M. Minucius Felix, Octavius

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(1) ‹anchor: MARCI MINUCII FELICIS› · call in the title (spanning cols 239–240)

(printed under page 172) (1) M. Minucii Felicis. Plura Minuciae gentis cognomina, Rufi Termi, Fausti, Macri, Fundani, et in his etiam Felicis. Vetus iuscriptio Romana apud Gruter. pag. 918 : DIIS MANIBVS / SACRVM / Q. MINVCIVS / FELIX. Scribitur per C, quia non a minutus : quod correpta etiam syllaba jubet. Silius Italicus VII, 523 : Nec more, disjecto minuci vecordia vallo / Perdendi simul et pereundi ardebat amore. CELLAR.

Of Marcus Minucius Felix. The Minucian family had many cognomina: Rufus, Termus, Faustus, Macer, Fundanus, and among them Felix as well. An old Roman inscription [printed "iuscriptio"] in Gruter, p. 918, reads: SACRED TO THE GODS OF THE DEAD / Q. MINUCIUS / FELIX. The name is spelt with a C, because it does not come from minutus; the short syllable also requires this. Silius Italicus VII, 523: "Without delay, once the rampart was thrown down, Minucius's madness burned with a passion to destroy and to perish together." Cellarius.

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(2) ‹anchor: OCTAVIUS› · call in the title (col 240)

(printed under page 172) (2) Octavius. Hoc nomen dialogi, sumptum a principe colloquentium persona, ut Cicero suos dialogos Catonis, Luculli, Bruti, Laelii nomine praescripsit, Platonem imitatus cujus Phaedonem, Atribradem, Socratem et alios libros, a principe colloquente nominatos habemus. Quis fuerit Octavius, ex cap. I et II, quantum de eo nobis traditum est, cognoscitur. Infra cap. XV et Januarius plenis nominibus Januarius Octavius appellatur. Caeteri collocutores sunt Caecilius Natalis, paganus adhuc, post colloquium Christianus, et noster M. Minucius Felix, qui in hoc Dialogo aliquando solo praenomine Marcus vocitatur. Vide capp. III et V CELLAR.

Octavius. The dialogue takes this name from the chief person in the conversation, as Cicero headed his dialogues with the names of Cato, Lucullus, Brutus and Laelius, imitating Plato, whose Phaedo, Atribrades [sic], Socrates and other books we have named after the chief speaker. Who Octavius was, so far as anything about him has come down to us, is learnt from chapters I and II. Below, in chapter XV, he is called both Januarius and, by his full names, Januarius Octavius. The other speakers are Caecilius Natalis, still a pagan but a Christian after the conversation, and our Marcus Minucius Felix, who in this dialogue is sometimes called by his praenomen Marcus alone. See chapters III and V. Cellarius.

(printed under page 172) (3) Fidelissimi contubernalis. Buzelius de militia (continues)

Of a most faithful companion. Buzelius, on military service (continues)

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* So as to give a more exact collation and a truer likeness of the one surviving manuscript of the dialogue Octavius, numbers have been inserted into the text: some, the Roman ones, show the chapters or divisions of the manuscript; the others, the ordinary numerals, show its leaves. The Editors.

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(2) ‹anchor: Octavii› · call in col 240 (the same note is also called in the title; its text is set under col 239)

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(3) ‹anchor: fidelissimi contubernalis› · call in col 240

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(continued) ... manserit ; nam de ipso Minucio hoc onus probandi nemini imponimus. Melius est in genere soladem laboris ac studiorum intelligere. LINDNER.

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(4) ‹anchor: tanta dulcedo› · call in the author's text (not visible)

(printed under page 173) (4) Tanta dulcedo. Wopkenius tantum dulcedo rescribendum censet, minus recte LINDNER.

Such sweetness. Wopkens thinks tantum dulcedo should be written instead, less correctly. Lindner.

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(5) ‹anchor: discedens› · call in the author's text (not visible)

(printed under page 173) (5) Discedens. Ex toto orationis contextu liquido patet hunc dialohum a Felice nostro post Octavii fata litteris fuisse mandatum : quapropter legendum decedens. Ita persaepe Cicero, aliique scriptores optimi. Phaedrus, lib. IV, fab. 4 : Quidam decedens tres reliquit filias. Sulpicius Sever., Hist. sacr., lib. I, cap. 7 : Sara cum septimum et vicesimum supra centesimum annum ageret, decessit. Sic et alibi passim idem historicus. Claudianus tamen in Rufinum, lib. II, 10 : Solatia letho / Exitium commune dabit nec territus ante / Discedam , cum luce simul linquenda potestas. At ibi quidam codd. decedam : et vere quidem. DAVIS. — Si Grunerum audias in Actis Societ. Latin. Ienens., vol. IV, pag. 209, editorum lectio retinenda, eodem sensu. Verum vir eruditus minus appositis exemplis id astruere videtur ; cujusmodi sunt : a vita discedeas, ey vita discedo, discessum a corpore. Loca erant producenda, in quibus verbum discedo simpliciter usurpatum, de morte absolute ac sine controversia accipiatur, quo modo sane constat de verbo decedo. GALLAND. — Nihil est quod de morte cogitare nos jubeat, quod facit Gronovius, ob levem imitationem Ciceronis, qui in principio Bruti ait : Quod vir egregius alienissimo reip. tempore exstinctus, et auctoritatis et prudentiae suae triste nobis desiderium reliquerit. Nam 1° scripsisse haec Minucius aeque poterat post Octavii e Roma discessum, quam mortem. 2° Memoria non minus est absentium, quam mortuorum. 3° Desiderium amici absentis est immensum ; mortui, triste nec facile ferendum. 4 Octavius tunc adhuc erat junior, ob liberos infantes. 5° Dubito an discedere simpliciter dicatur pro mori. LINDNER.

Departing (discedens). The whole drift of the speech makes it plain that our Felix put this dialogue into writing after Octavius's death; so decedens ("dying") should be read. Cicero and other excellent writers very often use it so. Phaedrus IV, fable 4: "A man, dying, left three daughters." Sulpicius Severus, Sacred History I, 7: "Sarah, when she was in her hundred and twenty-seventh year, died (decessit)." The same historian uses it so here and there elsewhere too. Yet Claudian, Against Rufinus II, 10: "A common ruin will be comfort for death, and I shall not depart (discedam) dismayed before, since power must be left together with the light." But there some manuscripts have decedam, and rightly. Davies. — If you listen to Gruner, in the Acta Societatis Latinae Ienensis, vol. IV, p. 209, the editors' reading should be kept, with the same meaning. But that learned man seems to support it with examples that are not much to the point, such as a vita discedeas [as printed], e vita discedo, discessum a corpore. He should have produced passages in which the verb discedo, used on its own, is taken of death absolutely and beyond dispute, as is certainly the case with the verb decedo. Galland. — There is nothing that bids us think of death, as Gronovius does on account of a slight imitation of Cicero, who says at the beginning of the Brutus: "That an outstanding man, extinguished at a time most unfavourable to the republic, has left us a sad longing for his authority and his wisdom." For (1) Minucius could just as well have written this after Octavius left Rome as after his death. (2) Memory belongs no less to the absent than to the dead. (3) Longing for an absent friend is boundless; for a dead one it is sad and not easy to bear. (4) Octavius was then still fairly young, since his children were infants. (5) I doubt whether discedere is said simply for "to die". Lindner.

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(6) ‹anchor: vir eximius et sanctus› · call in the author's text (not visible)

(printed under page 173) (6) Vir eximius et sanctus. Virum sanctum et sanctam feminam etiam ethnici dicebant moribus et virtute praestantem. Apud Christianos, qui datam Christo fidem servabat, qui baptisma suum habebat integrum, sanctus appellabatur. Et haec appellatio religionem designat et mores. Quod si aliquid moribus improbis notaretur, jam desinebat esse et haberi Christianus. RIGALT.

An outstanding and holy man. Even the pagans called a man or a woman sanctus who excelled in conduct and virtue. Among Christians, one who kept the faith pledged to Christ, who kept his baptism unbroken, was called sanctus. This title marks both religion and conduct. And if anyone was branded for wicked conduct, he ceased at once to be, and to be held, a Christian. Rigault.

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(7) ‹anchor: et in ludicris et seriis› · call in the author's text (not visible)

(printed under page 173) (7) Et in ludicris et seriis. Cl. Heumannus, et in seriis. Sed nulla opus mutatione. Amant certe ejusmodi dicendi compendia veteres illi saeculi secundi et tertii auctores, illi in primis, qui sermone brevi et conciso utuntur, et rerum magis quam verborum copiam sectantur. Ex Tacito, Plinio, Suetonio et illius aetatis aliis, non dubitarem exempla peti satis multa posse. MENCKEN. — Sic Livius, 34, 7, 14 : Et vos in manu et tutela... debetis habere eos. Tacitus, Histor. 4, 36. In luxum effusi et epulas et nocturnos coetus. Plinius, Panegyr., 21, 3 : In ani- (continues)

Both in play and in earnest. The distinguished Heumann reads et in seriis. But no change is needed. Those old authors of the second and third centuries certainly love such shortened turns of speech, above all those who use a brief and terse style and pursue abundance of matter rather than of words. I should not doubt that plenty of examples could be drawn from Tacitus, Pliny, Suetonius and others of that age. Mencke. — So Livy 34, 7, 14: "And you ought to keep them in your hand and guardianship..." Tacitus, Histories 4, 36: "Poured out into luxury and feasts and nightly gatherings." Pliny, Panegyric 21, 3: "In ani- (continues)

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(continued) ... explicat cl. Grunerus per infinita naturam nominum habentia. Wopkenius, cui glossam sapere quatuor hae voces videntur, nullo modo est audiendus. Sed ipse ut conjecturae huic suae parum confisus, statim subjungit : Haud raro ita res eadem aut ferme eadem diversis vocibus ingeminatur, citra quam necesse sit idque per ἀσύνδετον, et in hoc provocat ad cap. 3 micaret, emergeret : 5, indignandum, indolescendum ; 11, mortui. exstinctis ; 37, uri, cremari ; 24 sciunt, norunt. Cl. Heumannus ita vult legi : contineret, et eadem vel vellet vel nollet. Sed usos frequentissime hoc dicendi genere veteres auctores, exemplis sat multis probat F. O. Menkenius, quibus addo Pl. lib. X, ep. 50 : Superest ut in libratorem vel architectum mittas Plorusi, 0, 10 : Ne potestas solitudine vel mora corrumperetur. Minucius noster, 20 : Antiquitas fabellis delectata vel capta. id., 25 : Quorum cibo vel fastidio itaque, sic ut vulgo legitur dicere Felicem potuisse, non est dubium ; voluisse autem, hoc facilius crediderim, quo magis ipse cavendum intelligebat ne delicatas aures illa duas ejusdem formae ac soni voculas repetendi ratio offenderet LINDNER.

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(9) ‹anchor: crederes unam mentem... divisam› · call in the author's text (not visible)

(printed under page 173) (9) Crederes unam mentem... divisam. Nihil in hisce verbis inest vitii. Lactantius, de Mort. Persec., cap. 8 : Nec enim possent in amicitia tam fideli cohaerere, nisi esset in utroque mens una. Vide Persium, Sat. V, 23, et ibi scholia ; et Hieronymum, Epist. I et XV, edit. BB. DAVIS.

You would have thought one mind... divided. There is nothing faulty in these words. Lactantius, On the Deaths of the Persecutors, ch. 8: "For they could not have held together in so faithful a friendship unless there had been one mind in both." See Persius, Satire V, 23, and the scholia there; and Jerome, Letters I and XV, Benedictine edition. Davies.

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(10) ‹anchor: sic solus in amoribus conscius ipse socius› · call in the author's text (not visible)

(printed under page 173) (10) Sic solus in amoribus conscius ipse socius. haec equidem sic intelligo : Sic is qui mihi solus erat in amoribus, cujus rei testis est ipse locupletissimus socius, etiam fuit in erroribus. En similem locum apud Ciceronem, qui lib. VII, ep. 32, de Curione ita Est mihi, ut scis, in amoribus. Quod Minuc fortasse ita esset elocutus : Est mihi conscius ipse in amoribus. Schefferus : illud conscius delet, et ita legendum censet : Sic socius in amoribus ipse, socius in erroribus. Gronovius ita : Sic solus in amoribus conscius, ipse socius in erroribus, et vult Octavium his verbis de se ipsum confiteri, quod venerem promiscue spargerent, dum more illorum adolescentiam ab se actam fatetur. Heumannus ita : Sic solus in amoribus ipsi, socius in erroribus, cum discussa caligine.., emergerem. Causae cur acquiescere in hac emendatione nequeam, sunt : primum, quod voces aliquot ejiciendae sunt, quod quomodo excusari queat non video : deinde pars orationis optima excidit, Tria enim Minuc. de Octavio suo affirmat, 1° quod amicus fuerit ; 2° quod ex sui amore simul errori adhaeserit : 3° quod ex errore simul cum eo in lucem veritatis redierit. Hic vero, ex emendatione Heumanniana menbrum secundum abest. Observet insuper lector elegantem paronomasin, conscius et socius, amoribus et erroribus. LINDNER.

So, alone the confidant in loves, himself the companion. I understand this as follows: "So he who alone was close to me in my loves, of which he himself, my companion, is the most reliable witness, was also with me in my errors." Here is a similar passage in Cicero, who in book VII, letter 32, says of Curio: "He is, as you know, among my loves." Minucius would perhaps have expressed it so: "He is the confidant of my loves." Scheffer deletes conscius and thinks it should be read: "So himself the companion in loves, the companion in errors." Gronovius reads: "So alone the confidant in loves, himself the companion in errors", and takes Octavius to be confessing about himself in these words that they scattered their lust promiscuously, while he admits that he spent his youth in their manner. Heumann reads: "So alone in loves for him, companion in errors, when, the darkness scattered.., I emerged." My reasons for being unable to accept this emendation are: first, that several words must be thrown out, which I do not see how to excuse; then, that the best part of the sentence falls away. For Minucius affirms three things of his Octavius: (1) that he was his friend; (2) that out of love for him he clung to error along with him; (3) that out of error he returned together with him into the light of truth. But here, by Heumann's emendation, the second member is missing. Let the reader note besides the elegant play on words, conscius and socius, amoribus and erroribus. Lindner.

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(11) ‹anchor: sapientiae et veritatis› · call in the author's text (not visible)

(printed under page 173) (11) Sapientiae et veritatis. Hoc est verae sapientiae, nempe christianae. Sic feminas sapientiam consecutas dixit Tertullianus, Christianas ; et Socratem sapere ad veritatem, cum ad Christianorum scita propius accedebat. RIGALTIUS.

Of wisdom and truth. That is, of true wisdom, namely the Christian. So Tertullian spoke of "women who have attained wisdom", meaning Christian women; and of "Socrates being wise towards the truth", when he came nearer to the teachings of the Christians. Rigault.

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(12) ‹anchor: praecucurrit› · call in col 243 (not visible)

(printed under page 174) (12) Praecucurrit. Sic in ms. est ; at in editione Romana, quae omnium est prima praecurrit. Sed nihil mutantum contra ms. auctoritatem. Habet hanc formam Plautus, Menaechm., 5, 8. 8, Conf. de concurrere decurrere, procurrere, eadem forma Freinshem., in Indice ad Florum, v. Concurrere. LINDNER.

Had run on ahead (praecucurrit). So it is in the manuscript; but the Roman edition, the first of all, has praecurrit. Nothing should be changed against the authority of the manuscript. Plautus has this form, Menaechmi 5, 8, 8. Compare, on concurrere, decurrere, procurrere in the same form, Freinsheim, in the Index to Florus, under Concurrere. Lindner.

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(13) ‹anchor: etiam nunc inhaerentem› · call in col 243 (not visible)

(printed under page 174) (13) Etiam nunc inhaerentem. Sic loquitur Minucius respiciens ad illud temporis sive negotii quod hic describitur. LIND. Proba lectio, quam varie corruperant cum alii etiamnum, alii etiam tunc edidissent. Apuleius, Miles. 4 : Ac paululum a via retractum, per altissimum praeceps in viam proximam etiam nunc spirantem praecipitant, Hic etiam nunc est ἔτι. HERALD.

Still clinging. Minucius speaks so with an eye to the time, or the business, described here. Lindner. A sound reading, which editors had corrupted in various ways, some printing etiamnum, others etiam tunc. Apuleius, Milesian Tales 4: "And dragging him a little way off the road, they throw him, still breathing, headlong down a very deep precipice onto the road nearby." Here etiam nunc means ἔτι ("still"). Hérault.

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(14) ‹anchor: adhuc annis innocentibus› · call in col 243 (not visible)

(printed under page 174) (14) Adhuc annis innocentibus. Propter annos teneros qui fere sunt criminum nescii ; nam male rem gessit Fulvius Ursinus, qui vocem annis expungendam censuit. DAVIS. — Innocentem aetatulam dicit Prudentius in agone Romani martyris. Tacitus, lib III, innoxiam aetatem. HERALD. — Lactantius, lib. I, cap, 20 : Cum teneras, inquit, atque innocentes animas, quae maxime est aetas parentibus dulcior, sine ullo respectu pietatis exstinguerent, etc. WOWER. — Annis adhuc innocentibus. Wopkenio intelligendi omnino videatur liberi qui sunt adhuc annis vel in annis innocentibus. subaudito per ellipsin tralaticiam participio exsistentibus. Innocentes quippe annos dixit Minucius, ut fessos annos Seneca Hippol. 267 , Rudes annos Quinctil. Instit. Orat. I. I, c. II. BURM. — Ita satis, credo, lectio recepta stat confirmata, neque erat cur Heumannus rescriberet : et, quod est amabilius, liberis adhuc innocentibus. Addo posse haec verba commodius et ita explicari : liberis adhuc innocentibus annis, h. e. per annos, sive propter annos. Ablativum certe hoc modo exponendum esse nonnunquam docet Curtius ad lib. II Epist. Cic., epist. 10, § 5. Menckenius liberos annis innocentibus interpretatur per liberos qui sunt annorum innocentium. LINDNER.

Still in their innocent years. Because of their tender years, which as a rule know nothing of crimes; for Fulvio Orsini did badly in thinking the word annis should be struck out. Davies. — Prudentius speaks of an "innocent little age" in the contest of the martyr Romanus. Tacitus, book III, "a harmless age". Hérault. — Lactantius, book I, ch. 20: "When," he says, "they extinguished tender and innocent souls, the age that is sweetest to parents, without any regard for natural affection", etc. Wouwer. — Still in their innocent years. Wopkens takes it that we must certainly understand children "who are still of" or "in innocent years", the participle exsistentibus being understood by a customary ellipsis. For Minucius said "innocent years" as Seneca said "weary years" (Hippolytus 267), and Quintilian "unformed years" (Institutio Oratoria I, 1, ch. 2). Burman. — So, I think, the received reading stands well enough confirmed, and there was no reason for Heumann to rewrite it: "and, what is more lovable, his children still innocent". I add that the words can be explained more fittingly thus: "children still in innocent years", that is, "through their years" or "because of their years". Cortius, on book II of Cicero's Letters, letter 10, § 5, shows that the ablative must sometimes be explained this way. Mencke interprets "children innocent in years" as "children who are of innocent years". Lindner.

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(15) ‹anchor: loquelam... dulciorem› · call in col 243 (not visible)

(printed under page 174) (15) Loquelam... dulciorem. Meursio reponendum videtur loquela, ipso offensantis linguae fragmine dulciore, ac ita sane edidit Chr. Cellarius. Sed, uti de κακοφωνίᾳ nihil dicam, vulgata et ms. regio firmata lectio manum medicam non flagitat : est enim appositio schema non infrequens, de quo adiri poterit G. J. Vossius de Construct., cap. 2. Vide et Caspt Barthium, Advers., lib. XLII, cap. 25. DAVIS. — Crimen κακοφωνίας huic emendationi imputatum, declinare quidem Cel. Heumannus studet, adducto eum in finem loco Hieronym., Epist., p. 40, Garrula atque balbutiens linguae offensione fit dulcior. Sed quis non videt locum hunc longe diversum esse ab illo ubi quinquies casus sextus repetitur ? LINDNER.

Speech... sweeter. Meursius thinks we should restore loquela, ipso offensantis linguae fragmine dulciore ("with speech made sweeter by the very breaking of the stumbling tongue"), and Christoph Cellarius did indeed print it so. But, to say nothing of the cacophony, the common reading, confirmed by the royal manuscript, does not call for a healing hand: apposition is a figure far from rare, on which G. J. Vossius, On Construction, ch. 2, may be consulted. See also Caspar Barth, Adversaria, book XLII, ch. 25. Davies. — The distinguished Heumann tries to rebut the charge of cacophony laid against this emendation, citing to that end a passage of Jerome, Letters, p. 40: "Chattering and stammering, it becomes sweeter by the stumbling of the tongue." But who does not see that this passage is far different from the one where the ablative case is repeated five times? Lindner.

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(16) ‹anchor: impatienti gaudio› · call in col 243 (not visible)

(printed under page 174) (16) Impatienti gaudio. Lego impotenti. Ita est impotentem (id est immoderatum, et qui efficit ut homo sui non sit potens) amorem Catullus dixit Epigr. 36. et Tacitus, Hist. IV, 44. Etiam in Lactantii lib. V, cap. 1, pro impotentes librarii scripserunt impatientes, HEUM. — Quid causae sit cur pro impatienti legendum Heumannus impotenti sciscat, haud intelligo. Vocabum impatiens enim est ejusmodi, ut de vehementibus animi commotionibus in primis usurpetur, atque adeo de gaudio recte possit usurpari. Nam, si dolorem dixerunt veteres impatientem, non, video cur minus hoc vocabulum tribuendum gaudio, quod eamdem commovendi animum habet vim, existimetur. Ita nempe de dolore Justinus, 12, 15 : Quisdam impatientius dolentes consolatus est ; et 32, 35 : His rebus offensus Philippus impatientius in dies mortem Demetrii dolebat ; et Aur. Victor in Caes., cap. 6 : Qui praelatum adoptione ejus Pisonem impatientius dolens. et in Epist., cap. 14 : Dolore ardens. impatiensque. et Plin., lib. IX, Ep, 22 : Dolet, ut qui impatientissime ; et Tacitus, lib. IV Annal. cap. 17 : Tum vero aequari adolescentes senectae suae impatienter indoluit. MENCKEN. — Si vel maxime concesserim, gaudium dici posse impatiens ut dolorem, quod vix crediderim, tamen gaudium inopinatum et repentinum et praesens an sic dicatur, valde dubito. LINDNER.

With impatient joy. I read impotenti ("ungoverned"). So Catullus spoke of impotens love (that is, immoderate, and making a man not master of himself), Epigram 36, and Tacitus, Histories IV, 44. In Lactantius too, book V, ch. 1, the copyists wrote impatientes for impotentes. Heumann. — I do not understand why Heumann decrees that impotenti should be read for impatienti. For the word impatiens is such that it is used above all of violent emotions of the mind, and so can rightly be used of joy. For if the ancients called grief impatiens, I do not see why this word should be thought less fit to be given to joy, which has the same power of stirring the mind. So Justin, of grief, 12, 15: "He consoled some who grieved too impatiently"; and 32, 35: "Offended by these things, Philip grieved more impatiently day by day over the death of Demetrius"; and Aurelius Victor in the Caesars, ch. 6: "Grieving impatiently that Piso had been preferred by his adoption"; and in the Epitome, ch. 14: "Burning with grief and impatient"; and Pliny, book IX, letter 22: "He grieves, as one who most impatiently"; and Tacitus, Annals book IV, ch. 17: "Then indeed he grieved impatiently that young men were put on a level with his old age." Mencke. — Even if I granted to the full that joy can be called impatiens like grief, which I should scarcely believe, I very much doubt whether an unexpected, sudden and present joy is so described. Lindner.

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(17) ‹anchor: corpori meo› · call in col 243 (not visible)

(printed under page 174) (17) Corpori meo. Heumann. scribit corporis mei. Sed usu satis trita constructio verbi substantivi cum casu tertio. Vide tamen Bunem, ad Lactant., V, 2, 3. LINDNER.

To my body. Heumann writes corporis mei. But the construction of the verb "to be" with the dative is well worn by use. See, however, Bünemann on Lactantius V, 2, 3. Lindner.

