Arnobius - Book IV

Chapter VII.

7. Does Venus Militaris, also, preside over the evil-doing ^[4112] of camps, and the debaucheries of young men? Is there one Perfica, ^[4113] also, of the crowd of deities, who causes those base and filthy delights to reach their end with uninterrupted pleasure? Is there also Pertunda, who presides over the marriage ^[4114] couch? Is there also Tutunus, on whose huge members ^[4115] and horrent fascinum you think it auspicious, and desire, that your matrons should be borne? But if facts themselves have very little effect in suggesting to you a right understanding of the truth, are you not able, even from the very names, to understand that these are the inventions of a most meaningless superstition, and the false gods of fancy? ^[4116] Puta, you say, presides over the pruning of trees, Peta over prayers; Nemestrinus ^[4117] is the god of groves; Patellana is a deity, and Patella, of whom the one has been set over things brought to light, the other over those yet to be disclosed. Nodutis is spoken of as a god, because he ^[4118] brings that which has been sown to the knots: and she who presides over the treading out of grain, Noduterensis; ^[4119] the goddess Upibilia ^[4120] delivers from straying from the right paths; parents bereaved of their children are under the care of Orbona,—those very near to death, under that of Nænia. Again, ^[4121] Ossilago herself is mentioned as she who gives firmness and solidity to the bones of young children. Mellonia is a goddess, strong and powerful in regard to bees, caring for and guarding the sweetness of their honey.

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[4112] So the ms. reading flagitiis, followed by all edd. except LB. and Orelli, who read plagiis—"kidnapping."

[4113] Of this goddess, also, no other author makes mention but the germ may be perhaps found in Lucretius (ii. 1116-7), where nature is termed perfica, i.e., "perfecting," or making all things complete. [The learned translator forgets Tertullian, who introduces us to this name in the work Arnobius imitates throughout. See vol. iii. p. 140.]

[4114] i.e., in cubiculis præsto est virginalem scrobem effodientibus maritis.

[4115] The first five edd. read Mutunus. Cf. ch. 11. [I think it a mistake to make Mutubus = Priapus. Their horrible deformities are diverse, as I have noted in European collections of antiquities. The specialty of Mutunus is noted by our author, and is unspeakably abominable. All this illustrates, therefore, the Christian scruples about marriage-feasts, of which see vol. v. note 1, p. 435.]

[4116] Lit., the "fancies" or "imaginations" of false gods. Meursius proposed to transpose the whole of this sentence to the end of the chapter, which would give a more strictly logical arrangement; but it must be remembered that Arnobius allows himself much liberty in this respect.

[4117] Of these three deities no other mention is made.

[4118] The ms., LB., Hild., and Oehler read qui—"who brings;" the other edd., as above, quia.

[4119] So the ms. (cf. ch. 11), first five edd., Oberth., Hild., and Oehler; the other edd. read Nodutim Ter.

[4120] So the ms., both Roman edd., and Oehler; the other edd. reading Vibilia, except Hild., Viabilia.

[4121] The ms. reads nam—"for," followed by all edd. except Orelli, who reads jam as above, and Oehler, who reads etiam—"also."

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