of certain men are said to have engendered cult, as to Aesculapius, medicine; to Vulcan, fabrication/workmanship. And from their acts moreover they are named, as Mercury, because he presides over merchandise; Liber from liberty.

[4] Fuerunt etiam et quidam viri fortes aut urbium conditores, quibus mortuis homines, qui eos dilexerunt, simulacra finxerunt, ut haberent aliquod ex imaginum contemplatione solacium; sed paulatim hunc errorem persuadentibus daemonibus ita in posteris inrepsisse, ut quos illi pro sola, nominis memoria honoraverunt, successores deos existimarent atque colerent.

[4] There were also certain valiant men or founders of cities, for whom, once dead, the men who loved them fashioned simulacra, so that they might have some solace from the contemplation of the images; but little by little, with demons persuading, this error so crept in among posterity that those whom they honored for the mere memory of the name, their successors deemed gods and worshiped them.

[5] Simulacrorum usus exortus est, cum ex desiderio mortuorum constituerentur imagines vel effigies, tamquam in caelum receptis, pro quibus se in terris daemones colendi supposuerunt, et sibi sacrificari a deceptis et perditis persuaserunt.

[5] The use of simulacra arose, when out of desire for the dead images or effigies were established, as though they had been received into heaven; in whose place daemons on earth put themselves forward to be worshiped, and persuaded the deceived and the ruined to offer sacrifice to themselves.

[6] Simulacra autem a similitudine nuncupata, eo quod manu artificis ex lapide aliave materia eorum vultus imitantur in quorum honore finguntur. Ergo simulacra vel pro eo quod sunt similia, vel pro eo quod simulata atque conficta; unde et falsa sunt.

[6] Simulacra, moreover, are so named from similitude, because by the hand of the artificer, out of stone or other material, they imitate the faces of those in whose honor they are fashioned. Therefore simulacra either on account of the fact that they are similar, or on account of the fact that they are simulated and fabricated; whence they are also false.

[7] Et notandum quod Latinus sermo sit in Hebraeis. Apud eos enim idolum sive simulacrum Semel dicitur. Iudaei dicunt quod Ismael primus simulacrum luto fecerit.

[7] And it is to be noted that the Latin speech is among the Hebrews. For among them an idol or simulacrum is called Semel. The Jews say that Ishmael first made a simulacrum out of clay.

[8] Gentiles autem primum Prometheum simulacrum hominum de luto finxisse perhibent, ab eoque natam esse artem simulacra et statuas fingendi. Vnde et poetae ab eo homines primum factos esse confingunt figurate propter effigies.

[8] The Gentiles, moreover, assert that Prometheus first fashioned a simulacrum of men from clay, and that from him the art of fashioning simulacra and statues was born. Whence also the poets feign that men were first made by him, figuratively on account of the effigies.

[9] Apud Graecos autem Cecrops, sub quo primum in arce oliva orta est, et Atheniensium urbs ex Minervae appellatione nomen sortita est.

[9] Among the Greeks, moreover, it was under Cecrops that first upon the citadel the olive sprang up, and the city of the Athenians obtained its name from the appellation of Minerva.

[10] Hic primus omnium Iovem appellavit, simulacra repperit, aras statuit, victimas inmolavit, nequaquam istiusmodi rebus in Graecia umquam visis.

[10] He, first of all, called Jove, discovered simulacra, set up altars, immolated victims—things of this sort never before seen in Greece.

[11] Idolatria idolorum servitus sive cultura interpretatur. Nam LATREIA Graece, Latine servitus dicitur, quae quantum ad veram religionem adtinet, nonnisi uni et soli Deo debetur.

[11] Idolatry is interpreted as the servitude or cult of idols. For LATREIA in Greek is called servitude in Latin, which, so far as it pertains to true religion, is owed to none except to the one and only God.

[12] Hanc sicut inpia superbia sive hominum sive daemonum sibi exhiberi vel iubet vel cupit, ita pia humilitas vel hominum vel angelorum sanctorum sibi oblatam recusat, et cui debetur ostendit.

[12] This service, just as impious superbia—whether of men or of demons—either commands or desires to be rendered to itself, so pious humilitas—whether of men or of holy angels—refuses when it is offered to itself, and points out to whom it is owed.

[13] Idolum autem est simulacrum quod humana effigie factum et consecratum est, iuxta vocabuli interpretationem. EIDOS enim Graece formam sonat, et ab eo per diminutionem idolum deductum aeque apud nos formulam facit. Igitur omnis forma vel formula idolum se dici exposcit.

[13] An idol, moreover, is a simulacrum which has been made with a human effigy and consecrated, according to the interpretation of the vocable. For EIDOS in Greek sounds “form,” and from it, by diminution, “idol” is derived; likewise among us from forma it makes “formula.” Therefore every form or formula demands to be called an idol.

[14] Inde idolatria omnis circa omnem idolum famulatus et servitus. Quidam vero Latini ignorantes Graece inperite dicunt idolum ex dolo sumpsisse nomen, quod diabolus creaturae cultum divini nominis invexit.

[14] Thence idolatry is every attendance and servitude around any idol. But certain Latins, ignorant of Greek, unskillfully say that the idol took its name from deceit (dolus), because the devil imported into a creature the cult of the divine name.

[15] Daemonas a Graecis dictos aiunt, quasi DAEMONAS, id est peritos ac rerum scios. Praesciunt enim futura multa, unde et solent responsa aliqua dare.

[15] They say that demons are called by the Greeks, as DAEMONAS, that is, skilled and knowing in things. For they foreknow many future things, whence also they are wont to give some responses.

[16] Inest enim illis cognitio rerum plus quam infirmitati humanae, partim subtilioris sensus acumine, partim experientia longissimae vitae, partim per Dei iussum angelica revelatione. Hi corporum aeriorum natura vigent.

[16] For there is in them a cognition of things beyond human infirmity, partly by the acumen of a more subtle sense, partly by the experience of a very long life, partly through angelic revelation by the command of God. They thrive by the nature of bodies more aerial.

[17] Ante transgressionem quidem caelestia corpora gerebant. Lapsi vero in aeriam qualitatem conversi sunt, nec aeris illius puriora spatia, sed ista caliginosa tenere permissi sunt, qui eis quasi carcer est usque ad tempus iudicii. Hi sunt praevaricatores angeli, quorum Diabolus princeps est.

[17] Before the transgression indeed they bore heavenly bodies. But having fallen, they were converted into an airy quality, and were permitted to hold not the purer spaces of that air, but these caliginous ones, which is to them as it were a prison until the time of judgment. These are the prevaricating angels, of whom the Devil is prince.

