PL 6 · cols. 629–634

[Scultetus], Analysis libri sexti, De vero cultu

Editors' preface

ANALYSIS LIBRI SEXTI, DE VERO CULTU.

ANALYSIS OF THE SIXTH BOOK, ON TRUE WORSHIP.

De agnitione Dei dictum est hactenus: docebo nunc, quo ritu, quovo sacrificio Deum coli oporteat.

Thus far it has been spoken of the knowledge of God: I shall now teach by what rite, or by what sacrifice, God ought to be worshipped.

Editors' notes and page, col. 629

Footnotes

(continued) ‹anchor: not visible› · note in col 629

Accipe regales cultus.

Receive royal worship.

(heading) · col 629

Partim ex CELLARIO.

Partly from Cellarius.

(lemma) ‹anchor: Aliquis cupit scire› · note in col 629

Aliquis cupit scire. Sic restitui ex omnibus mss. praeter 1 Reg. rec. in quo legitur, ut in editis, Aliqui cupiunt scire; 1, al. rec. Regius, Alii.

Someone wishes to know. So I have restored from all the manuscripts except one recent Regius, in which one reads, as in the printed editions, Some wish to know; one other recent Regius has Others.

(lemma) ‹anchor: Quodnam sit› · note in col 629

Quodnam sit. Ita reposui ex cunctis mss. praeter 1 Clarom., cui est quod non sit; 1 Reg. et 3 Colb. in quibus, sicut et ineditis, est quidnam sit.

What it may be. So I have put back from all the manuscripts except one Claromontanus, which has which is not; and one Regius and three Colbertini, in which, as also in the printed editions, it is whatever it may be.

(lemma) ‹anchor: Non sacrificare se lapidibus› · note in col 629

Non sacrificare se lapidibus. Pro non, ms. Jun. et 7 edit. habent, nolle. — Lapidibus humana manu factis. Vindicamus iterum ad lib. de Ira, c. 2: Abjicere. . . cultus humana manu fabricatorum. Ipse Cicero l. v, in Verrem cap. ultimo dixit, Effigiem non humana manu factam. BUN.

That they do not sacrifice to stones. For not, the Junius manuscript and seven editions have to be unwilling. — To stones made by human hand. We defend it again from the book On Anger, ch. 2: To cast away . . . the worship of things fashioned by human hand. Cicero himself, in the fifth book against Verres, last chapter, said, An image not made by human hand. Bünemann.

(lemma) ‹anchor: Ultio consecuta› · note in col 629

Ultio consecuta. Mss. 10 rec. et edit. 2, secuta. Hoc probat Lactantius in libro de Mortibus persecutorum. — Ultio consecuta. Quod auctor de Mortibus persecutorum probat. Lips. autem consecuta: Angl. secuta. CELLARIUS.

Vengeance followed hard upon. Ten recent manuscripts and two editions have followed. Lactantius proves this in the book On the Deaths of the Persecutors. — Vengeance followed hard upon. Which the author of On the Deaths of the Persecutors proves. The Leipzig edition, however, has followed hard upon; the English edition followed. Cellarius.

(lemma) ‹anchor: Ne haec quidem levis causa est› · note in col 629

Ne haec quidem levis causa est. Sic restitui ex 8 Reg., 2 Bon. aliisque octo, et editis 7, quod suavius fluit, quam nec haec 4 manuscriptorum totidemque editorum. In 2 Reg. rec. et edit. Rom. 1470, nec quidem.

Not even this is a slight cause. So I have restored from eight Regii, two Bononienses and eight others, and seven printed editions, because it flows more smoothly than the nor this of four manuscripts and as many editions. Two recent Regii and the Rome edition of 1470 have nor even.

(lemma) ‹anchor: Immundi.... immergunt› · note in col 629

Immundi.... immergunt. Cyprian., l. II, ep. 2: Immundos spiritus, qui se hominibus immerserint, ad confessionem minis increpantibus cogere, ut excedant. BUN.

The unclean . . . plunge themselves. Cyprian, book II, letter 2: To force the unclean spirits that have plunged themselves into men to confess, with threatening rebukes, so that they depart. Bünemann.

(lemma) ‹anchor: Adhaereant religioni› · note runs from col 629 into col 630

Adhaereant religioni. Mss. 11, adhaerent. — Adhaereant religioni. Quasi causa reddatur cur permittat Deus tam multos a daemonibus agitari; nempe ut resanati adhaereant, ac reliqua. BUN.

That they may cleave to religion. Eleven manuscripts have they cleave. — That they may cleave to religion. As though the reason were being given why God permits so many to be harried by demons: namely, that, made whole again, they may cleave, and so on. Bünemann.