(printed under page 174) (18) Siccandis humoribus, pro ad siccandos humores. Nam balneis marinis utebantur quoties vitiosis intus humoribus contraxerant languorem, nervis remissioribus et laxis. Suetonius in Augusto 82, 5. Adde Scriveriana ad Martialem, 10, 13. GRONOV. — Curationis hujus etiam Vitruvius mentionem facit, lib. V, cap. 9. Refero huc et illud Symmachi, lib. VIII, Epist. 46, Quem locum in singulari Dissertatione an. 1734 edita Lipsiae, et ibidem subsequenti anno in Actis Academicis, p. 130 et seqq., recensita interpretatus est Jac. Hen. Ch. Adam. HEUM.

For drying the humours, meaning "to dry the humours". For they used sea baths whenever they had contracted a languor from bad humours within, with the sinews slackened and loose. Suetonius, Augustus 82, 5. Add the Scriverius notes on Martial 10, 13. Gronovius. — Vitruvius also mentions this cure, book V, ch. 9. To this I also refer the passage of Symmachus, book VIII, letter 46, which Jac. Hen. Ch. Adam interpreted in a separate dissertation published at Leipzig in 1734, reviewed there the following year in the Acta Academica, p. 130 ff. Heumann.

(printed under page 174) (19) Ad vindemiam. Heum. scribit ob vindemiam. Immerenti voculae haec incuria infertur, nec, qui satis habet cognitum in multis auctorum locis, quorum magna pars a Jo. Frid. Gronovio ad Senecae lib. IV, de Benef., cap. 6 collecta est, ad notare idem quod illo tempore aut circa illud tempus, is minus commode positum hoc in loco judicabit, quo feriae ad vindemiam illae sunt quae vindemiae tempore habentur, scilicet feriae vindemiales et, ut pro ad, dicuntur. MENKEN. — Conferatur etiam Cortius ad Cicer. Epit., lib. III, ep. 5, II, 9. Est (continues)

At the vintage. Heumann writes ob vindemiam ("on account of the vintage"). This harm is done to an undeserving little word: whoever knows well enough that in many passages of the authors, a great part of them collected by Johann Friedrich Gronovius on Seneca, On Benefits book IV, ch. 6, ad means the same as "at that time" or "about that time", will not judge it ill placed here, where the "holidays at the vintage" are those held at vintage time, namely the vintage holidays, and are so called [printed "et, ut"] with ad. Mencke. — Compare also Cortius on Cicero's Letters [printed "Epit."], book III, letter 5, II, 9. It is (continues)

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(14) ‹anchor: adhuc annis innocentibus› · call in col 244

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(15) ‹anchor: loquelam... dulciorem› · call in col 244

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(16) ‹anchor: impatienti gaudio› · call in col 244

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(17) ‹anchor: corpori meo› · call in col 244

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(18) ‹anchor: siccandis humoribus› · call in col 244

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(19) ‹anchor: ad vindemiam› · call in col 244

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[Series: Variorum notae. The rendered feet begin partway down the page: both columns open in the middle of a note, so the top of each column of notes (above the crop) is not set here. No call in the author's text is visible in the crop.] (printed under page 175)

(19) ‹anchor: not visible› · col 245 (continued from p. 174; the intervening lines lie above the crop)

(continued) ... vindemiam fruendam. LINDER.

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(20) ‹anchor: nam id temporis› · call in the author's text (not visible)

(printed under page 175) (20) Nam id temporis. Duo Minucius ponit quae hanc curationem vel maxime commendabant, ferias vindemiales scilicet et temperiem autumnitatis, Blanda erat curatio ob autumnitatis temperiem ; apposita, ob ferias vindemiales. LINDER.

For at that time. Minucius sets down two things that especially recommended this cure, namely the vintage holidays and the mildness of autumn. The cure was pleasant because of the mildness of autumn; it was well timed because of the vintage holidays. Lindner.

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(21) ‹anchor: autumnitas dirigebat› · call in the author's text (not visible)

(printed under page 175) (21) Autumnitas dirigebat. Frustra hic scrupulus injectus fuit ab doctissimo Meursio, quasi dessent nonnulla de Caecilio deambulationis comite ascito. Itaque etiam nullum ex viris doctis qui postea ediderunt, sibi assentientem invenit, haud dubie non quod opinati fuerint omitti quasdam circumstantias veluti ex jure, quod historici non refugiant, sed quod crediderint satis colligi ejus comitatum partim ex superioribus, ubi ostendit se acturum de sermone Octavii, quo Caecilium reformavit disputatione gravissima ad veram religionem ; partim ex sequentibus, ubi describit Octavius Caecilium domi forisque lateri Minucii inhaerentem. Haec enim duo loca sic ordinavit apte auctor, ut ex eis nequeat lector aliter cogitare, quam eum simul exivisse. GRONOV.

Autumn was setting [things] right. The very learned Meursius raised a needless doubt here, as though something were missing about Caecilius being taken along as a companion on the walk. So none of the learned men who edited the work afterwards agreed with him: no doubt not because they thought that some circumstances may be left out as of right, which historians do not shrink from, but because they believed his company could be gathered well enough partly from what precedes, where the author shows he will treat of the discourse of Octavius by which, in a most weighty disputation, he reformed Caecilius to the true religion; partly from what follows, where Octavius describes Caecilius as clinging to Minucius's side at home and abroad. For the author has arranged these two passages so aptly that the reader cannot think otherwise than that he went out with them. Gronovius.

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(22) ‹anchor: inambulando littore› · call in the author's text (not visible)

(printed under page 175) (22) Inambulando littore, Cellar. suscriptorem nactus cl. Heumannum, edidit littori. At vero incognita scriptoribus antiquis formula, inambulare littori, est , nec usquam hoc verbum cum dandi casu conjunctam invenio. Gerundii igitur, non participii, vim habet inambulando illud, littore autem pro in littore positum est eodem modo quo apud Livium, lib. XXIII, cap. 21 : Qui ceciderant pugna Cannensi ; et Florum, lib. III, cap. 16 : Occiso palam comitiis Annio ; et Curtium, lib. VII, cap. 7 : Cecidere eo praelio peditum duo millia ; et Ovidium, Epist. I, Her. v. 21 : Denique quisquis erat castris jugulatus Achivis ; aliosque plures, adductos ex parte a cl. Erahenborchio ad Livii lib. IX, cap. 32. MENCKEN.

In walking along the shore. Cellarius, having found a supporter in the distinguished Heumann, printed littori (dative). But the expression inambulare littori is unknown to the ancient writers, and I nowhere find this verb joined with the dative. So inambulando has the force of the gerund, not of the participle, and littore stands for in littore, in the same way as in Livy, book XXIII, ch. 21: "Those who had fallen in the battle of Cannae"; Florus, book III, ch. 16: "Annius having been killed openly at the elections"; Curtius, book VII, ch. 7: "Two thousand foot fell in that battle"; Ovid, Heroides, Epistle I, line 21: "In short, whoever was slain in the Achaean camp"; and many others, cited in part by the distinguished Drakenborch [printed "Erahenborchio"] on Livy book IX, ch. 32. Mencke.

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(25) [as printed; in sequence (23)] ‹anchor: ut et aura› · call in the author's text (not visible)

(printed under page 175) (25) Ut et aura. Delet ut Heum. fartasse quia offendebatur quod hoc modo causa ambulandi esset, ut vestigio cedens arena subsideret, quod non probabat. LINDER.

So that the breeze too. Heumann deletes ut, perhaps [printed "fartasse"] because he was offended that in this way the reason for walking would be that the sand should sink, giving way under the foot, which he did not accept. Lindner.

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(24) ‹anchor: molli vestigio› · call in the author's text (not visible)

(printed under page 175) (24) Molli vestigio. Vestigium hoc in loco plantam pedis denotat Fellius N. A., lib. IX, cap. 4 : Vestigia pedum habentes retro porrecta, non, ut caeterorum hominum, prospectantia. Prudentius in Symmach., lib. XI, praef. v. 35 : Sed vestigia fluctibus / Summis tinguere coeperat. Plura suppeditabit Gasp. Barthius Advers., lib. XLIII, cap. 25, ubi tamen perperam reponit membra vegetaret cum eximia voluptate, et molli vestigio cedens arena subsideret : quasi scilicet arena, pedibus cedens, nullam prors ambulanti voluptatem afferat. DAVIS. — Molli vestigio cedens arena. Hic locus ab interpretibus varie est tentatus. Ouzelius et cum eo Schefferus et Davisius vestigium accipiunt de planta pedis. Sed concoque e Schoff. non potuit, qui (continues on col 246, where the lines above the crop are not set) ... cultate permotus, hoc molli plane ejecit. Grunerus. qui cum Wopkenio et Gronovio accipit de vestigii pedisve impressione per metonym., rem ita expedit : Cedens arena erat molli vestigio, quod, cedendo, locum, qui pede calcabatur, molliorem faciebat, quo sensu est casus sextus, ut molle iter apud Quinctil. Instit. Orat. 4, 2. p. m. 350, mollis trames. Ovid. Fast. 3, 15, vinea mollis et cedens. Neque vero Wowero mollis, quod in edit Romana se invenisse perhibebat, reponenti assentiri debebant vel Davisius vel Clericus in Biblioth. select., tom. XXIV, pag. 124. Applaudo Heumanno, qui ait Minuc. dicere voluisse, arenam etiam leviter ab euntibus impressam, cessisse. Eodem modo dici potest : Cervical molli cervici cedens subsidit ; Es liegt sich weich. LINDNER.

With soft footprint. Vestigium here means the sole of the foot: [Gellius, printed "Fellius"] Attic Nights book IX, ch. 4: "Having the soles of their feet turned backwards, not facing forward as with other men." Prudentius, Against Symmachus, book XI [as printed], preface, line 35: "But she had begun to wet her soles in the tops of the waves." Caspar Barth, Adversaria book XLIII, ch. 25, will supply more; there, however, he wrongly restores "would refresh his limbs with exceptional pleasure, and the sand, giving way to the soft footprint, would sink", as though, forsooth, sand giving way under the feet brought the walker no pleasure at all. Davies. — The sand giving way to the soft footprint. This passage has been attempted in various ways by the interpreters. Ouzel, and with him Scheffer and Davies, take vestigium of the sole of the foot. But Scheffer could not digest ... [lines above the crop not set] ... moved by the difficulty, threw out this molli altogether. Gruner, who with Wopkens and Gronovius takes it by metonymy of the impression of the footstep or foot, settles the matter thus: the sand gave way "with a soft footprint", because by giving way it made softer the place that was trodden by the foot; in which sense the ablative stands, as "a soft path" in Quintilian, Institutio Oratoria 4, 2 (p. 350 of my copy), "a soft track"; Ovid, Fasti 3, 15, "a vineyard soft and yielding". Nor ought Davies or Le Clerc, in the Bibliothèque choisie, vol. XXIV, p. 124, to have agreed with Wouwer in restoring mollis, which he claimed to have found in the Roman edition. I applaud Heumann, who says Minucius meant that the sand, even lightly pressed by those walking, gave way. In the same way one can say: "The pillow sinks, giving way to the soft neck"; Es liegt sich weich ("it lies soft"). Lindner.

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(25) ‹anchor: vulgus superstitiosus solet› · call in the author's text (not visible)

(printed under page 175) (25) Vulgus superstitiosus solet Malim legere superstitiose solet. HEUM. — Fortasse quod masculinum genus additum voci vulgus nolit. Atqui habet vocem hanc eodem genere Horat. lib. II, Serm. 3. v. 62 : . . . . . . . . . Huic ergo vulgum / Errori similem cunctum insanire docebo. Haec Meckenius, qui etiam comparativum superstitiosius praefert. LINDNER.

As the superstitious crowd is wont. I would rather read "as it is superstitiously wont". Heumann. — Perhaps because he will not allow the masculine gender to be joined to the word vulgus. Yet Horace has this word in the same gender, book II, Satires 3, line 62: ". . . So I shall show that the whole crowd is mad with an error like this." So Mencke [printed "Meckenius"], who also prefers the comparative superstitiosius. Lindner.

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(26) ‹anchor: manum ori admovens..... pressit› · call in the author's text (not visible)

(printed under page 175) (26) Manum ori admovens..... pressit. Rom edit. impressit. HERALD. — Plinius, lib. XXVIII, cap. 11 : In adorando dexteram ad osculum referimus. Hieronymus, tom VI, in Oseam, cap. XIII, fol. 72 : Qui adorant, solent deosculari manum suam, quod Job fecisse se negat, dicens : Si osculatus sum manum meam apponens ori meo ; et hoc mihi ad iniquitatem maximam reponetur. De adorandum gestu, habitu, metu flexuque corporis, vide Barnab. Brissonium, lib. I, de Formul., pag. 35 ; et Petrum Pithoeum, lib. I. Adversar., cap. 3. ELMENHORSTIUS. — Quae modo Elmenhorstius conferre suadet ac consulere, videsis doctissime et concinne collecta in nota quam Lugdunensi editioni ac versioni Octavii J. G. H. Greppo subjunxit, pp. 193-109. EDD.

Moving his hand to his mouth..... he pressed. The Roman edition has impressit. Hérault. — Pliny, book XXVIII, ch. 11: "In worshipping we bring the right hand to the lips for a kiss." Jerome, vol. VI, On Hosea, ch. XIII, fol. 72: "Those who worship are accustomed to kiss their own hand, which Job denies he has done, saying: If I have kissed my hand, putting it to my mouth; and this will be laid up against me as the greatest iniquity." On the gesture, bearing, [motion, printed "metu"] and bending of the body in worship, see Barnabé Brisson, On Formulas book I, p. 35, and Pierre Pithou, Adversaria book I, ch. 3. Elmenhorst. — What Elmenhorst has just advised us to compare and consult, see most learnedly and neatly collected in the note that J. G. H. Greppo added to the Lyons edition and translation of the Octavius, pp. 193-109 [as printed]. The Editors.

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(27) ‹anchor: non boni viri est, Marce frater› · call in the author's text (not visible)

(printed under page 175) (27) Non boni viri est, Marce frater. Octavius Marcum Minucium fratrem appellat, Christianus Christianum. At cap. V, Caecilius, adhuc ethnicus, eumdem Minucium sic etiam compellabit, quanquam tibi, Marce frater. Haec igitur appellatio fuit affectus et religionis : utriusque certe in Octavio, affectus in Caecilio. RIGALTIUS.

It is not the part of a good man, brother Marcus. Octavius calls Marcus Minucius "brother", Christian to Christian. But in ch. V Caecilius, still a pagan, will also address the same Minucius so: "although to you, brother Marcus". So this title was one of affection and of religion: in Octavius certainly of both, in Caecilius of affection. Rigault.

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(28) ‹anchor: imperitiae vulgaris caecitate› · call in the author's text (not visible)

(printed under page 175) (28) Imperitiae vulgaris caecitate. Pati, ut in religione paganorum permaneat, Vulgarem vero dicit, quia tunc sensim, qui paulo emunctioris naris erant, gentilium religionis fraudes sentiebant, et Christum sequebantur, ita ut vulgus tantum in ethnicorum superstitione remaneret. LINDNER.

In the blindness of common ignorance. To allow him to remain in the religion of the pagans. He calls it "common" because at that time those of somewhat keener nose were gradually perceiving the frauds of the gentiles' religion and following Christ, so that only the crowd remained in the superstition of the pagans. Lindner.

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(29) ‹anchor: effigiatos› · call in the author's text (not visible)

(printed under page 175) (29) Effigiatos. De verbo effigiare multa Savaro ad Sidonii Apollinaris lib. XI, epist. 12, quibus haec loca addere poteris. Papias : Effigiare formare. Apuleius, Metamorph., lib. II, pag. 11 : Miris extrinsecus simulacris effigiata. Martianus Capella, de Nupt. Philol. lib. VI, pag. 130 : Quippe memoratur (continues)

Fashioned in likeness. Savaron has much on the verb effigiare, on Sidonius Apollinaris book XI, letter 12, to which you may add these passages. Papias: "Effigiare: to form." Apuleius, Metamorphoses book II, p. 11: "Fashioned outside with marvellous images." Martianus Capella, On the Marriage of Philology book VI, p. 130: "For it is recorded (continues)

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[Series: Variorum notae. Calls (30)–(41) fall in the author's text above the crop; (42) is visible in the last text lines of col 248.] (printed under page 176)

(29) ‹anchor: effigiatos› · col 247 (continued from p. 175)

(continued) omnia posse effigiare. Pag. 228 : miris formis effigiata. Augustinus, de Haeres., cap. 86 : Tertullianus animam dicit effigiatum corpus esse..... Deum corporeum esse, licet non effigiatum. ELMENHORST. Aliter in ed. BB., t. VIII, p. 25.

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(30) ‹anchor: unctos et coronatos› · call in col 247 (not visible)

(printed under page 176) (30) Unctos et coronatos. Utrumque morem satis illustrarunt Joan. Clericus ad Genes., cap. XXVIII, 18 ; et Car. Paschalius, de Coronis.lib. IV. 4. DAVIS. — Undenam edit. Lugd. acceperit hanc lectionem, unctos et coronatos, ab eruditissimorum hominum recta correctione fluxisse, nec in cod. reg. aliud legi quam istud : unguines ordinatum. prorsus incompertum. Nosmet oculis nostris vidisse testamur, unctos et coronatos. EDD.

Anointed and garlanded. Both customs have been well illustrated by Jean Le Clerc on Genesis ch. XXVIII, 18, and by Charles Paschal, On Crowns book IV, 4. Davies. — Where the Lyons edition got the idea that this reading, unctos et coronatos, came from a sound correction by most learned men, and that nothing else is read in the royal manuscript but unguines ordinatum, is wholly unknown. We testify that we have seen unctos et coronatos with our own eyes. The Editors.

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(31) ‹anchor: medium spatium civitatis› · call in col 247 (not visible)

(printed under page 176) (31) Medium spatium civitatis, non est distantia Ostiae a Roma, quod placuit Wopkenio cum intervallum inter Romam et littus, quippe XVI stadiorum, vel cursoribus fatigandis sufficiat, nedum ut spatiando umbratici homines tale absolvere vel potuerint vel voluerint ; neque est medium spatium per civitatem Ostiensem, qua parte mare spectabat, liberam maris, quae sententia se commendavit Barthio, Advers. XLIII, cap. 25, siquidem, hoc spatio confecto, non liberum littus, sed campos et agros nacti essent. Sed est spatium quod interjacet medium inter Ostiam civitatem et locum a deambulantibus petitum, id est mare. Quod bene monuit vir quidam doctus in Observ. misc. Crit., vol. X, tom. I, p. 13. Ostiam enim petebant Romani, ut nostri homines thermas, acidulas, vel etiam vineas. Ibi, per aliquod tempus commorati, delectabantur quotidie, inambulando littore ad mare pergentes, quod mare ab Ostia civitate tria stadia abest, et commode intra spatium horae poterat absolvi. His vero observatis, nec Davisio assentiendum, qui vocem civitatis delet ; nec Heumanno qui itineris reponit ; nec Menckenio, qui viae et itineris rescribit. LINDNER

The middle space of the city is not the distance of Ostia from Rome, as Wopkens held, since the interval between Rome and the shore, being sixteen stades, would be enough to tire even runners, let alone that men of the shade could or would have covered it by strolling. Nor is it the middle space through the city of Ostia, on the side where it faced the sea, towards the open sea, the view that commended itself to Barth, Adversaria XLIII, ch. 25; for once this space was covered they would have come, not to "the open shore", but to fields and farmland. It is the space lying midway between the city of Ostia and the place the walkers were making for, that is, the sea. A learned man pointed this out well in the Observationes miscellaneae criticae, vol. X, tome I, p. 13. For the Romans went to Ostia as our people go to the baths, the mineral springs, or even the vineyards. Staying there some while, they took their pleasure each day walking along the shore on their way to the sea, which is three stades from the city of Ostia and could easily be covered within an hour. With this observed, one should not agree with Davies, who deletes the word civitatis, nor with Heumann, who restores itineris, nor with Mencke, who rewrites viae et itineris. Lindner.

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(32) ‹anchor: tendebat› · call in col 247 (not visible)

(printed under page 176) (32) Tendebat. Sic ms. Rom. edit. tundebat Wower. Tendere hic est extendere, ex mente omnium interpretum. Heumanno vero non est activum, sed neutrum, et aqua exundans dicitur tendere in terra quam occupavit, velut exercitus in campo. Accusativus arenas vero regitur a participio perfundens. LINDNER.

Was stretching. So the manuscript. The Roman edition has tundebat ("was beating"); Wouwer. Tendere here means "to stretch out", in the mind of all the interpreters. To Heumann, though, it is not transitive but intransitive: water that overflows is said to "encamp" (tendere) on the land it has taken, like an army on a plain. The accusative arenas is governed by the participle perfundens. Lindner.

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(53) [as printed; in sequence (33)] ‹anchor: et, ut semper mare› · call in col 247 (not visible)

(printed under page 176) (53) Et, ut semper mare, etc. Haec ego sic intelligo ac suppleo : Ut semper mare, etiam positis flatibus, inquietum est (sic etiam tum erat et), et si non canis spumosisque fluctibus exibat ad terram, tamen crispis torosisque (sc. exibat ad terram per zeugma). De zeugmate est res nota ex Sallust. Jug. cap. 3, n. 2 : de altero, quod in comparatione post propositionem, redditionem supplevi, non item, Ita tamen Cicero, lib. VII, Epist. 28, 6 : Respublica erat mihi charior ; quam nunc, supple. Sidonius, II, epist. 8 : Perpetuis sedibus dormienti similior illata est ; supple, quam mortuae. Adeoque non erat cur cl. Heumannus sic emendaret : et, ut semper mare, etiam positis flatibus, inquietum est, et, si non canis spumosisque fluctibus aestuat, terram tamen crispis tortuosisque lambit ; delectati perquam sumus, cum, etc. LINDNER.

And, as the sea always, etc. I understand and fill this out as follows: "As the sea is always restless, even when the winds are laid (so it was then too), and if it did not come out onto the land with white and foaming waves, yet [it came] with crisp and swelling ones" (that is, "came out onto the land", by zeugma). On the zeugma the matter is well known from Sallust, Jugurtha ch. 3, no. 2. On the other point, that in a comparison I have supplied the second limb after the first, not so well known; yet Cicero does so, book VII, letter 28, 6: "The republic was dearer to me" — supply "than now". Sidonius II, letter 8: "She was brought to her everlasting resting-place more like one sleeping" — supply "than one dead". So there was no reason for the distinguished Heumann to emend thus: "and, as the sea is always restless even when the winds are laid, and if it does not seethe with white and foaming waves, yet licks the land with crisp and winding ones, we were greatly delighted when", etc. Lindner.

(printed under page 176) (34) Crispis torosisque. Ita scriptum in ms. reg., non tortuosis, quod notam B. Hieronymus ad Heliodorum : Licet in modum stagni fusum aequor arrideat, licet vix summa jacentis elementi spiritu terga crispentur. Et in Epitaphio Paulae : Huc usque prosperis navigavimus ventis, et crispantia maris aequora labens carina sulcavit. HERALD. — Parum attentis oculis regium exemplar inspexerat qui primus ex eo renuntiavit scriptum, tortuosis. Nam in eo libro scriptum prius fuerat, srispis totorisisque. et qui correxit, legi voluit, crispis torosisque. Venarum toros medici dixere, et jubarum toros poetae RIGALT.

Crisp and swelling. So it is written in the royal manuscript, not tortuosis ("winding"), [which, printed "quod notam", Jerome notes] to Heliodorus: "Though the sea, spread out like a pool, may smile, though the backs of the lying element be scarcely ruffled at the surface by the wind." And in the Epitaph of Paula: "Thus far we have sailed with favourable winds, and the gliding keel has furrowed the ruffled waters of the sea." Hérault. — The man who first reported from the royal copy that tortuosis was written there had looked at it with too little attention. For in that book there had first been written srispis totorisisque, and the corrector wanted crispis torosisque read. Physicians spoke of the tori (swellings) of the veins, and poets of the tori of manes. Rigault.

(printed under page 176) (35) Quod vicissim nunc resorberet. Docum interpungo in hunc modum, praeeunte cl. Grunero : Mare fluctus resorbere dicitur apud Ovidium, Heroid. XII, 125 : Quaeque vomit fluctus totidem, totidemque resorbet. Ubi Burm. Sabaei editio, illideret, Wowerus in ms. vult legi allideret, in quo tamen fallitur vir doctissimus, quippe qui ms. ipse non inspexit, sed alii id testanti, temere credidit, cum Heraldus et Rigaltius pro recepta lectione pugnent. Gronovius mavult : alluderet fluctu. Davisius allideret fluctus, ut σύνταξιν expediat. Barthius, Advers, lib. XLIII, cap. 25, appulsim, et se in sese mutat. LINDNER.