[18] Diabolus Hebraice dicitur deorsum fluens, quia quietus in caeli culmine stare contempsit, sed superbiae pondere deorsum corruens cecidit. Graece vero diabolus criminator vocatur, quod vel crimina, in qua ipse inlicit, ad Deum referat, vel quia electorum innocentiam criminibus fictis accusat; unde et in Apocalypsi voce angelica dicitur (12,10): 'Proiectus est accusator fratrum nostrorum, qui accusabat illos in conspectu Dei nostri die ac nocte.'

[18] The Devil is called in Hebrew “flowing downward,” because, being at rest, he disdained to stand on the summit of heaven, but, collapsing under the weight of pride, fell downward. In Greek, moreover, diabolus is called “criminātor,” that is, an accuser, because either he reports to God the crimes into which he himself entices, or because he accuses the innocence of the elect with fictitious charges; whence also in the Apocalypse it is said with an angelic voice (12,10): 'The accuser of our brothers has been cast down, who was accusing them in the sight of our God day and night.'

[19] Satanas in Latino sonat adversarius, sive transgressor. Ipse est enim adversarius, qui est veritatis inimicus, et semper sanctorum virtutibus contraire nititur. Ipse et transgressor, quia praevaricator effectus in veritate, qua conditus est, non stetit.

[19] Satan in Latin signifies “adversary,” or “transgressor.” For he is indeed the adversary, who is an enemy of the truth, and always strives to oppose the virtues of the saints. He also is a transgressor, because, having become a prevaricator, he did not stand in the truth in which he was created.

Idem et temptator, quia temptandam iustorum innocentiam postulat, sicut in Iob scribitur.

He is likewise the Tempter, because he demands that the innocence of the just be tempted, as is written in Job.

[20] Antichristus appellatur, quia contra Christum venturus est. Non, quomodo quidam simplices intellegunt, Antichristum ideo dictum quod ante Christum venturus sit, id est post cum veniat Christus. Non sic, sed Antichristus Graece dicitur, quod est Latine contrarius Christo.

[20] He is called Antichrist, because he is going to come against Christ. Not, as some simple folk understand, that Antichrist is therefore so named because he is going to come before Christ—that is, that Christ comes afterward. Not so; rather, "Antichrist" is Greek, which in Latin is "contrary to Christ."

ANTI enim Graece in Latino contra significat.

For ANTI in Greek signifies "against" in Latin.

[21] Christum enim se mentietur, dum venerit; et contra eum dimicabitur; et adversabitur sacramentis Christi, ut veritatis eius evangelium solvat.

[21] For he will feign himself to be Christ when he comes; and against him war will be waged; and he will be adverse to the sacraments of Christ, so that he may dissolve the Gospel of his truth.

[22] Nam et templum Hierosolymis reparare, et omnes veteris legis caerimonias restaurare temptabit. Sed et ille Antichristus est qui negat esse Deum Christum. Contrarius enim Christo est.

[22] For he will also attempt to repair the temple at Jerusalem, and to restore all the ceremonies of the old Law. But he too is Antichrist who denies that Christ is God. For he is contrary to Christ.

Omnes enim, qui exeunt de Ecclesia et ab unitate fidei praeciduntur, et ipsi Antichristi sunt.

For all who go out of the Church and are cut off from the unity of faith are themselves Antichrists.

[23] Bel idolum Babylonium est, quod interpretatur vetus. Fuit enim hic Belus pater Nini, primus rex Assyriorum, quem quidam Saturnum appellant; quod nomen et apud Assyrios et apud Afros postea cultum est, unde et lingua Punica Bal deus dicitur. Apud Assyrios autem Bel vocatur quadam sacrorum suorum ratione et Saturnus et Sol.

[23] Bel is the Babylonian idol, which is interpreted “old.” For this Belus was the father of Ninus, the first king of the Assyrians, whom some call Saturn; which name later was worshiped both among the Assyrians and among the Africans, whence also in the Punic tongue Bal is called “god.” Among the Assyrians, moreover, by a certain rationale of their sacred rites, Bel is called both Saturn and the Sun.

[24] Belphegor interpretatur simulacrum ignominiae. Idolum enim fuit Moab, cognomento Baal, super montem Phegor, quem Latini Priapum vocant, deum hortorum.

[24] Belphegor is interpreted “simulacrum of ignominy.” For it was the idol of Moab, by the cognomen Baal, upon Mount Phegor, whom the Latins call Priapus, the god of gardens.

[25] Fuit autem de Lampsaco civitate Hellesponti, de qua pulsus est; et propter virilis membri magnitudinem in numero deorum suorum eum Graeci transtulerunt, et in numen sacraverunt hortorum; unde et dicitur praeesse hortis propter eorum fecunditatem.

[25] He was from Lampsacus, a city of the Hellespont, from which he was expelled; and on account of the magnitude of his virile member the Greeks transferred him into the number of their gods and consecrated him as a numen of gardens; whence he is also said to preside over gardens on account of their fecundity.

[26] Belzebub idolum fuit Accaron, quod interpretatur vir muscarum. Zebub enim musca vocatur. Spurcissimum igitur idolum ideo virum muscarum vocatum propter sordes idolatriae, sive pro inmunditia.

[26] Belzebub was the idol of Accaron, which is interpreted the man of flies. For zebub is called a fly. Therefore the most filthy idol was for that reason called the man of flies on account of the filth of idolatry, or for uncleanness.

Belial * *.

[27] Behemoth ex Hebraea voce in Latina lingua animal sonat, propter quod de excelsis ad terrena cecidit, et pro merito suo ut animal brutum effectus sit. Ipse est et Leviathan, id est serpens de aquis, quia in huius saeculi mare volubili versatur astutia. Leviathan autem interpretatur additamentum eorum.

[27] Behemoth, from a Hebrew word, in the Latin tongue sounds “animal,” on account of which he fell from the heights to earthly things, and by his own desert was made as a brute animal. He himself is also Leviathan, that is, a serpent from the waters, because in the sea of this age he moves about with whirling astuteness. Leviathan, however, is interpreted “their additament.”

[28] Quorum scilicet, nisi hominum quibus in paradiso semel culpam praevaricationis intulit, et hanc usque ad aeternam mortem cottidie persuadendo adicit vel extendit?

[28] Of whom, to be sure, if not of men, upon whom in Paradise he once brought in the guilt of prevarication, and this he daily, by persuading, adds to or extends even unto eternal death?