(lemma) ‹anchor: Bestias malas› · note in col 630

Bestias malas. Sic Christianorum vexatores vocat Lactantius supra cap. 11, et pluribus in locis lib. de Mortibus persecutorum, scilicet cap. 4, 9, 16, 25, 32 et 39, ubi plura. Vide Apocalyps. cap. 19. Dominum autem sibi reservasse ultionem ex hoc capite notum, et ex Deuter. XXXII, v. 35; et Psalm. LXXVIII, 10; Rom. XII, 19; Hebr. X, 30.

Evil beasts. So Lactantius calls the persecutors of the Christians above, ch. 11, and in several places of the book On the Deaths of the Persecutors, namely chs. 4, 9, 16, 25, 32 and 39, where there is more. See Apocalypse ch. 19. That the Lord has reserved vengeance to himself is known from this chapter, and from Deuteronomy XXXII, v. 35; and Psalm LXXVIII, 10; Romans XII, 19; Hebrews X, 30.

(lemma) ‹anchor: Vexationes› · note in col 630

Vexationes. Eleganter vocat ita persecutiones. Nostrum, ut in aliis, sic in hac voce sequitur Sulpic. Severus l. I Hist. c. 1: Vexationes populi christiani. Lib. II, c. 32: Christianorum vexatio. BUNEMAN.

Harassments. He elegantly calls the persecutions so. Sulpicius Severus follows our author in this word as in others, book I of the History, ch. 1: The harassments of the Christian people. Book II, ch. 32: The harassment of the Christians. Bünemann.

(lemma) ‹anchor: Jubet› · note in col 630

Jubet. Vide Deut. XXXII, Eccl. XXVIII, Rom., XII, Hebr. X.

He commands. See Deuteronomy XXXII, Ecclesiasticus XXVIII, Romans XII, Hebrews X.

(lemma) ‹anchor: Quos sic obterunt› · note in col 630

Quos sic obterunt. Ms. 1 Bonon. antiq. hic.

Whom they so trample down. One old Bononiensis manuscript has here.

(lemma) ‹anchor: Veniet, veniet rabiosis› · note in col 630

Veniet, veniet rabiosis. Ita plures mss. inter quos 1 Reg. antiquissimus, 1 al. Reg. bonae notae, Goth., Marm. et edit. octo. In multis deest repetitio, quam amat Lactantius, ut lib. VI, cap. 2, Hic, hic, Marce Tulli, aberrasti; et lib. VII, cap. 25, ad finem, Illa, illa est civitas. In sex tamen saeculi XV editionibus semel tantum est, veniet. — Veniet, veniet. Saepe ita Hieronymus ad Heliodorum f. 1, 2: Veniet, veniet postea dies; fol. 4: Veniet, veniet illa dies. Epist. de Vitando suspecto Contubernio, fol. 227: Veniet, veniet tempus. BUNEMAN.

It will come, it will come to the raging. So several manuscripts, among them one very old Regius, another Regius of good note, the Gothanus, the Marmoutier manuscript, and eight editions. In many the repetition is lacking, which Lactantius loves, as in book VI, ch. 2, Here, here, Marcus Tullius, you went astray; and book VII, ch. 25, at the end, That, that is the city. In six editions of the fifteenth century, however, it will come stands only once. — It will come, it will come. Jerome often writes so, to Heliodorus, fol. 1, 2: It will come, the day will come hereafter; fol. 4: It will come, that day will come. The letter On Avoiding Suspect Cohabitation, fol. 227: It will come, the time will come. Bünemann.

(lemma) ‹anchor: Ut ab hominibus nihil aliud in nobis› · note in col 630

Ut ab hominibus nihil aliud in nobis. Reposui aliud ex omnibus mss. et quampluribus impressis, quod in nonnullis editis deerat. Ita et, nihil. . . . aliud ab homine, initio libri sexti. Hic justitia sumitur pro cultu Dei, more scilicet Lactantiano.

So that by men nothing else in us. I have put back else from all the manuscripts and very many printed editions; it was missing in some editions. So also, nothing . . . else from man, at the beginning of the sixth book. Here justice is taken for the worship of God, in Lactantius's manner, that is.

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running head: 629 ANALYSIS LIBRI SEXTI. 630
marginal letters: A ‹quod alii faciunt, ut vivant›; B ‹diem, quo ipse pro suis›; C ‹notum, et ex Deuter.›; D ‹tempus. BUNEMAN.› (all beside Lactantius V text and Variorum notae, not this unit)
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Cultus Dei vel falsus est, vel verus. Falsus est paganorum, qui quidquid aspectu rarum, quidquid opere

The worship of God is either false or true. False is that of the pagans, who whatever is rare to the sight, whatever by workmanship

Editors' notes and page, col. 630

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aut odore pretiosum est, id gratum esse diis suis judicant (Cap. 1).

or precious in scent, judge that to be pleasing to their gods (Chap. 1).

Itaque mactant iis pingues hostias, quasi esurientibus; profundunt vina, tanquam sitientibus; accendunt lumina, velut in tenebris agentibus.

And so they slaughter fat victims to them, as though to the hungry; they pour out wines, as though to the thirsty; they kindle lights, as though to those living in darkness.

Verus cultus est in quo mens colentis se ipsam Deo immaculatam victimam sistit: de quo nunc ita agendum ut, manentibus praeceptis philosophorum de probitate, superstruamus praecepta pietatis et justitiae (Cap. 2).

True worship is that in which the mind of the worshipper presents itself to God as a spotless victim: of this we must now treat in such a way that, while the precepts of the philosophers on uprightness remain, we build upon them the precepts of piety and justice (Chap. 2).

Ut autem cultus, ita via quoque duplex est, per quam humanam vitam progredi necesse est: una quae in coelum ferat, altera quae ad inferos deprimat.

And as worship is twofold, so also is the way along which human life must proceed: one which carries to heaven, the other which presses down to the lower world.

Philosophi alteram virtutum esse voluerunt, alteram vitiorum; et illam quidem primo aditu arduam, in summo vero amoenam; hanc contra primo ingressu amoenam, in reliquo spatio confragosam. Sapienter haec quidem: sed si virtutum formas, sed si virtutum terminos novissent.

The philosophers held that the one is the way of the virtues, the other that of the vices; and that the former is steep at the first approach but pleasant at the summit, whereas the latter is pleasant at the first entrance but rugged in the rest of its course. Wisely said, indeed: but only if they had known the forms of the virtues, if they had known the ends of the virtues.

Poetae hoc bivium apud inferos esse voluerunt: qui in eo falluntur, quod eas vias mortuis proposuerunt.

The poets held that this parting of the ways is in the lower world: and they are mistaken in this, that they set those ways before the dead.

Nos igitur rectius duas illas vias coeli et inferorum esse dicimus; quia justis immortalitas, injustis poena aeterna proposita est. Quae et causa est cur has vias longe aliter nos, quam philosophi, explicemus (Cap. 3).

We therefore more rightly say that those two ways are the ways of heaven and of the lower world; because immortality is set before the just, eternal punishment before the unjust. And this is the reason why we explain these ways far otherwise than the philosophers (Chap. 3).

Una igitur virtutis via est, quae fert ad coelum, difficilis et clivosa. In hac posuit justitiam, temperantiam, patientiam, fidem, caeterasque virtutes: sed simul cum his paupertatem, ignominiam, laborem, etc.

There is, then, one way, that of virtue, which carries to heaven, difficult and steep. On it he has placed justice, temperance, patience, faith and the other virtues: but together with these, poverty, disgrace, toil, etc.

Una est et sinistra via, quae ad orcum mittit: cujus figura plana, et patens, et omni genere florum delectabilis esse videtur. In hac opulentia, honor, quies, voluptas, illecebrae omnes sunt positae; sed cum his pariter injustitia, crudelitas, superbia, perfidia, libido, caeteraqne vitia.

There is also one way, the left-hand way, which sends to Orcus: its appearance seems level, and open, and delightful with every kind of flower. On it are placed wealth, honour, rest, pleasure, all enticements; but together with these, likewise injustice, cruelty, pride, treachery, lust and the other vices.

Illam si quis patienter triverit, corona virtutis, immortalitate nimirum donatur: hac si quis ierit, ad inferos dejicitur. In illa monstrantur temporalia prius mala cum aeternis bonis: in hac temporalia prius bona cum aeternis malis.

If anyone has patiently trodden the former, he is presented with the crown of virtue, that is, with immortality: if anyone has gone by the latter, he is cast down to the lower world. On the former are shown temporal evils first, with eternal goods: on the latter temporal goods first, with eternal evils.

Praestat igitur perpetuis bonis mala brevia pensare, quam pro brevibus et caducis bonis mala perpetua sustinere. Laboramus in hoc saeculo, et cum hostibus nostris decertamus, ut postmodum simus in otio: magno labore ea nobis paramus, quae perire rursum possunt. Decertandum igitur est adversus hostem nostrum spiritualem: recusandus labor nullus, quo id acquiramus, quod nullo modo potest amitti; praesertim cum velit Deus nos expeditos in acie semper stare, et hostis noster variis nos artibus captet, pro cujusque natura et moribus saeviens.

It is better, therefore, to purchase everlasting goods with brief evils than for brief and perishable goods to endure everlasting evils. We toil in this age and fight it out with our enemies, so that afterwards we may be at leisure: with great toil we procure for ourselves things that can perish again. We must therefore fight it out against our spiritual enemy: no toil is to be refused by which we may acquire that which can in no way be lost; especially since God wills that we always stand unencumbered in the battle line, and our enemy tries to catch us by various arts, raging according to the nature and character of each.

