Syllabus rerum quae in hoc volumine continentur

SYLLABUS OF THE MATTERS WHICH ARE CONTAINED IN THIS VOLUME.

CONSPECTUS OF THE WHOLE EDITION.

First Dissertation, on the eighth epistle of Saint Cyprian, by the author Dodwell, concerning Visions, and how the ancients proved the trustworthiness of their visions, etc. 9

§ 1. That visions and prophetic gifts remained from the times of the Apostles down to Cyprian, from the author of the Apocalypse and Hermas. — § 2. Clement of Rome and the author of the apocryphal Esdras. — § 3. Ignatius. — § 4. Quadratus, the daughters of Philip, Ammia of Philadelphia, and Polycarp. — § 5. Justin Martyr. — § 6. Melito of Sardis, Alexander the Phrygian, Attalus, and others. — § 7. Irenaeus. — § 8. Perpetua and Saturus. That they were not Montanists. — § 9. It is not true that the pretext of prophecies was left to the Montanists by the Church. — § 10. On the contrary, after the reign of Commodus, the Catholics refuted the prophecies of the Montanists by that very argument, that the gift of true prophecy would be perpetual in the Church, whereas that of the Montanists was already extinct. — § 11. Thus Asterius Urbanus, Epiphanius. — § 12, 13. The author of the Acts of Perpetua and Felicitas. — § 14. The visions of Natalis and Potamiaena, and concerning the appointing of Alexander as bishop of Jerusalem and Fabian as bishop of Rome. — § 15. Origen acknowledges prophecies. — § 16. The testimony of Gregory of Nyssa concerning St. Gregory Thaumaturgus is set aside. — § 17. Vision of Dionysius of Alexandria. — § 18, 19, 20, 21. Visions of Cyprian himself. — § 22. Another vision of Dionysius of Alexandria. — § 23. Visions wont to be proclaimed openly, and that before the event. — § 24. How fraud under the pretext of visions was guarded against. — § 25, 26, 27. Concerning the arguments whereby the trustworthiness of visions was proved, especially intrinsic ones. The gift of laying open thoughts. — § 28, 29, 30. Of foretelling future things. Future things which otherwise would not exceed created powers could nevertheless, on the principles of that age, not be foretold by anyone save God. — § 31. It comes to the same thing whether they were revealed by God Himself immediately or through the medium of some creature. — § 32. The agreement of this hypothesis with the phenomena is an argument of truth. — § 33. How from the trustworthiness of some prophecies they established the trustworthiness of others. — § 34. Not all things of true prophets were prophetic. — § 35, 36, 37. Some errors of prophets are consistent with true prophecy, and what those are. — § 38. The truth of prophecy was proved from the unity of the communion to which the prophet had joined himself. — § 39. Those whose prophecies were all obscure could not have their trustworthiness commended otherwise than from the unity of communion. — § 40. Visions were proper to young men. — § 41, 42. What must be thought of those who held those prophecies of the ancients in derision. 9

Second Dissertation, on the twenty-fourth Epistle of Saint Cyprian, by the author Dodwell, concerning teacher-presbyters, the teacher of the hearers, and ecclesiastical legations. 33

§ 1. Teacher-presbyters more ancient than Cyprian, of primary dignity in the Church. — § 2. Contemporary with the Apostles, derived from the Jewish

scribe-teachers. — § 3. Their office founded upon an extraordinary gift. — § 4, 5, 6. That that office of teaching did not belong to all presbyters, as is commonly thought. — § 7. In approving a teacher of the hearers Cyprian consulted the teacher-presbyters alone. — § 8. The hearers (audientes) the same as the catechumens. — § 9. They used the word catechumeni also. Whence the name of hearers (audientes) was derived. — § 10. The instruction of catechumens corresponded to the mysteries. — § 11. The teacher of the hearers in Cyprian was a subdeacon. Concerning Pantaenus, Clement of Alexandria, and Origen, catechists in the Alexandrian school. — § 12. Ministers of the lower orders are now reckoned under the common name of clergy, now excluded, in Cyprian. — § 13. All the legations of Cyprian, and others of which mention is made in his Epistles. — § 14. Legations performed through clerics, and those indeed for the most part two by two, rarely exceeding the subdiaconate in the age of Cyprian. — § 15. Other legations more ancient than Cyprian, those of Clement of Alexandria and Irenaeus. — § 16. The legations of the Church of Smyrna, the Polycarpian and Ignatian ones, more honourable than those of Cyprian. — § 17. Legations of the apostolic age. — § 18. Modelled after the customs of the law of hospitality. — § 19. Travelling Apostles were so received by the Churches as governors of provinces were wont to be by their provincials. — § 20. Legations of that age were most honourable. 33

Third Dissertation, concerning the second baptism of martyrdom, by the author Dodwell. 47

§ 1. Why we shall dedicate a special dissertation to this argument. — § 2. From the most ancient times of the Church right down to our own this opinion has descended. — § 3. Water-baptism and external union with the Church were prerequisites for the blood-baptism of martyrdom. — § 4. The ancients preferred blood-baptism to water-baptism. — § 5, 6. A passage of Cyprian on this matter is explained. — § 7. This opinion of the ancients is defended. — § 8. From what passages of Scripture they gathered it. — § 9. First observation: that from the deeds of the Lord a legitimate argumentation proceeds, especially from deeds of that kind which the ancients employed in this matter. — § 10, 11. Second observation: not from deeds only, but from the very words of the Lord, it is agreed that martyrdom is to be accounted as baptism. — § 12. Third observation: that the affinity of baptism and martyrdom is not of words only, but of the very things themselves. That the occasion of the passages in which the ancients believed that the baptism of blood was treated of was martyrdom. The baptism of the Lord was His martyrdom, and that in an ecclesiastical sense. — § 13, 14, 15, 16. Heretics contemporary with the Apostles denied martyrdom. St. John refuted their false Christs by an argument from the coming of the true Messiah by water and blood. That whole argumentation is explained. — § 17. Fourth observation: that in that very rite of initiation and expiation to which the ancients attributed the purgation of sins, the use of blood was as frequent among them as that of water, and indeed of the blood of the initiates'

own blood. — § 18. Nor did this obtain only in initiations, but also in covenants, according to the most ancient customs of the ancients. — § 19. Just as in this business of expiation they readily granted the primary role to blood, so they recognized by far the greatest efficacy in human blood above all other bloods. — § 20. Fifth observation: that this blood-baptism pertains to the sacrament of baptism itself, and indeed pertains in such a way as to consummate its principal part. — § 21. First, that the baptismal covenant must be explained according to those customs of covenants which obtained among the ancients. — § 22. Secondly, that as in other covenants, so also in our baptismal one, two duties of the different parties must be distinguished from each other, some of God, others our own. — § 23. Thirdly, that all that legal right to the promises of God which we obtain by the benefit of the covenant must be derived from the performance of our duty. — § 24. Fourthly, that the conditions incumbent upon us in this baptismal covenant to be performed on our part must be gathered from the signification of the solemn symbols. — § 25. Fifthly, that in the solemn symbols of our sacramental baptism, not the baptism of water alone is denoted, but also that of blood; and indeed it is so denoted that both are understood to pertain to one and the same baptism. — § 26. So it is in fact. — § 27, 28. The reason of the fact is rendered. — § 29, 30. Sixthly, blood-baptism is so shadowed forth in the very symbol of water-baptism that it is plainly hinted that there is no efficacy of water-baptism unless it be referred to blood-baptism. — § 31, 32. Seventhly, it is inferred that not only by the law of the baptismal covenant, but also by the equity of the same, all the benefits to be performed by Christ for His part of the baptismal covenant can be claimed in blood-baptism. — § 33, 34. Eighthly, it is inferred that full remission of all preceding sins is to be granted as much to martyrdom as to baptism. — § 35. That it is nowise foreign to the nature of baptism that water-baptism and blood-baptism are separated from each other by an interval of time. — § 36. Ninthly, that the ancients accounted the blood of martyrs as the blood of Christ. — § 37. Tenthly, especially if, after the example of Christ, it had been shed for the public cause of souls. — § 38. The ancients are defended. — § 39. We pledge martyrdom in the other sacrament of the Eucharist also. — § 40. In martyrdom we obtain the right to the benefits of baptism, both privative and positive. Ibid.

Historical notice concerning Sixtus II, twenty-third Roman Pontiff. 79

Doubtful epistles of Pope Sixtus II. 83

First Epistle. To a certain Bishop Gratus. That it is lawful for accused or condemned bishops to appeal or have recourse to the Apostolic See, without whose authority their causes ought not to be terminated. Ibid.

Second Epistle. Argument. — If anyone has a cause against bishops or administrators of the Church, how he shall conduct himself. — II. Concerning bishops despoiled of their goods or driven from their see. — III. That no bishop shall retain, ordain, or judge the parishioner of another. — IV. Concerning bishops unjustly condemned and restored by apostolic authority. — V. That the excommunicated cannot accuse bishops, nor those who do not receive them in their accusation, nor can a superior be judged or condemned by an inferior. — To the most beloved brethren established throughout the provinces of Spain, Bishop Sixtus sends greeting in the Lord. 86

Epistles which pertain to Sixtus II, Pope and Martyr. 89

Fragments of the first Epistle of Dionysius, Bishop of Alexandria, to Pope Sixtus. Ibid.

Fragments of the second Epistle of Dionysius, Bishop of Alexandria, to Philemon, presbyter of Sixtus. 91

Fragment of the third Epistle of Dionysius, Bishop of Alexandria, to Dionysius, then presbyter of Sixtus and afterwards his successor. 93

Fragment of the fourth Epistle of Dionysius, Bishop of Alexandria, to Pope Sixtus II. — Concerning a man who desired to be initiated with the baptism of the Church, although he said that he had received baptism with other words and ceremonies among the heretics. 95

Notice of certain writings which pertain to Sixtus. 99

Prolegomena concerning Saint Dionysius, Roman Pontiff. Ibid.

First Article. — History of his life. Ibid.

Second Article. — Concerning the writings of St. Dionysius, Roman Pontiff, both genuine and spurious, and especially concerning the Fragment of the Epistle to Saint Dionysius of Alexandria, or rather against the Sabellians. 104

Third Article. — Doctrine of St. Dionysius. 108

§ 1. — Concerning the Most Holy Trinity. Ibid.

§ 2. — Concerning the consubstantiality of the Word. 109

Fragment of the first Epistle, or of the work of Pope Dionysius against the Sabellians. Ibid.

Preliminary Notice on the subjoined fragments. 117

Fragments of the second Epistle of Dionysius, Bishop of Alexandria, to Dionysius of Rome, or of the work which was entitled Refutation and Apology (Elenchus et Apologia). Ibid.

Roman Council in the cause of Dionysius of Alexandria concerning

the accusation of Sabellianism, held in the year 263, in the time of Pope Dionysius. 129

Account of the Alexandrian Synod of Dionysius from the Libellus Synodicus. 131

First Epistle of Pope Dionysius to the Prefect Urbanus. — He exhorts him to love and examine, that he may reasonably and wisely dispose and judge those things which have been entrusted to him. Ibid.

Second Epistle of Pope Dionysius to Bishop Severus. — Concerning parochial churches, that each be given to an individual presbyter, and that no one invade the bounds or right of another's parish. 133

Historical notice concerning Saint Felix, Roman Pontiff. 135

Fragment. 143

Four doubtful epistles of St. Felix. Ibid.

First Epistle. — To Bishop Paternus. Concerning judgements and accusations and defences of the sacred orders. — I. That detractors and abettors of enemies be removed from accusing a bishop. — II. That inferiors be not assailed with accusations by superiors. — III. That in a doubtful matter a fixed sentence be not pronounced concerning those who shall have some cause against a cleric in a province. — IV. That clerics pursue their actions. — V. How primates ought to conduct themselves towards an accused bishop. — VI. That judges of the Church pronounce no sentence in the absence of him whose cause is being tried, and that the calumny or voice of a traitor be not heard. — To his dearest and most beloved fellow-bishop Paternus, Bishop Felix sends greeting in the Lord. 145

Second Epistle. — Concerning the authority of the judge of the Apostolic See and concerning accused bishops. 148

Third Epistle. — To Bishop Benignus. — I. Those err who contend that the Son does not see the Father because no man has seen God at any time. — II. Those err who affirm that the Son is lesser than the Father because the Father is invisible, whereas the Son is visible. — To his most beloved brother Bishop Benignus, Bishop Felix sends greeting in the Lord. 152

Fourth Epistle. — To Bishop Maximus and the clerics of Alexandria. — Fragment concerning the divinity and humanity of Christ. 155

Concerning Saint Eutychianus, Pope. Ibid.

Concerning the decrees ascribed to Eutychianus. Argument. — 1. Two decrees. Whence Baronius proves the first decree. — 2. Whence the second can be proved. — 3. Ancient use of the dalmatic in the Church. — 4, 5. The beginning of this use is wrongly attributed to Sylvester. — 6-15. Two epistles forged by Isidore. Ten decrees ascribed to Eutychianus. 157

Exhortation of Pope Eutychianus to presbyters, from an ancient Vatican codex. 163

Doubtful epistle and decrees of Saint Eutychianus, Pope and Martyr. 167

First Epistle, to John and to all the bishops of the province of Baetica. — Concerning the faith of the Incarnation of the Lord. Ibid.

Second Epistle. — To the bishops established throughout Sicily. — I. Concerning the manner of receiving an accusation against clerics. — II. Who are not admitted to the accusation of religious persons. — III. Concerning the manner of proceeding in ecclesiastical affairs, since one ought not to proceed in a secular manner. 172

Decrees of Pope Eutychianus, if there is no error in the very name of Eutychianus, which are not contained in the preceding ones, taken by Labbe from Gratian and Ivo and others. 177

First. A bishop is not to be obeyed who orders Mass to be sung for heretics. Ibid.

Second. Let an abbess presuming to veil a virgin or a widow be excommunicated. Ibid.

Third. Let him who is unwilling to do penance for perjury be deprived of the fellowship of the faithful. Ibid.

Fourth. Let one who lops off limbs or burns down houses without judicial authority be excommunicated. Ibid.

Fifth. Let it be in the power of a believer after baptism to take back the wife whom he had previously put away. 178

Sixth. A believer is not compelled to follow an unbelieving spouse who departs. Ibid.

Seventh. The synodal oath. Ibid.

Eighth. That the evil of drunkenness be altogether avoided. 179

Ninth. That bishops and ministers of God ought not to be weighed down with drunkenness. Ibid.

Tenth. What sort of persons ought to be present at the banquets of priests. 180

Mesopotamian Synod of Archelaus. Ibid.

Historical notice concerning St. Caius, Roman Pontiff. Ibid.

Concerning the single decree which is ascribed to Caius, regarding those to be ordained. 181

Epistle of Pope Caius to Bishop Felix. — That pagans cannot accuse Christians; concerning the accusation of a bishop and his accusers, concerning spoliation or expulsion, and concerning the Incarnation of the Lord. — I. That pagans and heretics cannot accuse Christians. — II. That a bishop is not to be accused before secular judges. — III. Concerning a bishop, presbyter, or deacon, or the rest of the clerics to be accused before

bishops. — IV. Concerning those who deny the Incarnation of the Word of God. — V. That one cannot attain to the hope of eternal life save through the Mediator of God and men, Christ Jesus. — VI. Concerning ecclesiastical orders. Ibid.

Prolegomena concerning Commodianus of Gaza, of African origin. 189

First Article. — Synopsis of his life. Ibid.

Second Article. — Concerning the little book which Commodianus composed. 195

Third Article. — Concerning the editions of Commodianus. 198

Fourth Article. — Concerning Antonius, author of the poem against the Gentiles. 200

Instructions of Commodianus against the gods of the Gentiles on behalf of Christian discipline: by the first letters of the verses (acrostics). 201

Poem of Antonius against the Gentiles. 261

Prolegomena concerning Saint Victorinus, Bishop of Poetovio and Martyr. 281

First Article. — Synopsis of his life. Ibid.

Second Article. — Concerning the genuine writings of St. Victorinus, Bishop and Martyr. 284

Third Article. — Concerning the either doubtful or spurious works of Saint Victorinus. 289

Fourth Article. — Theological observations on the genuine opuscula of St. Victorinus, and review of editions. 295

Fragment on the Creation of the World (De Fabrica Mundi) by St. Victorinus the Martyr, Bishop of Poetovio. 301

Scholia of St. Victorinus on the Apocalypse of Blessed John. 317

Historical notice concerning the presbyter Magnes, with a fragment, taken from Lumper. 343

First Article. — Synopsis of his life. Ibid.

Second Article. — Fragment of Magnes from book III of the Apology of the Gospels against the pagan Theosthenes, in Franciscus Turrianus, Tractatus de Sanctissima Eucharistia against the Pole Volanus, p. 93, Florence edition, year 1575. 348

Historical notice concerning Arnobius the African. — Synopsis. — I. Arnobius, a famous rhetorician at Sicca in Africa under Diocletian. Devoted to pagan superstition, he is divinely called to the Christian religion. — II. The passage of Jerome concerning Arnobius is weighed. — III. Inquiry is made at what time he wrote the seven books Adversus Gentes. That this happened in the year 304 or the following year is shown from the author himself. — IV. The value of the work of Arnobius is set forth. The author is judged to have impugned pagan superstition much more brilliantly than he taught Christian truth. — V. Concerning the principal editions of the work. The Leiden edition is superior, though by no means free from blemishes and faults. What labour has been bestowed on preparing our edition. 350

Preliminary Dissertation on the seven books of Disputations against the Gentiles of Arnobius, by Dom Le Nourry. 365

First Chapter. — Analysis of these books. Ibid.

First Article. — Analysis of the first book. Ibid.

Second Article. — Analysis of the second book. 371

Third Article. — Analysis of the third book. 377

Fourth Article. — Analysis of the fourth book. 379

Fifth Article. — Analysis of the fifth book. 381

Sixth Article. — Analysis of the sixth book. 384

Seventh Article. — Analysis of the seventh book. 386

Second Chapter. — Concerning the author and age of these books, and in what manner they were composed by him. 390

First Article. — Who was the author of these books, and at what age and in what manner he applied his mind to composing them. Ibid.

Second Article. — Concerning the true title and argument of these books, and whether it is rightly treated by Arnobius; concerning his style, erudition, and the division of the whole work into books and chapters. 393

Third Article. — Concerning the integrity of these books and the corruption of the text; whether, and from whom, Arnobius culled many things; whether he cited any testimonies of Sacred Scripture. 396

Fourth Article. — Concerning certain errors ascribed to Arnobius. 398

Fifth Article. — Concerning the various manuscript codices and editions of these books. 399

Sixth Article. — Concerning the notes and observations of various scholars on these books. 402

Third Chapter. — New observations on the books of Arnobius, and first it is examined by what arguments Arnobius demonstrates the truth of the Christian religion. 405

First Article. — How Arnobius vindicates the truth of the Christian religion, previously asserted by many and needing no champion, by the various miracles of Christ and His disciples. Ibid.

Second Article. — How Arnobius refutes the arguments whereby the Gentiles attempted to weaken all the miracles of Christ and His disciples. 408

Third Article. — How absurdly the pagans objected that the same or similar miracles had been wrought by their gods as by Christ. 412

Fourth Article. — How from this whole disputation are overthrown the foolish argumentations of the Socinians and atheists against the miracles of Christ and His disciples. 414

Fourth Chapter. — Other arguments of Arnobius whereby he demonstrates the truth of the Christian religion are examined. 416

First Article. — How the truth of the Christian religion is demonstrated by Arnobius from the most dire and hitherto unheard-of tortures of almost innumerable martyrs of every sex, age, and condition, most steadfastly endured even to the last breath of life for the confession of Christ. Ibid.

Second Article. — How Arnobius further vindicates the truth of the Christian religion from its doctrine, most swiftly embraced throughout the whole world by innumerable men previously devoted to the worship of the gods. 418

Fifth Chapter. — The arguments of the pagans against the truth of the Christian religion are examined. 420

First Article. — How absurdly the pagans objected that the Christian religion, inasmuch as it was new, ought to be rejected, and that the ancestral and ancient rites ought to be preserved, which they themselves had altered or abrogated in the classes of the people, in watching the sky for omens, in announcements of adverse omens, in assemblies, in flags on the citadel, in the fetial priests, in the formal demand for restitution (clarigatio), in auspices from spear-points, in the Annarian, Cincian, and Censorian laws, and in the darkened inner shrines. Ibid.

Second Article. — Concerning other changes of the pagans in arranging the couches of brides and invoking the genii of husbands, and combing their hair with the celibate spear; concerning the little togas of girls carried to Fortuna Virginalis, the wool-spinning of women and their abstinence from wine; concerning white bulls slaughtered on the Alban Mount, offering entrails thoroughly cooked or half-raw, and sacrificing human heads. 427

Third Article. — The same argumentation of the pagans is further weakened by the fact that just as the Christian religion had a beginning of newness, so also disciplines, arts, and sciences had a beginning — haruspicy indeed after Tages, where the Acherontic books are treated of, and astrology after Theutis and Atlas, the prop and stay of heaven — likewise because the gods were begotten, because ancient things were once new, because the religion of the Romans did not exist two thousand years ago, just as the Christian religion did not exist four hundred years ago, where the first kings of the Latins are treated of, and finally because the Christians worship nothing new. 431

Sixth Chapter. — Another argument of the Gentiles against the Christian religion, drawn from public calamities, is refuted. 434

First Article. — The argument of the pagans against the truth of the Christian religion, drawn from the various disasters and calamities wherewith the human race was once harassed, is set forth, and it is shown by what writers it was of old refuted and confuted. Ibid.

Second Article. — The individual arguments of Arnobius are weighed whereby he utterly overthrows the foolish charges of the pagans, who were ever proclaiming that the Christians were the cause of all public disasters and calamities; and how and how evidently he demonstrates that from the very beginning of the Christian religion right down to his own age nothing contrary to the fixed laws of nature has been altered either in heaven or on earth, whereas very often before the times of the Christians nations were wasted with famine, and destructive falls of hail happened, rains of stones, dried-up rivers, most deadly pestilences, crops consumed by mice and locusts, and the greatest chasms and earthquakes. 437

Third Article. — By what other examples Arnobius shows that before the rise of the Christian religion more public calamities happened — conflagrations, floods, where the island of Atlantis and the years computed from the beginning of the world are treated of; likewise battles with wild beasts, and the greatest wars between the Assyrians and the Bactrians under the leaders Ninus and Zoroaster, and other wars of Alexander and of the Romans — and that after the birth of Christ affairs flowed on far more prosperously. 441

Fourth Article. — Answer is made to the pagans inquiring what is the cause of evils or public calamities, and it is proved that what is good for one is evil for another, and that in vain is objected the defeat of the Alemanni and the death by famine of the Gaetulians and Tingitanians on account of the Christians dwelling with them, and that much more absurdly is it asserted that the gods were angry with those same Christians, and that this falsehood was fabricated by certain beggarly pagans. 446

Seventh Chapter. — The teachings of the Christian religion asserted by Arnobius are examined, and first concerning God. 451

First Article. — By what weight of reasons Arnobius demonstrates that God exists, and what he established concerning His nature, and how clearly he demonstrates that it is altogether incorporeal, and how undeservedly a certain answer of his is blamed by some. Ibid.

Second Article. — How rightly Arnobius asserts that the form of God cannot be explained, and how he teaches what is His immensity and infinite knowledge, and that He has nothing like unto men. 454

Third Article. — Whether the opinion of Arnobius concerning the anger of God is sound. 456

Fourth Article. — Whether Arnobius believed that God is the author of all evils, both of punishment and of guilt. 458

Fifth Article. — Whether Arnobius believed that certain animals were not created by God, and that man is neither subject to evils by natural infirmity nor sins by the choice of his own will. 461

Eighth Chapter. — Concerning the supreme divinity of Christ and the mystery of His Incarnation. 464

First Article. — By what strong arguments Arnobius asserts and vindicates the supreme divinity of Christ. Ibid.

Second Article. — How clearly Arnobius taught that Christ was both true God and true man. 469

Third Article. — Why Christ was made man, and why so late and not long before; what became of the men who died before His birth, where men of gigantic body and the stentorian cries of infants are treated of. 471

Ninth Chapter. — Concerning the soul of man. 475

First Article. — What false opinions of the ancients concerning the nature, origin, and immortality of the human soul Arnobius recounts, and whether he rightly refutes them. Ibid.

Second Article. — Whether Arnobius rightly said that the origin of the human soul is uncertain, and fell into the error of Simon Magus, Saturninus, Carpocrates, and the Seleucians, who affirmed that it was created by another than God, and whether original sin was unknown to him. 480

Third Article. — What was the true opinion of Arnobius concerning the nature and immortality of the human soul, and whether he slipped into some error concerning it. 484

Fourth Article. — Whether Arnobius taught that the souls of the wicked would one day be reduced to nothing, or denied the future resurrection of our bodies. 488

Tenth Chapter. — Concerning the faith, hope, churches, Sacred Scriptures, altars, images, assemblies (synaxes), and prayers even for the dead, of the Christians. 490

First Article. — Concerning the faith of the Christians and its necessity, and their sure hope of a future life, and how opposed it is to the opinions of the Gentiles. Ibid.

Second Article. — Concerning the churches, Sacred Scriptures, and assemblies of the Christians, and with what rite they prayed to God in them, and what they asked of Him. 492

Third Article. — Concerning the prayers of the Christians for the dead. 494

Fourth Article. — Concerning the altars, sacrifices, and use of frankincense of the Christians; whether Arnobius spoke of catechumens, and of the sacraments of Baptism and the Eucharist, and of the necessity of divine grace. 497

Eleventh Chapter. — The earlier arguments of Arnobius whereby he demonstrates that the religion of the pagans is false are examined. 499

First Article. — The arguments drawn by Arnobius against the religion of the Gentiles from the fact that the pagans could not explain where their gods spend their life, by whom their names were imposed, and how great is their multitude, are examined; and from the books of Cicero, especially De Natura Deorum, on which what judgement Arnobius passes is weighed; and finally from the testimony of Euhemerus, Nicagoras, Leon of Pella, Theodorus, Hippo, and others. Ibid.

Second Article. — How Arnobius demonstrates the false divinity of those who were proclaimed gods either on account of benefits conferred upon men — as Liber on account of the invention of wine, Ceres of bread, Aesculapius of herbs, Minerva of the olive, Triptolemus of the plough — or on account of certain illustrious deeds, as Hercules and Romulus, who was torn to pieces by the hands of the senators. 503

Third Article. — Another argument of Arnobius against the religion of the pagans is weighed, drawn from the fact that the pagans said their gods were male and female, and having celebrated marriages after the human manner, and in another baser way, begot children; where seven-months' births, banqueting-halls (chalcidica), Hellespontian Priapus, big-breasted Ceres, marriages of the gods celebrated by cohabitation (usu), confarreation (farre), and fictitious sale (coemptione), betrothals, Fescennine verses, the royal offspring of Ops, the infamous birth of Cytherean Venus, and the harlot Venus enriched by a Cyprian king, are treated of. 506

Fourth Article. — How Arnobius demonstrates the false divinity of Jupiter from his adulteries with Hyperiona, whence the golden Sun; with Latona, whence bow-bearing Apollo and Diana in the wandering islands; with Leda, whence the Castors, sons of Tyndareus, or Dioscuri, offspring of eggs, of whom one was a tamer of horses, the other a boxer and unconquerable with the cestus; likewise from other adulteries of Jupiter: with Alcmena, whence Hercules; with Semele, whence Bacchus, or Bromius, Nysius, and Euhius, struck by a thunderbolt from his mother's womb and born again from his father's thigh; likewise of Jupiter with Maia, whence Mercury; with Electra, whence Dardanus; with Laodamia, whence Sarpedon; where Minerva born from the brain of Jupiter is treated of, and the transformations of the same Jupiter into various forms of living creatures, and these words: Tisianes, et Bocores mauri atque babecali adolescentes. 509

Twelfth Chapter. — How Arnobius shows from the adulteries and shameful deeds of the other gods and goddesses that the religion of the pagans is false. 516

First Article. — How invincibly Arnobius proved that the opinions of the Gentiles concerning their gods are absurd, from the adultery of Saturn with Philyra; of Mars with Venus; of Hercules with the fifty daughters of Thestius; of Neptune with Amphitrite, Amymone, and Alope; of Apollo with Arsinoe, Arethusa, Hypsipyle, Marpessa, Zeuxippe, Prothoe, Daphne, Sterope, and also Coronis, whence Aesculapius, struck by a thunderbolt on account of avarice. Ibid.

Second Article. — How evidently Arnobius further proved that the gods of the Gentiles are false from the boys Catamitus or Ganymede, Hylas, Hyacinthus, Pelops, and Chrysippus, whom they most basely loved and debauched. 518

Third Article. — How Arnobius shows the false divinity of the goddesses from their unchaste love for men: of Aurora for Tithonus, of Luna for Endymion, of the Nereid Psamathe for Aeacus, of Thetis for the father of Achilles, of Proserpina for Adonis, of Ceres for the rustic Jasion, of Venus for Vulcan, Phaethon, Mars, and Anchises, and why she is called Dionean and mother of the Trojan hero. 521

Thirteenth Chapter. — How clearly Arnobius proves that the gods of the Gentiles are false and non-existent, from their native land, form, figure, disciplines, and arts, to which the pagans boasted that they had devoted their labour or over which they presided. 524

First Article. — How invincibly Arnobius demonstrates from the native land, form, and figure of the gods assigned by the pagans that their divinity is false. 524

Second Article. — How fictitious are the gods whom the pagans proclaimed as imbued with or set over various arts, where Apollo the seer foretelling future things, Aesculapius the physician, Vulcan the smith, Tritonia or Tritogeneia and Arachne in weaving, and the offspring of Atlas, or Calypso more eloquent than the rest, are treated of; and others who were feigned to preside over arts or sciences, as Portunus over navigation, Pales over herds and flocks, whence the Palilia, Inuus or Pan over animals, Pythius over diviners, enriched by the treasures of kings, and the Tutelary gods set over the guardianship of men. 529

Third Article. — Concerning other gods set in like manner over other particular things: Juno Lucina over childbirths, Unxia over anointings, Cinxia or the goddess Virginensis over the unbinding of girdles, and Victua and Potua over food and drink. 533

Fourth Article. — Concerning other fictitious gods who no less absurdly were set over other things, as Bellona over wars, Discordia and the Furies over dissensions, Mars over battles, Mercury over wrestling-ointments, boxing-matches, and wrestlings; Pellonia over driving away enemies, whom the battles at the Caudine Forks and at Lake Trasimene and the disasters of Cannae prove not to have favoured the Romans; and that it cannot be said that the gods preside over the left-hand parts and oppose the right-hand ones; likewise concerning Pausus opposed to wars, Praestana and Panda or Pantica, and Titus Tatius introduced into the Capitol. 535

Fifth Article. — How Arnobius pursues his argument and demonstrates that it is wrongly feigned by the pagans that the god Lateranus presides over unbaked bricks, Genius over the hearth and other places, Aius Locutius over the guardianship of Rome, Fauns and Fatuae over foretelling future things, Puta over the pruning of trees, Peta over things to be sought, Nemestrinus over groves, Patellana and Patellus over things laid open or to be laid open, Nodutis over the joints of stalks, Terensis over threshing grain, Saturn over sowing, Flora over flowers, Montinus over mountains, Vibilia over wanderings from the ways, Limentinus over thresholds, Lima over their guardianship, the Limi over obliquities, the Lucrii over the gaining of profits, and the goddess Pecunia over wealth. 539

Sixth Article. — Concerning other gods and goddesses whom the pagans asserted to preside over the vices of men and other things: where Laverna the goddess of thieves, and Murcida of the slothful, Venus Militaris over the basest debaucheries, Perfica, Pertunda, and Tutinus or Mutinus over obscene pleasures, Libentina and Liburnus over the guardianships of lusts, Orbona and Naenia the ridiculous presidents over the end of life and funerals, are treated of; where also the hired harlots Acca Larentia, Flora, and Leaena are treated of. 546

Fourteenth Chapter. — Another argument of Arnobius against the gods of the Gentiles, drawn from their servitude, chains, wounds, death, and tombs, is examined. 551

First Article. — How strong for destroying the opinion of the Gentiles concerning their gods is the argumentation of Arnobius drawn from the servitude of Hercules, Apollo, and Neptune, the foul service of Minerva, the bondage of the Muses, the chains of Mars and Saturn and his expulsion from his kingdom, and the wounds of the same Mars, Venus, Pluto, Juno, Minerva, and Hercules. Ibid.

How the same is proved by the examples of Jupiter, who unwittingly ate human flesh, and from his death and burial, the tombs of the brothers Castor and Pollux, of Saturn, and of Tyrian Hercules, and from Theban Hercules consumed by fire. 553

Fifteenth Chapter. — How Arnobius proved that all the things which have been related concerning the gods are wrongly thrown back upon the poets by the pagans, and that the gods, by the games instituted in their honour, are defamed and stripped of the divinity attributed to them. 556

First Article. — It is shown that all those things which have been said concerning the gods are wrongly thrown back upon the poets, and that the pagans ought to have passed sentence against them just as against murmurers and calumniators against royal power, and along with them to have proscribed stage-players, mimes, and pantomimes; where the Laurelled Quindecimvirs are treated of. Ibid.

Second Article. — In what manner Arnobius demonstrates that the gods of the Gentiles are false, from the solemn games exhibited in their honour, and especially the Floralia and Megalesia, and concerning the renewal of certain games; concerning the comedies, tragedies, and Atellane plays which were acted in the same games; concerning the shaved heads of fools, and the sound of buffets (salapittarum), and the redness of phalluses. 559

Sixteenth Chapter. — How various were the opinions of the pagans concerning each of their gods, and how rightly Arnobius demonstrates therefrom that the divinity of each one is false. 564

First Article. — The argument of Arnobius against the gods of the pagans is examined, drawn from the fact that the god whom some said was begotten of parents, others affirmed to be some natural thing, and above all Janus, Saturn, Jupiter, Juno, Fluviona, Pomona, Ossipagina, Februtis, Populonia, Cinxia, and Caprotina. Ibid.

Second Article. — How Arnobius shows from the various opinions of the Gentiles that Minerva is not truly a goddess, concerning her as sprung from the brain of Jupiter and daughter of Mens and Victoria; where the etymology of the name of Minerva is treated of. 569

Third Article. — How Arnobius further shows this from Neptune, brother of the Stygian god, lord of sea-monsters, mover of sprats and whirlpools; likewise from Mercury the Herald, the Cyllenian inventor of words and names, and exchanger of markets, wares, and traffic; and also from Ceres, who was called Terra, Magna Mater, Vesta, Ops, and wife of Saturn; where the etymology of the names of Neptune, Mercury, Ceres, and Vesta is treated of. 572

Fourth Article. — In what manner Arnobius shows that the divinity is false of Vulcan, who was called fire; of Venus, who was called Proserpina; of the Sun, who was called Liber and Apollo; of Diana, who was called Ceres and Luna; and of all the other deities, because many pagans thought that the world is a certain living creature and a god; where the etymology of the names of Vulcan and Venus, and Apollo the destruction of mice, are treated of. 575

Seventeenth Chapter. — How Arnobius further overthrows the vain figments of opinions concerning the gods of the Gentiles from their other dissensions concerning those same gods of theirs. 578

First Article. — The argument of Arnobius is examined, drawn from the diverse and contrary opinions of the pagans concerning the parents, condition, and number of the Muses, and concerning the Novensiles and Indigetes gods, where the death of Aeneas is treated of. Ibid.

Second Article. — How various were the opinions of the Gentiles concerning the Penates, Penetrales, Consentes, and Complices gods, and how their divinity is overthrown therefrom. 581

Third Article. — How great was the dissension of the Gentiles concerning the Lares gods, why they were called Grundules, and Summanus set over them, and how evidently it is demonstrated that there is no divinity in these and the others previously mentioned. 584

Fourth Article. — That argument of Arnobius against the gods of the Gentiles is weighed, drawn from the multiplied number of the same gods, namely three Jupiters, five Suns, as many Mercuries and Minervas, four Vulcans, three Dianas and Aesculapiuses, six Herculeses, and three kinds of Castors and of Muses. 587

Eighteenth Chapter. — How clearly Arnobius from the serious and weighty histories of the pagans, the memory of which was celebrated on annual feast-days, destroys their absurd errors concerning the gods. 590

First Article. — The first history is examined, whereby Numa Pompilius was boasted to have learned the expiation of thunderbolts from Jupiter called forth by the arts of Faunus and Picus; and another history of Cybele, Agdestis, and Attis, celebrated on annual feast-days, where the stupor and madness of the Abderites are treated of. Ibid.

Second Article. — Other commonly told histories concerning Fauna Fatua, or Bona Dea, beaten with myrtle rods, and concerning the most base birth of King Tullius, are weighed. 594

Nineteenth Chapter. — How the mysteries and festivals of the pagans instituted and celebrated in honour of the gods and in memory of the things done by them demonstrated their divinity to be false. 596

First Article. — How evidently the Bacchanalia or Omophagia, the initiations of Cyprian Venus, the Sabazia, Thesmophoria, Eleusinia, and Halimuntia demonstrate that the gods of the Gentiles are false. Ibid.

Second Article. — How the answer of the pagans, whereby they contended that those mysteries and the most base histories of their gods

ought to be explained allegorically, is utterly overthrown by Arnobius. 599

Third Article. — How the same answer of the Gentiles is thoroughly weakened and destroyed by other writers. 601

Twentieth Chapter. — How in vain the pagans from certain miracles, or responses concerning some future matter, endeavoured to prove that their gods truly exist. 604

First Article. — With what clearness Arnobius refutes the argument of the pagans drawn from miracles, whether when the pestilence was stayed, or when the games were renewed at the warning of Jupiter, or when the image of Aesculapius was transported to the Island of the Tiber. Ibid.

Second Article. — With what evidence Arnobius shows that the miracles are false which the pagans contended had been wrought when the image of the Great Mother was brought to Rome from the Phrygian mountain, and another also of Jupiter was placed on a higher spot facing the East. 607

Twenty-first Chapter. — Concerning the temples of the Gentiles. 609

First Article. — By what arguments Arnobius shows that no temples ought to be built to the gods, nor little huts, nor chambers, nor shrines: where the first temples of the gods and others which were merely tombs of dead men are treated of; likewise the hidden tomb of Apis, and the Capitol, which was so called from the finding of the head of Olus (Toli), and common burial-places (polyandria). Ibid.

Second Article. — Concerning the temples which had been impiously consecrated to human affections or virtues — namely to Pietas, Concordia, Salus, Honor, Virtus, Felicitas, Victoria, Pax, and Aequitas — and among the Egyptians to cats, beetles, and heifers; and how rightly it is proved from the overthrow of temples that none ought to be built to false gods. 613

Twenty-second Chapter. — Concerning the statues and images of the gods. 616

First Article. — By what weight of reasons Arnobius demonstrates that the images, statues, and likenesses of the gods are impiously worshipped and adored by the pagans; what the face of a lion smeared with pure vermilion means, and concerning the first images and others represented in human figure. Ibid.

Second Article. — How rightly Arnobius argues against the same statues of false gods from the ridiculous images of the gods: of Hammon with ram's horns, of Saturn with a hooked sickle, of winged Mercury, of Argeiphontes with a broad-brimmed hat, of Liber with soft limbs, of naked Venus, of Vulcan with cap and hammer, of the Delian with plectrum and strings, of the Muses with flutes and psalteries, of Neptune with a trident, of Janus with a toothed key, of Jupiter clad in a mourning-mantle with tinder, of Pallas with a military helmet, of the Mother of the gods with a timbrel, of Janus with a double forehead, of Jupiter with a beard, of Ceres with large breasts, and of Diana with half-covered thighs. 619

Third Article. — Another argument of Arnobius against the statues of the gods is examined, drawn from the images of Hermae after the likeness of Alcibiades, of the Cnidian Venus and others represented after the likeness of Cratina and Phryne, and also of Jupiter upon whose finger Phidias inscribed Pantarces is fair, and what are called little figurines (sigilliola). 622

Fourth Article. — In what manner Arnobius from the material and art wherewith the statues of the gods had been made shows that they are adored by the pagans with an impious worship and their aid implored, and how vain and futile is the answer of the same Gentiles whereby they professed that they venerated the statues only after their dedication; where fillets, aged trees, and the rite wherewith the pagans adored images are treated of. 624

Fifth Article. — Another argument of Arnobius against the statues of the gods is examined, drawn from the fact that they were held in reproach and dishonour by the pagans and despoiled: namely the statue of Jupiter by Antiochus of Cyzicus and Dionysius the tyrant, of Aesculapius by the same Dionysius, of Venus by Pygmalion and another youth; and others either demolished or burned; where the various burnings of the Capitol are treated of. 628

Sixth Article. — It is shown how weak is the answer of the pagans, that the statues of the gods ought to be retained so that through fear of them the ignorant rabble might be kept in duty and religion; and what is to be gathered from the things said thus far. 632

Twenty-third Chapter. — Concerning the sacrifices of the Gentiles. 633

First Article. — By what arguments Arnobius demonstrates that no sacrifices ought to be made to the gods of the Gentiles, and overthrows the opposing reasons of the same Gentiles, where the animal victim (hostia animalis), the fat-steam (cnissa), and the soul of the victim are treated of. Ibid.

Second Article. — How Arnobius overthrows other arguments of the pagans whereby they strove to prove that sacrifices ought to be made to their gods; where the rite wherewith the same pagans washed their body before approaching the temples is treated of, and it is explained what is meant by vulva (bulba), ossifrage (immissulus), buzzard (buteo), venomous ant or spider (solipuga), water-snake (natrix), cumin, cress (nasturcium), bulb, savory (cunila), and wagtail (motacilla). 636

Third Article. — Another argument of Arnobius against the sacrifices of the pagans is weighed, drawn from the fact that some victims were sacrificed to one god and others to another, where the nether gods and the pregnant sow (scrofa inciens) are treated of. 640