[29] Quaedam autem nomina deorum suorum gentiles per vanas fabulas ad rationes physicas conantur traducere, eaque in causis elementorum conposita esse interpretantur. Sed hoc a poetis totum fictum est, ut deos suos ornarent aliquibus figuris, quos perditos ac dedecoris infamia plenos fuisse historiae confitentur. Omnino enim fingendi locus vacat, ubi veritas cessat.

[29] Moreover, the gentiles try to translate certain names of their gods, through vain fables, into physical rationales, and they interpret them as composed in the causes of the elements. But this is all feigned by the poets, so that they might adorn their gods with certain figures—whom the histories confess to have been ruined and full of the infamy of disgrace. For indeed there is room for feigning where truth ceases.

[30] Saturnus origo deorum et totius posteritatis a paganis designatur. Hunc Latini a satu appellatum ferunt, quasi ad ipsum satio omnium pertineat rerum, vel a temporis longitudine, quod saturetur annis.

[30] Saturn is designated by the pagans as the origin of the gods and of all posterity. The Latins report him to be appellated from sowing, as though the sowing of all things pertains to him; or from the length of time, because he is sated with years.

[31] Vnde et eum Graeci Cronos nomen habere dicunt, id est tempus, quod filios suos fertur devorasse, hoc est annos, quos tempus produxerit, in se revolvit, vel quod eo semina, unde oriuntur, iterum redeunt.

[31] Whence also the Greeks say that he bears the name Cronos, that is, Time, because he is said to have devoured his sons—that is, the years which Time has produced it rolls back into itself—or because into it the seeds, whence they arise, return again.

[32] Hunc Caeli patris abscidisse genitalia dicunt, quia nihil in caelo de seminibus nascitur. Falcem tenet, inquiunt, propter agriculturam significandam, vel propter annos et tempora, quod in se redeant, vel propter sapientiam, quod intus acuta sit.

[32] They say that he cut off the genitals of Father Caelus, because nothing in heaven is born from seeds. He holds a sickle, they say, on account of agriculture being signified, or on account of years and times, because they return into themselves, or on account of wisdom, because it is sharp on the inside.

[33] In aliquibus autem civitatibus Saturno liberos suos apud gentiles inmolabant, quod Saturnum poetae liberos suos devorasse solitum tradiderunt.

[33] But in some cities they used to immolate their own children to Saturn among the gentiles, because the poets have handed down that Saturn was accustomed to devour his own children.

[34] Iovis fertur a iuvando dictus, et Iuppiter quasi iuvans pater, hoc est, omnibus praestans. Hunc et privato titulo Iovem Optimum dixerunt, dum fuisset incestus in suis, inpudicus in extraneis.

[34] Jove is said to be named from helping (iuvare), and Jupiter as if “helping father,” that is, preeminent over all. Him too, by a private title, they called Jove the Best, though he had been incestuous with his own and unchaste with outsiders.

[35] Quem modo taurum fingunt propter Europae raptum; fuit enim in navi cuius insigne erat taurus: modo Danaes per imbrem aureum appetisse concubitum; ubi intellegitur pudicitiam mulieris ab auro fuisse corruptam: modo in similitudine aquilae, propter quod puerum ad stuprum rapuerit: modo serpentem, quia reptaverit, et cygnum, quia cantaverit.

[35] Whom now they feign as a bull on account of Europa’s rape; for he was on a ship whose ensign was a bull: now that he sought sexual intercourse with Danae through a golden shower; where it is understood that the woman’s pudicity was corrupted by gold: now in the likeness of an eagle, on account of which he carried off the boy to stupration: now a serpent, because he crawled, and a swan, because he sang.

[36] Et ideo non figurae istae sunt, sed plane de veritate scelera. Vnde turpe erat tales deos credi, quales homines esse non debeant.

[36] And therefore these are not figures, but plainly crimes from reality. Whence it was shameful that such gods be believed, such as men ought not to be.

[37] Ianum dicunt quasi mundi vel caeli vel mensuum ianuam: duas Iani facies faciunt, propter orientem et occidentem. Cum vero faciunt eum quadrifrontem et Ianum geminum appellant, ad quattuor mundi partes hoc referunt, vel ad quattuor elementa sive tempora. Sed dum hoc fingunt, monstrum, non deum faciunt.

[37] They say Janus is, as it were, the gate of the world or of the sky or of the months: they make two faces of Janus, on account of the east and the west. But when they make him four-fronted and call him Janus Geminus, they refer this to the four parts of the world, or to the four elements or seasons. But while they fashion this, they make a monster, not a god.

[38] Neptunum aquas mundi praedicant; et dictus ab eis Neptunus, quasi nube tonans.

[38] They proclaim Neptune as the waters of the world; and Neptune is styled by them as if cloud-thundering.

[39] Vulcanum volunt ignem; et dictus Vulcanus quasi volans candor, vel quasi volicanus, quod per aerem volat. Ignis enim e nubibus nascitur.

[39] They want Vulcan to be fire; and Vulcan is said as if “flying candor” (radiance), or as if “volicanus,” because it flies through the air. For fire is born from the clouds.

[40] Vnde etiam Homerus dicit eum praecipitatum de aere in terras, quod omne fulmen de aere cadit. Idcirco autem Vulcanus de femore Iunonis fingitur natus, quod fulmina de imo aere nascantur.

[40] Whence also Homer says that he was precipitated from the air down into the lands, because every lightning-bolt falls from the air. Therefore Vulcan is feigned as born from Juno’s thigh, because lightning-bolts are born from the lowest air.

[41] Claudus autem dicitur Vulcanus, quia per naturam numquam rectus [est] ignis, sed quasi claudus eiusmodi speciem motumque habet. Ideo autem in fabrorum fornace eundem Vulcanum auctorem dicunt, quia sine igne nullum metalli genus fundi extendique potest.

[41] But Vulcan is called lame, because by nature fire is never straight, but, as if lame, has such an appearance and movement. And therefore in the smiths’ furnace they say that the same Vulcan is the author, because without fire no kind of metal can be cast and extended.

[42] Pluton Graece, Latine Diespiter vel Ditis pater; quem alii Orcum vocant, quasi receptorem mortium. Vnde et orca nuncupatur vas quod recipit aquas. Ipse et Graece Charon.

[42] Pluto in Greek, in Latin Diespiter or Dis Pater; whom others call Orcus, as it were the receptor of deaths. Whence also orca is named the vessel that receives waters. He himself also, in Greek, is Charon.

[43] Liberum a liberamento appellatum volunt, quod quasi mares in coeundo per eius beneficium emissis seminibus liberentur; quod idem Liber muliebri et delicato corpore pingitur. Dicunt enim mulieres ei adtributas et vinum propter excitandam libidinem. Vnde et frons eius pampino cingitur.

[43] They want Liber to be called from liberamentum (deliverance), because, as it were, males in coition, by his benefit, with the seeds emitted, are liberated; and the same Liber is depicted with a womanly and delicate body. For they say women are attributed to him, and wine, for the arousing of libido. Whence also his brow is encircled with a vine-leaf.

[44] Sed ideo coronam viteam et cornu habet, quia cum grate et moderate vinum bibitur, laetitiam praestat; cum ultra modum, excitat lites, id est quasi cornua dat. Idem autem et Lyaeus APO TOU LUEIN, quod multo vino membra solvantur. Iste et Graece DIONUSOS a monte Indiae Nysa, ubi dicitur esse nutritus.

[44] But he therefore has a vine-crown and a horn, because when wine is drunk pleasantly and in moderation, it affords gladness; when beyond measure, it arouses quarrels, that is, as if it gives horns. He likewise is Lyaeus, APO TOU LUEIN, because by much wine the limbs are loosened. He too is in Greek DIONUSOS, from the Indian mountain Nysa, where he is said to have been nurtured.

Ceterum est et Nysa civitas, in qua colitur idem Liber, unde Nysaeus dictus est.

Moreover, there is also the city Nysa, in which the same Liber is worshiped, whence he is called Nysaeus.

[45] Mercurium sermonem interpretantur. Nam ideo Mercurius quasi medius currens dicitur appellatus, quod sermo currat inter homines medius. Ideo et ERMES Graece, quod sermo, vel interpretatio, quae ad sermonem utique pertinet, ERMENEIA dicitur.

[45] They interpret Mercury as speech. For this reason Mercury is said to be called as if “running in the middle,” because speech runs in the middle among men. Therefore also ERMES in Greek, because speech, or interpretation—which of course pertains to speech—is called ERMENEIA.

[46] Ideo et mercibus praeesse, quia inter vendentes et ementes sermo fit medius. Qui ideo fingitur habere pinnas, quia citius verba discurrunt. Vnde et velox et errans inducitur: alas eius in capite et in pedibus significare volucrem fieri per aera sermonem.

[46] Therefore he is also set over merchandise, because between sellers and buyers speech stands in the middle as mediator. He is therefore depicted as having wings, because words run about more swiftly. Whence he is also presented as swift and wandering: his wings on his head and on his feet signify that speech becomes a winged thing through the air.

[47] Nuntium dictum, quoniam per sermonem omnia cogitata enuntiantur. Ideo autem furti magistrum dicunt, quia sermo animos audientium fallit. Virgam tenet, qua serpentes dividit, id est venena.

[47] He is called “Messenger” (nuntius), since through speech all thoughts are enunciated. And for this reason they call him master of theft, because speech deceives the minds of the listeners. He holds a rod, with which he separates serpents, that is, poisons.

[48] Nam bellantes ac dissidentes interpretum oratione sedantur; unde secundum Livium legati pacis caduceatores dicuntur. Sicut enim per fetiales bella indicebantur, ita pax per caduceatores fiebat.

[48] For those warring and dissenting are calmed by the speech of interpreters; whence, according to Livy, envoys of peace are called caduceatores. For just as wars were proclaimed through the fetiales, so peace was effected through the caduceatores.

[49] Hermes autem Graece dicitur APO TES ERMENEIAS, Latine interpres; qui ob virtutem multarumque artium scientiam Trimegistus, id est ter maximus nominatus est. Cur autem eum capite canino fingunt, haec ratio dicitur, quod inter omnia animalia canis sagacissimum genus et perspicax habeatur.

[49] Hermes, moreover, in Greek is said APO TES ERMENEIAS, in Latin interpreter; who, on account of virtue and knowledge of many arts, was named Trimegistus, that is, thrice greatest. But why they fashion him with a canine head, this reason is stated: that among all animals the dog is held to be the most sagacious and perspicacious kind.

[50] Martem deum belli esse dicunt, et Martem appellatum quia per viros pugnatur, ut sit Mars mas; licet et tria sint genera consuetudinum, sicut Scytharum, ubi et feminae et viri in pugna eunt: Amazonum, ubi solae feminae: Romanorum aliarumque gentium, ubi soli mares.

[50] They say Mars is the god of war, and that he is called Mars because fighting is carried on by men, so that Mars is male; although there are also three kinds of customs, as among the Scythians, where both women and men go into battle: of the Amazons, where women alone: of the Romans and of other nations, where males alone.

[51] Item Martem quasi effectorem mortium. Nam a Marte mors nuncupatur. Hunc et adulterum dicunt, quia belligerantibus incertus est.

[51] Likewise Mars as it were the effecter of deaths; for from Mars “death” is named. They also call him an adulterer, because he is uncertain—fickle—to those waging war.

[52] Quod vero nudo pectore stat, ut bello se quisque sine formidine cordis obiciat. Mars autem apud Thracos Gradivus dicitur, eo quod in bello gradum inferant qui pugnant, aut quod inpigre gradiantur.

[52] And that he stands with a bare breast, so that each man may expose himself to war without fear of heart. But Mars among the Thracians is called Gradivus, because in war those who fight advance their step, or because they proceed energetically.

[53] Apollinem quamvis divinatorem et medicum vellent, ipsum tamen etiam Solem dixerunt, quasi solum. Ipsum Titan, quasi unum ex Titanis, qui adversus Iovem non fecit.

[53] Although they wished Apollo to be a diviner and a medic, yet they also called him the Sun, as if “sole.” Him likewise, Titan, as if one of the Titans, who did not act against Jupiter.

[54] Ipsum Phoebum, quasi ephebum, hoc est adolescentem. Vnde et sol puer pingitur, eo quod cottidie oriatur et nova luce nascatur. Pythium quoque eundem Apollinem vocari aiunt a Pythone inmensae molis serpente, cuius non magis venena quam magnitudo terrebat.

[54] Phoebus himself, as if “ephebus,” that is, an adolescent. Whence also the sun is depicted as a boy, because every day he rises and is born with new light. They say that the same Apollo is also called Pythian from Python, a serpent of immense mass, whose magnitude, rather than his poisons, terrified.

[55] Hunc Apollo sagittarum ictibus sternens nominis quoque spolia reportavit, ut Pythius vocaretur. Vnde et ob insigne victoriae Pythia sacra celebranda constituit.

[55] This one Apollo, prostrating with arrow-strokes, carried off even the spoils of the name, so that he was called Pythian. Whence also, on account of the ensign of victory, he established that the Pythian sacred rites be celebrated.

[56] Dianam quoque germanam eius similiter lunam et viarum praesidem aiunt. Vnde et virginem volunt, quod via nihil pariat. Et ideo ambo sagittas habere finguntur, quod ipsa duo sidera de caelo radios usque ad terras emittant.

[56] They say that Diana too, his german sister, likewise is the moon and the presider over the ways. Whence they also would have her a virgin, because a road bears nothing. And for that reason both are feigned to have arrows, because those two stars send rays from heaven all the way to the lands.

Dianam autem vocatam quasi Duanam, quod luna et die et nocte appareat.

But Diana is called, as it were, “Duanam,” because the moon appears both by day and by night.

[57] Ipsam et Lucinam adseverant, eo quod luceat. Eandem et Triviam, eo quod tribus fungatur figuris. De qua Vergilius (Aen. 4,511):

[57] They assert that she herself is also Lucina, because she shines. The same is also Trivia, because she functions in three figures. About whom Vergil (Aen. 4,511):

Tria virginis ora Dianae,

The three faces of the virgin Diana,

quia eadem Luna, eadem Diana, eadem Proserpina vocatur.

because the same one is called Luna, the same Diana, the same Proserpina.

[58] Sed cum Luna fingitur (Prudent. 1 con. Symm. 363):

[58] But when the Moon is portrayed (Prudentius, 1 Against Symmachus 363):

Sublustri splendet amictu.
cum subcincta iacit calamos, Latonia virgo est:
cum subnixa sedet solio, Plutonia coniux.

She gleams in a sublustral mantle.
when, girt up, she casts the reeds, she is the Latonian virgin:
when, resting, she sits on the throne, she is the Plutonian consort.

Latonia autem Diana, eo quod Latonae fuerit filia.

But Diana is Latonian, because she was the daughter of Latona.

[59] Cererem, id est terram, a creandis frugibus adserunt dictam, appellantes eam nominibus plurimis. Dicunt etiam eam et Opem, quod opere melior fiat terra:

[59] They assert that Ceres, that is the earth, is named from creating fruits, calling her by very many names. They also say she is Ops, because by work the earth becomes better:

[60] Proserpinam, quod ex ea proserpiant fruges:

[60] Proserpina, because from her the crops creep forth:

[61] Vestam, quod herbis vel variis vestita sit rebus, vel a vi sua stando. Eandem et Tellurem et Matrem magnam fingunt, turritam cum tympano et gallo et strepitu cymbalorum. Matrem vocatam, quod plurima pariat; magnam, quod cibum gignat; almam, quia universa animalia fructibus suis alit.

[61] Vesta, because she is clothed with herbs or with various things, or from her own force by standing. The same they also fashion as Tellus and the Great Mother, turreted, with a tympanum and a Gallus and the din of cymbals. Called Mother, because she brings forth very many; Great, because she begets food; Nourishing, because she nourishes all animals with her fruits.

Est enim alimentorum nutrix terra.

For the earth is the nurse of aliments.

[62] Quod simulacrum eius cum clavi fingitur, quia tellus hieme clauditur, vere aperitur ut fruges nascantur. Quod tympanum habet, significare volunt orbem terrae.

[62] That her image is fashioned with a key, because the earth is shut in winter, opened in spring so that crops may be born. That she has a tympanum, they wish to signify the orb of the earth.

[63] Quod curru vehi dicitur, quia ipsa est terra quae pendet in aere. Quod sustinetur rotis, quia mundus rotatur et volubilis est. Quod leones illi subiciunt mansuetos, ut ostendant nullum genus esse tam ferum quod non subigi possit aut superari ab ea.

[63] That she is said to be carried by chariot, because she herself is the earth which hangs in the air. That she is borne by wheels, because the world is rotated and is revolving. That those lions set beneath her are tame, to show that there is no race so fierce that it cannot be subdued or overcome by her.

[64] Quod in capite turritam gestat coronam, ostendit superpositas terrae civitates quasi insignitas turribus constare. Quod sedes finguntur circa eam, quia cum omnia moveantur, ipsam non moveri.

[64] That she bears on her head a turreted crown shows that the cities set upon the earth consist as if marked with towers. That seats are fashioned around her, because, while all things are moved, she herself is not moved.

[65] Quod Corybantes eius ministri cum strictis gladiis esse finguntur, ut significetur omnes pro terra sua debere pugnare. Quod gallos huic deae ut servirent fecerunt, significant qui semine indigeant, terram sequi oportere; in ea quippe omnia reperire.

[65] That her ministers, the Corybantes, are depicted with drawn swords, so that it may be signified that all ought to fight for their own land. That they made the Galli serve this goddess signifies that those who are in need of seed ought to follow the earth; for in it indeed they find everything.

[66] Quod se apud eam iactant, praecipitur, inquiunt, ut qui terram colunt ne sedeant; semper enim esse quod agant. Cymbalorum autem aereorum sonitus, ferramentorum crepitus in colendo agro: sed ideo aere, quod terram antiqui aere colebant, priusquam ferrum esset inventum.

[66] That they toss themselves about in her presence: it is prescribed, they say, that those who cultivate the earth should not sit; for there is always something for them to do. And the sound of brazen cymbals is the clatter of implements in cultivating the field: but for this reason bronze, because the ancients cultivated the earth with bronze before iron had been invented.

[67] Eandem Vestam et ignem esse perhibent, quia terram ignem habere non dubium est, ut ex Aetna Vulcanoque datur intellegi. Et ideo virginem putant, quia ignis inviolabile sit elementum, nihilque nasci possit ex eo, quippe qui omnia quae arripuerit absumat.

[67] They assert that Vesta and fire are the same, because it is not doubtful that the earth has fire, as it is given to be understood from Aetna and Vulcan. And therefore they deem her a virgin, because fire is an inviolable element, and nothing can be born from it, since it consumes all things that it seizes.

[68] Ovidius in Fastis (6,291):

[68] Ovid in the Fasti (6,291):

Nec tu aliud Vestam quam vivam intellege flammam;
nataque de flamma corpora nulla vides.

Nor understand Vesta as anything other than living flame;
and you see no bodies born from flame.

Propterea et virgines ei servire dicuntur, eo quod sicut ex virgine, ita nihil ex igne nascatur.

Therefore also virgins are said to serve her, because, just as from a virgin, so nothing is born from fire.

[69] Iunonem dicunt quasi ianonem, id est ianuam, pro purgationibus feminarum, eo quod quasi portas matrum natorum pandat, et nubentum maritis. Sed hoc philosophi. Poetae autem Iunonem Iovis adserunt sororem et coniugem: ignem enim et aerem Iovem, aquam et terram Iunonem interpretantur; quorum duorum permixtione universa gignuntur.

[69] They say Juno as if “ianona,” that is, “door,” on account of the purgations of women, because she, as it were, opens the doors of mothers for the newborn, and of brides for their husbands. But this is the philosophers. The poets, however, assert Juno to be the sister and spouse of Jove: for they interpret fire and air as Jove, water and earth as Juno; by the commixture of which two all things are begotten.

[70] Et sororem dicunt quod mundi pars est; coniugem, quod commixta concordat. Vnde et Vergilius (Georg. 2,325):

[70] And they call her sister because she is a part of the world; spouse, because, being commingled, she concords. Whence also Vergil (Georgics 2.325):

Tum pater omnipotens fecundis imbribus aether
coniugis in gremium descendit.

Then the omnipotent father Aether with fecund showers
descends into the bosom of his consort.

[71] Minerva apud Graecos ATHENE dicitur, id est, femina. Apud Latinos autem Minervam vocatam quasi deam et munus artium variarum. Hanc enim inventricem multorum ingeniorum perhibent, et inde eam artem et rationem interpretantur, quia sine ratione nihil potest contineri.

[71] Minerva among the Greeks is called ATHENE, that is, “female.” Among the Latins, however, she was called Minerva as, so to speak, the goddess and the munus of various arts. For they declare her the inventress of many forms of ingenuity, and from that they interpret her as Art and Reason, because without Reason nothing can be contained.

[72] Quae ratio, quia ex solo animo nascitur, animumque putant esse in capite et cerebro, ideo eam dicunt de capite Iovis esse natam, quia sensus sapientis, qui invenit omnia, in capite est.

[72] Which reason, because it is born from the soul alone, and they think the soul to be in the head and in the brain, therefore they say that she was born from the head of Jove, because the sense of the wise man, who invents all things, is in the head.

[73] In cuius pectore ideo caput Gorgonis fingitur, quod illic est omnis prudentia, quae confundit alios, et inperitos ac saxeos conprobat: quod et in antiquis Imperatorum statuis cernimus in medio pectore loricae, propter insinuandam sapientiam et virtutem.

[73] In whose breast therefore the head of the Gorgon is fashioned, because there is all prudence there, which confounds others, and shows the unskilled as stony; which also we discern on the ancient statues of Emperors in the middle of the breast of the cuirass, for insinuating wisdom and virtue.

[74] Haec Minerva et Tritonia dicitur. Triton enim Africae palus est, circa quam fertur virginali apparuisse aetate, propter quod Tritonia nuncupata est. Vnde et tanto procliyius dea credita, quanto minus origo eius innotuit.

[74] This [one] is called Minerva and Tritonia. For Triton is a marsh of Africa, around which she is said to have appeared in a virginal age, on account of which she was named Tritonia. Whence also she was believed a goddess all the more readily, the less her origin became known.

[75] Pallas autem dicta vel ab insula Pallene in Thracia, in qua nutrita est; vel APO TOU PALLEIN TO DORU, id est ab hastae concussione; vel quod Pallantem gigantem occiderit.

[75] But she is called Pallas either from the island Pallene in Thrace, in which she was nurtured; or APO TOU PALLEIN TO DORU, that is, from the shaking of the spear; or because she slew the giant Pallas.

[76] Venerem exinde dicunt nuncupatam, quod sine vi femina virgo esse non desinat. Hanc Graeci AFRODITEN vocant propter spumam sanguinis generantem.

[76] They say Venus is therefore so named, because without force a woman does not cease to be a virgin. The Greeks call her APHRODITE on account of the foam generating from blood.

[77] AFROS enim Graece spuma vocatur. Quod autem fingunt Saturnum Caelo patri genitalia abscidisse, et sanguinem fluxisse in mare, atque eo spuma maris concreta Venus nata est, illud aiunt quod per coitum salsi humoris substantia est; et inde AFRODITEN Venerem dici, quod coitus spuma est sanguinis, quae ex suco viscerum liquido salsoque constat.

[77] For AFROS in Greek is called foam. But as for what they feign—that Saturn cut off the genitals of his father Sky, and the blood flowed into the sea, and from that, as the sea-foam congealed, Venus was born—they say that this means that in coitus the substance is a salty humor; and hence Venus is called AFRODITEN, because coitus is the foam of blood, which consists of the juice of the viscera, liquid and salty.

[78] Ideo autem Venerem Vulcani dicunt uxorem, quia Venerium officium nonnisi calore consistit, unde est (Virg. Georg. 3,97):

[78] And for this reason they say that Venus is the wife of Vulcan, because the Venereal office consists in nothing except heat, whence it is (Virg. Georg. 3,97):

Frigidus in Venerem senior.

The elder is frigid for Venus.

[79] Nam quod Saturnus dicitur patri Caelo virilia amputasse, quae in mare cadentia Venerem creaverunt, quod ideo fingitur quia nisi humor de caelo in terram descenderit, nihil creatur.

[79] For the fact that Saturn is said to have amputated the genitals of his father Caelus, which, falling into the sea, created Venus, is therefore feigned, because unless moisture descends from heaven into the earth, nothing is created.

[80] Cupidinem vocatum ferunt propter amorem. Est enim daemon fornicationis. Qui ideo alatus pingitur, quia nihil amantibus levius, nihil mutabilius invenitur.

[80] They say that Cupid is so named on account of love. For he is a daemon of fornication. He is therefore painted winged, because nothing lighter, nothing more changeable is found among lovers.

Puer pingitur, quia stultus est et inrationabilis amor. Sagittam et facem tenere fingitur. Sagittam, quia amor cor vulnerat; facem, quia inflammat.

He is depicted as a boy, because love is foolish and irrational. He is represented as holding an arrow and a torch: the arrow, because love wounds the heart; the torch, because it inflames.

[81] Pan dicunt Graeci, Latini Silvanum, deum rusticorum, quem in naturae similitudinem formaverunt; unde et Pan dictus est, id est omne. Fingunt enim eum ex universali elementorum specie.

[81] The Greeks call him Pan, the Latins Silvanus, the god of rustics, whom they formed in the likeness of nature; whence also he is called Pan, that is, “all.” For they fashion him from the universal form of the elements.

[82] Habet enim cornua in similitudinem radiorum solis et lunae. Distinctam maculis habet pellem, propter caeli sidera. Rubet eius facies ad similitudinem aetheris.

[82] For he has horns in the similitude of the rays of the sun and the moon. He has a skin distinguished by spots, on account of the stars of heaven. His face is red in the similitude of the aether.

Fistulam septem calamorum gestat, propter harmoniam caeli, in qua septem sunt soni et septem discrimina vocum.

He bears a pipe of seven reeds, on account of the harmony of heaven, in which there are seven sounds and seven distinctions of voices.

[83] Villosus est, quia tellus convestita est . Pars eius inferior foeda est, propter arbores et feras ut pecudes. Caprinas ungulas habet, ut soliditatem terrae ostendat, quem volunt rerum et totius naturae deum; unde Pan quasi omnia dicunt.

[83] He is shaggy, because the earth is clothed with . Its lower part is foul, on account of trees and beasts, as with cattle. He has caprine hooves, to show the solidity of the earth, whom they wish to be the god of things and of all nature; whence they call him Pan, as if “all.”

[84] Isis lingua Aegyptiorum terra appellatur, quam Isin volunt esse. Fuit autem Isis regina Aegyptiorum, Inachis regis filia, quae de Graecia veniens Aegyptios litteras docuit, et terras colere instituit; propter quod et terram eius nomine appellaverunt.

[84] Isis, in the language of the Egyptians, is called “earth,” which they wish to be Isis. Moreover, Isis was queen of the Egyptians, daughter of King Inachus, who, coming from Greece, taught the Egyptians letters and instituted the cultivation of the lands; on account of which they also appellated the earth by her name.

[85] Serapis omnium maximus Aegyptiorum deus. Ipse est Apis rex Argivorum, qui navibus transvectus in Aegyptum, cum ibidem mortuus fuisset, Serapis appellatus est; propterea quia arca, in qua mortuus ponitur, quam sarcophagum vocant, SOROS dicitur Graece, et ibi eum venerari sepultum coeperunt, priusquam templum eius esset instructum. Velut SOROS et Apis, Sorapis primo, deinde una littera commutata Serapis dictus est.

[85] Serapis is the greatest of all the Egyptian gods. He is Apis, king of the Argives, who, having been conveyed by ships into Egypt, when he had died there, was called Serapis; because the chest in which a dead man is placed, which they call a sarcophagus, is called SOROS in Greek, and there they began to venerate him buried, before his temple had been constructed. As if SOROS and Apis—first Sorapis, then, with one letter changed, he was called Serapis.

[86] Apis fuit apud Aegyptios taurus Serapi consecratus, et ab eo ita cognominatus, quem Aegyptus instar numinis colebat, eo quod de futuris daret quaedam manifesta signa. Apparebat enim in Menphis. Quem centum antistites prosequebantur et repente velut lymphatici praecanebant.

[86] Apis was among the Egyptians the bull consecrated to Serapis, and from him thus surnamed, whom Egypt worshiped in the likeness of a numen, because he gave certain manifest signs about the future. For he appeared in Memphis. Him a hundred priests attended, and suddenly, as if lymphatic, they chanted in prelude.

Huius capitis imaginem sibi in eremo Iudaei fecerunt.

The Jews made for themselves an image of this head in the desert.

[87] Fauni a fando, vel APO TES FONES dicti, quod voce, non signis ostendere viderentur futura. In lucis enim consulebantur a paganis, et responsa illis non signis, sed vocibus dabant.

[87] Fauns, from fando (“speaking”), or called APO TES FONES (“from the voice”), because they seemed to show future things by voice, not by signs. For in sacred groves they were consulted by pagans, and they gave responses to them not by signs, but by voices.

[88] Genium autem dicunt, quod quasi vim habeat omnium rerum gignendarum, seu a gignendis liberis; unde et geniales lecti dicebantur a gentibus, qui novo marito sternebantur.

[88] But they say Genius, because it has, as it were, the force of generating all things, or from the begetting of children; whence also genial beds were so called by the gentiles, which were spread for the new husband.

[89] Haec et alia sunt gentilium fabulosa figmenta, quae interpretata sic habentur, ut ea non intellecta damnabiliter tamen adorent.

[89] These and other fabulous figments of the gentiles are interpreted and held in such a way that, not being understood, they nevertheless adore them damnably.

[90] Fatum autem dicunt esse quidquid dii fantur, quidquid Iuppiter fatur. A fando igitur fatum dicunt, id est a loquendo. Quod nisi hoc nomen iam in alia re soleret intellegi, quo corda hominum nolumus inclinare, rationabiliter possumus a fando fatum appellare.

[90] But they say that fate is whatever the gods speak, whatever Jupiter speaks. From speaking (fandō), therefore, they say fate (fātum), that is, from speaking. Which, were it not that this name is now wont to be understood in another matter, to which we do not wish to incline the hearts of men, we could reasonably call fate from speaking.

[91] Non enim abnuere possumus esse scriptum in litteris sanctis (Psalm. 61,12): 'Semel locutus est Deus: duo haec audivi,' et cetera. Quod enim dictum est, 'semel locutus est,' intellegitur inmobiliter, hoc est incommutabiliter est locutus; sicut novit incommutabiliter omnia quae futura sunt, et quae ipse facturus est.

[91] For we cannot deny that it is written in the holy letters (Psalm. 61,12): 'Once God has spoken: these two things I have heard,' and so on. For what was said, 'he has spoken once,' is understood immovably, that is, he has spoken unchangeably; just as he knows unchangeably all things that are going to be, and the things that he himself is going to do.

[92] Tria autem fata fingunt in colo et fuso digitisque filum ex lana torquentibus, propter tria tempora: praeteritum, quod in fuso iam netum atque involutum est: praesens, quod inter digitos neentis traicitur: futurum, in lana quae colo inplicata est, et quod adhuc per digitos neentis ad fusum tamquam praesens ad praeteritum traiciendum est.

[92] Three fates, moreover, they feign at the distaff and the spindle, and with the fingers twisting a thread from wool, on account of the three times: the past, which upon the spindle is already spun and rolled up: the present, which is passed across between the fingers of the one spinning: the future, in the wool which is entwined on the distaff, and which still is to be passed through the fingers of the one spinning to the spindle, as the present to the past, to be passed across.

[93] Parcas KAT ANTIFRASIN appellatas, quod minime parcant. Quas tres esse voluerunt: unam, quae vitam hominis ordiatur; alteram, quae contexat; tertiam, quae rumpat. Incipimus enim cum nascimur, sumus cum vivimus, desiimus cum interimus.

[93] The Fates are called KAT ANTIFRASIN, because they least of all spare. They wished them to be three: one who ordains a man’s life; another who weaves it together; a third who breaks it. For we begin when we are born, we are when we live, we cease when we perish.

[94] Fortunam a fortuitis nomen habere dicunt, quasi deam quandam res humanas variis casibus et fortuitis inludentem; unde et caecam appellant, eo quod passim in quoslibet incurrens sine ullo examine meritorum, et ad bonos et ad malos venit. Fatum autem a fortuna separant: et fortuna quasi sit in his quae fortuitu veniunt, nulla palam causa; fatum vero adpositum singulis et statutum aiunt.

[94] They say that Fortune has its name from fortuitous things, as if a certain goddess making sport of human affairs by various chances and fortuitous events; whence they also call her blind, because, running at random into anyone without any examination of merits, she comes both to the good and to the bad. Fate, however, they separate from fortune: and fortune, as though it exists in those things which come fortuitously, with no cause openly apparent; but fate, they say, is assigned to individuals and established.

[95] Aiunt et tres Furias feminas crinitas serpentibus, propter tres affectus, quae in animis hominum multas perturbationes gignunt, et interdum cogunt ita delinquere, ut nec famae nec periculi sui respectum habere permittant. Ira, quae vindictam cupit; cupiditas, quae desiderat opes: libido, quae appetit voluptates. Quae ideo Furiae appellantur, quod stimulis suis mentem feriant et quietam esse non sinant.

[95] They say also that there are three Furies, women, serpent-haired, on account of three affections (passions), which generate many perturbations in the minds of men, and sometimes compel them to do wrong in such a way that they permit them to have regard neither for reputation nor for their own peril. Anger, which desires vengeance; cupidity, which desires wealth: libido, which seeks pleasures. Which therefore are called Furies, because with their stimuli they strike the mind and do not allow it to be at rest.

[96] Nymphas deas aquarum putant, dictas a nubibus. Nam ex nubibus aquae, unde derivatum est. Nymphas deas aquarum, quasi numina lympharum.

[96] They think the Nymphs are goddesses of the waters, said to be named from the clouds. For from the clouds come waters, whence the derivation. The Nymphs, goddesses of the waters, as if the numina of the lymphs.

Ipsas autem dicunt et Musas quas et nymphas, nec inmerito. Nam aquae motus musicen efficit.

Moreover, they call them both Muses and nymphs, and not without merit. For the motion of water effects music.

[97] Nympharum apud gentiles varia sunt vocabula. Nymphas quippe montium Oreades dicunt, silvarum Dryades, fontium Hamadryades, camporum Naides, maris Nereides.

[97] Among the Gentiles there are various appellations of the nymphs. For they call the nymphs of the mountains Oreads, of the forests Dryads, of the springs Hamadryads, of the fields Naiads, of the sea Nereids.

[98] Heroas dicunt a Iunone traxisse nomen. Graece enim Iuno ERA appellatur. Et ideo nescio quis filius eius secundum Graecorum fabulam EROS fuit nuncupatus; hoc videlicet velut mysticum significante fabula, quod aer Iunoni deputetur, ubi volunt heroas habitare.

[98] They say that the heroes drew their name from Juno. For in Greek Juno is called HERA. And therefore some son of hers, according to the fable of the Greeks, was named EROS; this, namely, the tale signifying as it were something mystical, that the air is assigned to Juno, where they want the heroes to dwell.

Quo nomine appellant alicuius meriti animas defunctorum, quasi AEROAS, id est viros aerios et caelo dignos propter sapientiam et fortitudinem.

By this name they call the souls of the departed of some merit, as it were AEROAS, that is, aerial men and worthy of heaven on account of their sapience and fortitude.

[99] Penates gentiles dicebant omnes deos quos domi colebant. Et penates dicti, quod essent in penetralibus, id est in secretis. Hi dii quomodo vocabantur, vel quae nomina habuerint, ignoratur.

[99] They used to call “gentile Penates” all the gods whom they worshiped at home. And they were called Penates because they were in the penetralia, that is, in the secret places. How these gods were called, or what names they had, is unknown.

[100] Manes deos mortuorum dicunt, quorum potestatem inter lunam et terram asserunt; a quibus et mane dictum existimant; quos putant ab aere, qui MANOS, id est rarus est, manes dictos, sive quia late manant per auras, sive quia mites sunt, inmanibus contrarii, nomine hoc appellantur. Apuleius autem ait eos KAT ANTIFRASIN dici manes, hoc est mites ac modestos, cum sint terribiles et inmanes, ut Parcas, ut Eumenides.

[100] They call the Manes the gods of the dead, whose power they assert to be between the moon and the earth; from whom they even think “morning” (mane) is so named; and they suppose that they are called “manes” from the air, which is MANOS, that is, rarefied, either because they flow widely through the breezes, or because they are mild, the opposites of the monstrous (inmanes), they are called by this name. But Apuleius says that they are called manes KAT ANTIFRASIN, that is, “mild and modest,” when they are terrible and inmanes, like the Fates, like the Eumenides.

[101] Larvas ex hominibus factos daemones aiunt, qui meriti mali fuerint. Quarum natura esse dicitur terrere parvulos et in angulis garrire tenebrosis.

[101] They say that Larvae are daemons made from human beings, who have been deserving of evil. Whose nature is said to be to frighten little children and to chatter in tenebrous corners.

[102] Lamias, quas fabulae tradunt infantes corripere ac laniare solitas, a laniando specialiter dictas.

[102] Lamias, whom fables hand down as accustomed to snatch up and laniate infants, are specifically named from laniating (tearing).

[103] Pilosi, qui Graece Panitae, Latine Incubi appellantur, sive Inui ab ineundo passim cum animalibus. Vnde et Incubi dicuntur ab incumbendo, hoc est stuprando. Saepe enim inprobi existunt etiam mulieribus, et earum peragunt concubitum: quos daemones Galli Dusios vocant, quia adsidue hanc peragunt inmunditiam.

[103] The Hairy Ones, who in Greek are called Panitae, in Latin are called Incubi, or Inui from going in (copulating) indiscriminately with animals. Whence they are also called Incubi from lying upon, that is, violating. For often they prove wicked even toward women, and they carry out sexual intercourse with them: these demons the Gauls call Dusii, because they assiduously perpetrate this uncleanness.

[104] Quem autem vulgo Incubonem vocant, hunc Romani Faunum ficarium dicunt. Ad quem Horatius dicit (C. 3,18,1):

[104] But the one whom they commonly call an Incubus, the Romans call the Fig-tree Faunus. To whom Horace says (C. 3,18,1):

Faune, Nympharum fugientium amator,
per meos fines et aprica rura
lenis incedas.

Faun, lover of fleeing Nymphs,
through my bounds and sunny fields
may you advance gently.