Which in turn it would now suck back. I punctuate the passage [printed "Docum"] in this way, following the distinguished Gruner. The sea is said "to suck back waves" in Ovid, Heroides XII, 125: "And which spews out so many waves and sucks back as many." Where Burman [notes]. Sabaeus's edition has illideret; Wouwer would read allideret in the manuscript, in which that very learned man is mistaken, since he did not inspect the manuscript himself but rashly believed another who vouched for it, while Hérault and Rigault fight for the received reading. Gronovius prefers alluderet fluctu; Davies, allideret fluctus, to straighten out the construction. Barth, Adversaria book XLIII, ch. 25, reads appulsim and changes se into sese. Lindner.

(printed under page 176) (36) Hae fabulae. Plena locutio, cujus exempla plura habet Cortius ad lib. IX, Epist. 25, Cic. 13, n. 2, et plura adhuc colligi ex Caesare possent. LINDNER.

These stories. A full expression, of which Cortius has many examples on book IX, letter 25, of Cicero, 13, no. 2; and more still could be gathered from Caesar. Lindner.

(printed under page 176) (37) De navigatione, sc. sua. Sermonibus familiaribus occasionem subministrant tempus, locus, personae, negotia et denique res quaevis oculis objectae. LINDNER.

About the voyage, that is, "his own". The occasion for familiar talk is supplied by the time, the place, the persons, the business in hand, and in short anything that meets the eye. Lindner.

(printed under page 176) (38) Emensi viam. Heumannus tollit emensi, repetitum e cap. 2, quod praeter necessitatem facit. LINDNER.

Having measured out the way. Heumann removes emensi as repeated from ch. 2, which he does needlessly. Lindner.

(printed under page 176) (39) A terrena labe suspensae. Labem dicit uliginem coenosam, qua putrescerent carinae diutino situ. RIGALT.

Raised from the earthy decay. By labes he means the muddy damp in which the keels would rot from lying long unused. Rigault.

(printed under page 176) (40) Videmus. In narrationibus loco imperfecti praesens non sine vi adhiberi probat ex Longino Bergerus, de Natural. Pulchr. Orat., pag. 203. LINDNER.

We see. That in narratives the present is used, not without force, in place of the imperfect, Berger proves from Longinus, On the Natural Beauty of Speech, p. 203. Lindner.

(printed under page 176) (41) Eam testam. Plena locutio, v, II. LINDNER.

That shell. A full expression; see II. Lindner.

(printed under page 176) (42) Vel enataret. In hisce Minucii verbis, nisi fallor, mendum latet, quod non animadverterunt viri perspicaces. Legendum credo nec enataret. Nonnunquam testa sine saltu maris superficiem tam- (continues)

Or swam out. Unless I am mistaken, a fault lurks in these words of Minucius which keen-sighted men have not noticed. I believe nec enataret ("nor swam out") should be read. Sometimes a shell, without a leap, [skims] the surface of the sea (continues)

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(34) ‹anchor: crispis torosisque› · call in col 248 (not visible)

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(35) ‹anchor: quod vicissim nunc resorberet› · call in col 248 (not visible)

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(36) ‹anchor: hae fabulae› · call in col 248 (not visible)

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(37) ‹anchor: de navigatione› · call in col 248 (not visible)

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(38) ‹anchor: emensi viam› · call in col 248 (not visible)

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(39) ‹anchor: a terrena labe suspensae› · call in col 248 (not visible)

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(40) ‹anchor: videmus› · call in col 248 (not visible)

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(41) ‹anchor: eam testam› · call in col 248 (not visible)

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(42) ‹anchor: emicaret, enataret› · call in col 248

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[Series: Variorum notae. The calls fall in the author's text above the crop and are not visible.] (printed under page 177)

(42) ‹anchor: vel enataret› · col 249 (continued from p. 176)

(continued) bebat : interim vero crebris saltibus in aerem erat evecta. Hinc autor : Ut illud jaculum vel dorsum maris raderet, nec enataret, vel summis fluctibus tonsis, emicaret, emergeret. Nisi recipiatur haec emendatio. Felix ταυτολόγος erit censendus. Priorem modum describit Eustathius ad Iliad. Σ. pag. 1219 ; posteriorem Pollux Onom. lib. IX, § 119. DAVIS. — Raderet, vel enataret. Vel prorsus alienum est ab hoc loco, adeoque delendum. Sunt enim locutiones synonymicae raderet, enataret, aeque ac verba sequentia emicaret emergeret. Illa pertinent ad testarum cursum, haec ad saltum. Wopken scribit innataret, approbante Heum. Davisius emendat raderet nec enataret. LINDNER.

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(43) ‹anchor: emicaret, emergeret› · call in col 249 (not visible)

(printed under page 177) (43) Emicaret, emergeret. Amat Minucius plures voces ejusdem significationis copulare ; unde σφάλματα irrepserunt, quae observabimus postea. Non audemus igitur damnare emergeret, quod faciebat politissimi ingenii vir Joan. Wowerus. Pro resiliret, quod sequitur postea, edidimus exsiliret, ms. Reg. et edit. Rom. secuti. HERALDUS. — Emicaret emergeret. Posterius verbum ejectum fuit a Wowero, sed meliori jure retinetur ab Heraldo, qui simul Minucii editoribus hanc regulam injungit : Amat Minuc. plures voces ejusdem significationis (idque ἀσυνδέτως) copulare. LINDNER.

Leapt, came up. Minucius likes to couple several words of the same meaning; hence the slips crept in that we shall note later. So we do not dare condemn emergeret, as Johann Wouwer, a man of most polished mind, did. For resiliret, which follows later, we have printed exsiliret, following the royal manuscript and the Roman edition. Hérault. — Emicaret emergeret: the second verb was thrown out by Wouwer, but is kept with better right by Hérault, who at the same time lays this rule on Minucius's editors: Minucius likes to couple several words of the same meaning (and that without a conjunction). Lindner.

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(44) ‹anchor: exsiliret› · call in col 249 (not visible)

(printed under page 177) (44) Exsiliret. Sic est in ms. et in ed. Rom. ; pro quo non oportebat a nonnullis edi resiliret. Etsi enim hoc verbum non est huic loco inconveniens (nam et Ovid. Metam. XII, 480, dixit : Resilit tecti a culmine grando), tamen nihil est causae cur exsiliret rejiciamus, quod etiam praecedenti emicaret similius est. HEUM.

Leapt out. So it is in the manuscript and the Roman edition; some ought not to have printed resiliret in its place. For though that verb does not ill suit this place (Ovid too, Metamorphoses XII, 480, said: "Hail rebounds from the top of the roof"), there is no reason to reject exsiliret, which is also closer to the preceding emicaret. Heumann.

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(45) ‹anchor: nihil intenderet› · call in col 249 (not visible)

(printed under page 177) (45) Nihil intenderet. Hos infinitos, sive per enallagen modorum interpreteris, sive per ellipsin verbi coepit, ubique fere aliquid dissoluti habent et positos invenies in tristitia, confusione, trepidatione. Caesar, de Bell. Gall. 1, 23 : Nihil Sequani respondere, sed in eadem tristitia taciti permanere. Id. c. 16 : Diem ex die ducere Aedui, conferri, comportari, adesse, dicere. Eadem ratio est Asyndetor. LINDNER.

Paid no attention. These infinitives, whether you explain them by an exchange of moods or by an ellipsis of the verb "began", nearly always have something loose about them, and you will find them used of sadness, confusion and alarm. Caesar, Gallic War 1, 23 [as printed]: "The Sequani answered nothing, but remained silent in the same sadness." The same, ch. 16: "The Aedui put him off from day to day, saying it was being collected, brought in, was at hand." The same principle holds for asyndeton [printed "Asyndetor"]. Lindner.

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(46) ‹anchor: tacens, anxius, segregatus› · call in col 249 (not visible)

(printed under page 177) (46) Tacens, anxius, segregatus. Describit hominem vexatum moeroribus et curis ingentibus, qualis erat Homeri Bellerophon (Iliad. Z, 201). RIGALT.

Silent, anxious, apart. He describes a man harassed by griefs and great cares, such as Homer's Bellerophon was (Iliad VI, 201). Rigault.

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(47) ‹anchor: segregatus, dolere nescio quid vultu fatebatur› · call in col 249 (not visible)

(printed under page 177) (47) Segregatus, dolere nescio quid vultu fatebatur. Incommode omnino mss. reg. et editt. exhibent segregatus, dolore, nescio quid vultu fatebatur, affectuum enim index est vultus, quem propterea Cicero in Pisonem vocavit sermonem quemdam tacitum mentis. Vide et Offic., lib. I, cap. 29. DAVIS. — Dolere. In ms. est dolore, unde Heum. facit doloris. Eleganter sane ; sed elegantiae non minus est in lectione recepta. Dolore nescio quid est dolere ob aliquid. LINDNER.

Apart, he confessed by his face that he was grieved at something. The royal manuscript and the editions quite awkwardly give segregatus, dolore, nescio quid vultu fatebatur; for the face is the index of the feelings, which is why Cicero, Against Piso, called it "a kind of silent speech of the mind". See also On Duties book I, ch. 29. Davies. — Dolere: the manuscript has dolore, from which Heumann makes doloris. Elegantly indeed; but there is no less elegance in the received reading. Dolore nescio quid [as printed] means "to grieve over something". Lindner.

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(48) ‹anchor: alacritatem tuam illam› · call in col 249 (not visible)

(printed under page 177) (48) Alacritatem tuam illam. Ne quem offendat junctura verborum tuam illam ? et illam, hoc ex usu auctoris fieri ostendam. Sic Noster 21, 5 : Sacra ipsa et ipsa mysteria ; 35, 4 : Parentem omnium et omnium dominum ; 9, 8 : sexus omnis homines et omnis aetatis ; 10, 2 : templa nulla, nulla nota simulacra ; 10, 5 : in omnium mores, actus omnium inquirere ; 10, 6 : astat factis omnibus, locis omnibus intererrat ; 7, 4 : rata testis est, testis et ; 5, 5 : beati satis, satisque prudentes ; 28, 8 : bonum capita et capita vervecum ; 32, 8 : tenebris interest, interest cogitationibus ; 23, 8 : tormentis quibus et quibus machinis ; 24, 4 : ridenda quam multa, multa etiam miseranda sunt. Hoc expedito, superest ut lector moneatur interrogat, cur ante verbum requiro esse repetendam, per zeugma. Si quis adeo in textum velit recipere, per me licet. Hoc certe liquet, supervacuam esse emendationem Heum. quam affert : Cur non agnosco, Caecili, alacritatem tuam illam, et illam oculorum, etiam in seriis hilaritatem ? nec Cellar., qui illam ? et in cur mutat, esse audiendum. LINDNER.

That alacrity of yours. Lest the joining of the words tuam illam? et illam offend anyone, I shall show that this comes from the author's habit. So our author, 21, 5: "the rites themselves and the mysteries themselves"; 35, 4: "the parent of all and lord of all"; 9, 8: "people of every sex and of every age"; 10, 2: "no temples, no known images"; 10, 5: "to inquire into the conduct of all, the acts of all"; 10, 6: "he stands by all deeds, he wanders among all places"; 7, 4: "she is a sure witness, a witness too"; 5, 5: "happy enough, and wise enough"; 28, 8: "the heads of an ox and the heads of wethers"; 32, 8: "he is present in the darkness, present in our thoughts"; 23, 8: "with what tortures and with what engines"; 24, 4: "how many things are laughable, many too are pitiable". This settled, it remains to warn the reader that the interrogative cur must be supplied again before the verb requiro, by zeugma. If anyone wishes to take it into the text, he may for all I care. This at least is clear: the emendation Heumann offers is superfluous ("Why do I not recognise, Caecilius, that alacrity of yours, and that cheerfulness of the eyes even in serious matters?"), and Cellarius, who changes illam? et into cur, is not to be heeded. Lindner.

(printed under page 177) (49) Objurgavit. Sc. te, quod pronomen etiam omittitur apud Cic., lib. VII, Epist. 28, 5 : Intellexi enim cx tuo sermone, dicere te ex meis libris animum meum (te) desiderare. LINDNER.

He rebuked. That is, "you"; this pronoun is also left out in Cicero, book VII, letter 28, 5: "For I understood from your talk that you said that from my books [you] missed my mind." Lindner.

(printed under page 177) (50) Ipsius sectae homo. Opponitur adversario ficto et quasi umbratico, qui exercitii tantum gratia, adversarii partes in se suscipit, quod fit cum disputatur in contubernalibus. Quo jure igitur Heum. rescribat : Ut de ipsius secta hodie cum eo disputem, alii videant. Wopken, etiam sinistre intellexit, qui de eadem cum Octav. secta cogitat. Melius utique Cellar. qui sectam paganorum intelligit, cui adhuc deditus erat Caecilius. LINDNER.

A man of that very sect. He is set against a feigned and, as it were, shadow opponent, who takes on the part of an adversary only for practice, as happens when there is disputing "among companions". By what right, then, Heumann rewrites "that I may dispute with him today about his very sect", let others judge. Wopkens also misunderstood it, thinking of the same sect as Octavius's. Cellarius does better, understanding the sect of the pagans, to which Caecilius was still devoted. Lindner.

(printed under page 177) (51) Quam conserere sapientium modo. Sic facile restituimus ipsissimam scripturam Minucii depravatam in exemplari perversa litterula : Facilius esse in conturbernalibus disputare, quam conserere sapientiam modo in istis ad tutelam balnearum, etc. Omnes hactenus editiones prava interpunctione sensum everterant. Et falsi sunt interpretes qui asserunt in manuscripto legi aliter quam hic retulimus. Ait Caecilius facturum se ut Octavius intelligat facilius esse disputare et rixari inter conturbernales vulgaribus dicteriis et conviciis, quam eo modo conserere quo solent sapientes. Deinde incipit aliam clausulam : In isti ad tutelam balnearum, etc. RIGALTIUS. — Conserere sapientium modo, h. e. accurate disputare, prout philosophos, quales nos esse profitemur, decet. Conserere, sc. argumenta, est disputare. Modo autem positum est pro more. Ita Lactant. 7, 7, 9 : Erravit ergo Democritus, qui vermiculorum modo putavit homines effusos esse de terra. Etiam de Ira, cap. 20, 10. Nonnullae edit. habent : Pecudum modo humi repere. In ms., teste Herald, et Rigaltio, est : quam conserere sapientiam modo in istis, etc. Inde Rigalt. primus fecit : conserere sapientium modo in isti, etc. In hac emendatione unum illud desidero, quod clausula sequens nimis abrupte ita incipit. Hinc suspicor priorem clausulam desiisse in modo, et posteriorem a modo (continues)

Than to join battle in the manner of the wise. So we easily restore the very writing of Minucius, corrupted in the copy by one wrong little letter: "that it is easier to dispute among companions than to join wisdom [in battle] only in these, at the guard-post of the baths", etc. All the editions so far had overturned the sense with wrong punctuation. And the interpreters are wrong who assert that the manuscript reads otherwise than as we have reported it here. Caecilius says he will make Octavius understand that it is easier to dispute and wrangle among companions with common jibes and abuse than to join battle in the way the wise are wont. Then he begins another clause: "In these, at the guard-post of the baths", etc. Rigault. — To join battle in the manner of the wise, that is, to dispute precisely, as befits philosophers, such as we profess to be. Conserere, that is, arguments, means to dispute. Modo stands for more ("in the manner"). So Lactantius 7, 7, 9: "So Democritus erred, who thought that men poured forth from the earth in the manner of little worms." Also On Anger, ch. 20, 10. Some editions have: "to creep on the ground in the manner of cattle". In the manuscript, as Hérault and Rigault testify, it is: "than to join wisdom only in these", etc. From this Rigault was the first to make "to join battle in the manner of the wise; in these", etc. In this emendation I miss one thing only: the following clause begins too abruptly that way. Hence I suspect that the first clause ended in modo, and the second [began] from modo (continues)

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(49) ‹anchor: objurgavit› · call in col 250 (not visible)

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(50) ‹anchor: ipsius sectae homo› · call in col 250 (not visible)

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(51) ‹anchor: quam conserere sapientium modo› · call in col 250 (not visible)

(printed under page 177)

[Series: Variorum notae. The calls fall in the author's text above the crop and are not visible. An ink blot in col 251 covers a few letters of note (54); the hidden letters are marked [...].] (printed under page 178)

(51) ‹anchor: quam conserere sapientium modo› · col 251 (continued from p. 177)

(continued) incepisse, cujus quidem rationis exempla dedi ad capitis hujus num. 3. Omissionis autem ratio in alterutra clausula in promptu est. Nemo, credo, Heum. assentietur rescribenti : Si placet ut cum eo disputem, in istis ad tutelam intentius disputare. Jam profecto intelliget facilius esse, in contubernatibus disserere (Ita scribo pro conserere), quam disputare sapientium modo. Herald. quam conserere sapienti manum. LINDNER.

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(52) ‹anchor: aut ordinis› · call in col 251 (not visible)

(printed under page 178) (52) Aut ordinis. Fallitur Wow. abesse a ms. codice haec verba ratus. Contrarium testatur αὐτόπτης Heraldus, qui et cap. 9, 3, docet, saepius Wow. afferre aliquam scripturam, quasi illius vetusti codicis sit, cum tamen ibi non reperitur. Fefellerat videlicet eum amicus, qui a se inspectum esse istum codicem mentitus fuerat. HEUM. — Nec hoc obsequii fuit, aut ordinis, aut honoris. Ms. reg. nihil mutat. Nam quod aiunt verba ista aut ordinis in eo nusquam apparere, falluntur ; nec aliorum observationibus fidem arbitrari tam facile debuerant. Sane, si qui honoratiores, aut amplioris ordinis erant, locus honoratior iis dabatur, et idcirco medius. Appianus de Bellis civilibus, lib. IX : Καὶ συνήδρευον οἱ τρεῖς, Καίσαρος ἐν μέσῳ διὰ τὴν ἀρχὴν προκαθίσαντος. HERALDUS.

Or of rank. Wouwer is mistaken in thinking these words are missing from the manuscript. Hérault, an eyewitness, testifies to the contrary, and also shows at ch. 9, 3 that Wouwer quite often brings forward some reading as though it belonged to that old manuscript, when it is not found there. A friend, no doubt, had deceived him, lying that he had inspected the manuscript. Heumann. — Nor was this a matter of deference, or of rank, or of honour. The royal manuscript changes nothing. Those who say the words aut ordinis appear nowhere in it are mistaken, and ought not so readily to have trusted others' observations. Certainly, if any were more honoured or of higher rank, the more honourable place was given them, and so the middle one. Appian, Civil Wars, book IX [as printed]: "And the three sat in council, Caesar sitting in the middle because of his office." Hérault.

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(53) ‹anchor: disceptantes› · call in col 251 (not visible)

(printed under page 178) (53) Disceptantes. Editio Oxoniensis habet discrepantes. OUZEL.

Debating. The Oxford edition has discrepantes ("disagreeing"). Ouzel.

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(54) ‹anchor: quanquam tibi, Marce frater› · call in col 251 (not visible)

(printed under page 178) (54) Quanquam tibi, Marce frater. Caecilius ethnicus Minucium Christianum fratrem vocat, quocum erat amicitiae familiaritate conjunctissimus, ut indicant illa Octavii ad Minucium de Caecilio, ca[...] 3 : Hominem domi forisque lateri tuo inhaeren*t[...] RIGALTIUS. — *De quo. Minuc. id, de quo scrip[...]t, necesse est. Tam dura enim ellipsis non convenit scriptori tam Latine docto, tamque venustatis studioso. HEUM. — Atqui convenit ea Ciceroni, lib. III, Epist. 6, 7 : Ut tuum factum qui, quo animo inter nos simus, ignorant, alieni hominis... esse videatur, ubi plura Cortius. Convenit Lactantio 6, 12, 39 : Sed quae in supervacua fueras impensurus, ad meliora convertas. Caesari de Bello Gall. r. 1 : Tertiam ipsorum lingua Celtae appellantur. LINDNER.

Although to you, brother Marcus. Caecilius the pagan calls Minucius the Christian "brother", being bound to him most closely in friendship and intimacy, as Octavius's words to Minucius about Caecilius show, ch. 3: "a man clinging to your side at home and abroad." Rigault. — About which. Minucius must have written id, de quo ("that about which"). For so harsh an ellipsis does not suit a writer so learned in Latin and so devoted to grace. Heumann. — Yet it suits Cicero, book III, letter 6, 7: "so that your act may seem, to those who do not know on what terms we stand with each other, that of a stranger...", where Cortius has more. It suits Lactantius 6, 12, 39: "But what you would have spent on superfluities, turn to better things." And Caesar, Gallic War [book] 1: "the third, [those] who in their own tongue are called Celts." Lindner.

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(55) ‹anchor: repudians alterum comprobans› · call in col 251 (not visible)

(printed under page 178) (55) Repudians alterum comprobans. Sic mss. R. mendose, ut videtur, ac proinde merito bis inducendum esse τὸ alterum inter duo verba, repudians, comprobans, censet Gronovius, quem impressi fere omnes secuti sunt. EDD.

Rejecting, approving the other. So the royal manuscript, faultily as it seems; and so Gronovius rightly judges that alterum must be put in twice, between the two verbs repudians, comprobans; nearly all the printed editions have followed him. The Editors.

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(56) ‹anchor: in praesentiarum› · call in col 251 (not visible)

(printed under page 178) (56) In praesentiarum. Gronovius non obscure damnare videtur vocem in praesentiarum, non apud Minucium modo, sed apud Tacitum etiam et Cornelium Nepotem, quasi corruptam a librariis. Sed ea frustra disputari puto. Vox inpraesentiarum omnino latina, et ad analogiam linguae latinae formata, orta ex in praesentiam rerum ; ut illicet ex ire licet, etc. GRUNER. l. c. pag. 212.

For the present. Gronovius seems quite plainly to condemn the expression in praesentiarum, not only in Minucius but also in Tacitus and Cornelius Nepos, as though it were corrupted by the copyists. But I think this is argued in vain. The word inpraesentiarum is thoroughly Latin and formed on the analogy of the Latin language, arising from in praesentiam rerum, as illicet from ire licet, etc. Gruner, in the place cited, p. 212.

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(57) ‹anchor: aequissimi judicis› · call in col 251 (not visible)

(printed under page 178) (57) Aequissimi judicis. Miratur Heum. non jam dudum rescriptum fuisse judicii. Ego virum doctissimum in hoc magis miror, qui in loco tam sano mutare quidquam ausus fuerit. Alludit aperte ad habitum judicum, qui libram manu tenentes depingebantur. Libram justi judicis laudat Arnobius in Psalm. CXXXIX. LINDNER

Of a most fair judge. Heumann wonders that judicii ("judgement") was not long ago written instead. I wonder more at that most learned man, who dared change anything in a passage so sound. He alludes openly to the bearing of judges, who were painted holding a balance in their hand. Arnobius on Psalm CXXXIX praises "the balance of a just judge". Lindner.

(printed under page 178) (58) Propensus. Pari facilitate rescribit Heum. propensius. Sed eadem facilitate lectio recepta defenditur. Certe formula propensus in alteram partem ipsi usurpata formula Ciceroni est lib. VIII, ad Attic. ep 3. Multitudo et infimus quisque propensus in alteram partem. Quod vero voces duas, propensus et incumbas, conjungit Minuc., ad quarum utramque referri illud utramque partem potest, id ei demum mirum et insolitum videri potest qui Minuc. non legit integrum, hoc dicendi genere saepissime utentem. Ita enim supra c. 3, perfundens lenis unda tendebat, et 5 : Eamdem emensi viam rursus versis vestigiis terebamus. Ib. Quae supra nos coelo suspensa sublata sunt. Similes macrologias notavit Cortius ad Cic., lib. V, Epist. 7, n. 2 ; item lib. XVI, Ep. 26, n. 1.

Inclined. With the same ease Heumann rewrites propensius. But with the same ease the received reading is defended. Certainly the expression propensus in alteram partem is one Cicero himself used, book VIII, To Atticus, letter 3: "The multitude and all the lowest sort inclined to the other side." That Minucius joins two words, propensus and incumbas, to each of which "either side" can be referred, can seem strange and unusual only to someone who has not read Minucius whole, for he very often uses this manner of speech. So above, ch. 3: "the gentle wave, pouring over, was stretching"; and 5: "having measured out the same way, we trod it again with our steps turned back"; and in the same place: "the things that are hung above us in the sky, raised up". Cortius noted similar redundancies on Cicero, book V, letter 7, no. 2, and also book XVI, letter 26, no. 1.

(printed under page 178) (59) Ne non tam. Imitatur, ut alias quondam monuimus, Cicer. Parad. 1, 2 : Vereor ne cui vestrum ex Stoicorum hominum disputationibus, non ex meo sensu deprompta haec videatur oratio. WOPK.

Lest not so much. He imitates, as we once noted elsewhere, Cicero, Paradoxes 1, 2: "I fear lest this speech seem to any of you drawn from the disputations of the Stoics, not from my own feeling." Wopkens.

(printed under page 178) (60) Si mihi... considas. Ex editione quadam Oxon. Jac. Onzelius reponit. Si mihi. . . confidas, quod quidem miror, quum, hac lectione recepta, nullus sensus, nisi ineptus admodum et incommodus, exsurgat. Sed bonus ille vir in syntaxi expedienda laboravit, cum in animum non revocaret, istius modi pronomina apud optimos auctores, non raro παρέλκειν, ut multis ostenderunt viri doctissimi Dionys. Lambimus ad Lucretii lib. III, p. 292, et Pet. Burmanus ad Phaedri lib. I, Fab. 22, 3. Hoc idem etiam in Graecis, scriptoribus animadvertit Athenag. Legat. pro Christ., cap. 9 : Καὶ μή μοι γελοῖόν τις νομίσῃ τὸν υἱὸν εἶναι τῷ Θεῷ. Sic et Tatianus in Orat. ad Graec. aliique. DAVIS. VECHNERUS in Hellenolexiae suae lib. I, cap. 6. § 5 Addo nec Hebraeos carere hoc pleonasmi genere, e. gr. Genes. XII, 1, XXII, 5 ; imo nec nos Germanos. HEUMANN.

If you sit down for me... From some Oxford edition Jacob Ouzel [printed "Onzelius"] restores Si mihi... confidas ("if you trust me"), which surprises me, since with this reading accepted no sense arises except a quite foolish and awkward one. But that good man struggled to work out the syntax, not calling to mind that pronouns of this kind are not seldom redundant in the best authors, as most learned men have shown with many instances: Denis Lambin [printed "Lambimus"] on Lucretius book III, p. 292, and Pieter Burman on Phaedrus book I, fable 22, 3. Athenagoras also shows the same in Greek writers, Embassy for the Christians, ch. 9: "And let no one think it ridiculous, to me, that God has a Son." So too Tatian in the Oration to the Greeks, and others. Davies. Vechner, in his Hellenolexia book I, ch. 6, § 5. I add that the Hebrews are not without this kind of pleonasm either, for example Genesis XII, 1; XXII, 5; nor indeed are we Germans. Heumann.

(printed under page 178) (61) Novus aliqui. In vulgatis editt., contra ms. fidem, legitur aliquis, absque causa sontica. Cicero Acad. Quaest., lib. IV, cap. 7 : Deus aliqui requirat. Idem Offic., lib. IX, cap. 7 : Nisi aliqui casus vel occupatio consilium ejus peremisset. Tertullianus Apol., cap. 19 : Aliqui Manethon Aegyptius. A. Gellius, Noct. Attic. lib. I, cap. 13 : Etiam repentinus aliqui (sic ms.) casus rem commodius agi posse polliceretur, Idem lib. IX, cap. 13 : Dicatque mihi, quaeso, aliqui vestrum ; ac mox : Ne vos facile perstringeret modulatus aliqui currentis facundiae sonitus. Vide et G. J. Vossium Annal. lib. IV. cap. 8.

Some new [one]. In the common editions, against the evidence of the manuscript, aliquis is read, without any good reason. Cicero, Academic Questions book IV, ch. 7: "Some god might ask." The same, On Duties book IX [as printed], ch. 7: "Unless some accident or business had destroyed his plan." Tertullian, Apology ch. 19: "Some Manetho the Egyptian." Aulus Gellius, Attic Nights book I, ch. 13: "Even some sudden (so the manuscript) accident should promise that the thing could be done more conveniently." The same, book IX, ch. 13: "And let some one of you tell me, I pray"; and soon after: "Lest some measured sound of running eloquence should easily graze you." See also G. J. Vossius, Annales [as printed] book IV, ch. 8. [The note ends the column without a signature; it may run over to the next page.]

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(54) ‹anchor: Marce frater› · call in col 252

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(55) ‹anchor: repudians alterum comprobans› · call in col 252

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(56) ‹anchor: in praesentiarum› · call in col 252

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(57) ‹anchor: aequissimi judicis› · call in col 252

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(58) ‹anchor: propensus› · call in col 252

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(59) ‹anchor: ne non tam› · call in col 252

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(60) ‹anchor: si mihi... considas› · call in col 252

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(61) ‹anchor: novus aliqui› · call in col 252

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[Series: Variorum notae. The rendered feet begin partway down the page: col 253 opens at the last line of note (61), and col 254 opens in the middle of note (70); the end of note (69) and the start of note (70), above the crop in col 254, are not set here. No call in the author's text is visible.] (printed under page 179)

(61) ‹anchor: novus aliqui› · col 253 (continued from p. 178)

(continued) aliqui. At editoris Lugdunensis pace, asseverandum est hanc lectionem nec ms. regii nec Heraldi esse. EDD.

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(62) ‹anchor: dubia incerta› · call in col 253 (not visible)

(printed under page 179) (62) Dubia incerta Eadem jungit quae Cic., lib I de Orat., cap. 20. GRON.

Doubtful, uncertain. He joins the same words as Cicero, On the Orator book I, ch. 20. Gronovius.

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(63) ‹anchor: magisque omnia verisimilia› · call in col 253 (not visible)

(printed under page 179) (63) Magisque omnia verisimilia. Sic est in ms. ; editi omittunt omnia LINDER.

And all things rather probable. So it is in the manuscript; the editions leave out omnia. Lindner.

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(64) ‹anchor: quo magis› · call in col 253 (not visible)

(printed under page 179) (64) Quo magis. In ms. est quo magis. Sed praestat ed. Rom. quae, teste Wow. habet minus. LINDER.

By which the more. The manuscript has quo magis. But the Roman edition is better, which, as Wouwer testifies, has minus. Lindner.

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(65) ‹anchor: investigandae penitus... succumbere› · call in col 253 (not visible)

65) Investigandae poenitus... succumbere. Sic omnimo ms. Hoc tamen non impedit quominus Fulv· Ursinus reposuerit : investigandae potius veritatis. Jac. autem Ouzel. et Cbr. Cellar. ediderunt : investigandae penitus veritatis cuilibet opinioni temere potius succumbere. Male prorsus, cum vox illa potius crebro subaudiatur. Corn. Nepos Datam., cap. 8, ; Statuit congredi, quam cum tantis copiis refugere. Livius, 23 43 13 : Ipsorum quam Annibalis interesse, A. Gellius, Noct Att., lib. II. cap 7 : Declinanda sensim et relinquenda esse dicunt, quam respuenda. Sed apud Graecos particula μᾶλλον intelligitur. Porphyr. Abstin., lib. II, Sect. 15 : Καὶ μαρτυρεῖ γε ἡ πεῖρα, ὅτι χαίρουσι τούτῳ οἱ θεοὶ ἢ τῷ πολυδαπάνῳ. Tatianus in Orat. ad Graec., cap 61. : Χρὴ τῷ πρεσβεύοντι κατὰ τὴν ἡλικίαν πιστεύειν, ἤπερ ἀπὸ τῆς πηγῆς ἀρυσαμένοις Ἕλλησιν, Euseb. tamen Praep. Evang. x 2, ibi legit : μᾶλλον ἤπερ. Vide et Justin. Mart. Apot. 1, c. 18 DAVIS. — Adde quos citat J. H. Maius fil. Observ. Sacr. lib I. p. 26, Grabius ad Irenaeum, lib. IV, c. 23. f. 369, n. s., it f. 423, n. B Gronov. ad lib V, 21. Sanct. et Perizon. ad Minerv. IV, 7. pag. 692. LINDER.

[Rather than] of investigating thoroughly... to give way. So, quite certainly [printed "omnimo"], the manuscript. This did not, however, stop Fulvio Orsini from restoring "rather [than] of investigating the truth". And Jacob Ouzel and Christoph Cellarius printed: "rashly to give way to any opinion rather than to investigate the truth thoroughly". Quite wrongly, since that word potius ("rather") is often understood. Cornelius Nepos, Datames ch. 8: "He decided to engage, [rather] than to flee with such great forces." Livy 23, 43, 13: "that it mattered to themselves [more] than to Hannibal." Aulus Gellius, Attic Nights book II, ch. 7: "They say these things should be gradually turned aside and left, [rather] than spurned." And among the Greeks the particle μᾶλλον ("rather") is understood. Porphyry, On Abstinence book II, section 15: "And experience bears witness that the gods rejoice in this [rather] than in the costly." Tatian, Oration to the Greeks ch. 61 [as printed]: "One must trust him who is senior in age [rather] than the Greeks who drew from the spring"; Eusebius, however, Preparation for the Gospel X, 2, reads there μᾶλλον ἤπερ. See also Justin Martyr, Apology 1, ch. 18. Davies. — Add those cited by J. H. Mai the younger, Observationes Sacrae book I, p. 26; Grabe on Irenaeus book IV, ch. 23, fol. 369, note s, and fol. 423, note B; Gronovius on book V, 21; Sanctius and Perizonius on the Minerva IV, 7, p. 692. Lindner.

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(66) ‹anchor: indignandum omnibus indolescendumque est› · call in col 253 (not visible)

(printed under page 179) (66) Indignandum omnibus indolescendumque est, Sollicitari non debuit haec scriptura veteris exemplaris. Etenim proba est, et Octavii disceptatione firmatur, Caecilii verba repetentis, cap. XVI : Et quoniam frater meus erupit aegre se ferre stomachari, indignari, dolere etc. RIGALT.

All must be indignant and grieve. This reading of the old copy ought not to have been tampered with. For it is sound, and is confirmed by Octavius's reply, where he repeats Caecilius's words, ch. XVI: "And since my brother broke out that he took it ill, was vexed, indignant, grieved", etc. Rigault.

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(67) ‹anchor: indolescendum est› · call in col 253 (not visible)

(printed under page 179) (67) Indolescendum est. Indolescendumque est habent impressi omnes, perperam codicis ms. fidem sibi vindicantes. Ita et paulo infra in eodem codice legitur audere, quod accepit Heraldus et multi post eum ; at editor Lugd. iterum mendose codici tribuit audire, inconsultoque codice haec in nota subjungit ad vocem Audere : « Ita recte edidit Heraldus, pro ms. audire. » EDD.

One must grieve. All the printed editions have indolescendumque est, wrongly claiming the authority of the manuscript for themselves. So too a little below, the same manuscript reads audere, which Hérault and many after him accepted; but the Lyons editor again wrongly ascribes audire to the manuscript and, without consulting it, adds in a note on the word Audere: "So Hérault rightly printed, for the manuscript's audire." The Editors.

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(68) ‹anchor: audere quosdam, et hoc studiorum rudes› · call in col 253 (not visible)

(printed under page 179) (68) Audere quosdam, et hoc studiorum rudes. Ita edidimus, ms. reg. auctoritatem secuti. Antea legebatur. audire quosdam In eodem ms. rude male, pro rudes. Christianos autem studiorum rudes habitos observabamus ad eum Arnobii locum lib. III : Hoccine est illud fastidium vestrum sapientia haec arrogans, qua despuitis nos ut rudes. etc. HERALD.

That certain people dare, and they untrained in learning. So we have printed, following the authority of the royal manuscript. Before, audire quosdam was read. In the same manuscript rude stands wrongly for rudes. That Christians were thought untrained in learning we noted on that passage of Arnobius, book III: "Is this that disdain of yours, this arrogant wisdom, with which you spit on us as untrained?" etc. Hérault.

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(69) ‹anchor: et hoc› · call in col 253 (not visible)

(printed under page 179) (69) Et hoc. Non intelligo quemadmodum potuerint id docti viri mutare. Sabaeus in horum, alius hos. Et enim ipsum ad Hebraeos XI, 12, Ἀφ᾽ ἑνὸς ἐγεννήθησαν, ΚΑΙ ΤΑΥΤΑ νενεκρωμένου, ubi recte quidem : sed dubie Vetus interpres, et hoc emortuo ; sed corrupte Beza, eoque jam mortuo. Neque enim (continues; the rest lies above the crop in col 254)

And that. I do not understand how learned men could change this. Sabaeus [changed it] into horum, another into hos. Indeed it is the very [expression] in Hebrews XI, 12: "From one were born, AND THAT of one as good as dead", where rightly indeed; but the Old Interpreter doubtfully has et hoc emortuo, and Beza corruptly eoque jam mortuo. For neither (continues)

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(70) ‹anchor: not visible› · col 254 (continued; the opening of this note lies above the crop)

(continued) ... ctionum mutatione locus hic emendandus. Et sane ita scriptum fuerat, litterarum profanos, expertes artium sordidarum. Dicit igtiur Christianos esse litterarum profanos, expertes ; quo ne convicio plura observabamus ad Arnobium. Addidit artium etiam sordidarum. Christiani igitur non solum litterarum profani et expertes, ut illi volebant, sed etiam sordidis artibus mancipati : atque etiam ipsi Ecclesiae doctores lanarii, sutores, fullones, ἐριουργοί, σκυτοτόμοι καὶ κναφεῖς ab iisdem habiti, ut observat Origenes lib. III contra Celsum. Sic autem apud Minucium plura reperiuntur vocabula rem unam eamdemque significantia, nisi quod posteriora clariora sunt et quasi interpretationis vice funguntur ; ut non immerito suspicari possit aliquis glossemata esse, nisi in toto hoc scripto id esset pene perpetuum. Sic antea ad cap. 3 observabamus emicaret emergeret. HERALD.

(printed under page 179) (71) De summa rerum ac majestate. Heum summa rerum majestate, i. e. Deo. Sed magis mihi ne quid dissimulem, probatur lectio vulgata. Fortiorem enim et nervosiorem in vulgatis, quam in illis Heum. incesse sententiam putem. Eleganter a Minuc, summa rerum ipsa natura dicitur ; quo modo etiam Tullius lib. II, de Orat., cap. 31. Majestas autem est ipsum illud Numen quo sapientissime reguntur omnia, et a quo summa rerum administraretur. Vide loca a me collecta in Miscellaneorum Lips. vol. I. p III. pag. 532, it. Graevium ad Cic. Orat. pro Milone, cap. 30. MENCKENIUS.

On the sum of things and the majesty. Heumann reads summa rerum majestate, that is, God. But, to hide nothing, the common reading pleases me more. For I should think the sense in the common text stronger and more sinewy than in Heumann's. Minucius elegantly calls nature itself "the sum of things", as Tully also does, On the Orator book II, ch. 31. And majesty is that very Godhead by which all things are most wisely ruled, and by which the sum of things is governed. See the passages I collected in the Leipzig Miscellanea, vol. I, part III, p. 532, and Graevius on Cicero's speech For Milo, ch. 30. Mencke.

(printed under page 179) (72) Tot omnibus saeculis. Terentius, Andr. I, 1, 28 : Quod plerique omnes faciunt adolescentuli. It. Eunuch. I, 2, 5 : Jam calesces plus satis. Eodem modo Graeci, πλείονες δὴ πάντες, πάμπολλα. Sic universos omnes aliquando dixisse Latinos observant Parens in lexico Plautino, ac Pricaeus ad Apul. pag. 346. Placet etiam interpunctio Wopkenii : De qua tot omnibus saeculis sectarum plurimarum, h. e. tot sectarum plurimarum. Et placet prae illa emendatione quam antea protulit, totis omnibus saeculis, per asyndeton. Heumanni conjectura est liberior, post tot omnis saeculi sectarum inquisitionem, adeoque repudianda. LINDER.

Through so many, all the ages. Terence, Andria I, 1, 28: "What most, all, young fellows do." Also Eunuch I, 2, 5: "Now you will grow warm more than enough." The Greeks say the same way "more, indeed all", "very many". So Pareus, in the Plautine lexicon, and Price, on Apuleius p. 346, observe that the Latins sometimes said "all, everyone". Wopkens's punctuation also pleases: "about which, through so many, all the ages, of very many sects", that is, "of so very many sects". And it pleases more than the emendation he put forward before, totis omnibus saeculis, by asyndeton. Heumann's conjecture, "after the inquiry of so many sects of every age", is too free, and so must be rejected. Lindner.

(printed under page 179) (73) Ipsa philosophia, hoc est ipsi philosophi, Abstr. pro concr. Vid. Cortium ad Cic. lib. VIII. Ep. 4, 5. LINDER.

Philosophy itself, that is, the philosophers themselves; abstract for concrete. See Cortius on Cicero, book VIII, letter 4, 5. Lindner.

(printed under page 179) (74) Exploratione divina. hoc est Dei. Heum. scribere non dubitat : Ab exploratione rerum divinarum. LINDER.

By divine exploration, that is, of God. Heumann does not hesitate to write: "from the exploration of divine things". Lindner.

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(75) Quae supra nos coelo suspensa sublata sunt. Totus hic locus ad fidem exemplaris editus est. Et frustra sunt qui pro sublata scribi jubent sublimata. Sustolluntur ea quae sus sive sursum, id est in altum, tolluntur. Itaque sublata sunt τὰ ὑψωθέντα· Sublata dixere delicatiores pro sustatis, Et hic sublata opponuntur demersis, ut suspensa profundis. Recte igitur Minucius ait non esse permissum scrutari quae supra nos coelo suspensa sunt, neque esse religiosum ea quae sub terra profunda sunt stuprare ; quasi stuprum inferant terrae, qui in vi- (continues)

The things that are hung above us in the sky, raised up. This whole passage is printed according to the copy. And those who order sublimata to be written for sublata are wrong. Things are "raised up" (sustolluntur) that are lifted sus, that is upward, on high. So sublata are τὰ ὑψωθέντα ("the things lifted up"). The more refined said sublata for sustatis [as printed]. And here sublata are set against demersis ("sunk"), as suspensa against profundis. So Minucius rightly says it is not permitted to search into what is hung above us in the sky, nor is it reverent to violate what lies deep under the earth; as though they did violence to the earth who in- (continues)

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(71) ‹anchor: de summa rerum ac majestate› · call in col 254 (not visible)

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(72) ‹anchor: tot omnibus saeculis› · call in col 254 (not visible)

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(73) ‹anchor: ipsa philosophia› · call in col 254 (not visible)

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(74) ‹anchor: exploratione divina› · call in col 254 (not visible)

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(75) ‹anchor: quae supra nos coelo suspensa sublata sunt› · call in col 254 (not visible)

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[Series: Variorum notae. The calls fall in the author's text above the crop and are not visible.] (printed under page 180)

(75) ‹anchor: quae supra nos coelo suspensa sublata sunt› · col 255 (continued from p. 179)

(continued) scera ejus penetrare audent. Elegantissima sunt in hanc sententiam a Plinio notata lib. II, cap 63, et praefatione lib. XXX II. RIGALTIUS. — Sublata sunt. Sustollere usurpatur de machinis, quibus aliquid in sublime tollitur. Lucret. 904, IV : Levi sustollit machina nisu ; uti de sideribus Avien, in Arato, v. 631 : Qua semel sidera porro Sustollunt. Contrarium ejus est demergere. LINDER.

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(76) ‹anchor: aut scire sit datum› · call in col 255 (not visible)

(printed under page 180) (76) Aut scire sit datum. Haec verba in ms. regio ita leguntur ; Ut scrutare permissum aut stuprari religiosum. Unde Herald. : Au ! scrutari permissum aut struprari (vitio, credo, operarum pro stuprari) religiosum. Jos. Scaliger legi posse existimabat ruspare, vel ruspari, quod ad ms. proxime accedere videtur, Cellar. sciscitari rel. Heum. scitari permissum, aut scrutari religiosum. Posse stuprare explicari per corrumpere, sive errorem vanis et formidolosis opinionibus implicare, ut loquitur Noster, nullus equidem dubito. Cicero ipse ad Att. 1, 18, stupratum judicium, i. e. corruptum. LINDER.

Or that it be granted to know. In the royal manuscript these words read: Ut scrutare permissum aut stuprari religiosum. Hence Hérault: "Ah! Is it permitted to search, or reverent to violate (struprari, by the printers' fault, I believe, for stuprari)?" Joseph Scaliger thought ruspare or ruspari ("to rummage") could be read, which seems to come nearest the manuscript; Cellarius, sciscitari and the rest; Heumann, "is it permitted to inquire, or reverent to search?" I for one do not doubt at all that stuprare can be explained as "to corrupt", that is, to entangle error with vain and fearful opinions, as our author puts it. Cicero himself, To Atticus 1, 18, says "a violated judgement", that is, a corrupted one. Lindner.

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(77) ‹anchor: sint principio omnium, semina natura in se coeunte densata› · call in col 255 (not visible)

(printed under page 180) (77) Sint principio omnium, semina natura in se coeunte densata : Ita edidimus, ms. reg. auctoritatem secuti. Et sane Epicurea disciplina, unde hausta ista sunt, lectionem hanc flagitabat, non principia quae erat vulgata lectio. HERALDIUS.

That at the beginning of all things there were seeds, made dense by nature coming together in itself. So we have printed, following the authority of the royal manuscript. And indeed the Epicurean teaching, from which these ideas are drawn, demanded this reading, not principia, which was the common reading. Hérault.

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(78) ‹anchor: quis hic auctor deus› · call in col 255 (not visible)

(printed under page 180) (78) Quis hic auctor deus. Pro hic legendum his, suspicatur Heum. Sed frequens ista enallage, vel Ciceroni lib. II, Ep. 5 : Haec negotia quomodo se habeant, i. e. quomodo se negotia hic habeant. LINDN.

What god is the author here. Heumann suspects his ("of these") should be read for hic. But this exchange is frequent, even in Cicero, book II, letter 5: "how these affairs stand", that is, "how affairs stand here". Lindner.

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(79) ‹anchor: sua materia› · call in col 255 (not visible)

(printed under page 180) (79) Sua materia. Ita ms. reg. teste Her. Fallitur Wow. qui ibi esse ait pura materia , et legendum esse censet : levissima materia. LINDER.

By its own matter. So the royal manuscript, as Hérault testifies. Wouwer is mistaken in saying that it has pura materia there and in thinking levissima materia should be read. Lindner.

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(80) ‹anchor: licet terram fundaverit pondere› · call in col 255 (not visible)

(printed under page 180) (80) Licet terram fundaverit pondere. Ita exhibuimus, sancte secuti lectionem unici codicis, exemplo doctissimi Heraldi, qui, cum, revocans primaevam Sabaei lectionem, optime id elegisset, statim mutare non dubitavit Rigaltius, rescribens licet terram fundaverint pondera : infeliciter omnino. GRONOV. — Barthio ita visum est rescribere : se fundaverit pondere. Cellario cum aliis : fundaverit pondus. Heum., licet terram suum fundaverit pondus. LINDER.

Although weight has founded the earth. So we have given it, scrupulously following the reading of the single manuscript, on the example of the most learned Hérault; when he, recalling Sabaeus's original reading, had chosen it excellently, Rigault did not hesitate to change it at once, rewriting "although weights have founded the earth": quite unhappily. Gronovius. — Barth chose to rewrite "has founded itself by weight"; Cellarius, with others, "weight has founded"; Heumann, "although its own weight has founded the earth". Lindner.

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(81) ‹anchor: et mare licet influxerit e liquore› · call in col 255 (not visible)

(printed under page 180) (81) Et mare licet influxerit e liquore. Haec sane latina sunt ; et ab exemplari nimium recedere videtur Rigaltii conjectura restituentis, et mare licet influxerit liquor seu e liquore Reponendum puto, mare licet confluxerit eliquore. Novatianus de Trin. cap. 5 : Credamus in Deum Patrem... qui coelum alta sublimitate suspenderit terram dejecta mole solidaverit, maria soluto liquore diffuderit. Qui locus huic Minuciano geminus est. DAVIS.. — Lectio: nem tamen codicis ms. retinet cum Heraldo Gronovius. GALLAND. — Sensus est : Licet (sua materia) e liquore fluxerit in mare. Unde Rigalt. hanc lectionem infert : et mare licet influxerit eliquor, quod postremum vocabulum accipit pro nom. subst. Alii : influxeri liquor. Heum. confluxurit e liquore, et hanc emendationem probat loco Tibulli. IV, 20 : Qualis et in curvum pontius confluxerit orbem. Menck, qui lectionem ms. defendit, docet, mari crescenti, et tanquam in altum surgenti, propriam esse vocem influere, idemque notare quod Germanis anflüssen anwachsen. LINDER.

And although the sea has flowed in from liquid. This is certainly Latin; and Rigault's conjecture seems to depart too far from the copy, restoring "and although liquid has flowed into the sea", or "from liquid". I think we should restore "although the sea has flowed together from liquid". Novatian, On the Trinity ch. 5: "Let us believe in God the Father... who hung the sky in lofty height, made the earth solid in its cast-down mass, poured out the seas in loosened liquid." This passage is a twin of Minucius's. Davies. — Gronovius, however, with Hérault, keeps the manuscript's reading. Galland. — The sense is: "although (by its own matter) it has flowed from liquid into the sea". From this Rigault introduces the reading "and although the sea has flowed in, eliquor", taking the last word as a noun. Others: "although liquid has flowed in" [printed "influxeri"]. Heumann: "has flowed together [printed "confluxurit"] from liquid", and he supports this emendation by the passage of Tibullus IV, 20: "and such as the sea [printed "pontius"] has flowed together into its curved round." Mencke, who defends the manuscript's reading, shows that influere is the proper word for a sea that is rising and as it were swelling up, and means the same as the German anflüssen, anwachsen ("to flow up, to grow"). Lindner.

(printed under page 180) (82) Quae supersitio est ? Heum. legit : atque superstitio est.

What superstition is it? Heumann reads: "and it is superstition". [Lemma printed "supersitio".]

(printed under page 180) (83) Et alitur. Rom. edit. et alitur Wow. In mss. est attollitur. Cuperi neque correction neque interpretatio, quarum illam Clericus in Biblioth. select. tom. XXIV. p. 128, hanc in tam. XXVI p. 459. profert assensum meretur. HEUM. — Post tot summorum virorum conjecturas, proferam et meam qualemcunque, quae cum ms. optime conciliari poterit : Homo et animal omne quod nascitur, inspiratur et tollitur elementorum ut, etc. ; qui inspiratur, vitam. capit ; tollitur autem, cuit vita eripitur. Homo et animal omne est subject. ; inspiratur et tollitur, est praedic. Gronov. per modum interrogationis ita : Elementorum ut voluntaria concretio est ? LINDN. — Nec mirum sane commentatorum sibi ultro ambages subnectentium exemplum ! Plenissima luce in codice legitur et alitur, minimvero attollitur. Hinc susque deque ruit haec prurientium eruditorum farrago, in quam iterum impegit editor Lugdun. qui cum scripsisset et alitur, etc., haec addit, et referre piget : Ita edit. Rom. sed ms. attollitur. Fortasse legendum : et tollitur, h. e. vitam capit et amittit., p. 18. EDD.

And is nourished. The Roman edition has et alitur; Wouwer. In the manuscripts it is attollitur. Neither Cuper's correction nor his interpretation deserves assent; Le Clerc gives the former in the Bibliothèque choisie, vol. XXIV, p. 128, the latter in vol. XXVI, p. 459. Heumann. — After so many conjectures of the greatest men, I will offer my own too, such as it is, which can be reconciled very well with the manuscript: "Man and every animal that is born is breathed into and taken away, as of the elements", etc.; he who "is breathed into" receives life; he "is taken away" from whom life is snatched. "Man and every animal" is the subject; "is breathed into" and "is taken away" are the predicate. Gronovius, by way of a question: "Is it, as it were, a voluntary concretion of the elements?" Lindner. — No wonder, truly, at this example of commentators freely tying knots for themselves! In the manuscript et alitur is read in the fullest light, and by no means attollitur. With this, the whole hotchpotch of these itching scholars falls to the ground, into which the Lyons editor stumbled once more: having written et alitur, etc., he adds this, which we are loth to report: "So the Roman edition, but the manuscript has attollitur. Perhaps we should read et tollitur, that is, 'receives life and loses it'", p. 18. The Editors.

(printed under page 180) (84) Elementorum ut vol.,. ita in fontem refluunt. Hunc locum a viris eruditis varie sollicitatum, ejusmodi sola interpunctione suae integritati restituit cl. Grunerus l. c., pag. 212. Quod quidem, inquit, unice verum est : etenim τὸ ut pro uti vel quemadmodum positum est, cui respondet sequens vocula ita.

As of the elements, by voluntary [concretion], so they flow back into their source. This passage, variously tampered with by learned men, the distinguished Gruner, in the place cited, p. 212, restored to its soundness by punctuation of this kind alone. "Which," he says, "is the only true [reading]: for ut stands for uti or quemadmodum ('as'), and the following little word ita ('so') answers to it."

(printed under page 180) (85) Voluntaria concretio. Heum. Vera, inquit, scriptura haec est : fortuita concretio. Sed nescio annon pari jure lectio vulgata retineri queat. praesertim cum casus voluntarius (Cic. de Fin. 65) sit idem quis et fortuitus. LINDNER.

A voluntary concretion. Heumann: "The true reading," he says, "is this: a chance concretion." But I rather think the common reading can be kept with equal right, especially since a "voluntary chance" (Cicero, On Ends 65) is the same as [printed "quis"] a fortuitous one. Lindner.

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(86) Solvitur. Haud dubie legendum rcsolvitur. HEUM. — Solend tamen saepe simplicia pro compositis adhiberi. FIMDNER·

Is loosed. Resolvitur should doubtless be read. Heumann. — Yet simple verbs are often used [printed "Solend"] for compounds. Lindner [printed "FIMDNER"].

(printed under page 180) (87) Omnia revolvuntur. Heum. transponi verba jubet, revolvuntur omnia.

All things are rolled back. Heumann orders the words transposed: revolvuntur omnia.

(printed under page 180) (88) Nec jadice, Heum. quia vim vocis non assequebatur, legit : nec auspice. Etiam Menken., quid sibi velit illud, judice, se ignorare fatetur. Hoc loco quid sit judex demonstrabit illud Ovidii Metam. I, 10 : Hanc deus et melior litem natura diremit. LINDNER.

Nor with a judge [lemma printed "jadice"]. Heumann, because he did not grasp the force of the word, reads "nor with an augur". Mencke too confesses he does not know what that judice means. What judex means here, that line of Ovid will show, Metamorphoses I, 10 [as printed]: "This strife a god and kindlier nature settled." Lindner.

(printed under page 180) (89) Quibus densatis. Non erat cur Heum. rescriberet : atque his densatis. LINDNER.

Which being made dense. There was no reason for Heumann to rewrite "and these being made dense". Lindner.

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(82) ‹anchor: quae superstitio est?› · call in col 256 (not visible)

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(83) ‹anchor: et alitur› · call in col 256 (not visible)

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(84) ‹anchor: elementorum ut vol.,. ita in fontem refluunt› · call in col 256 (not visible)

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(85) ‹anchor: voluntaria concretio› · call in col 256 (not visible)

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(86) ‹anchor: solvitur› · call in col 256 (not visible)

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(87) ‹anchor: omnia revolvuntur› · call in col 256 (not visible)

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(88) ‹anchor: nec judice› · call in col 256 (not visible)

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(89) ‹anchor: quibus densatis› · call in col 256 (not visible)

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[Series: Variorum notae. The rendered feet begin partway down the page, with col 257 opening at note (90) and col 258 at note (95); any note matter above the crop is not set here. The numbering starts again at (1) in col 258. No call in the author's text is visible.] (printed under page 181)

(90) ‹anchor: labentibus› · call in the author's text (not visible)

(printed under page 181) (90) Labentibus. Sic est in ms. de edit. Romana. testatur idem Heum. Sab. vero et Bald., labantibus, LINDN.

Gliding. So it is in the manuscript; Heumann likewise testifies to it for the Roman edition. Sabaeus and Balduinus, however, have labantibus ("tottering"). Lindner.

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(91) ‹anchor: praemicare› · call in the author's text (not visible)

(printed under page 181) (91) Praemicare. Ut promicare potius cum doct. Heusingero legam, nihil me movet. Habet enim hoc ipsum praemicare sensum valde commodum et accommodatum ad mentem Minuc., qui summum et mirificum fulminum splendorem verbo hoc significare voluit. Nimirum praemicare est valde micare, ut fere plerumque praepositio prae in compositione augere significatum simplicis solet. Apuleianum verbum est, cujus scriptoris haec sunt, Metam. lib. V : Lucernamque concinnam, completam oleo, claro lumine praemicantem. Et lib X : Nam et galeam nitore praemicantem. Lib. XI : Video praemicantis lunae candore nimio completum orbem. Et eodem libro : Quorum primus lucernam praemicantem, claro porrigebat lumine. MENCK.

To flash out. Nothing moves me to read promicare instead, with the learned Heusinger. For this very praemicare has a sense very fitting and suited to Minucius's meaning, since he wished to signify by this verb the supreme and wonderful brightness of the lightning. Praemicare, of course, is "to flash greatly", as the preposition prae in compounds nearly always heightens the meaning of the simple verb. It is a word of Apuleius, to whom these passages belong: Metamorphoses book V: "and a neat lamp, filled with oil, shining out with clear light"; book X: "for a helmet too, shining out with brightness"; book XI: "I see the full orb of the moon, shining out with exceeding whiteness"; and in the same book: "the first of whom held out a lamp shining out with clear light". Mencke.

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(92) ‹anchor: adeo passim› · call in the author's text (not visible)

(printed under page 181) (92) Adeo passim. Non debebat cl. Heum. adeo mutare in atque (vel ac) ea. Est enim nota haec Latinis dicendi forma, qua adeo ponitur initio propositionis, et ut, quod sequi debebat, construendum cum eo quod praecesserat, omittitur. Plene esset ita : Adeo passim cadunt,. . . . ut facile inde appareat auctorem harum rerum Deum non esse. En similem Lactantii locum, III, 9, 12 : Si te quispiam vocasset ad coenam, in eaque optime acceptus esses ; num sanus viderere, si pluris faceres ipsam voluptatem, quam voluptatis auctorem ? adeo philosophi ad corpus omnia referunt, nihil prorsus ad mentem, supple : ut facile inde appareat eos pluris facere voluptatem, quam voluptatis auctorem. Confer eumdem auctorem II, 1, 12 ; III, 6, 6 ; V, 1, 17. LINDER.

So indiscriminately. The distinguished Heumann ought not to have changed adeo into atque (or ac) ea. For this is a well-known manner of speaking in Latin, in which adeo is put at the beginning of the proposition and the ut that should follow, to be construed with what went before, is left out. In full it would be: "They fall so indiscriminately ... that it is easily evident from this that God is not the author of these things." Here is a similar passage of Lactantius, III, 9, 12: "If someone had invited you to dinner and you had been entertained there excellently, would you seem sane if you valued the pleasure itself more than the author of the pleasure? So far do the philosophers refer everything to the body, nothing at all to the mind" — supply "that it is easily evident from this that they value the pleasure more than the author of the pleasure". Compare the same author II, 1, 12; III, 6, 6; V, 1, 17. Lindner.

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(93) ‹anchor: montes irruunt› · call in the author's text (not visible)

(printed under page 181) (93) Montes irruunt. Rom. diruunt. Wow. Bene irruunt, quod est in ms. ; nam irruere est ruere in quem. Claudian. Cons. Mall. Theod. V, 195, in optimis libris mss. et ed. : Irruet intrepidus flammas. Prudent. Apotheos. v. 414 : Ecce Gerasenos legio irruit effera porcos. Ammian. XVII, 28 : Has terras Parthiscus irruens obliquatis mentibus, Istro miscetur. Avien. Descript. Orbis, v. 534, de Acheloo : Irruit Hadriacum tergum maris. Quae loca a Cellario congesta, monstrante Gronovio sumpta sunt ex notis Nic. Heinsii ad locum Claudiani de Cons. Mallii v. 194 LINDNER.

Mountains rush down. The Roman edition has diruunt; Wouwer. Irruunt, which is in the manuscript, is good; for irruere is "to rush upon someone". Claudian, Consulship of Mallius Theodorus V, 195, in the best manuscripts and editions: "He will rush fearless upon the flames." Prudentius, Apotheosis line 414: "See, the savage legion rushes upon the Gerasene swine." Ammianus XVII, 28: "The Parthiscus, rushing upon these lands with winding courses [printed "mentibus"], mingles with the Ister." Avienus, Description of the World line 534, of the Achelous: "It rushes upon the Adriatic back of the sea." These passages, gathered by Cellarius, were taken, as Gronovius points out, from the notes of Nicolaas Heinsius on the passage of Claudian, Consulship of Mallius line 194. Lindner.

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(94) ‹anchor: homines noxios feriunt, saepe et› · call in the author's text (not visible)

(printed under page 181) (94) Homines noxios feriunt, saepe et (h. e. saepe etiam) Caesar de Bello Civ. I, 9 : Haec quo facilius, certisque conditionibus fiant, et jurejurando sanciantur. Lact. 1, 18, 13. Nam et Herculi eamdem ipsa porta patuit. Quo jure Heum. scripsisse Minuc. credat : homines non modo noxios feriunt, sed saepe religiosos, videant alii. Hoc addo, in ms. esse et saepe. LINDNER. — Ne nimis ita affirmanti credas, in ms. enim legitur : saepe et. EDD.

They strike guilty men, and often (that is, "often even"). Caesar, Civil War I, 9: "that these things may be done more easily and on fixed terms, and even sanctioned by oath." Lactantius 1, 18, 13: "For the same gate lay open even to Hercules." By what right Heumann believes Minucius wrote "they strike not only guilty men but often religious ones", let others judge. I add this: the manuscript has et saepe. Lindner. — Do not believe him when he affirms this so strongly; for the manuscript reads saepe et. The Editors.

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(95) ‹anchor: vel examine› · call in the author's text (not visible)

(printed under page 181) (95) Vel examine, h. e. judicio. Supersedere Heum, labore suo poterat, quo rescribit : discrimine. LINDN.

Or by weighing, that is, by judgement. Heumann could have spared himself the labour of rewriting discrimine. Lindner.

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(96) ‹anchor: rerum omnium impetus› · call in the author's text (not visible)

(printed under page 181) (96) Rerum omnium impetus, h. e. periphrastice res omnes ; hoc enim verbo veteres in periphrasi esse usos, docet cl. Ernesti in Clave Ciceron. Wopk. sumit pro mole. LINDNER.

The onrush of all things, that is, by periphrasis, "all things"; for the distinguished Ernesti shows in the Clavis Ciceroniana that the ancients used this word in periphrasis. Wopkens takes it for "mass". Lindner.

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(97) ‹anchor: convenire› · call in the author's text (not visible)

(printed under page 181) (97) Convenire. Heum , quia verbum deesse putat, a quo excipiantur accusativi infinitivis juncti, scribit constat evenire. At vero commodius a verbo loquar eosdem pendere aliquis dixerit, si modo interpungantur verba eo modo quo Gronov. nobis praeivit. LINDNER,

To come together. Heumann, thinking a verb is missing to take up the accusatives joined to infinitives, writes "it is agreed that it happens". But one might more fittingly say that they depend on the verb loquar, provided the words are punctuated as Gronovius showed us. Lindner.

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(98) ‹anchor: saevitur› · call in the author's text (not visible)

(printed under page 181) (98) Saevitur. Heum, non est dubium hanc esse veram auctoris nostri scripturam. : cum belli ardor saevit. Qui tamen vir doctissimus hoc impersonali ex neutro activo formato, magis offendatur, quam vebis itur, statur, equidem non video, maxime cum praeterit, saevitum est occurrat apud Velleium, lib. II, cap. 74 : In Perusinos magis ira militum, quam voluntate saevitum ducis. Curtius lib. VIII, cap. 19, 6 : Etiam in tecta saevitum est.

There is raging. Heumann: there is no doubt that this is our author's true writing: "when the heat of war rages". Why that most learned man should be more offended by this impersonal formed from an intransitive active verb than by the verbs itur, statur, I for one do not see, especially since the perfect saevitum est occurs in Velleius, book II, ch. 74: "The Perusians were raged against more by the anger of the soldiers than by the will of the general." Curtius, book VIII, ch. 19, 6: "There was raging even against the houses."

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(99) ‹anchor: sed et colitur› · call in the author's text (not visible)

(printed under page 181) (99) Sed et colitur. Haec est exemplaris lectio, Al., sed attollitur. Davisius, sed praeponitur. Wopkensius delet sed. Mihi plane nihil mutandum videtur. Neque perspexisse videntur vocis colitur efficaciam, qui mutandam censuerunt. Non enim, si aequatur melioribus nequitia, statim et colitur. Illa enim eo ipso jam aequantur melioribus, si impune licet esse nequam. Sed colitur etiam, si homines improbi ea in fortuna ponuntur, ut alii venerari eos quasi mereantur, et in magno honore habere cogantur, Hoc enim vult vox colere. Cicero aliquoties colere et observare conjungit, ut ad divers. XIII, 78, Meque praeter caeteros colit et observat. Et de Offic. I 41 : Eos quorum vita perspecta in rebus honestis atque magnis est,... siculi aliquo honore et imperio affectos observare et colere debemus. GRUNER, l. c. Ellipsi, duriore sane, subaudiendum foret, prae illis, scil. melioribus. Quamobrem non rejiciendum quod conjicit Davis., sed praeponitur : nisi forte, leviore mutatione, malimus : in pace etiam in tantum aequatur nequitia melioribus et colitur, ut in pluribus vel potius : In pace etiam non tantum aequatur nequitia melioribus, sed ita colitur, ut in pluribus, etc. i. e. ut plures mali, quam boni felices sint. WOPK. — Sed et habet Plin. VII, 30 : Sed et nostram gloriam percenseamus. LINDNER.

But it is even honoured. This is the copy's reading. Others have sed attollitur; Davies, sed praeponitur; Wopkens deletes sed. To me plainly nothing seems to need changing. Those who thought it should be changed seem not to have seen the force of the word colitur. For if "wickedness is made equal to the better", it is not at once also "honoured". Such things are already "made equal to the better" by the very fact that one may be wicked with impunity. But it is also "honoured" if wicked men are placed in such fortune that others are made to revere them as though they deserved it, and to hold them in great honour; for this is what the word colere means. Cicero several times joins colere et observare, as Letters to Friends XIII, 78: "and he honours and respects me beyond the rest"; and On Duties I, 41: "Those whose life has been seen in honourable and great affairs, ... we ought to respect and honour as if [printed "siculi"] they were invested with some office and command." Gruner, in the place cited. — By an ellipsis, a rather harsh one, prae illis ("above them"), that is the better, would have to be understood. So Davies's conjecture, sed praeponitur, should not be rejected; unless perhaps, by a lighter change, we prefer: "in peace too wickedness is so far made equal to the better and honoured, as in most", or rather: "In peace too wickedness is not only made equal to the better, but is so honoured, as in most", etc., that is, that more bad men than good are prosperous. Wopkens. — Pliny VII, 30 has sed et: "But let us also review our own glory." Lindner.

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(1) ‹anchor: Phalaris et Dionysius› · call in the author's text (not visible)

(printed under page 181) (1) Phalaris et Dionysius. Habet ex Cicerone, qui haec latius diduxit De Nat. Deor. lib. III, capp. 32, 33, DAVIS.

Phalaris and Dionysius. He has this from Cicero, who spread it out more fully in On the Nature of the Gods book III, chs. 32–33. Davies.

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(2) ‹anchor: jam temulenta vindemia› · call in the author's text (not visible)

(printed under page 181) (2) Jam temulenta vindemia. Proxima temeto ; de qua mox temetum fiat : unde et temulenti. RIGALTIUS.

The vintage already tipsy. Next door to strong wine; from which strong wine is soon made; hence also "tipsy" men. Rigault.

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(3) ‹anchor: jam seges cana› · call in the author's text (not visible)

(printed under page 181) (3) Jam seges cana. Rescribit Heum, jam cana seges, sed perperam. Promiscue enim Noster adjectiva modo praeponit, modo postponit. Cum aut fortuna certa aut certa natura sit. 7, dant cautelam periculis, morbis medelam. 31, non ut affirmator (continues)

The crop already white. Heumann rewrites jam cana seges, but wrongly. For our author puts adjectives now before, now after, without distinction: "when there is either a fixed fortune or a fixed nature"; 7, "they give caution against dangers, healing for diseases"; 31, "not as an affirmer (continues)

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(3) ‹anchor: jam seges cana› · col 259 (continued from p. 181)

(continued) testimonium fecit, sed convicium ut orator aspersit. Wow. notat in ms. esse flava, sed non est ; testantur Herm. et Rig. LINDNER.

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(4) ‹anchor: adeo aut› · call in the author's text (not visible)

(printed under page 182) (4) Adeo aut. Haec lectio non est ex emendatione Meursii pro vulgata adeo ut, sed est lectio ipso ms. LINDNER.

So far, or. This reading does not come from Meursius's emendation of the common adeo ut; it is the reading of the manuscript itself. Lindner.

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(5) ‹anchor: quanto venerabilius› · call in the author's text (not visible)

(printed under page 182) (5) Quanto venerabilius. In vulgatis erat quando. Sed laurea ex hac emendatione debetur non Meursio, sed Her. qui sic edidit. LINDNER.

How much more reverent. The common editions had quando. But the laurel for this emendation is owed not to Meursius but to Hérault, who printed it so. Lindner.

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(6) ‹anchor: antistites veritatis› · call in the author's text (not visible)

(printed under page 182) (6) Antistites veritatis. Haec est genuina cod. regii lectio. Imp. antistitem. EDD.

Priests of truth. This is the genuine reading of the royal manuscript. The printed editions have antistitem. The Editors.

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(7) ‹anchor: ante imbutus es timere› · call in the author's text (not visible)

(printed under page 182) (7) Ante imbutus es timere. Rectissima est haec libri veteris scriptura. Et impersonaliter quidem accipienda videtur. RIGALT. — Vulgati male : imbutus existimare, quam cognosse. LINDNER.

You were taught to fear before. This writing of the old book is entirely right, and seems indeed to be taken impersonally. Rigault. — The common editions wrongly have "taught to think rather than to have known". Lindner.

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(8) ‹anchor: adhuc rudi saeculo› · call in the author's text (not visible)

(printed under page 182) (8) Adhuc rudi saeculo. Haec verba desunt in ed. Gronov., typorum, ut opinor, vitio. LINDNER.

In an age still rude. These words are missing in Gronovius's edition, through a printer's error, I think. Lindner.

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(9) ‹anchor: in ipsius mundi natalibus› · call in the author's text (not visible)

(printed under page 182) (9) In ipsius mundi natalibus. Non opinor impleri emphasin ab pronomine, quam in eo voluit sitam esse Minuc. si edatur in ipsius mundi nat., prout vult ms. Implebit autem, si scripseris in ipsis mundi nat., ut infra, ab ipsis imperii nascentis incunabulis. Certe etiam sic ediderant olim Wow. Et Elmenh., etsi queat placere enallage casuum. Quod autem ex persona Caecilii nunc profert auctor, plane totum habes ut acceptum et probatum olim Germanis, apud Tacit. in Germ., cap. 14 : Reverentius visum est de actis deorum credere, quam scire. GRONOV.

At the very birth of the world. I do not think the emphasis Minucius meant to place in the pronoun is fulfilled if in ipsius mundi natalibus is printed, as the manuscript has it. It will be, though, if you write in ipsis mundi natalibus, as below, "from the very cradle of the rising empire". Certainly Wouwer and Elmenhorst once printed it so too, though the exchange of cases may please. What the author now puts forward in the person of Caecilius you have entirely, as once received and approved by the Germans, in Tacitus, Germania ch. [34, printed "14"]: "It seemed more reverent to believe about the deeds of the gods than to know." Gronovius.

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(10) ‹anchor: meruerunt deos vel faciles habere, vel reges› · call in the author's text (not visible)

(printed under page 182) (10) Meruerunt deos vel faciles habere, vel reges. Faciles dicit beneficos, bene meritos. Plinius lib. II : Hic est vetustissimus referendi bene merentibus gratiam mos, ut tales numinibus ascribantur. RIGALT. — Miror unde factum ut vir doctissimus Jac. Perizonius hoc in loco reposuerit vel patres habuere vel reges, cun nec omnes ii qui statim recensentur, vel patres fuere vel reges. Faciles sunt placidi et propitii, ac proinde benefici. Virgilius Eclog. III, 9 ; Faciles nymphae risere. Ubi Servius hoc modo : Ideo, inquit, indulsere nymphae, quia mites sunt et exorabiles ; sic in Georgicis : Et faciles venerare Napaeas. Prudentius contra Symmachum lib. II, 804 : Sic probus, atque reus capitalis criminis isdem / Sideribus, facilisque boli bonitate fruuntur. Hinc apud Arnobium lib. I, pag. 5 : Sequitur ut abundantiae tempore (dii) irati difficilesque non sint. In ethnicis autem multos ob munera artiumque inventionem deos esse habitos, nemini latet. Vide Clementem Alexandrinum in Protrept. pag. 13, A, ed. Lugdun, 1616, et Nostrum. cap. XX. DAVIS. — Scheff. socios vel familiares rescribit, voce familes contracte scripta cum lineola in capite. Heum. cires, ob ea quae sequuntur cap. 20. Sed hae correctines sunt ejusmodi, ut vel ex dissensione partium, malam causam possis subodorari. Quid est quod in lectione recepta offendat ? At illa optime cum caeteris Minucii verbis cohaeret. Cap. 21 dicit Noster ob merita virtutis (en reges) aut muneris (en faciles) deos habitos. Verum quidem est quod capite praecedente mentio fiat civium, sed non civium absolute, sed ut civium bonae memoriae, h. e. talium qui alicujus muneris vel artis inventione faciles se civibus suis praebuerunt, eoque ipso bonam memoriam sunt consecuti. Verum etiam, quod Scheff. taxat, parem justam sibi oppositionem videri, quam postulet conjunctio vel. Sed nullam oppositionem hic locum habere, sed vel utrobique valere et bene monet Wopk. et adducit Severum Hist. Sacr., I, 54, et sacra ornamenta vel publica, vel privata.

They earned to have as gods either the kindly or kings. By "kindly" he means beneficent, well-deserving. Pliny, book II: "This is the most ancient custom of returning thanks to those who deserve well, that such men are enrolled among the deities." Rigault. — I wonder how it came about that that most learned man Jacob Perizonius restored here "either had fathers or kings", when not all those listed immediately after were either fathers or kings. The faciles are the gentle and favourable, and so beneficent. Virgil, Eclogues III, 9: "the kindly nymphs laughed." Where Servius says: "So the nymphs indulged them, because they are mild and easily entreated"; so in the Georgics: "And worship the kindly Napaeae." Prudentius, Against Symmachus book II, 804: "So the upright man, and the man guilty of a capital crime, enjoy the same stars and the goodness of a kindly clod." Hence Arnobius, book I, p. 5: "It follows that in a time of abundance (the gods) are not angry and hard." It is no secret that among the pagans many were held to be gods because of their gifts and the invention of arts. See Clement of Alexandria in the Protrepticus, p. 13 A, Lyons edition of 1616, and our author ch. XX. Davies. — Scheffer rewrites "companions or familiars", the word familes being written in contracted form with a stroke above. Heumann, cives [printed "cires"], because of what follows in ch. 20. But these corrections are such that you could scent a bad cause even from the disagreement of the parties. What is there in the received reading to offend? It fits excellently with the rest of Minucius's words. In ch. 21 our author says that "they were held to be gods for the merits of their virtue" (there are the kings) "or of their gift" (there are the kindly). It is true that in the preceding chapter there is mention of "citizens", but not of citizens absolutely: "as citizens of good memory", that is, such as showed themselves kindly to their fellow citizens by the invention of some gift or art and thereby won a good memory. It is true too, as Scheffer objects, that the opposition does not seem to him equal and proper, such as the conjunction vel would require. But Wopkens rightly points out that no opposition has place here, and that vel in both places has the force of et, and he cites Severus, Sacred History I, 54: "and the sacred ornaments, both public and private". Lindner.

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(11) ‹anchor: deos colere municipes› · call in the author's text (not visible)

(printed under page 182) (11) Deos colere municipes. Municipes deos appellat Minucius Felix, qui peculiari cultu in singulis civitatibus vel provinciis consecrati sunt. Horum catalogos texunt etiam Tertull., Apolog. c. 24 ; Lactantius lib. I ; Prudentius in Symmach. II. Sidonius (Apollinaris) qua excellit brevitate, binos singulis versibus conclusit (Curm. IX, v. 165 sqq.) : vetus epigramma singulos singulis, in hunc modum : Dodone tibi) Juppiter, sacrata est, etc. Cf. D. Mart. Religion des Gaulois, II, 210 ; Burmann. Anthol. lat. p. 147 sqq. EDD.

To worship town gods. Minucius Felix calls "town gods" those consecrated with a particular cult in individual cities or provinces. Tertullian, Apology ch. 24, Lactantius book I and Prudentius, Against Symmachus II, also weave lists of them. Sidonius Apollinaris, with the brevity in which he excels, enclosed two in each line (Carmen IX, line 165 ff.); an old epigram gives one to each, in this manner: "Dodona is sacred to you, Jupiter", etc. Compare Dom Martin, La Religion des Gaulois II, 210; Burman, Anthologia Latina, p. 147 ff. The Editors.

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(12) ‹anchor: Eleusinios Cererem› · call in the author's text (not visible)

(printed under page 182) (12) Eleusinios Cererem. Eleusinii, dum colunt Cererem, nequeunt ita celebrari quasi deam colant municipem, utut habeant gentiles ritus sacrorum ; quippe quam veteres deducant fabulae ex Sicilia, aut, si ita fabulosae genti indulgere libet, ex Creta. Accedit quod aut gentes magnas aut urbes memorabiles ad hoc producat in proxime sequentibus quibus anteponi Eleusinios (etsi Celeo regnatam urbem, ut jactabant), quae ratio est ? Possis vereri apices litterarum in ea voce confusos et Minuc. dedisse ut Hennaeos Cererem. Forsan id scriptum fuit Henneios, sicut cap. 51, in ms. fuit. Henneis, pro quo restituerunt Oetaeis. GRONOV.

The Eleusinians, Ceres. The Eleusinians, in worshipping Ceres, cannot be spoken of as though they worshipped a town goddess, however much they have the rites of their own people; for the old fables bring her from Sicily, or, if one cares to indulge that fable-loving nation, from Crete. Besides, in what follows immediately he brings forward either great nations or memorable cities for this point; what reason is there to put the Eleusinians before them (even if theirs was a city ruled by Celeus, as they boasted)? You might suspect that the strokes of the letters in that word have been confused and that Minucius wrote "as the Hennaeans Ceres". Perhaps it was written Henneios, as in ch. 51 [as printed] the manuscript had Henneis, for which they restored Oetaeis. Gronovius.

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(13) ‹anchor: Phrygas Matrem› · call in the author's text (not visible)

(printed under page 182) (13) Phrygas Matrem. Non opus est ut, cum Sigism. Gelenis, Laurentio Barrensi, Fulv. Ursino, eosque secuto Chr. Cellario, reponamus Phrygas magnam matrem ; renititur enim unicus ms., Cybeleque κατ᾽ ἐξοχὴν interdum mater dicitur. Virgilius Georg. IV, 64 : Tinnitusque cie, et Matris quate cymbala circum. Ac. Aeneid. III, 3 : Hinc mater cultrix Cybeli Corybantiaque aera. Sic enim cum Servio legendum arbitror, non Cybele, ut habent editt. recentiores. Ita et Arnobius lib. V, p. 167. DAVIS.

The Phrygians, the Mother. There is no need, with Sigismund Gelenius, Laurent de la Barre, Fulvio Orsini and, following them, Christoph Cellarius, to restore "the Phrygians, the Great Mother"; for the single manuscript resists, and Cybele is sometimes called "the Mother" par excellence. Virgil, Georgics IV, 64: "Raise a ringing, and shake the Mother's cymbals round about." And Aeneid III, [111, printed "3"]: "Hence the Mother who dwells on Cybelus, and the Corybantian bronzes." For so I think it should be read, with Servius, not Cybele as the more recent editions have. So Arnobius too, book V, p. 167. Davies.

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(14) ‹anchor: universa Romanos› · call in the author's text (not visible)

(printed under page 182) (14) Universa Romanos. Nox dicet, Universarum gentium sacra suscepisse. Ei paulo post : Initiasse ritus omnium religionum. RIGALT.

The Romans, all. Presently [printed "Nox", for "Mox"] he will say, "took up the rites of all nations"; and a little after, "were initiated into the rites of all religions". Rigault.

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(7) ‹anchor: ante imbutus es timere› · call in col 260

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(8) ‹anchor: adhuc rudi saeculo› · call in col 260

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(9) ‹anchor: in ipsius mundi natalibus› · call in col 260

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(10) ‹anchor: meruerunt deos vel faciles habere, vel reges› · call in col 260

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(11) ‹anchor: deos colere municipes› · call in col 260

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(12) ‹anchor: Eleusinios Cererem› · call in col 260

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(13) ‹anchor: Phrygas Matrem› · call in col 260

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(14) ‹anchor: universa Romanos› · call in col 260

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[Series: Variorum notae. The calls fall in the author's text above the crop and are not visible.] (printed under page 183)

(15) ‹anchor: propagavit› · call in the author's text (not visible)

(printed under page 183) (15) Propagavit Scribendum omnino propagarunt. HEUM. — Nihil opus est, cum singularis respiciat ad eorum potestas et auctoritas. LINDNER.

Extended. We should certainly write propagarunt ("they extended"). Heumann. — There is no need, since the singular refers to "their power and authority". Lindner.

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(16) ‹anchor: dum exercent› · call in the author's text (not visible)

(printed under page 183) (16) Dum exercent. sc. Romani ; debebat esse exercet, ut praecedens propagavit. Sec ita optimi auctores loqui consueverunt. Caesar de Bello Gall. VI, 24 : Quae gens ad hoc tempus iis sedibus se continet, summamque habet justitiae et bellicae laudis opinionem, nuncque in eadem inopia, egestate, patientia, qua Germani, permanent. LINDNER.

While they practise, that is, the Romans; it should have been exercet, like the preceding propagavit. But [printed "Sec"] the best authors were accustomed to speak so. Caesar, Gallic War VI, 24: "This nation keeps to those settlements to this day, and has the highest reputation for justice and for praise in war; and now they remain in the same want, poverty and endurance as the Germans." Lindner.

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(17) ‹anchor: dum urbem› · call in the author's text (not visible)

(printed under page 183) (17) Dum urbem. Ita ms. reg., alii orbem. LINDNER.

While the city. So the royal manuscript; others have orbem ("the world"). Lindner.

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(18) ‹anchor: quos alius jam sprevisset iratus› · call in the author's text (not visible)

(printed under page 183) (18) Quos alius jam sprevisset iratus. Sic ms., ut videtur ; et ex eo Sabaeus Gelenius, Heraldus, Rigaltius aliique. At Wouwerius et Elmenhorstius, quos alius jam sprevisset iratus : quod mihi et Gronovio vehementer placet : nam saepe factum est quod ait Livius lib. I, cap. 31, ut homines fortunae obirati, cultum reliquerint deum. DAVIS. — Male a quibusdam editum est iratus. Recte enim prima illa editio iratos habet. At etiam ii peccarunt qui, iratos edentes, non praefixerunt huic verbo comma. Irasci scilicet dicebantur dii, cum urbs aliqua hostium veniebat in potestatem. Hinc aversos a Carthagine deos vocabat Florus II, 6, 20. Tum vero deso suos ethnici solebant spernere, imo etiam saeva in sanctos verbera ferre deos, ut Ovidii verbis utar ex Amorum I, 7, 6 ; de quo ritu Pitiscus ad Sueton. tom, I, pr. 767 ; et Baetius in suo de Cometis libro, cap. 132. HEUM.

Whom another, angered, would already have spurned. So the manuscript, it seems; and from it Sabaeus, Gelenius, Hérault, Rigault and others. But Wouwer and Elmenhorst have quos alius jam sprevisset iratus [as printed]; this pleases me and Gronovius greatly, for it has often happened, as Livy says, book I, ch. 31, that men "angered at fortune" have abandoned the worship of the gods. Davies. — Iratus has been wrongly printed by some. For that first edition rightly has iratos ("angered gods"). But those too went wrong who, printing iratos, did not put a comma before this word. For the gods were said to be angry when some city of the enemy came into one's power. Hence Florus II, 6, 20 called the gods "turned away from Carthage". And then the pagans used to "spurn" their own gods [printed "deso"], indeed even "to bring cruel blows upon the holy gods", to use Ovid's words from the Amores I, 7, 6; on this rite see Pitiscus on Suetonius, vol. I, p. 767, and Baetius in his book On Comets, ch. 132. Heumann.

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(19) ‹anchor: dum capti, in hostilibus moenibus› · call in the author's text (not visible)

(printed under page 183) (19) Dum capti, in hostilibus maenibus. Romanit dum sunt in Capitolio, quantum orat ut non essen, capti et in ditione hostium ? et sic tamen in moenibus jam hostilibus, hoc est ab hoste insessis, numina victa venerabantur. Quod optimum intellectu. Nunc illud capti magis promovet, quam supra dicebat citra solum Capitolium capti, ut pateat isto discrimine voluisse eum imitari Virgiliana ex VII Aeneid. : Num capti potuere capi ? GRON. — Vox penultima vel oscitantae librarii debetur, vel scribendum : dum aras exstruunt demum etiam ignotis numinibus. DAVIS. — Davis in mutavit in vir feliciter ; sed etiam hostilibus mutandum erat in hostili. HEUM. — Lindner secutus est lectionem Davisii. Sensus est, inquit : Romani urbibus hostium vi captis, etiam inter ferocitatem victoriae,. ubi alias pietas omnis exsultat, tamen numina victa venerati sunt. PERIZ.

While captured, in hostile walls. The Romans [printed "Romanit"], while they were on the Capitol, how much were they short [printed "orat"] of not being captured and in the power of the enemy? And yet even so, within walls already hostile, that is, occupied by the enemy, they worshipped the conquered deities. This is excellent to understand. Now this capti goes further than what he said above, "captured short of the Capitol alone", so that it is clear by this distinction that he meant to imitate Virgil, Aeneid VII: "Could the captured be captured?" Gronovius. — The second-last word is owed either to the yawning of a copyist, or we should write: "while they build altars at last even to unknown deities". Davies. — Davies happily changed in into vir; but hostilibus also had to be changed into hostili. Heumann. — Lindner followed Davies's reading. The sense, he says, is: the Romans, when enemy cities were taken by force, even amid the fury of victory, when otherwise all piety is thrown off [printed "exsultat"], still worshipped the conquered deities. Perizonius.

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(20) ‹anchor: dum aras exstruunt, dum etiam› · call in the author's text (not visible)

(printed under page 183) (20) Dum aras exstruunt, dum etiam. Legendum fortasse interdum etiam ignotis num. Caeterum, quorsum addat et manibus, fateor me non satis intelligere. De diis ignotis proculcata res est. Manes etiam deos habitos pueris notum : sed quorsum hic eorum mentio ? Quare nesciebam an legendum esset : ignotis numinibus et inanibus. HERALD. — Lectionem defendit Gron, et vult dum esse etiam dum, vel etiam legendum : dudum etiam ignotis. LINDNER.

While they build altars, while even. Perhaps "sometimes even to unknown deities" should be read. For the rest, I confess I do not well understand why he adds "and to the shades". The matter of the unknown gods is trampled ground. That the Manes too were held to be gods every child knows; but why are they mentioned here? So I wondered whether we should read "to unknown and empty deities". Hérault. — Gronovius defends the reading and would have dum stand for etiam dum ("still"); or else we should read: "long since even to unknown". Lindner.

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(21) ‹anchor: numinibus et manibus› · call in the author's text (not visible)

(printed under page 183) (21) Numinibus et manibus. Bene Caecilius componit deos Manes cum ignotis nominibus : Bene, inquam, ex Epicuri sensu, qui negabat esse aliquos Manes et subterranea regna. Etenim Manes eorum dicuntur qui jam esse desierunt, ac proinde nulli sunt. Et Caecilius ignotos deos spernit quia sunt ignoti : et Manes sive defunctos, quia defuncti et jam nulli. RIGALT.

To deities and shades. Caecilius rightly puts the Manes beside the "unknown names": rightly, I say, in Epicurus's sense, who denied there were any Manes or underground realms. For the Manes are said to belong to those who have already ceased to be, and so are nothing. And Caecilius scorns the unknown gods because they are unknown, and the Manes, or the departed, because they are departed and now nothing. Rigault.

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(22) ‹anchor: meruerunt› · call in the author's text (not visible)

(printed under page 183) (22) Meruerunt. Sc. suscipere. Quod zeugma neo Ciceroni ignotum, lib. XI, Ep. 18 : Sin aliquid virium forte collegerit, sentiet, nec senatui consilium nec populo Rom. virtutem deesse, nec reip. te viro imperatorem, sc. deesse. Vel potius syllepsis, ut idem lib. XIII, Ep. 10 : Cura igitur, si me tanti facis, quanti et Varro existimat, sc. te me facere. It. lib. IX, Ep. 8 : Nunc autem quid est, sine his cur vivere velimus ? Mihi vero cum ipsis, vix his autem detractis, ne vix quidem, sc. vivere libet. Sic sane esse in ms. colligitur ex silentio Heraldi et Rigalt. Meursius vero indicat et merito legit merunt, unde corrigit inierunt, vel etiam regnaverunt. Gronov. iverunt, nempe in illorum manum velut comitantia deos. Heum vult eis etiam regnare meruerunt. Davis. merent. Lectionem a nobis receptam (sc. meruerunt) ed. Romanam exhibere docet Heum. LINDNER.

They earned, that is, "to receive". This zeugma is not unknown to Cicero either, book XI, letter 18: "But if he should perhaps gather some strength, he will find that neither the senate lacks counsel nor the Roman people courage, nor the republic, while you live, a general" — that is, "lacks". Or rather syllepsis, as the same, book XIII, letter 10: "Take care, then, if you value me as much as Varro thinks", that is, "you value me". Also book IX, letter 8: "But now what is there, without these, for which we should wish to live? With them, barely; with these taken away, not even barely" — that is, "do I care to live". That this is indeed what the manuscript has is gathered from the silence of Hérault and Rigault. Meursius, though, reports and rightly reads merunt, from which he corrects inierunt, or even regnaverunt. Gronovius, iverunt, that is, into their hand, as it were accompanying the gods. Heumann would have "they earned to reign for them too". Davies, merent. Heumann shows that the Roman edition gives the reading we have adopted (that is, meruerunt). Lindner.

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(23) ‹anchor: manserit› · call in the author's text (not visible)

(printed under page 183) (23) Manserit. Lindner. legit mansit, cum omnibus fere impr. Ed. Rom. maneat.

Has remained. Lindner reads mansit, with nearly all the printed editions. The Roman edition has maneat.

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(24) ‹anchor: antiquitas..... astruxerit vetustatis› · call in the author's text (not visible)

(printed under page 183) (24) Antiquitas..... astruxerit vetustatis. Invenustius antiquitas dicitur caeremoniis astruere vetustatem. Sed tamen elegantissimo cuique talia aliquando excidunt. Cic. de Divin. II, 33 : Errabat enim in multis antiquitas, quam vel usu jam, vel doctrina, vel vetustate immutatam videmus. Tali forma etiam Velleius Pat. I, 4, subsequenti tempore magna vis Graecae juventutis abundantia virium sedes quaeritans in Asiam se effudit. Ubi alia, ut et Lection. Tull. II, 5. WOPK. — Inde Heum. rescribit : Fanis tantum sanctificatis tribuere consuevit, quantum (sanctitatis iis) astruxerat vetustas. Etiam jam antea Fulv. Ursinus rescribebat : astruxerat. LINDNER.

Antiquity ..... has added of age. It is said rather inelegantly that antiquity adds age to the ceremonies. Yet such things sometimes slip from the most elegant writer. Cicero, On Divination II, 33: "For antiquity erred in many things, which we now see changed by use, or by learning, or by age." In a like form Velleius Paterculus I, 4: "In the time following, a great force of Greek youth, from abundance of strength, seeking settlements, poured itself into Asia." Where there are other examples, as also in the Lectiones Tullianae II, 5. Wopkens. — Hence Heumann rewrites: "It was wont to grant to shrines only so much as age had added (of sanctity to them)." Fulvio Orsini, too, had already rewritten astruxerat. Lindner.

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(25) ‹anchor: melius errare› · call in the author's text (not visible)

(printed under page 183) (25) Melius errare. Ait Caecilius sese melius errare quam Octavium, si Romanorum superstitiones probare videatur tam utiles et prosperas cultoribus suis. RIGALT. — Rom. esse melius. Wow.

To err better. Caecilius says he errs better than Octavius, if he is seen to approve superstitions of the Romans that are so useful and so prosperous for their worshippers. Rigault. — The Roman edition has esse melius. Wouwer.

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(26) ‹anchor: memoria› · call in the author's text (not visible)

(printed under page 183) (26) Memoria . Lindner legit specta de libris memoriam, h. e. specta memoriam de libris hauriendam. In ms. est memoria : e quo inepte facit memorias Lac. Gronov. Rigaltius putat, aut hanc esse veram scripturam : Specta de libris memoriarum ; aut istam : Specta de libris memorias) Wopk. pro de libris conjicit de his rebus, vel hoc, de libris, errore librarii natum potius existimat, ex voce delu (continues)

Memory. Lindner reads specta de libris memoriam, that is, "look at the memory to be drawn from books". The manuscript has memoria, from which Lac[erda?] and Gronovius foolishly make memorias. Rigault thinks either this is the true writing, "look at it from the books of records", or this, "look at the records from books". Wopkens conjectures de his rebus ("about these things") for de libris, or rather thinks this de libris arose from a copyist's error, from the word delu (continues)

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[Series: Variorum notae. The rendered feet begin partway down the page: col 263 opens at the last line of note (26), and col 264 opens near the end of note (33). The end of note (32) and the start of note (33), above the crop in col 264, are not set here. No call in the author's text is visible.] (printed under page 184)

(26) ‹anchor: memoria› · col 263 (continued from p. 183; the intervening lines lie above the crop)

(continued) ... monumentis publicis res gestas exhibentibus. LIND.

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(27) ‹anchor: mater Idaea› · call in the author's text (not visible)

(printed under page 184) (27) Mater Idaea. Haec est verissima lectio, cujus vestigia agnovimus in ms. reg. ubi scriptum sane fuerat Idaea ; sed quia litera I parum cohaerebat, ac praecedenti voce fuerat adjecta, idcirco eam pene deleverant ; ut litterulae istius non nisi simulacrum aliquod remanserit. Alii igitur ediderant, Mater Deum ; Fulv. Ursinus Mater dea, sed adjecta notula, qua Mater Idaea volebat legi, Cicerone auctore libro de Aruspicum Resp. : Atque illa mater Idaea. HERALD.

The Idaean Mother. This is the truest reading, traces of which we recognised in the royal manuscript, where Idaea had certainly been written; but because the letter I held together poorly and had been attached to the preceding word, they had nearly erased it, so that only a kind of ghost of that little letter remained. So others had printed "Mother of the Gods"; Fulvio Orsini, "Mother goddess", but with a little note added in which he wished "Idaean Mother" to be read, on the authority of Cicero in the book On the Response of the Soothsayers: "and that Idaean Mother". Hérault.

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(28) ‹anchor: testes equestrium fratrum› · call in the author's text (not visible)

(printed under page 184) (28) Testes equestrium fratrum. Heum. emendatio : equestres fratrum, sicut se ostenderant, statuae ; bona illa quidem, sed lectioni ms. non praeferenda Τὸ in lacu, Barth., Advers. lib. LXIII, cap. 25, exterminat. LINDNER.

Witnesses of the horsemen brothers. Heumann's emendation: "the equestrian statues of the brothers, as they had shown themselves"; a good one, indeed, but not to be preferred to the manuscript's reading. Barth, Adversaria book LXIII [as printed], ch. 25, drives out the words in lacu. Lindner.

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(29) ‹anchor: sicut ostenderant› · call in the author's text (not visible)

(printed under page 184) (29) Sicut ostenderant. Sic et editi vetustiores. Fulv. tamen Ursinus, deesse aliquid existimans, edidit : sicut se ostenderant, et Casp. Barthius, Advers. lib. XLIII, cap. 25, non dubitandum ait vere conjecisse doctissimos viros qui reducunt sicut ostenderant se ; quasi scilicet pron. recipr. subaudiri non possit. Corn. Severus in Aetna v. 317 : Penitusque coacti / Exagitant venti. Sedulius, Carm., l. IV, 80 : Propriique lavans in gurgite fletus. Auctor Paneg. V, cap. 12, 8 : Posuere venti, fugere nubes, etc. Multa hujusmodi suppeditabit G. J. Vossius, Annal. lib. III, cap. 3, et de Constr. cap. 58. DAVIS. — Non male Scheff. se ut ostenderant. LINDN.

As they had shown. So too the older editions. Fulvio Orsini, however, thinking something was missing, printed "as they had shown themselves", and Caspar Barth, Adversaria book XLIII, ch. 25, says there is no doubt that the most learned men who bring back sicut ostenderant se conjectured rightly; as though, forsooth, the reflexive pronoun could not be understood. Cornelius Severus in the Aetna, line 317: "And the winds, pent deep within, stir [it] up." Sedulius, Carmen book IV, 80: "and washing in the flood of his own tears". The author of Panegyric V, ch. 12, 8: "The winds have laid [themselves], the clouds have fled", etc. G. J. Vossius will supply many of this kind, Annales [as printed] book III, ch. 3, and On Construction ch. 58. Davies. — Scheffer's se ut ostenderant is not bad. Lindner.

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(30) ‹anchor: qui anhelis› · call in the author's text (not visible)

(printed under page 184) (30) Qui anhelis, h. e. cursu anhelantibus. Non enim equites equis insidentes anhelabant, sed equi equitibus onusti, et viae longinquitate defatigati. Sic est, ut edidimus, ms. et in utraque ed. Romana : et Ursin. demum in margine addidit anheli, quem postea caeteri sunt secuti. LINDNER.

Who, with panting [horses], that is, "panting from the run". For it was not the riders sitting on the horses that panted, but the horses, laden with riders and worn out by the length of the way. So it is, as we have printed, in the manuscript and in both Roman editions; Orsini at last added anheli in the margin, and the rest followed him afterwards. Lindner.

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(31) ‹anchor: qua fecerant› · call in the author's text (not visible)

(printed under page 184) (31) Qua fecerant, sc. victoriam Romanis, sive praestiterant. Hic sensus cum fidei historicae convenit, tum quoque latinitati satis consentaneus est ; secus quam vidit Meursius, qui neminem unquam Latinorum victoriam facere dixisse putabat ideoque qua vicerant, rescribebat Vegetius M. R. I, 20, a quibus saepe factum esse constat victoriam. Incertus Paneg. Maxim. et Constantino, c. 13 : Si pro divo Augusto Actiacam victoriam tantummodo gener Agrippa confecit, caetera, WOPK. — Utrumque verbum, tanquam glossema, delet Heum. LINDNER.

By which they had made, that is, "victory for the Romans", or "had secured it". This sense both agrees with historical truth and is also well in keeping with Latinity; otherwise than Meursius saw, who thought no Latin writer had ever said "to make victory" and so rewrote "by which they had conquered". Vegetius, On Military Matters I, 20: "by whom it is agreed that victory was often made". The anonymous Panegyric to Maximian and Constantine, ch. 13: "If for the deified Augustus his son-in-law Agrippa only accomplished the victory of Actium", and so on. Wopkens. — Heumann deletes both verbs as a gloss. Lindner.

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(32) ‹anchor: offensi Jovis› · call in the author's text (not visible)

(printed under page 184) (32) Offensi Jovis. Scriptum fuerat in aliquo exemplari primario, offens Jovis Descriptum inde fuit in cod. reg. offensio Jovis. Legendum offensi Jovis. Et recte, ludorum Jovis. Erant enim dicati Jovi circenses, ludi maximi votivi, bello Latino tum primum facti. Arnobius VII : Est, ut agnoscere debeamus Jovi indignanti, non adhibitam curam sollicitiorem ludis circensibus propriis. Propriis scilicet (continues; the rest lies above the crop in col 264)

Of offended Jupiter. In some original copy offens Jovis had been written; from it the royal manuscript copied offensio Jovis ("Jupiter's offence"). Offensi Jovis should be read. And rightly "of the games of Jupiter". For the circus games were dedicated to Jupiter, the greatest votive games, first held at the time of the Latin war. Arnobius VII: "It is that we must recognise that to Jupiter, when he was indignant, no more careful attention had been paid to the circus games that were his own." His own, namely (continues)

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(33) ‹anchor: not visible› · col 264 (the opening of this note lies above the crop)

(continued) ... Sic Cic. de Divin. I, 42 : Visa est in somnis Hecuba... id. II, 27 ; per somnum. Virgil. Aen. VII, 279. LINDNER.

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(34) ‹anchor: iteratio› · call in the author's text (not visible)

(printed under page 184) (34) Iteratio. Instauratio. Totam hanc historiam prolixius certe, sed et scrupulosius, persequitur Arnobius, lib. VII. pag. 244. RIGALT.

Repetition, that is, renewal [of the games]. Arnobius, book VII, p. 244, follows out this whole story at greater length, certainly, but also more scrupulously. Rigault.

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(35) ‹anchor: Decuriorum› · call in the author's text (not visible)

(printed under page 184) (35) Decuriorum. Sic aperte legitur in ms. reg., puta ex antiquarii sphalmate, pro Deciorum, quod habent impress. EDD.

Of the Decurii. So it plainly reads in the royal manuscript, by a copyist's slip, presumably, for Deciorum ("of the Decii"), which the printed editions have. The Editors.

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(36) ‹anchor: testis est : testis et› · call in the author's text (not visible)

(printed under page 184) (36) Testis est : testis et, Gronov. Hanc repetitionem scabrosam vocabat et ingratam. sed mutat tamen mentem in Addendis pag. 494. Vide quae notamus cap. IV. LINDNER. — Equitis sui. Equitis pro equi. Rara quidem, boni tamen commatis locutio. Nonius cap. 2, equitem pro equo. Virgilius, Georg. III, 11 : Atque equitem docuere sub armis / Insultare solo, et gressus glomerare superbos. Orosius lib. II, cap. 7 : cum unum regiorum equitum candore formaque excellentem, etc. DAVIS.

She is witness: witness too. Gronovius called this repetition rough and unpleasing, but changed his mind in the Addenda, p. 494. See what we note at ch. IV. Lindner. — Of his horseman. Equitis for equi ("of his horse"). A rare expression indeed, but of good stamp. Nonius, ch. 2: equitem for equo. Virgil, Georgics III, [116, printed "11"]: "And they taught the horse, under arms, to leap upon the ground and gather its proud paces." Orosius, book II, ch. 7: "when one of the royal horses, outstanding in whiteness and form", etc. Davies.

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(37) ‹anchor: vel mole vel honore› · call in the author's text (not visible)

(printed under page 184) (37) Vel mole vel honore. Expressimus lectionem ms. Historia ad quam Noster respicit, exstat apud Livium VII, 6. Erat scilicet, seu motu terrae, seu qua vi alia, forum medium ferme specu vasto collapsum. Quo facto id illi loco dicandum vastes canebant, quo plurimum pop. Rom. posset, si remp. perpetuam esse vellent. Dubitantes M. Curtium castigasse ferunt, an ullum magis Romanum bonum quam arma virtusque esset. Tum equo, quam poterat maxime exornato insidentem, armatum se in specum immisisse, donaque ac fruges super eum a multitudine congesta. Nunc ad explicationem verborum singulorum accingamur. Equitis sui est appositio pro mole sua qui eques erat. Moles dicitur de pompa, majestate, vi ac potentia. Vid. Gronov. in Observ. I, 20. En arma, in quibus vis omnis consistebat. Honor est praemium virtutis, judicio studioque civium delatum ad aliquem, Cic., de clar. Orat. 280, c. 81. En virtutem, quae duo requirebantur, ex oraculo, si remp. salvam esse vellent. Errat ergo Cellar., qui Curtium intelligit de lacu, et equitem de equo. Heum. veram scripturam hanc fuisse putat : Curtius, qui eques sui olim devotione hiatum, etc., et equitis ortum ex eques sui ; pro devotione scripsisse olevelone, uude natum ole vel honore ; olim denique ex velim natum. Credat qui volet. LINDNER. — Vel honore. Rescribebat Heraldus vel onere. Minus recte, ut videtur. Quis enim existimet scripsisse Minucium vel mole, vel onere ? Vulgatam lectionem confirmat Rigaltius ex Valerio Max. lib. V, cap. 6, ita in hanc sententiam scribente : Super quem universi cives honoris gratia certatim fruges injeceruut Vide quoque Livium lib. VII, cap. 6. GALLAND.

Either by mass or by honour. We have given the manuscript's reading. The story our author has in view is found in Livy VII, 6. The middle of the forum, whether through an earthquake or some other force, had collapsed into a vast chasm. When this happened, the seers [printed "vastes", for "vates"] declared that that place must be dedicated with what the Roman people was most powerful in, if they wanted the republic to be everlasting. They say that Marcus Curtius rebuked them as they hesitated, asking whether there was any Roman good greater than arms and valour; then, sitting on a horse adorned as richly as he could, he threw himself, armed, into the chasm, and gifts and fruits of the earth were heaped upon him by the multitude. Now let us set about explaining the individual words. Equitis sui is an apposition, for "by his own mass, who was a horseman". Moles is used of pomp, majesty, force and power. See Gronovius, Observationes I, 20. There are the arms, in which all force lay. Honor is the reward of virtue, conferred on someone by the judgement and zeal of the citizens: Cicero, On Famous Orators 280, ch. 81. There is the valour: the two things required by the oracle if they wanted the republic safe. So Cellarius is wrong in taking Curtius of the lake and the horseman of the horse. Heumann thinks this was the true writing: "Curtius, who as a horseman once, by his own devotion, [closed] the chasm", etc., and that equitis arose from eques sui; that for devotione [the scribe] wrote olevelone, from which ole vel honore came; and finally that olim came from velim. Let him believe it who will. Lindner. — Or by honour. Hérault rewrote "or by burden". Less correctly, it seems. For who would think Minucius wrote "either by mass or by burden"? Rigault confirms the common reading from Valerius Maximus, book V, ch. 6, who writes to this effect: "upon whom all the citizens, for honour's sake, vied in throwing fruits of the earth." See also Livy, book VII, ch. 6. Galland.

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(38) ‹anchor: ferale naufragium› · call in the author's text (not visible)

(printed under page 184) (38) Ferale naufragium est. Leges grammaticae postulant ut deleatur vox ultima. Minucius enim non de tempore tunc praesente, sed diu praeterito loquitur. DAVIS.

It is a deadly shipwreck. The rules of grammar require the last word to be deleted. For Minucius speaks not of a time then present but of one long past. Davies.

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[Series: Variorum notae. Calls (39)–(43) fall in the author's text above the crop; (44) is visible in col 265, and (45)–(48) in col 266. The page foot carries the running signature "PATROL. III." and the sheet number "9"; these are not notes.] (printed under page 185)

(39) ‹anchor: ut Parthos signa repetamus› · call in col 265 (not visible)

(printed under page 185) (39) Ut Parthos signa repetamus. Reposcamus rescribere nullus dubitavit, ob oculos enim habuit Virgilium suum, Aeneid. VII, 606 : Parthosque reposcere signa. Quem locum si in promptu habuisset, vel Heum., vel quem inventorem emendationis laudat, Ilensing., non utique rescripsissent a Parthis LINDNER.

That we may seek the standards back from the Parthians. No one hesitated to rewrite reposcamus, for he had his Virgil before his eyes, Aeneid VII, 606: "and to demand the standards back from the Parthians". Had Heumann, or Heusinger [printed "Ilensing."], whom he praises as the finder of the emendation, had this passage at hand, they would certainly not have rewritten a Parthis. Lindner.

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(40) ‹anchor: et, de deorum natalibus› · call in col 265 (not visible)

(printed under page 185) (40) Et, de deorum natalibus etc. Locus a vitiosa interpunctione laborat : sic autem distinguendus est : et ae deorum natalibus, donis, muneribus, negligo carmina poetarum ; nemo enim nescit quam frequentes sint in his canendis poetae. DAVIS. — Heumannus ita : Omitto vetera, quae multa sunt, de deorum natalibus, donis, muneribus, carmina poetarum. At non dicitur multum esse de re, sed in re. LINDNER.

And, about the births of the gods, etc. The passage suffers from faulty punctuation; it should be divided thus: "and I pass over the poets' songs about [printed "ae", for "de"] the births, the gifts, the boons of the gods"; for no one is unaware how much the poets busy themselves in singing these things. Davies. — Heumann reads: "I leave aside the old songs of the poets, which are many, about the births, gifts and boons of the gods." But one does not say multum esse de re, rather in re. Lindner.

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(41) ‹anchor: antiquitas nimium fabulosa› · call in col 265 (not visible)

(printed under page 185) (41) Antiquitas nimium fabulosa. Nam certe sciverunt eam omnem fabulosam esse. et forsan hoc ipso Minucii tempore eam talem scripsit Justinus XI, 6 : Ut omnis antiquitas fabulosa est. GRONOV.

Antiquity too full of fables. For they certainly knew that all of it was fabulous; and perhaps at this very time of Minucius, Justin wrote of it as such, XI, 6: "as all antiquity is full of fables". Gronovius.

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(42) ‹anchor: quam cultus insignibus› · call in col 265 (not visible)

(printed under page 185) (42) Quam cultus insignibus Sic olim habuit codex reg. Hodie praefert : cultu insignibus. Unde critici occasionem arripuere corrigendi : cultu insignia. Sed apparent vestigia derasae litterae quam nos hac editione reducimus in lucem, ut redeat Minucii sensus iste genuinus : templa ac delubra Romana magis esse divinae beneficentiae titulis augusta, quam cultus insignibus et muneribus opulenta, Beneficentiae tituli sunt augustae illae inscriptiones : NVMINIBVS. INCOLIS. / NVMINIBVS. PRAESENTIBVS. / NVMINIBVS. INQVILINIS. At opulenta cultus insignia sunt aureae statuae, thensae, acerrae, lectisternia, solisternia, currus, et alia hujusmodi pretiosa. RIG. — Ita distinguendum existimat Her. quam cultu, insignibus, et muneribus opulenta. LINDNER.

Than by the insignia of worship. So the royal manuscript once had it. Today it shows cultu insignibus, from which the critics seized the occasion to correct cultu insignia. But traces appear of an erased letter, which we bring back to light in this edition, so that Minucius's genuine sense may return: that the Roman temples and shrines were more august in the titles of divine beneficence than rich in the insignia and gifts of worship. The titles of beneficence are those august inscriptions: TO THE INDWELLING DEITIES / TO THE PRESENT DEITIES / TO THE RESIDENT DEITIES. And the rich insignia of worship are the golden statues, the sacred cars, the incense boxes, the lectisternia, the solisternia, the chariots and other costly things of this kind. Rigault. — Hérault thinks it should be divided thus: "than rich in worship, in insignia and in gifts". Lindner.

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(43) ‹anchor: inde adeo› · call in col 265 (not visible)

(printed under page 185) (43) Inde adeo. Ne, quaeso, dubita mecum legere Deo pleni, inuuit Heum., sed nescio an omnibus sit persuasurus. LINDNER.

Hence, then. "Do not, I beg, hesitate to read with me Deo pleni ('full of God')," says [printed "inuuit", for "inquit"] Heumann; but I doubt whether he will persuade everyone. Lindner.

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(44) ‹anchor: negamus, nolumus, pejeramus› · call in col 265

(printed under page 185) (44) Negamus, nolumus, pejeramus. Haec est lectio ms. reg. Editio Romana, volumus ; Gelenius violamus (conf. cap. XXIX) : quae lectio non displiceret si librorum niteretur auctoritate. HERALD. — Mihi dubium non videtur quin vir summus. J. F. Gronovius, Observ. Eccl., cap. VII, recte correxerit negamus nos videre, nolumus audire, ejeramus, quod idem valet ac non agnoscimus. DAVIS. — Retinendum omnino quod in ms., itemque in editione Romana est, pejeramus ; scilicet pejerare deos eodem jure Minuc. dixit, quo dici solet jurare deos. Notissimum est illud : Jovem lapidem jurare, id est per Jovem : Cujus jurare timent et fallere numen (Virgil. VI, 324.) / Maria aspera juro. (Ibid. v. 351.) / Stygias juravimus undas. (Ovid., Metam., II, 101.) / Diis jurando palus. (V. 46.) Dicitur vero et perjurare, sive pejerare, deos, hoc est mendaciter jurare per deos. En Ovidii locum Amorum III, 10, 22 : Et perjuratos in mea damna deos. HEUMAN.

We deny, we refuse, we forswear. This is the reading of the royal manuscript. The Roman edition has volumus; Gelenius, violamus ("we outrage"; compare ch. XXIX), a reading that would not displease if it rested on the authority of the books. Hérault. — It does not seem doubtful to me that that very great man J. F. Gronovius, Observationes Ecclesiasticae ch. VII, rightly corrected: we deny that we see them, we refuse to hear them, ejeramus ("we abjure"), which means the same as "we do not acknowledge". Davies. — What is in the manuscript, and likewise in the Roman edition, pejeramus, should certainly be kept; Minucius said "to forswear the gods" with the same right as one usually says "to swear the gods". That expression is very well known: "to swear Jupiter the stone", that is, by Jupiter. "Whose godhead they fear to swear by and deceive" (Virgil VI, 324); "I swear by the rough seas" (ibid., line 351); "We have sworn by the Stygian waters" (Ovid, Metamorphoses II, 101); "the marsh to be sworn by the gods" (line 46 [as printed]). And one also says perjurare or pejerare the gods, that is, to swear falsely by the gods. Here is the passage of Ovid, Amores III, 10, 22: "and the gods forsworn to my loss". Heumann.

(printed under page 185) (45) Tam vetustam, tam utilem. In aliquo exemplari scriptum fuerat antiquario more, tam vetus tam utilem, quod est, tam vetustam, tam utilem. Syllabas proxime repetitas semel scribebant, ut videmus in editione Pandectarum juris ad exemplar Florentinum. Et haec scriptura compluries in Minuciano exemplari reperitur. RIGALT.

So ancient, so useful. In some copy it had been written in the antiquarian manner tam vetus tam utilem, which is "so ancient, so useful". Syllables repeated immediately they wrote once, as we see in the edition of the Pandects of the law made from the Florentine copy. And this writing is found many times in the Minucius copy. Rigault.

(printed under page 185) (46) Sic licet Scribo, Sit licet. MEURS. — Et sic est in ms. reg. LINDNER.

So [as printed, "Sic"] although. I write Sit licet ("granted that"). Meursius. — And so it is in the royal manuscript. Lindner.

(printed under page 185) (47) Diagoras Melius. In ms. est Diagoras Milesius ; ac ita sane eum vocarunt non modo Eusebius et Theodoretus, ut notavit vir doctissimus Ric. Bentleius ad Fragm. Callimachi 86, sed et Chrysostomus, hom. IV, in I Epist. ad Corinth., c. I, ut animi sim dubius, auctorine an librariis hanc lectionem debeamus. Utcunque sit atheus iste in Melo insula fuit natus. Vide Aelianum, Var. Hist II, 23, et Suidam. DAVIS.

Diagoras of Melos. The manuscript has Diagoras Milesius ("of Miletus"); and indeed not only Eusebius and Theodoret called him so, as the most learned Richard Bentley noted on the Fragments of Callimachus 86, but also Chrysostom, Homily IV on the First Letter to the Corinthians, ch. I; so that I am in two minds whether we owe this reading to the author or to the copyists. However that may be, that atheist was born on the island of Melos. See Aelian, Varia Historia II, 23, and the Suda. Davies.

(printed under page 185) (48) Atheon cognomen. Heum. ad hunc locum et in Actis Philosophorum, tom. I, pag. 43, judicavit graecum ἀθέου rescribendum esse. Sed habet cognomen hujus philosophi perversi. Cicero non graecum modo, sed et latinum, e. g. de Nat. Deor. I, 23 ; Quid ? Diagoras, atheos qui dictus est : Item III, 37 : At Diagoras, atheos ille qui dicitur. Sic cognomen Heraclin, quod Ciceroni, lib. II, de Fin. cap. 5, graecum est Σκοτεινὸν Livius, in alia licet persona, latine vertit, XXIII, 39 : Heraclitus cui Scotino cognomen erat LINDNER. — Non debet haec lectio mendi esse suspecta, A. Gellius Noct. Attic., lib. XV, 29 ; « Duae istae in loquendo figurae notae satis usitataeque sunt : Mibi nomen est Julius, et mihi nomen est Julio. Tertiam figuram novam, hercle, reperi apud Pisonem in secundo Annalium. Verba Pisonis haec sunt : L. Tarquinium collegam suum ; quia Tarquinium nomen esset, metuere ; eumque orat uti sua voluntate Romam contendat. Quia Tarquinium, inquit, nomen esset : hoc proin- (continues)

The surname Atheos. Heumann, on this passage and in the Acta Philosophorum, vol. I, p. 43, judged that the Greek ἀθέου should be written instead. But Cicero has the surname of this perverse philosopher not only in Greek but also in Latin, for example On the Nature of the Gods I, 23: "What? Diagoras, who was called atheos"; and III, 37: "But Diagoras, the one called atheos". So the surname of Heraclitus, which in Cicero, On Ends book II, ch. 5, is the Greek Σκοτεινόν ("the Obscure"), Livy, though of another person, renders in Latin, XXIII, 39: "Heraclitus, whose surname was Scotinus". Lindner. — This reading ought not to be suspected of a fault. Aulus Gellius, Attic Nights book XV, 29: "These two figures in speaking are well known and in common use: 'My name is Julius' and 'My name is Julio'. A third, new figure, by Hercules, I found in Piso, in the second book of his Annals. Piso's words are these: 'that Lucius Tarquinius, his colleague, they feared because his name was Tarquinium; and he begs him to go to Rome of his own will.' 'Because his name was Tarquinium', he says: this, there- (continues)

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(45) ‹anchor: tam utilem› · call in col 266

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(46) ‹anchor: sit licet› · call in col 266

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(47) ‹anchor: Diagoras Melius› · call in col 266

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(48) ‹anchor: Atheon cognomen› · call in col 266

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[Series: Variorum notae. Col 267's foot opens with the end of note (48), carried over from p. 185; col 268's foot opens with the end of the note printed "(55)" (in sequence (53)) and then (54) whole (both read from the column images, which show the top of the foot). No call in the author's text is visible.] (printed under page 186)

(48) ‹anchor: Atheon cognomen› · col 267 (continued from p. 185)

(continued) ... de est tanquam si ego dicam : mihi nomen est Julium. » Et ita quidem plus vice simplici locutus est Livius. Plurimi sane mss. corrupte exhibent quia Tarquinio nomen esset ; verum haec scriptura menti Gellianae prorsus adversatur, licet incertus haereat Jac. Gronovius, recipienda sit necne. DAVIS.

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(49) ‹anchor: quo humanitas regitur› · call in the author's text (not visible)

(printed under page 186) (49) Quo humanitas regitur. Humanitas hoc in loco genus humanum denotat. Noster, cap. XXVI : Idem etiam daemonas prodidit terrenos, vagos, humanitatis inimicos. Arnobius, lib. II, pag. 75 : Quorum cruciatibus pasceretur nescio quaevis latens, et humanitati adversa credulitas. DAVIS.

By which humanity is ruled. Humanitas here means the human race. Our author, ch. XXVI: "He also revealed that demons are earthly, wandering, enemies of humanity." Arnobius, book II, p. 75: "on whose tortures some hidden credulity or other, hostile to humanity, would feed". Davies.

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(50) ‹anchor: pollebunt› · call in the author's text (not visible)

(printed under page 186) (50) Pollebunt. Davis legebat pollebit, et exponit : Sit licet ille qui hanc religionem dissolvere nitatur, Theodorus vel Diagoras, nunquam tamen id valebit praestare.. Sed nihil ego in vulgata lectione moverim. Sensus est : Fecerit hoc (conatus hoc fuerit) Theodorus ac prius etiam Diagoras, nunquam tamen apud posteros nomine auctoritateque simulatae philosophiae multum valebunt. Sic ad duo singularia recte refertur verbum plurale pollebunt. Vel hic accipiendum pro et, ut supra c. I, ut pari mecum voluntate concineret, eadem vellet vel nollet. Vide quae notavi ad cap. V. WOPK.

They will prevail. Davies read pollebit and explains: "Granted that he who strives to dissolve this religion be Theodorus or Diagoras, he will never be able to accomplish it." But I would change nothing in the common reading. The sense is: "Let Theodorus have done this (have attempted this), and Diagoras even before him; yet among posterity they will never prevail much by the name and authority of a feigned philosophy." So the plural verb pollebunt is rightly referred to two singulars. Vel must be taken here for et, as above, ch. I: "that he agreed with me in equal will, wished or did not wish the same things". See what I noted at ch. V. Wopkens.

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(51) ‹anchor: Athenienses viri› · call in the author's text (not visible)

(printed under page 186) (51) Athenienses viri. Ultimam vocem temere prorsus expunxit Fulv. Ursinus ; eodem enim modo boni auctores passim loquuntur. Caesar lib. I, B. G., cap. 31 : Harudum millia hominum XXIV ad eum venissent. Prudent. in Symmacho I, 550 : Ad sincera virum penetralia Nazaraeorum. Et lib. II, 541. : Aenaadumque ultro victricia signa virorum Ruffinus in vers. Recogn. Clementis, lib. I, cap. 65 : Quiescite paulisper, o viri Israelitae. Vide et cap. 20. DAVIS. — Eodem modo etiam Graeci loqui consueverunt, ἄνδρες Νινευῖται (Matth. VII, 24) ; ἄνδρες Γαλιλαῖοι (Act. I, 11). Xenophon Cyrop, 2, p. 35 : ἄνδρες Πέρσαι ; et Demosthenes saepius, ἄνδρες Ἀθηναῖοι. LINDER.

Athenian men. Fulvio Orsini quite rashly struck out the last word; for good authors speak in the same way everywhere. Caesar, Gallic War book I, ch. 31: "24,000 men of the Harudes had come to him." Prudentius, Against Symmachus I, 550: "to the pure inner shrines of the Nazarene men". And book II, 541: "and the victorious standards of the Aeneadae men". Rufinus, in his translation of the Recognitions of Clement, book I, ch. 65: "Be quiet a little while, men of Israel." See also ch. 20. Davies. — The Greeks too were accustomed to speak in the same way: "men of Nineveh" (Matthew 7:24 [as printed; the phrase stands at 12:41]), "men of Galilee" (Acts 1:11). Xenophon, Cyropaedia 2, p. 35: "men of Persia"; and Demosthenes, very often, "men of Athens". Lindner [printed "Linder"].

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(52) ‹anchor: consulte potius› · call in the author's text (not visible)

(printed under page 186) (52) Consulte potius.. Inconsulte ex emendatione Meursii, Heumanon approbante, a Cellario in textum est receptum, et retinui, quia omnino Protagoras inconsultius se gesserat ; non quod ita sensisset, sed quod publice disputasset. Multa in cathedra privatim consulte proferuntur, quae alius publice pro suggestu inconsulte disserit. LIND. — Jo. Meurs., cui placet inconsulte pro consulte, eo modo se gessit, quem incaute secutus est Chr. Cellar. Quid enim miri si Caecilius consultam vocet Protagorae ἐποχὴν qui cap. V. Academicum egit, et cap. XIII, Carneadis et Academicorum plurimorum in summis quaestionibus tutam dubitationem impense laudavit. DAVIS.

Rather, advisedly. Inconsulte ("ill-advisedly"), from Meursius's emendation with Heumann's approval, was taken into the text by Cellarius, and I have kept it, because Protagoras had certainly behaved rather ill-advisedly; not because he had thought so, but because he had disputed in public. Many things are put forward advisedly in private from the chair which another discusses ill-advisedly in public from the platform. Lindner. — Johannes Meursius, who prefers inconsulte to consulte, behaved in the way Christoph Cellarius incautiously followed. For what wonder is it if Caecilius calls Protagoras's suspension of judgement "advised", he who played the Academic in ch. V and in ch. XIII warmly praised "the safe doubt of Carneades and of most of the Academics on the greatest questions"? Davies.

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(55) [as printed; in sequence (53)] ‹anchor: deusserint› · call in the author's text (not visible)

(printed under page 186) (55) Deusserint. Verissima lectio, quam edit. Rom. et mss. regius nobis suppeditarunt. Ediderat Gelenius deriserint, inepta sententia. HERALD. — In Romana editione est deriserint. Sed veram restituerunt scripturam Leopardus Emend. lib. XI, cap. 11, et Lud. Carrio, lib. II Emend. cap. 18. Dicit videlicet idem noster Minucius quod Diagoras Laertius, IX, 52 : Ἐξεβλήθη πρὸς Ἀθηναίων, καὶ τὰ βιβλία αὐτοῦ κατέκαυσαν ἐν τῇ ἀγορᾷ HEUM. — Cicero de Nat. Deor. lib. I, cap. 25 : Librique ejus in concione combusti. RIGALT.

They burned up. A most true reading, which the Roman edition and the royal manuscript supplied to us. Gelenius had printed deriserint ("they mocked"), a foolish sense. Hérault. — In the Roman edition it is deriserint. But Leopardus, Emendationes book XI, ch. 11, and Louis Carrion, Emendationes book II, ch. 18, restored the true writing. Our Minucius, that is, says the same as [Diogenes] Laertius [of Protagoras] IX, 52: "He was expelled by the Athenians, and they burned his books in the market-place." Heumann. — Cicero, On the Nature of the Gods book I, ch. 25: "And his books were burned in the assembly." Rigault.

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(54) ‹anchor: homines, inquam› · col 268 · call in the author's text (col 268)

(printed under page 186) (54) Homines inquam. Epanalepsis est, Ciceroni usitatissima ; lib. I, ep. 9, n. 67 : Scripsi etiam, nam etiam ab orationibus me refero ad mansuetiores musas, scripsi igitur Aristoteleo more tres libros Cortius ad Cicer. lib. XV, ep. 10, n. 1. LINDNER.

Men, I say. It is epanalepsis, a figure most usual in Cicero; book I, letter 9, no. 67: "I have also written, for I am withdrawing even from speeches to gentler muses; I have written, then, in the Aristotelian manner, three books." Cortius on Cicero, book XV, letter 10, no. 1. Lindner.

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(55) ‹anchor: illicitae, deploratae, inlicitae ac desperatae factionis› · call in the author's text (not visible)

(printed under page 186) (55) Illicitae, deploratae, inlicitae ac desperatae factionis. Aiunt in ms. legi, inquinotae (Wow. nempe, testis suspectus, ut alias saepe, ita et nunc aperte fallax. EDD.). Sed codicem antiquum alium a regio exemplari nemo hactenus protulit. In regio disertissime scribitur inlicitae. Et merito quidem exploditur quod Ferrarius et Priscianensis ediderant, inclitae. Illud vero. inlicitae, etsi defendatur antiquitate exemplaris, nihilominus friget inter illa duo, deploratae ac desperatae. Itaque, si conjecturae locus est legam, incitae, quod est incitatae, furiosae, rabidae. Catullus in Galliambo : Alios age incitatos, alios age rabidos. Incitus, quemadmodum percitus, in Prudentii Vincentio, ubi de spiritibus immundis : Qui vos latenter iucitos, in omne compellunt nefas. RIGALT. — Wopk. incestae. Mihi quidem non est dubium scribi oportere deploratae inscitiae. Inferius etiam, cap. XII, ab ethnico Caecilio Christiani vocantur indocti, impoliti, rudes, agrestes ; et supra cap. V, studiorum rudes, litterarum profani expertes artium. Etiam apud Livium VII, 2, est inscitia pro ignorantia, inscientia. HEUM. — Gronov. ex inlicitae, quod, teste Rigaltio, est in ms., facit incultae, tanquam Δρυχαρνεῖς. Alii inclinatae. LINDNER.

Of an unlawful, deplorable, unlawful and desperate faction. They say the manuscript reads inquinotae (Wouwer, namely, a suspect witness, who as often elsewhere is now plainly deceptive. The Editors). But no one has so far produced any old manuscript other than the royal copy. In the royal one inlicitae is written most distinctly. And what Ferrarius and the Priscianensis had printed, inclitae ("famous"), is rightly hissed off. But that inlicitae, although defended by the antiquity of the copy, is nonetheless flat between those two words deploratae and desperatae. So, if there is room for conjecture, I would read incitae, that is, "roused, frenzied, raving". Catullus in the Galliambic poem: "Drive some roused, drive others raving." Incitus, like percitus, in Prudentius's Vincent, where he speaks of the unclean spirits: "who secretly drive you, roused, into every wickedness". Rigault. — Wopkens, incestae ("impure"). For my part I do not doubt that we must write deploratae inscitiae ("of deplorable ignorance"). Further on too, in ch. XII, the pagan Caecilius calls the Christians "untaught, unpolished, rude, rustic"; and above, in ch. V, "untrained in learning, profane to letters, without experience of the arts". In Livy VII, 2 too inscitia stands for "ignorance, lack of knowledge". Heumann. — Gronovius makes incultae ("uncultivated") out of inlicitae, which, as Rigault testifies, is in the manuscript, as if [they were] Δρυχαρνεῖς ("oak-hard Acharnians"). Others, inclinatae. Lindner.

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(56) ‹anchor: quae nocturnis› · call in the author's text (not visible)

(printed under page 186) (56) Quae nocturnis. Heum. ob anaphoram legit qui nocturnis. LINDNER.

Which by nightly. Heumann, because of the anaphora, reads qui nocturnis. Lindner.

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(57) ‹anchor: jejuniis solemnibus› · call in the author's text (not visible)

(printed under page 186) (57) Jejuniis solemnibus. Correctionem Jac. Gronovii, olentibus reponentis, merito putidam appellavit Davis in secunda sua Minucii nostri editione. HEUM. — Jejunia solemnia eo tempore quo Minucius scripsit. Christianos jam observasse nemo dubitavit. Tertull. ad Uxor. lib. II, p. 128. opp. t. II, ed. Paris. 1566-8 : Si jejunia observanda sunt, maritus eodem die convivium exerceat. Sed ad recte intelligendum hunc Minucii nostri locum haec observari insuper debent. Romani Christianorum sacra pro mysteriis habebant sceleratissimis, qualia olim bacchanalia experti fuerant, de quibus lib. XXXIX, 10. Ea mysteria nocturnis conventibus suis celebrare Christianos calumniabantur. Convenire igitur eos stato die et humanarum carnium esu, promiscuoque post epulas concubitu ad omne scelus conjurare inter se ac foederari. Carnes illas humanas Caecilius vocat inhumanos cibos Foederari Christianos dicit, voce e mysteriorum ratione petita : sed confoederari non ad sacra, ut initiati in mysteriis Romanae religionis, sed piaculis carnium nimirum humanarum esu et promiscuo concubitu. Pluribus de improba ac Romanorum adversus Christianos calumnia disputamus in Exercit. histor. de odio humani generis Christianis olim a Romanis objecto persecution. Christ. nominis causa, cap. 2, sect. 7. GRUNER.

By solemn fasts. Davies, in his second edition of our Minucius, rightly called "rotten" the correction of Jacob Gronovius, who restored olentibus ("smelly"). Heumann. — No one has doubted that the Christians already kept solemn fasts at the time Minucius wrote. Tertullian, To his Wife book II, p. 128, Works vol. II, Paris edition 1566-8 [as printed]: "If fasts are to be kept, the husband holds a banquet on the same day." But to understand this passage of our Minucius rightly, the following should also be noted. The Romans held the Christians' rites to be the most criminal mysteries, such as they had once experienced in the Bacchanalia, on which see [Livy] book XXXIX, 10. They slandered the Christians as celebrating these mysteries in their nightly gatherings: that they met on a fixed day and, by eating human flesh and by promiscuous intercourse after the feast, conspired and leagued together for every crime. Caecilius calls that human flesh "inhuman food". He says the Christians "league together", with a word taken from the practice of the mysteries; but they league together not for sacred rites, like the initiates in the mysteries of the Roman religion, but by "expiations", namely the eating of human flesh and promiscuous intercourse. We discuss the wicked slander of the Romans against the Christians more fully in the Exercitatio historica on the hatred of the human race once charged against the Christians by the Romans in persecuting the Christian name, ch. 2, sect. 7. Gruner.

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(58) ‹anchor: inhumanis cibis› · call in the author's text (not visible)

(printed under page 186) (58) Inhumanis cibis. Lego humanis Florus III, 5, 10, de L. Sylla : Primumque Athenas, urbem (quis crederet ?) frugum parentem obsidione ac fame ad humanos cibos compulit. LINDNER.

By inhuman food. I read humanis. Florus III, 5, 10, of Lucius Sulla: "And first he drove Athens, a city (who would believe it?) that was the parent of the crops, by siege and hunger to human food." Lindner.

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(59) ‹anchor: lucifugax natio› · call in the author's text (not visible)

(printed under page 186) (59) Lucifugax natio. Ita est in ms. et edit. Rom. (continues)

A light-shunning nation. So it is in the manuscript and the Roman edition. (continues)

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[Series: Variorum notae. The rendered feet begin partway down the page: col 269 opens in the middle of note (59), and col 270 opens near the end of a note (presumably the end of (62)). The lines above the crop in each column are not set here. No call in the author's text is visible.] (printed under page 187)

(59) ‹anchor: lucifugax natio› · col 269 (continued from p. 186; the intervening lines lie above the crop)

(continued) ... igitur Gesneri Thesaurus Lat. linguae, tom. III, pag. 154, ubi falso testatur in ms. et veteribus libris esse lucifuga et in vulgatis, lucifugax. LINDNER. — Voce nationis sectam sive genus indicat Minucius. Sic apud Phaedrum lib. II, Fab. V, 1 : Est Ardelionum quaedam Romae natio. Ita et nationem pro Epicureorum secta dixit Cicero N. D. lib. II, cap. 29. DAVIS.

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(60) ‹anchor: in publicum muta› · call in the author's text (not visible)

(printed under page 187) (60) In publicum muta. Sic ms. Recte quidam in publico rescripserunt : idque jam habet ed. Sabaei Romana. Ac obvia est mendi causa HEUM. — Sic cap. 19, in publicum dicere ; cap. 28 : Hos nec audiendos in totum putabamus. Quinct. Declam 13 : In publicum vivitur, et omes opes congeruntur in medium. Nescio cur Her. retinuerit in publico. Gronov. Gellius, 6, 14, in medium relinquere, Plautus Bacch. 1, 2, 53 : In mentem nunc mihi fuit. LINDNER.

Dumb in public. So the manuscript. Some have rightly rewritten in publico, and Sabaeus's Roman edition already has this; the cause of the fault is obvious. Heumann. — So ch. 19, "to speak in public" [with the accusative]; ch. 28: "we thought they should not be heard at all [in totum]". Quintilian, Declamations 13: "Life is lived in public [in publicum], and all wealth is heaped together in the common stock." I do not know why Hérault kept in publico. Gronovius. Gellius 6, 14: "to leave in the middle" [in medium]; Plautus, Bacchides 1, 2, 53: "It has now come into my mind" [in mentem]. Lindner.

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(61) ‹anchor: ut busta despiciunt› · call in the author's text (not visible)

(printed under page 187) (61) Ut busta dsspiciunt. Tertull. lib. de Spectac. cap. 13 : Nec minus templa quam monumenta despuimus. Nempe cum plerisque gentilium templis defunctorum cadavera sita essent ac tumulata, quod Clem. Alex., Arnob., Eusebius et alii pluribus comprobant, Christiani ab eo usu ea ut saepius et denominabant et aestimabant. Hinc etiam Amm. Marcell. lib. XXII, de Gregorio Alexandriae episcopo : Reversus ex comitatu principis, cum transiret per speciosum Genii templum, multitudine stidatus ex more, flexis ad aedem ipsam luminibus : « Quandiu, inquit, sepulcrum hoc stabit ? » Apposite autem ad hoc argumentum Tiberius apud Tacit. Annal. lib. IV Haec mihi in animis vestris templa, hae pulcherrimae effigies et mansurae. Nam quae saxo struuntur, si judicium posterorum in odium vertit, pro sepulcris spernuntur. HERALD. — Quia statim iterum occurrit despiciunt, jure suspicatus est Rigalt. errasse librarium. Quem affert Tertulliani locum de Spect., cap. 13, is viam aperit emendationi. Norant scilicet Christiani iis locis exstructa fuisse templa ubi ii sepulti fuerant qui pro diis colebantur. Jam, cum ob oculos Tertullianum fuisse Minucio nostro inter doctos constet, facile apparet ita eum scripsisse : Templa ut busta despuunt. Tolle igitur despiciunt et deos ita junge sequentibus : Deos rident et sacra. Perge nunc : miserentur miseri. Ac miserentur, non miserentur, est in edit. Romana (et iu cod. reg.). Interjectum fas est inde natum videtur, quod librarius bis scripserat sacer, deinde prius delere noluit. HEUM. — Haec mutationes ortum habuerunt inde quod ferre viri doctissimi noluerunt dispiciunt bis positum. Sed ferendum est partem apud Caesarem, de B. G. 1, XII, sexies positum, et locum, cap. 49, ejusdem libri quinques ; et cap. 1, libro IV, quater positum. LINDNER.

They look down on temples as tombs. Tertullian, On the Shows ch. 13: "We spit upon temples no less than upon tombs." Since in very many of the pagans' temples the bodies of the dead lay buried, as Clement of Alexandria, Arnobius, Eusebius and others prove at length, the Christians, from that practice, quite often both named and valued them so. Hence also Ammianus Marcellinus, book XXII, of [George, printed "Gregorio"] bishop of Alexandria: "Returning from the emperor's retinue, as he passed the splendid temple of the Genius, surrounded by a crowd as usual, he turned his eyes to the building itself and said: 'How long will this tomb stand?'" Fitting for this theme is Tiberius in Tacitus, Annals book IV: "These are my temples in your hearts, these the most beautiful and lasting likenesses. For what is built of stone, if the judgement of posterity turns to hatred, is scorned as a tomb." Hérault. — Because despiciunt occurs again immediately, Rigault rightly suspected the copyist had erred. The passage of Tertullian he cites, On the Shows ch. 13, opens the way to an emendation. The Christians knew, of course, that the temples had been built in those places where those who were worshipped as gods had been buried. Now, since it is agreed among the learned that our Minucius had Tertullian before his eyes, it is easily evident that he wrote: "They spit upon temples as tombs." So take away despiciunt and join deos to what follows: "They laugh at the gods and the rites." Go on now: "wretched, they pity". And the Roman edition (and the royal manuscript) has miserentur [as printed]. The interposed fas est seems to have arisen because the copyist had written sacer twice and then did not wish to delete the first. Heumann. — These changes arose because the most learned men would not tolerate dispiciunt placed twice. But one must tolerate partem in Caesar, Gallic War 1, XII, placed six times, and locum, ch. 49 of the same book, five times; and in ch. 1 of book IV, four times. Lindner.

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(62) ‹anchor: miserentur miseri› · call in the author's text (not visible)

(printed under page 187) (62) Miserentur miseri, Ita distinguit Heraldus. Vulgo sic : miserantur miseri, si fas est, sacerdotum. Interpunctio Heraldi unice vera. Notum est honorem pro magistratu dici, vid. Rittersh. ad Plin. ep. XI, 1, 2 ; purpura vero magistratuum insigne. Vid. Andr. Steyeri Dissert. de purpura sacrae dignitatis (continues; the rest lies above the crop in col 270)

Wretched, they pity. So Hérault divides it. Commonly thus: "Wretched, they pity, if it is right [to say so], the priests." Hérault's punctuation alone is true. It is well known that honor is said for a magistracy; see Rittershausen on Pliny, letter XI [as printed], 1, 2; and purple is the badge of magistrates. See Andreas Steyer's dissertation On the Purple of Sacred Dignity (continues)

(62?) ‹anchor: not visible› · col 270 (continued; the lines above the crop are not set)

(continued) ... post mortem, 9, 8 ; sacra sacrilegiis omnibus tetriora, 27, 2 ; falluntur et fallunt, 10, 2 : aut puniendum est, aut pudendum. LINDNER

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(63) ‹anchor: pro mira stultitia et incredibili audacia spernunt› · call in the author's text (not visible)

(printed under page 187) (63) Pro mira stultitia et incredibili audacia spernunt. Nihil cod. reg. interjicit nec distinguit, dum impress. habent : Proh ! mira stultitia et incredibili audacia ! spernunt EDD.

O wondrous folly and unbelievable audacity, they scorn. The royal manuscript puts nothing between and makes no division, while the printed editions have: "Oh! wondrous folly and unbelievable audacity! They scorn." The Editors.

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(64) ‹anchor: praesentia› · call in the author's text (not visible)

(printed under page 187) (64) Praesentia. Adeoque certa supplendum ex altero membro. Eodem modo supplendus Johannes Ep. I, 18. LINDNER.

Present things. And so "certain" must be supplied from the other member. John, Epistle I, 18 [as printed], must be filled out in the same way. Lindner.

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(65) ‹anchor: ita illis pavorem... blanditur› · call in the author's text (not visible)

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(65) Ita illis pavorem... blanditur. In ms. est solatia rediviva. Blandiri hoc loco est molire, levare. mitigare, ut apud Columellam, VII, 16 : Blanditur lac caprinum igneam saevitiam sacri ignis. Ex quo loco simul patet constructio verbi blandiri cum casu quarto. Pavor est metus mortis et tormentorum praesentium. Solatium redivivum est, quale a redivivis speratur in altera vita Blandiri solatio redivivo dixit, ut Ovid. Metam. X, 555 : Umbra blanditur populus, Sensus ergo est : Mitigat timorem mortis et tormentorum praesentium spes illa fallax, fore ut aliquando reviviscant. Certe Lactant. VII, 22 8 : Redivivas justorum animas dicit pro redivivis, justis, vel animis justorum redivivorum ; siquidem Latini saepe adjectivum nomini alieno aptant, ut Virgil. Aen. II, 723 : Templumque vetustum / Desertae Veneris. Hoc est templum vetustum et desertum. — Postquam de hoc loco quid ipse sentirem exposui, conjecturas et emendationes virorum doctissimorum ordine subjungam, unde sibi quisque quid velit eligat. Heraldus edidit : Ita illis pavor et fallax spes solatio redivivo blanditur. Gronovius lectionem ms. ita interpretatur sensu verbi praegnante : Fallax spes blandiens vel blandiendo pavorem illis ponit solatia rediviva. Davisius : Vita illis pavorem, fallax spes solatia rediviva blanditur. Wopkenius : Ita illis prava et fallax spes solatia ridicula blanditur, i. e. ominatur, pollicetur, ut cap. XI, inepta solatia. Heumannus : Ita illis inter pavorem fallax spes solatii recidivi blanditur. Recidivum enim dicitur quod, postquam evanuit et interiit, restituitur et quasi renascitur. Grunerus : Ita illius pavorem fallit fallax spes, solatia rediviva blanditur. Et Ovidius, Trist. V. 7, 39 : Detineo studiis animum falloque dolores. LINDNER·

So for them [deceitful hope] soothes their fear... with the comfort of new life. The manuscript has solatia rediviva. Blandiri here means "to soften, lighten, mitigate" [printed "molire"], as in Columella VII, 16: "goat's milk soothes the fiery savagery of St Anthony's fire". From this passage the construction of blandiri with the accusative is also clear. Pavor is fear of death and of present torments. Solatium redivivum is such as is hoped for from those who come to life again in the other life. He said "to soothe with a comfort of new life" as Ovid, Metamorphoses X, 555: "the poplar soothes with its shade". So the sense is: "That deceitful hope that they will one day live again mitigates their fear of death and of present torments." Certainly Lactantius VII, 22, 8 says "the restored souls of the just" for "of the restored, the just", or "the souls of the just restored to life"; for the Latins often fit an adjective to a noun not its own, as Virgil, Aeneid II, 723 [as printed; 713–14]: "and the ancient temple of deserted Venus", that is, "the ancient and deserted temple". — Having set out what I myself think of this passage, I shall add in order the conjectures and emendations of most learned men, from which everyone may choose what he pleases. Hérault printed: "So fear and deceitful hope soothe them with a comfort of new life." Gronovius interprets the manuscript's reading with a pregnant sense of the verb: "Deceitful hope, by soothing, lays their fear to rest with comforts of new life." Davies: "Life [soothes] their fear, deceitful hope soothes [them with] comforts of new life." