Opening the library…
The Divine Institutes
Lactantius
A large Latin presentation of Christian teaching that criticizes pagan religion and philosophy while treating justice, God, creation, Christ, worship, ethics, and the final destiny of humanity.
Now, having refuted those who entertain false sentiments
And even in the making of these God had regard to the future; for He made them so, that a representation of true religion and of false superstitions might be shown from these. For as the sun, which rises daily, although it is but one,—from which Cicero would have it appear that it was called Sol, because the stars are obscured, and it alone is seen,—yet, since it is a true light, and of perfect fulness, and of most powerful heat, and enlightens all things with the brightest splendour; so God, although He is one only, is possessed of perfect majesty, and might, and splendour. But night, which we say is assigned to that depraved adversary of God, shows by a resemblance the many and various superstitions which belong to him. For although innumerable stars appear to glitter and shine, yet, because they are not full and solid lights, and send forth no heat, nor overpower the darkness by their multitude, therefore these two things are found to be of chief importance, which have power differing from and opposed to one another—heat and moisture, which God wonderfully designed for the support and production of all things. For since the power of God consists in heat and fire, if He had not tempered its ardour and force by mingling matter of moisture and cold, nothing could have been born or have existed, but whatever had begun to exist must immediately have been destroyed by conflagration. From which also some philosophers and poets said that the world was made up of a discordant concord; but they did not thoroughly understand the matter. Heraclitus said that all things were produced from fire; Thales of Miletus from water. Each saw something of the truth, and yet each was in error: for if one element only had existed, water could not have been produced from fire, nor, on the other hand, could fire from water; but it is more true that all things were produced from a mingling of the two. Fire, indeed, cannot be mixed with water, because they are opposed to each other; and if they came into collision, the one which proved superior must destroy the other. But their substances may be mingled. The substance of fire is heat; of water, moisture. Rightly therefore does Ovid say:—
“For when moisture and heat have become mingled, they conceive, and all things arise from these two. And though fire is at variance with water, moist vapour produces all things, and discordant concord is adapted to production.”
For the one element is, as it were, masculine; the other, as it were, feminine: the one active, the other passive. And on this account it was appointed by the ancients that marriage contracts should be ratified by the solemnity of fire and water, because the young of animals are furnished with a body by heat and moisture, and are thus animated to life.
For, since every animal consists of soul and body, the material of the body is contained in moisture, that of the soul in heat: which we may know from the offspring of birds; for though these are full of thick moisture, unless they are cherished by creative heat, the moisture cannot become a body, nor can the body be animated with life. Exiles also were accustomed to be forbidden the use of fire and water: for as yet it seemed unlawful to inflict capital punishment on any, however guilty, inasmuch as they were men. When, therefore, the use of those things in which the life of men consists was forbidden, it was deemed to be equivalent to the actual infliction of death on him who had been thus sentenced. Of such importance were these two elements considered, that they believed them to be essential for the production of man, and for the sustaining of his life. One of these is common to us with the other animals, the other has been assigned to man alone. For we, being a heavenly and immortal race, make use of fire, which is given to us as a proof of immortality, since fire is from heaven; and its nature, inasmuch as it is moveable and rises upward, contains the principle of life. But the other animals, inasmuch as they are altogether mortal, make use of water only, which is a corporeal and earthly element. And the nature of this, because it is moveable, and has a downward inclination, shows a figure of death. Therefore the cattle do not look up to heaven, nor do they entertain religious sentiments, since the use of fire is removed from them. But from what source or in what manner God lighted up or caused to flow these two principal elements, fire and water, He who made them alone can know.
Secret writings.
Apos. Const. (so-called), book ii. cap. 57. See Bingham, book viii. cap. 3, sec. 3; also vol. ii. note 1, p. 535, this series, and vol. iii. note 1, p. 31. So Cyril of Jerusalem, Augustine, and later Fathers. Bingham book xiii. cap. 8, sec. 15.]
[In baptism, the renunciations were made with face turned to the west. Bingham, book xi. cap. 7, sec. 4.]
Spatia; an expression derived from the chariot-race.
A play upon the words Sol, the sun, and solus, alone.
Antitheus, one who takes the place of God: as Antichrist, ἀντίχριστος, one who sets himself in the place of Christ.
Emit rays.
Metamorph., i. 430.
[Discors concordia.]
Sacramento Torches were lighted at marriage ceremonies, and the bride was sprinkled with water.
The living principle.
The artificer.
Animal.
Eliquaverit. “strained off,” “made liquid.”
[So Izaak Walton: “Known only to him whose name is Wonderful.”]