Isidorus Hispaliensis, Etymologiarum Libri Viginti

1. Inter astronomiam ct astrologiam aliquid differt. Nam astronomia conversionem coeli, ortus, obitus, motusque siderum continet, vel qua ex causa ita vocentur. Astrologia vero partim naturalis, parUm superstitiosa est.

1. There is some difference between astronomy and astrology. For astronomy covers the revolution of the heavens and the risings, settings and motions of the stars, and why they are so called. Astrology, however, is partly natural, partly superstitious.

2. Naturalis, dum exsequitur solis et lunæ cursus, vel stellarum, certasque temporum stationes. Superstitiosa vero cst illa quam mathematici sequuntur, qui in stellis augurantur, quique etiam duodecim signa per singula animæ vel corporis membra disponunt, siderumque cursu nativitates hominum et mores prædicere conantur.

2. It is natural when it follows the courses of the sun and moon, or of the stars, and the fixed stations of the seasons. But the superstitious [kind] is the one the mathematici [astrologers] follow, who take auguries in the stars, who also distribute the twelve signs over the individual members of the soul or body, and who try to predict people's nativities and characters from the course of the stars.

i. Angeli Græce vocantur, Hebraice dicuntur melachim 313 Latine vero nuntii interpretantur, ab eo quod Domini voluntatem populis nuntient.

1. They are called angels (angeli) in Greek; in Hebrew they are called melachim; in Latin they are rendered nuntii, 'messengers', from the fact that they announce (nuntient) the will of the Lord to the peoples.

2. b Angelorum autem vocabulum officii nomen est, non naturæ; semper enim spiritus sunt, sed cum mittuntur, vocantur angeli.

2. The word 'angel', however, is the name of an office, not of a nature; for they are always spirits, but when they are sent they are called angels.

3. c Quibus ideo pictorum licentia pennas facit, ut celerem eorum in cuncta discursum significent, sicut et juxta fabulas poetarumventi pennas habere dicnn- tur, propter velocitatem, scilicet. Unde Scriptura sacra dicit : Qui ambulat super pennas ventorum (Ps. CIII, 5).

3. Painters' licence gives them wings for this reason, to signify their swift movement to every place, just as, in the tales of the poets, the winds too are said to have wings, that is, because of their speed. Hence Holy Scripture says: 'Who walks upon the wings of the winds' (Ps. CIII, 5).

4. d Novem autem ordines esse angelorum sacrae Scripturæ testantur, id est, angeli, archangeli, throni, dominationes, virtutes, principatus, potestates, cherubim et seraphim : quorum officiorum vocabula, cur ita dicta sint interpretando exsequemur.

4. The holy Scriptures testify that there are nine orders of angels, that is: angels, archangels, thrones, dominions, virtues, principalities, powers, cherubim and seraphim; and by interpreting them we shall set out why the names of these offices are so given.

5. Angeli vocantur, propter quod de coelis ad annuntiandum hominibus mittuntur ; angelus enim Graece, Latine nuntius dicitur.

5. They are called angels because they are sent from heaven to bring announcements to human beings; for what is angelus in Greek is called nuntius, 'messenger', in Latin.

6. Archangeli Græca lingua, Latina summi nuntii interpretantur; qui enim parva vel minima annuntiant, angeli; qui vero summa, archangeli nuncupantur, archangeli dicti, quod primatum teneant inter angelos; ἀρχός enim Græce, Latine princeps interpretatur. Sunt enim duces et principes, sub quorum ordine unicuique angelorum officia deputata sunt.

6. Archangels, [a word] in the Greek language, are rendered in Latin 'highest messengers'; for those who announce small or very small things are called angels, but those who announce the highest things, archangels. They are called archangels because they hold first place among the angels; for Greek archos is rendered in Latin princeps, 'chief'. For they are leaders and chiefs, under whose ordering the duties of each of the angels are assigned.

7. e Nam quia archangeli angelis præsunt, Zacharias propheta testatur, dicens : Et ecce angelus, qui loquebatur in me egrediebatur, et angelus alius egrediebatur in occursum ejus, et dixit ad eum : Curre et loquere ad puerum istum, dicens : Absque muro habitabitur Jerusalem (Zac. II, 3).