Viam porro virtutis quaesiverunt quidem philosophi, non autem invenerunt; quippe qui nec virtutem definire, nec quid sit bonum et malum intelligere potuerunt.

The way of virtue, moreover, the philosophers sought indeed, but did not find; since they were able neither to define virtue nor to understand what good and evil are.

Lucilius virtutem definiit boni et mali scientia: falso, scientia enim non potest esse virtus, quia non est intus in nobis, sed ad nos extrinsecus venit, et potest esse sine virtute, sicut in plurimis philosophorum fuit.

Lucilius defined virtue as knowledge of good and evil: falsely, for knowledge cannot be virtue, because it is not within us but comes to us from outside, and it can exist without virtue, as it did in very many of the philosophers.

Horatius virtutem fuga vitiorum descripsit: inepte, quod eam contraria terminavit (Cap. 5).

Horace described virtue as flight from vices: foolishly, because he defined it by its contrary (Chap. 5).

Nescierunt quid sit bonum et malum, quia nec Deum bonorum, nec adversarium humani generis malorum auctorem sciverunt. Et quod consequens est, ad hanc brevem vitam finem bonorum retulerunt; quod patet ex Lucilio, qui virtutem in iis rebus quaerendis statuit, in quarum contemptu vis virtutis apparet, quique virtutem putat fines patriae propagare, quae propagatio cum summa est injustitia conjuncta. Et fatetur Cicero ipse Romanos veri juris, germanaeque justitiae solidam et expressam effigiem nullam tenere (Cap. 6).

They did not know what good and evil are, because they knew neither God as the author of goods nor the adversary of the human race as the author of evils. And, as follows from this, they referred the end of goods to this brief life; which is plain from Lucilius, who placed virtue in seeking those things in the contempt of which the force of virtue appears, and who thinks it virtue to extend the bounds of one's country, an extension which is joined with the greatest injustice. And Cicero himself admits that the Romans hold no solid and distinct likeness of true law and genuine justice (Chap. 6).

Fuerunt quidem sapientes nonnulli habiti et nominati

There were indeed some who were held and named wise

Editors' notes and page, col. 631

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marginal letters: A ‹aut odore pretiosum est›; B ‹in eo falluntur, quod eas vias›; C ‹quam pro brevibus et caducis›; D ‹Nescierunt quid sit bonum›
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: sed et isti similitudinem duntaxat, speciemque sapientium gesserunt. Ut enim via sapientiae habet aliquid simile stultitiae, ita via vitiorum, cum tota sit stultitia, habet aliquid simile sapientiae, quod arripiunt ii, qui stultitiam publicam intelligunt. Et hae sunt artes diaboli, qui ostensa hominibus specie veri et boni, variis semitis eos ad eamdem mortem ducit (Cap. 7).

But these too bore only the likeness and appearance of wise men. For just as the way of wisdom has something resembling folly, so the way of the vices, though it is wholly folly, has something resembling wisdom, which those seize upon who perceive the public folly. And these are the arts of the devil, who, displaying to men an appearance of the true and the good, leads them by various paths to the same death (Chap. 7).

Causa cur non invenerint viam veritatis et virtutis philosophi, est, quia eam in terra, ubi apparere non potest, quaesiverunt. Nobis autem lex Dei revelata est, quae perinde ut stellae nautis noctu, nobis praelucet ad viam sapientiae.

The reason why the philosophers did not find the way of truth and virtue is that they sought it on earth, where it cannot appear. But to us the law of God has been revealed, which, just as the stars do for sailors at night, shines before us towards the way of wisdom.

Lex illa est recta ratio, naturae congruens, diffusa in omnes, constans, sempiterna : quae vocet ad officium : jubendo, vetando, a fraude deterreat : quemadmodum praeclare Cicero eam depinxit, lib. III de Republica.

That law is right reason, in agreement with nature, spread among all, constant, everlasting: such as to call to duty, and by commanding and forbidding to deter from wrongdoing: as Cicero splendidly depicted it, book 3 On the Republic.

Legis hujus capita quaedam sunt primaria, quaedam secundaria. Primaria duo sunt : unum de pietate, alterum de humanitate (Cap. 8).

Of this law some heads are primary, some secondary. The primary are two: one concerning piety, the other concerning humanity (Chap. 8).

Pietas est Deum nosse et colere : cujus Dei ignorantia facit, ut diis alienis homo serviat ; ut gentis suae leges tapquam verum jus amplectatur, quas non justitia, sed utilitas reperit ; utque adeo omnes virtutes Ethnicorum sint instar corporis, quod est sine capite.

Piety is to know and worship God: ignorance of which God brings it about that man serves strange gods; that he embraces the laws of his own nation as if they were true right, laws which not justice but expediency devised; and that consequently all the virtues of the heathens are like a body which is without a head.

Impius igitur est, quisquis Deum non agnoverit ; omnesque virtutes ejus in illa mortifera via reperiuntur, quae est tota tenebrarum. Idem insanus est qui dempta spe immortalitatis, quam Deus pollicetur in sua religione versantibus, virtutem propter se expetit, et omnis generis pericula subit.

Impious, therefore, is whoever has not acknowledged God; and all his virtues are found on that deadly way which is wholly of darkness. Likewise he is mad who, the hope of immortality being taken away, which God promises to those who abide in His religion, seeks virtue for its own sake and undergoes dangers of every kind.

Contra sapiens est qui Deum novit, et debita pietate prosequitur (Cap. 9).

On the other hand, he is wise who knows God and attends Him with due piety (Chap. 9).

Humanitatis est virtus, quae nos conjungit cum homine ; quae eadem et misericordia dicitur. Haec dignissima homine est ; quia ab uno homine omnes orimur, ideoque consanguinei sumus : quia item Deus praecipit, inimicitias per nos nunquam faciendas, semper esse tollendas ; denique quia ab uno Deo omnes inspirati et animati sumus.

Of humanity is the virtue which joins us with man; which same is also called mercy. This is most worthy of man; because we all spring from one man, and are therefore of one blood: because, likewise, God commands that enmities are never to be made by us, and are always to be removed; finally, because we have all been breathed into and given life by the one God.

Contrarium humanitatis adversum est feritas, sive immanitas belluina, quae contra jus humanitatis spoliat, cruciat, occidit, exterminat homines.

The opposite contrary to humanity is ferocity, or bestial savagery, which against the law of humanity plunders, tortures, kills and destroys men.

Errant igitur philosophi qui misericordiam de homine sustulerunt ; primumque sibi ipsi contradicunt, qui societatis humanae communionem docent esse retinendam, et tamen humanitatem ipsam ab homine excludunt. Deinde aut hac de causa sunt homines congregati, ut mutuis auxiliis imbecillitatem suam tuerentur, aut humanitatis ipsius causa. Si prius verum, succurrendum est igitur homini qui egeat auxilio. Sin posterius, homo certe hominem debet agnoscere. Et si fecerunt hoc rudes et feri illi homines, utique expoliti et assueti hominibus facere id multo magis debent (Cap. 10). Qui hoc non facit, hominis se appellatione dispoliat. Praeterea si in iis casibus, qui periculum vitae homini afferunt, succurrere humanitatis esse concedunt, nulla causa est cur si homo esuriat, sitiat, algeat, succurrendum esse non putent.

The philosophers, therefore, err who have taken mercy away from man; and first they contradict themselves, since they teach that the fellowship of human society must be maintained, and yet exclude humanity itself from man. Next, either men were gathered together for this reason, that they might protect their weakness by mutual aid, or for the sake of humanity itself. If the former is true, then help must be given to a man who needs aid. If the latter, man certainly ought to recognize man. And if those rough and wild men did this, then surely men who are refined and accustomed to men ought to do it much more (Chap. 10). He who does not do this strips himself of the name of man. Moreover, if they grant that it belongs to humanity to give help in those cases which bring danger of life to a man, there is no reason why they should not think that help must be given if a man is hungry, thirsty or cold.

Errat et Cicero qui in libris suis Officialibus suadet non esse omnino largiendum ; refraenansque homines ab humanitate monet, ut rem familiarem diligenter custodiant, malintque arcam quam justitiam conservare.

Cicero too errs, who in his books On Duties advises that one should not give at all; and, restraining men from humanity, warns them to guard their property diligently, and to prefer to preserve their money-chest rather than justice.

Errat idem in eo, quod hominibus IDONEIS de re familiari impertiendum scribit ; quia humanitatis officia utilitate metitur : cum non idoneis, hoc est iis qui gratiam referre possint, sed iis, qui non sunt idonei, sit largiendum. Contradicit etiam sibi ipse, qui pluribus locis clamat, virtutem non esse mercenariam ; et promptum est hinc colligere, si virtus propter se expetenda est, non esse justitiam nostro commodo, sed suo pretio aestimandam. Taceo, quod isti, quia neque naturam retinent, neque praemium

He errs likewise in this, that he writes that one should share from one's property with SUITABLE men; because he measures the duties of humanity by advantage: whereas one should give not to the suitable, that is, to those who could return the favour, but to those who are not suitable. He also contradicts himself, since in many places he proclaims that virtue is not mercenary; and it is easy to gather from this that, if virtue is to be sought for its own sake, justice is to be valued not by our own advantage but by its own worth. I pass over that these men, because they neither keep to nature nor the reward

Editors' notes and page, col. 632

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running head: …LYSIS LIBRI SEXTI. 632 (left part of running head cut off at the image edge; presumably ANALYSIS LIBRI SEXTI.)
marginal letters: A ‹minati : sed et isti›; B ‹Pietas est Deum nosse›; C ‹tis spoliat, cruciat›; D ‹homines ab humanitate monet›
old-edition numerals: (none)
other: editors' matter: Analysis libri sexti, set in full (first words "minati : sed et isti"); column begins with the fragment "minati", the rest of a word broken from the previous column; "tapquam" may be damaged type for "tanquam", unsure; a small stray mark after "a fraude" read as damage, not a comma; "lib. III" printed in small capitals; IDONEIS printed in small capitals for emphasis

PL 6:633

in eo quod fit, sciunt, dum perdere timent, perdunt, dum vel patrimonia sua effundunt, vel opes exhibendis muneribus impendunt, vel publicis operibus extructis memoriam nomini suo quaerunt, vel denique tribulibus suis aut clientibus largiuntur (Cap. 11).

in what is done, know, while they fear to lose, they lose, while they either pour out their patrimonies, or spend their wealth on putting on shows, or seek a memorial for their name by public works constructed, or finally make lavish gifts to their fellow tribesmen or clients (Chap. 11).

Humanitatis surculi sunt: hospitalitas, captivorum redemptio, viduarum defensio, aegrotorum cura, peregrinorum et pauperum sepultura.

The offshoots of humanity are these: hospitality, the redemption of captives, the defence of widows, the care of the sick, the burial of strangers and of the poor.

Hospitalitas praecipua virtus est, quam Deus praecepit: sed de qua rursus erravit Cicero, qui voluit domos nostras hospitibus illustribus patere. Atqui humilibus et abjectis patere domus nostrae debent.

Hospitality is a chief virtue, which God has commanded; but concerning it Cicero again erred, who wished our houses to be open to distinguished guests. Yet our houses ought to be open to the lowly and the outcast.

Captivorum redemptio proprium etiam justorum opus est, largitioni munerum longe anteponendum.

The redemption of captives is also a work proper to the just, far to be preferred to the lavish giving of shows.

Pupillorum et viduarum defensio divina lege universis demandata est.

The defence of orphans and widows has been enjoined upon all by the divine law.

Aegros qui curat, fovetque, hic vivam hostiam Deo acquirit, et quod alteri dat ad tempus, ipse a Deo accipiet in aeternum.

He who cares for the sick and tends them gains a living victim for God, and what he gives to another for a time, he himself will receive from God for eternity.

Maximum etiam pietatis officium est peregrinorum et pauperum sepultura. Quod Philosophi prorsus non attigerunt.

The burial of strangers and of the poor is also a very great duty of piety. This the philosophers did not touch upon at all.

Quaeritur hic, an omnia in egenos conferenda?

The question is asked here, whether everything should be bestowed upon the needy?

Respon. Bonum non timere paupertatem, et qui apud Deum dives est, pauperem esse nunquam posse. Deinde pro virili parte quemque operari debere justitiam, ut quantum divitiis inter caeteros, tantum opere praecellat (Cap. 12).

Answer. It is good not to fear poverty, and he who is rich before God can never be poor. Next, each person ought to work justice to the best of his ability, so that as much as he excels among the rest in riches, so much he may excel in works (Chap. 12).

Liberalitas igitur exercenda est, quia peccata largitione tolluntur, nemoque sine delicto esse potest, quamdiu indumento carnis oneratus est (Cap. 13).

Liberality, therefore, is to be practised, because sins are taken away by giving, and no one can be without fault as long as he is burdened with the garment of the flesh (Chap. 13).

Liquet hinc, longe abfuisse ab humano bono philosophos stoicos, qui hanc virtutem, misericordiam dico, pro vitio semper habuerunt: et tollendo vitia, virtutes ipsas sustulerunt, et eodem tandem reciderunt per imprudentiam, quo peripatetici perveniunt ratione; vitia, quia tolli non possunt, esse moderanda (Cap. 14 et 15).

It is clear from this that the Stoic philosophers were far from the human good, who always held this virtue, mercy I mean, to be a vice; and by taking away the vices they took away the virtues themselves, and through want of foresight fell back at last to the same point at which the Peripatetics arrive by reasoning: that the vices, since they cannot be taken away, are to be moderated (Chaps. 14 and 15).

Quanquam et peripatetici ipsi errarint, qui vitia esse concesserunt: sed ea mediocriter temperarunt; quia et mediocribus vitiis carendum est, et monstrandum est, non ipsos affectus, sed eorum causas esse moderandas (Cap. 16).

Although the Peripatetics themselves also erred, who granted that the vices exist but tempered them to a moderate measure; for even moderate vices must be done without, and it must be shown that not the affections themselves but their causes are to be moderated (Chap. 16).

Metus et cupiditas si projiciantur in terram, vitia fiunt; virtutes autem, si ad divina referantur. Non igitur evellendi hi affectus, ut stoici, neque temperandi sunt, ut peripatetici volunt; sed in veram viam dirigendi (Cap. 17).

Fear and desire, if they are cast down to the earth, become vices; but virtues, if they are directed towards divine things. These affections, therefore, are neither to be torn out, as the Stoics wish, nor moderated, as the Peripatetics wish; but they are to be directed into the true way (Chap. 17).

Secundaria legis capita sunt, ut cultor Dei non mentiatur unquam: pecuniae, si quam crediderit, non accipiat usuram; munus non accipiat a paupere; male dicenti bene dicto respondeat; inimicum sua culpa non faciat; illatam sibi injuriam non vindicet.

The secondary heads of the law are these: that the worshipper of God should never lie; that on money, if he has lent any, he should not take interest; that he should not accept a gift from a poor man; that he should answer one who speaks ill with a word spoken well; that he should not make an enemy through his own fault; that he should not avenge an injury done to him.

Male igitur definit Cicero virum bonum, qui prosit omnibus, noceat nemini, nisi lacessitus injuria. Si enim nocet lacessitus, ex hoc ipso viri boni nomen amittit, cum nocere alteri non sit secundum hominis naturam. Si nocet, non est innocens, non est patiens. Et Cicero ipse, contra suum praeceptum, oblivionem injuriarum in magnis laudibus posuit (Cap. 18).

Cicero therefore wrongly defines the good man as one who benefits all and harms none, unless provoked by injury. For if he does harm when provoked, by this very fact he loses the name of a good man, since to harm another is not in accordance with the nature of man. If he does harm, he is not harmless, he is not patient. And Cicero himself, contrary to his own precept, placed the forgetting of injuries among the great objects of praise (Chap. 18).

Peccant et peripatetici, qui iram dicunt esse comitem virtutis. Poetae item, qui tres Furias esse dixerunt, Iram, Cupiditatem, Libidinem. Nam Deus certos limites statuit his affectibus, quos si transcendant, in morbos et vitia tum demum vertuntur (Cap. 19).

The Peripatetics also err, who say that anger is the companion of virtue. So likewise do the poets, who said that there are three Furies, Anger, Desire and Lust. For God has set fixed limits to these affections, and only if they overstep these are they turned into diseases and vices (Chap. 19).

Prostremo cultor Dei quinque sensuum voluptates virtute superare atque opprimere debet: nempe voluptatem oculorum, ut non intersit publicis spectaculis, et scenis (Cap. 20); voluptatem aurium, ut non cantuum suavitate se oblectet (Cap. 21); voluptatem saporis et odoris, ut non ventri et gulae serviat (Cap. 22); voluptatem tactus, ut fraenet libidinem, vel cohibeat eam matrimonio, non scortatione, non adulterio, sive operationis, sive cogitationis (Cap. 23).

Finally, the worshipper of God must overcome and suppress by virtue the pleasures of the five senses: namely the pleasure of the eyes, so that he does not attend public spectacles and the stage (Chap. 20); the pleasure of the ears, so that he does not delight himself with the sweetness of songs (Chap. 21); the pleasure of taste and smell, so that he does not serve the belly and the gullet (Chap. 22); the pleasure of touch, so that he bridles lust, or restrains it by marriage, not by fornication, not by adultery, whether of deed or of thought (Chap. 23).

Quod si quis ad injustitiae viam fuerit lapsus, non desperet de se ipse: sed ad meliora conversus, Deo satisfaciat, cui interiores quoque cogitationes nostrae patent (Cap. 24).

But if anyone has slipped onto the way of injustice, let him not despair of himself; but, turned to better things, let him make satisfaction to God, to Whom even our inner thoughts lie open (Chap. 24).

Sacrificare autem si cultor Dei voluerit, duo offeret Deo incorporalia: integritatem animi, et nominis divini laudem. Ad haec enim capienda nos Deus generavit; haec munera Trismegistus Hermes Deo offerenda docuit (Cap. 25). SCULTETUS.

But if the worshipper of God wishes to sacrifice, he will offer to God two incorporeal things: integrity of soul, and the praise of the divine name. For it was to take up these that God brought us into being; these are the gifts that Hermes Trismegistus taught are to be offered to God (Chap. 25). SCULTETUS.

Editors' notes and page, col. 633

Footnotes

(lemma) ‹anchor: cujus asserendae atque illustrandae causam› · note runs from col 633 into col 634

Cujus asserendae atque illustrandae causam mihi et conscientia, et fides, et ipse Dominus noster imposuit. Sic restitui ex 1 Reg. antiquissimo, 1 al. Regio optimae notae, et 2 Brun., favente 1 Lips. in quo est conscientiam; item mss. 2 Reg., 2 Claromont., Bodl., Cotton., 1 Sorbon., 1 Colbert. et edit. Walch. nisi quod habent scientia. 2 Reg., 3 Oxon., 1 Colb. et 8 excusi, causam mihi, et scientiam et fidem, etc. 4 Colb., Em., Cant., Got., Marm., et edit. Rom. 1474. Parr. ac Cellar., causam mihi, et scientiam, et fidem ipse Dominus, etc. In Jun. et 1 Clarom. pro Dominus est Deus, in priori voce ipse deleta. Veritatem illustrare Lactantio familiare, Divin. Institut. lib. I, cap. 1 bis, cap. 2; lib. IV, cap. 5; lib. VI, cap. 1; lib. VII, cap. 7, et lib. de Opificio Dei, cap. 20. Apud Buneman. legitur: Et scientiam et fidem ipse Dominus.— Walch. Causam mihi et scientia et fides et ipse Dominus. Lib. III, cap. 13: Ad quam (causae bonitatem)...defendendam scientia divinitatis et ipsa veritas sufficit. BUN.

The task of asserting and illuminating which my conscience, and faith, and our Lord himself laid upon me. So I have restored from one very old Regius, another Regius of the best note, and two Brunswick manuscripts, with the support of one Leipzig manuscript, in which there is conscience (accusative); likewise the manuscripts two Regii, two Claromontani, the Bodleian, the Cottonian, one Sorbonne and one Colbertine, and Walch's edition, except that they have knowledge. Two Regii, three Oxford manuscripts, one Colbertine and eight printed editions have the task upon me, both knowledge and faith, etc. Four Colbertini, the Emmanuel, Cambridge, Gotha and Marmoutier manuscripts, and the Rome edition of 1474, the Paris editions and Cellarius have the task upon me, both knowledge, and faith the Lord himself, etc. In the Junius manuscript and one Claromontanus, for Lord there is God, the word himself before it being deleted. To illuminate the truth is a phrase familiar to Lactantius: Divine Institutes book I, ch. 1 (twice), ch. 2; book IV, ch. 5; book VI, ch. 1; book VII, ch. 7; and the book On the Workmanship of God, ch. 20. In Bünemann one reads: Both knowledge and faith the Lord himself. — Walch: The task upon me both knowledge and faith and the Lord himself. Book III, ch. 13: For defending which (the goodness of the cause) . . . the knowledge of the divine and truth itself suffice. Bünemann.

(printed under page 330)

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running head: LIBER VI. DE VERO (cut off at the image edge)
marginal letters: A ‹in eo quod fit, sciunt›; B ‹Maximum etiam pietatis officium›; C ‹randa (Cap. 14 et 15).›; D ‹CAPUT PRIMUM.›
old-edition numerals: (none)
other: editors' matter set: the chapter argument of Book VI, from ‹in eo quod fit, sciunt› to ‹moderandas (Cap. 16)›, beginning mid-sentence from the previous column; full-width title ‹LIBER SEX[TUS] / DE VERO CU[LTU]› stands between that argument and CAPUT PRIMUM, cut off and not set; full-width ‹VARIORUM NOT[AE]› stands below ‹causam›, cut off and not set, and the variant notes beneath it are left for the later pass; ‹tribulibus›: the initial t is faintly printed, read as t; a stray mark between ‹abjectis› and ‹patere› is ignored; the column ends mid-sentence at ‹causam›.
other: a full-width band stands across cols 633/634 in mid-page: the 7 paragraph(s) above it in col 634 are set here, after the 12 above it in col 633 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
other: the column continues with CAPUT (another unit); not set here

PL 6:634

Editors' notes and page, col. 634

Page

running head: VI. DE VERO CULTU. 634 (left part of the head cut off at the image edge)
marginal letters: A Metus et cupiditas si projiciantur; B mitem virtutis. Poetae item; C nostrae patent (Cap. 24); D mihi et conscientia, et fides
old-edition numerals: (none)
other: editors' matter: Scultetus's chapter summary of Book VI (Metus et cupiditas ... SCULTETUS) set; full-width title "...R SEXTUS. ... VERO CULTU." (Liber Sextus, De vero cultu) stands between the summary and the text, cut off at the left edge, not set; column text begins mid-sentence continuing from col. 633 and ends mid-sentence at "propterea"; full-width heading "...ARIORUM NOTAE" and the notes below it are apparatus, not set; "laudibus" printed with a stray accent on the u; "operationis" printed with a malformed t, read as t
other: the 7 paragraph(s) of this column above the full-width band are set under col 633 (reading order, moved on receipt)
other: the text of this column below the full-width band belongs to the next unit; not set here (rail-only part)
other: misprints kept as printed: ‹Prostremo› (for Postremo), opening the fifth paragraph of this column (set under col 633)