7. For that archangels are set over angels the prophet Zechariah testifies, saying: 'And behold, the angel who spoke in me went out, and another angel went out to meet him, and said to him: Run, speak to this young man, saying: Jerusalem shall be inhabited without a wall' (Zac. II, 3).

8. Si enim in ipsis officiis angelorum nequaquam potestates superiores inferiores disponerent, nullo modo hoc,quod homini diceretangelus, ab angelo cognovisset.

8. For if, in the very duties of the angels, the higher powers did not direct the lower, the angel would in no way have learned from an angel what he was to say to the man.

9.f Quidam autem archangelorum privatis nominibus appellantur, 314 ut per vocabula ipsa in opere suo, quid valeant designetur.

9. Some of the archangels are called by personal names, so that by the names themselves it may be indicated what they can do in their work.

10. s Gabriel Hebraice in linguam nostram vertitur fortitudo Dei. Ubi enim potentia divina vel fortitudo manifestatur, Gabriel mittitur.

10. Gabriel is turned from Hebrew into our language as 'strength of God'. For where divine power or strength is made manifest, Gabriel is sent.

ii. Unde et eo tempore quo erat Dominus nasciturus, et triumphaturus de mundo , Gahriel venit ad Mariam, ut illum annuntiaret, qui ad debellandae aereas potestates humilis venire dignatus est.

11. Hence too, at the time when the Lord was to be born and to triumph over the world, Gabriel came to Mary to announce him who deigned to come in humility to vanquish the powers of the air.

12. Michael interpretatur quis ut Deus ? Quandc enim aliquid in mundo miræ virtutis fit, hic archan. gelus mittitur. Et ex ipso opere nomen est ejus, quia nemo valet facere quod facere praevalet Deus.

12. Michael is interpreted 'Who is like God?' For when something of wondrous power is done in the world, this archangel is sent. And his name comes from the work itself, because no one can do what God is able to do.

13. Raphael interpretatur curatio, vel medicina Dei; ubicunque enim curandi et medendi opus necessarium est, hic archangelus a Deo mittitur, et inde medicina Dei vocatur.

13. Raphael is interpreted 'healing' or 'medicine of God'; for wherever a work of curing and healing is needed, this archangel is sent by God, and from this he is called the medicine of God.

14. Unde et ad Tobiam idem archangelus missus oculis ejus curationem adhibuit, et caecitate detersa visum restituit; nominis enim interpretatione et angeli officium designatur,

14. Hence the same archangel, sent to Tobias, applied a cure to his eyes and, wiping away the blindness, restored his sight; for by the interpretation of the name the angel's office too is indicated.

15. Uriel interpretatur Ignis Dei, sicut legimusapparuisse ignem in rubo. Legimus etiam ignem missum desuper, et implesse quod praeceptum est.

15. Uriel is interpreted 'Fire of God', as we read that fire appeared in the bush. We read also that fire was sent from above and fulfilled what had been commanded.

16. Throni autem, et dominationes, et principatus, et potestales, et virtutes, quibus universam coelestem societatem Apostolus complectitur, ordines angelorum et dignitates intelliguntur, et pro hac ipsa distributione officiorum alii throni. alii dominationes, alii principatus, alii potestates dicuntur , pro certis dignitatibus quibus invicem distinguuntur.

16. Thrones, and dominions, and principalities, and powers, and virtues, by which [names] the Apostle encompasses the whole heavenly society, are understood as orders and ranks of angels; and according to this very distribution of offices some are called thrones, some dominions, some principalities, some powers, according to the fixed ranks by which they are distinguished from one another.

17. Virtutes angelica quædam ministeria perhibentur, per quae signa et miracula in mundo fiunt, propter quod et virtutes dicuntur.

17. The virtues (virtutes, 'powers' or 'mighty works') are said to be certain angelic ministries through which signs and miracles are done in the world, which is why they are called virtues.

18. a Polestates sunt quibus virtutes adversae subjectæ sunt, et inde 315 potestatum nomine nuncupantur, quia maligni spiritus eorum potestate coercentur, ne, tantum mundo noceant quantum cupiunt.

18. The powers (potestates) are those to whom the hostile virtues are subject, and they are called by the name of powers because the malign spirits are restrained by their power, so that they may not harm the world as much as they desire.

19. Principatus sunt hi qui angelorum agminibus praesunt. Qui pro eo quod subditos angelos ad explendum ministerium divinum disponunt, principatus vo- cabulum acceperunt. Nam alii sunt qui administrant, I alii qui assistunt, sicut per Danielem dicitur : Millia millium ministrabant ei, et decies millies centena millia assistebant ei (Dan. VII, 10).

19. The principalities are those who are set over the hosts of angels. Because they direct the angels under them to fulfil the divine ministry, they received the name of principalities. For some are those who minister, others those who stand by, as is said through Daniel: 'Thousands of thousands ministered to him, and ten thousand times a hundred thousand stood before him' (Dan. VII, 10).

20. Dominationes sunt ii quie tiam virtutibus et principatibus praeeminent, qui pro eo quod cæteris angelorum agminibus dominantur, dominationes vocantur.

20. The dominions are those who are pre-eminent even over the virtues and principalities; because they hold dominion over the other hosts of angels, they are called dominions.

21. Throni sunt agmina angelorum qui latino eloquio sedes dicuntur; et vocati throni9 quia illis conditor praesidet, et per eos judicia sua disponit.

21. The thrones are hosts of angels who in Latin speech are called sedes, 'seats'; and they are called thrones because the Creator presides over them and through them disposes his judgements.

22. Cherubim autem, et ipsæ sublimes coelorum potestates et angelica ministeria perhibentur : qui ex Hebraeo in linguam nostram interpretantur scientiæ multitudo. Sunt enim sublimiora agmina angelorum, qui pro eo quod vicinius positi divina scientia caeteris amplius pleni sunt, cherubim, hoc est, pleni- tudo scientiæ appellantur.

22. The cherubim, too, are said to be exalted powers of the heavens and angelic ministries; they are interpreted from Hebrew into our language as 'multitude of knowledge'. For they are the more exalted hosts of angels who, because they are placed nearer [to God] and are filled with divine knowledge more fully than the rest, are called cherubim, that is, 'fullness of knowledge'.

23. Ipsa suntduo illa animalia super propitiatorium arcæ ficta ex metallo, propter significandam angelorum praesentiam, in quorum medio ostenditur Deus.

23. They are those two creatures fashioned from metal above the mercy seat of the Ark, to signify the presence of angels, in whose midst God is shown.

24. Seraphim quoque similiter multitudo est angelorum qui ex Hobræo b in Latinum ardentes, vel incendentes interpretantur, qui idcirco ardentes vocan- tur, quia inter eos et Deum nulli angeli consistust et ideo quanto vicinius coram eo consistunt, tanto magis claritate divini luminis inflammantur.

24. The seraphim, likewise, are a multitude of angels, who are interpreted from Hebrew into Latin as 'burning' or 'kindling'; they are called burning because no angels stand between them and God, and so, the nearer they stand before him, the more they are set aflame by the brightness of the divine light.

25. Unde et ipsi velant faciem et pedes sedentis in throno Dei, et idcirco caetera angelorum turba videre Dei essentiam plene non valet quoniam seraphim eam tegit.

25. Hence they also veil the face and feet of God sitting on the throne, and therefore the rest of the throng of angels cannot fully see the essence of God, since the seraphim cover it.

26. Haec igitur vocabula lagminum angelorum ita sunt specialia ordinum singulorum, ut tamen sint ex parte communia omnium. Nam dum throni sedes Dei in quorumdam angelorum ordine specialiter 316 designentur, tamen per Psalmistam, Qui sedes super cherubim (Ps. LXXIX, 2), dicitur.

26. These names of the hosts of angels, then, are particular to the individual orders in such a way that they are nevertheless in part common to all. For while the thrones, the seats of God, are specifically designated in the order of certain angels, yet through the Psalmist it is said: 'You who sit upon the cherubim' (Ps. LXXIX, 2).

27. Sed ideo isti ordines angelorum privatis nominibus appellantur, quia hoc ipsum officium in proprio or- dine plenius acceperunt. Et cum sint omnibus commu. nia, propria tamen haec nomina suis ordinibas deputantur.

27. But these orders of angels are called by their own names because each received this very office more fully in its own order. And although they are common to all, these names are nevertheless assigned as proper to their own orders.

28. Unicuique enim, sicut præclictum est, propria officia sunt injuncta, quae promeruisse eos in mundi constat exordio. c Nam quia angeli et locis et hominibus praesunt, per prophetam testatur angelus dicens : Princeps regni Persarum restitit mihi (Dan. x, 13).

28. For to each, as was said before, its own duties have been assigned, which it is agreed they earned at the beginning of the world. For that angels preside over both places and people, an angel testifies through the prophet, saying: 'The prince of the kingdom of the Persians withstood me' (Dan. x, 13).

29. Unde apparet nullum esse locum cui angeli non præsint. d Praesunt enim et auspiciis operum omnium.

29. From this it is plain that there is no place over which angels do not preside. For they also preside over the beginnings of all undertakings.

3. Itaque hæc vaniias magicarum artium n ex tradi. tione angelorum malorum in toto terrarum orbe plurimis saeculis valuit, per quamdam scientiam futurorum, et infernorum evocationes. Eorum inventa sunt aruspicia, augurationes, et ipsa quae dicuntur oracula, et necromantia.

3. And so this vanity of the magic arts, from the teaching of the evil angels, held sway throughout the whole world for very many ages, through a certain knowledge of the future and through summonings of those below. Their inventions are haruspicy, augury, the so-called oracles themselves, and necromancy.

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

9. Magi, magicians, are those who are commonly called malefici, evildoers, because of the magnitude of their crimes (facinora). They shake the elements, disturb people's minds, and without any draught of poison they kill by the sheer violence of a spell.

371 11. Necromantii sunt, quorum præcantationibus videntur resuscitati mortui divinare. et ad interrogatarespondere. Νεϰρὸς enim Græce moriMus, μαντεία divinatio nuncupatur, l ad quos sciscitandos cadaveri sanguis adjicitur; nam amare dæmones sanguinem dicunt; ideoque, quoties necromantia fit, cruor aqua miscetur, ut colore sanguinis facilius provocentur.

11. Necromancers are those by whose incantations the dead, brought back to life, seem to prophesy and to answer what they are asked. For in Greek nekros means 'dead' and manteia 'divination'; to question them, blood is added to the corpse, for they say that demons love blood; and so whenever necromancy is performed, gore is mixed with water, so that they may be more easily called forth by the colour of blood.

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

28. Lot-casters (sortilegi) are those who, under the name of a pretended religion, profess a science of divination by certain [lots] which they call 'the lots of the saints', or who promise [to reveal] the future by inspecting any writings whatever.

30.f Ad hæc omnia pertinent et ligaturæ exsecrabilium remediorum quæ ars medicorum condemnat, g sive in præcantationibus, sive in characteribus, vel in quibuscunque rebus suspendendis atque ligandis.

30. To all these belong also the ligaturae [bound amulets] of accursed remedies, which the art of physicians condemns, whether in incantations, or in written characters, or in any things whatever that are hung or tied on.

33. Præstigium vero Mercurius primus dicitur invenisse. Dictum autem præstigium, quod præstingat aciem oculorum.

33. Mercury is said to have been the first to invent illusion (praestigium). It is called praestigium because it dims (praestingat) the eyes' sight.

1. Quos pagani deos asserunt, homines olim fuisse produntur, et pro uniuscujusque vita vel meritis, coli apud suos post mortem coeperunt, 376 ut k apud Ægyptum Isis, apud Cretam Jovis,1 apud Mauros Juba, apud Latinos Faunus , apud Romanos Quirinus.

1. Those whom the pagans claim as gods are reported to have once been human beings, and according to the life or merits of each they began to be worshipped among their own people after death, as Isis in Egypt, Jupiter in Crete, Juba among the Moors, Faunus among the Latins, Quirinus among the Romans.

2. Eodem quoque modo, apud Athenas Minerva, apud Samum Juno, apud Paphos Venus, apud Lemnos Vulcanus, apud Naxos Liber, apud Delphos Apollo; in quorum etiam laudibus accesserunt poetæ, et, compositis carminibus, in cælum eos sustulerunt.

2. In the same way too, Minerva at Athens, Juno on Samos, Venus at Paphos, Vulcan on Lemnos, Liber on Naxos, Apollo at Delphi; and the poets also joined in their praises and, by composing songs, raised them up to heaven.

3. Nam quarumdam adinventiones artium cultum peperisse dicuntur, ut Æsculapio medicina, Vulcano fabrica. m Ab actibus autem vocantur, ut Mercurius, quod mercibus præest; Liber a libertate.

3. For the inventions of certain arts are said to have brought forth [their] worship, as medicine for Aesculapius, smithing for Vulcan. They are also named from their activities, as Mercury, because he presides over merchandise (merces); Liber from freedom (libertas).

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

4. There were also certain brave men, or founders of cities, for whom, when they died, the people who loved them fashioned images, so that they might have some comfort from contemplating the likenesses; but little by little, at the persuasion of demons, this error is known to have crept in among later generations, so that those whom the former had honoured only for the remembrance of their name, their successors considered gods and worshipped.

5. Simulacrorum usus exortus est cum ex desiderio mortuorum constituerentur imagines, vel effigies, tanquam in coelum receptis, pro quibus se in terris daemones colendos supposuerunt, et sibi sacrificari a deceptis, et perditis persuaserant.

5. The use of images arose when, out of longing for the dead, images or effigies were set up, as if for those received into heaven; in their place demons put themselves forward on earth to be worshipped, and persuaded the deceived and the lost to sacrifice to them.

15. g Dæmonas a Græcis dictos aiunt, quasi δαήμο- οας, id est, peritos, ac rerum scios. Præsciunt enim fu- tura multa, unde et solent responsa aliqua dare.

15. They say that demons were named by the Greeks as if daēmones, that is, experienced and knowing about things. For they know many future things in advance, which is why they are also accustomed to give certain responses.

16. h Inest enim illis cognitio rerum plusquam infirmitati humanæ, partim subtilioris sensus acumine, partim experientia longissimæ vitæ, partim per Dei jus- sum, angelica revelatione, hi corporum aereorum natura vigent.

16. For there is in them a knowledge of things greater than human weakness has, partly through the sharpness of a subtler perception, partly through the experience of a very long life, partly through angelic revelation at God's command. They flourish with the nature of airy bodies.

17. i Ante transgressionem quidem coelestia corpora gcrebant. Lapsi vero in aeream qualitatem conversi sunt, nec aeris illius|puriora spatia, sed ista caliginosa tenere permissi sunt, qui eis quasi carcer est, usque ad tempus judicii. Hi sunt prævaricatores angeli, quorum princeps diabolus est.

17. Before the transgression, indeed, they bore heavenly bodies. But when they fell they were changed into an airy quality, and they were permitted to hold not the purer regions of that air but these murky ones, [this air] being as it were a prison for them until the time of judgement. These are the transgressing angels, whose prince is the devil.

18. i Diabolus Hebraice dicitur deorsum fluens, quia quietus in coeli culmine stare contempsit, sed superbiae pondere deorsum corruens cecidit. Graece vero DIABOLUS criminalor vocatur, vel quod crimina in quæ ipse inlicit ad Deum referat, vel quia eiectorum innocentiam criminibus fictis accuset; unde et in Apocalypsi voce angelica dicitur : Projectus est accu- sator fratrum nostrorum, qui accusabat illos in conspectu Dei noslri die, ac nocte.

18. Diabolus [devil] in Hebrew is said to mean 'flowing downward', because he scorned to stand at rest on the summit of heaven, but, plunging downward under the weight of pride, he fell. In Greek, however, diabolus means criminator, 'accuser', either because he reports to God the crimes into which he himself entices [people], or because he accuses the innocence of the elect with invented crimes; hence in the Apocalypse it is said by an angelic voice: 'The accuser of our brothers has been cast down, who accused them in the sight of our God day and night.'

19. SATANAS in Latinum sonat adversarius, site transgressor; 379 ipse enim est adversarius, qui est veritatis inimieus, et semper sanctorum virtutibus contraire nititur; ipse et transgressor, quia praevaricator effectus in veritale qua conditus est non stetit; idem, ettentator, quia tentandam justorum innocentiam postulat, sicut in Job scribitur.

19. Satanas [Satan] in Latin means 'adversary' or 'transgressor'. For he is the adversary, since he is the enemy of truth and always strives to oppose the virtues of the saints; he is also the transgressor, because, having turned transgressor, he did not stand in the truth in which he was created; he is likewise the tempter, because he asks that the innocence of the just be put to the test, as is written in Job.

20. Antichristus appellatur, quia contra Christum venturus est. Non quomodo quidam simplices intelligunt, Antichristum ideo dictum, quod ante Christum venturus sit, idest, post eum veniat Christus; noa sic, sed Antichristus Graece dicitur, quod est Latine contrarias Christo; ἀντὶ enim Græce in Latinum contra significat.

20. He is called Antichrist because he is to come against Christ. Not as some simple people understand it, that he is called Antichrist because he is to come before (ante) Christ, that is, that Christ will come after him; not so, but Antichristus is said in Greek, which in Latin is 'contrary to Christ'; for Greek anti means contra, 'against', in Latin.

21. Christam enim se mentictur, dum venerit, et contra cum dimieabit, et adversabitur sacramentis Christi, ut veritatis ejus Evangelium solvat.

21. For when he comes he will falsely claim to be Christ, and he will fight against him, and he will oppose the sacraments of Christ, in order to destroy the Gospel of his truth.

22. Nam et lemplum Hierosolymis reparare, et omnes veteris legis cæremonias restanrare tentabit; x sed et ine Antichristus est qui negat esse Deum Christum, contrarius enim Christo est; omnes euim qui exeunt de Ecclesia, et ab unitate Mei præciduntur, et ipsi Antichristi sunt.

22. For he will also attempt to rebuild the Temple at Jerusalem and to restore all the ceremonies of the old law. But he too is Antichrist who denies that Christ is God, for he is contrary to Christ; for all who go out from the Church and are cut off from the unity of the faith are themselves antichrists too.

23. Bel, idolum Babylonium est, quod interpretatur vetus; fuit enim hic Belus pater Nioi primus rex Assyriorum, quem quidam Saturnum appellant. 1 quod nomen et apud Assyrios, et apud Afros postea cultum est, m unde et lingua Punica Bal DEUS dicitur. 880 Apud Assyrios autem Bel vocatur, quadam sacrorum suorum ratione, et Saturnus, et Sol.

23. Bel is a Babylonian idol, [a name] which is interpreted 'old'; for this Belus, the father of Ninus, was the first king of the Assyrians, and some call him Saturn. This name was later venerated both among the Assyrians and among the Africans, whence in the Punic language god is called Bal. Among the Assyrians, however, by a certain reckoning of their rites, both Saturn and the Sun are called Bel.

24. Beelphegor interpretatur simulacrum ignominiæ; idolum n enim fuit Moab, cognomento Baal, super montem Phegor, quem Latini Priapum vocant, deum hortorum.

24. Beelphegor is interpreted 'image of shame'; for it was the idol of Moab, surnamed Baal, on Mount Phegor, whom the Latins call Priapus, god of gardens.

25. Fuit enim de Lampsaco civitate Hellesponti, de qua pulsus est, et propter virilis membri magnitudinem in numerum deorum suorum eum Græci transtulerunt, et ina numen sacraverunt hortorum, unde et dicitur præesse hortis propter eorum fecunditatem.

25. For he came from Lampsacus, a city of the Hellespont, from which he was driven out; and because of the size of his male member the Greeks transferred him into the number of their gods and consecrated him as the divinity of gardens; hence he is also said to preside over gardens, because of their fertility.

26. a Beelzebub idolum fuit Accaron, quod interpretatur vir muscarum; ZEBUB enim musca vocatur. Spureissimum Igitur idolum ideo vir muscarum vocatur, propter sordes idololatriæ, sive propter immunditiam. Belial...

26. Beelzebub was the idol of Ekron, which is interpreted 'man of flies'; for a fly is called zebub. This most filthy idol, then, is called 'man of flies' because of the filth of idolatry, or because of its uncleanness. Belial...

27. b Behemoth ex Hebræa voce in Latinam linguam animal sonat, propter quod de excelsis ad terrena ce. cidit, et pro merito suo ut animal brutum effectus sit. Ipse est et Leviatham, id est, serpens de aquis, quia in bujus sæculi mari volubili versatar astutia.

27. Behemoth, from a Hebrew word, means 'animal' in the Latin language, because he fell from the heights to earthly things and for his deserts was made like a brute animal. He is also Leviathan, that is, 'serpent from the waters', because in the sea of this world he moves about with twisting cunning.

28. c Leviathan autem interpretatar additamentum eorum, quorum, scilicet, 381 nisi hominum, quibus in paradiso semel culpam praevaricationis intulit, et hanc usque ad æternam mortem Quotidie per. suadendo adjicit, vel extendit.

28. Leviathan, moreover, is interpreted 'their addition'—that is, of none other than human beings, on whom he once brought the guilt of transgression in paradise, and this [guilt] he daily adds to, or extends, by persuasion, as far as eternal death.

49. Hermes autem Graece dicitur ἀπὸ τη̄ς ἑρμηνείας, Latine interpres, 385 qui ob virtutem multarumque artium scientiam d Trismegistus, id est, ter maximus nominatus est. Cum autem eum capite canino fingunt, hæc ratio dicitur, quod inter omnia animalia canis sagacissimum genus et perspicax habeatur.

49. He is called Hermes in Greek from hermēneia, 'interpretation'; in Latin, interpres, 'interpreter'. On account of his excellence and his knowledge of many arts he was named Trismegistus, that is, 'thrice greatest'. When they represent him with a dog's head, the reason given is that among all animals the dog is held to be the most keen-scented and sharp-sighted kind.

73. i In cujus pectore ideo caputGorgonis fingitur, quod illic est omnis prudentia, quae confundit alios, cl imperitos ac saxeos comprobat, quod, et in antiquis imperatorum statuis cernimus in medio pectore loricæ, propter insinuandam sapientiam et virtutem.

73. On her breast the Gorgon's head is represented for this reason, that all wisdom is there, which confounds others and proves them ignorant and stony; this we also see on ancient statues of emperors, in the middle of the breast of the cuirass, to suggest wisdom and valour.

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

81. The Greeks say Pan, the Latins Silvanus: the god of country people, whom they shaped in the likeness of nature; hence he is called Pan, that is, 'all'. For they represent him as made from the universal form of the elements.

82. Habet enim cornua in similitudinem radiorum Solis et Lunæ. Distinctam maculis habet pellem, propter cœli sidera. Rubet ejus facies ad similitudinem ætheris. Fistulam septem calamorum gestat, propter harmoniam cœli, in qua septem sunt soni, et septem discrimina vocum.

82. For he has horns in the likeness of the rays of the Sun and Moon. He has a skin marked with spots, for the stars of the sky. His face is red, in the likeness of the aether. He carries a pipe of seven reeds, for the harmony of heaven, in which there are seven sounds and seven distinctions of notes.

85. b Villosus est, quia tellus est convestita, et agilata ventis. 391 Pars ejus inferior fœda est, propter arbores, et feras, et pecudes. Caprinas ungufas habet, ut soliditatem terrae ostendat, quem volunt rernm et totius natune Deum; unde Pan, quasi omnia dicunt.

83. He is shaggy, because the earth is clothed over and shaken by the winds. His lower part is ugly, because of the trees and wild beasts and herds. He has goats' hooves, to show the solidity of the earth, he whom they make the god of things and of all nature; hence they say Pan, as if 'all things'.

84. e Isis lingua Ægyptiorum terra appellatur, quam Isim volunt esse. Fuit autem Isis regina Ægyp- Horum, Inachi regis filia , quæ de Græcia veniens .Egyptios litteras docuit, et terras celere instituit, propter quod et terram ejus nomine appellaverunt.

84. Isis in the language of the Egyptians is called 'earth', which they hold to be Isis. Now Isis was a queen of the Egyptians, the daughter of King Inachus, who, coming from Greece, taught the Egyptians letters and established the tilling of the land; for this reason they also called the earth by her name.

85. d Serapis omnium maximus Ægyptiorum deus. Ipse est Apis rex Argivorum, qui navibus transvectus in Ægyptum, cum ibidem mortuus fuisset, Serapis appellatus est; propterea, quia arca in qua mortuus ponitur, quam sarcophagum vocant, σορὸς dicitur Græce, et ibi eam venerari sepultum coeperunt, priusquam templum cjus esset instruclum; velut σορὸς Apis : SORAPIS primo, deinde , et litera commutata, Serapis dictus est.

85. Serapis is the greatest of all the gods of the Egyptians. He is Apis, king of the Argives, who was carried by ship to Egypt and, when he had died there, was called Serapis, for this reason: because the chest in which a dead person is placed, which they call a sarcophagus, is called soros in Greek, and there they began to venerate him, buried [in it], before his temple was built; as if soros [and] Apis, he was called first Sorapis and then, with a letter changed, Serapis.

100. f Manes dicunt deos mortuorom,quorum potestatem inter lunam 394 et terram asserant : a quibus et mane dictum existimant, quos putant ab aere, qui manus, id est rarus est, Manes dictos, sive quia late manant per auras; sive quia miles sunt immanibus, contrario nomine hoc appellantur. g Apuleius au lem ait eos ϰατ' ἀντίϕρασιν dici Manes (hoc est, mites, ac modestos, cum sint terribiles, et immanes), ut Parcas et Eumenides.

100. They say that the Manes are the gods of the dead, whose power, they claim, lies between the moon and the earth; from them they think mane, 'morning', was named. They think they were called Manes from the air, which is manus, that is, thin, or because they flow (manant) widely through the breezes; or else, because they are gentle (mites), they are called by this name, the contrary of immanes, 'monstrous'. Apuleius, however, says that they are called Manes by antiphrasis (kat' antiphrasin), that is, 'gentle' and 'mild', though they are terrible and monstrous, like the Parcae and the Eumenides.

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

101. They say that larvae [ghosts] are demons made from human beings who were of evil desert. Their nature is said to be to frighten little children and to chatter in dark corners.

102. Lamias, quas fabulæ tradunt infantes corripere, ac laniare solitas, a laniando specialiter dictas.

102. Lamiae, who stories say used to seize infants and tear them apart, are named specifically from tearing (laniando).

103. i Pilosi, qui Graece Panitæ, Latine Incubi appellantur; sive i Invi ab ineundo passim cum animalibus : unde, et Incubi dicuntur ab incumbendo, 395 hoc est, stuprando. k Sæpe enim improbi existunt, etiam mulieribus, et earum peragunt concubitum, quos dæmones Galli Dusios nuncupant, quia assidue hane peragunt immunditiam.

103. The 'hairy ones' (pilosi), who are called Panitae in Greek and Incubi in Latin; or Inui, from their mating (ineundo) indiscriminately with animals; whence they are also called Incubi, from lying upon (incumbendo), that is, ravishing. For they often show themselves lewd even toward women and achieve intercourse with them; the Gauls call these demons Dusii, because they constantly commit this uncleanness.

104. Quem autem vulgo Incubonem vocant, 1 hunc Romani Faunum Ficarium dicunt, ad quem Horatius dicit : Faune Nympharum fugientum amator, Per meos fines, et aprica rura Lenis incedis.

104. The one whom people commonly call Incubo, the Romans call Faunus Ficarius; to him Horace says: 'Faunus, lover of the fleeing Nymphs, through my lands and sunny fields you pass gently.'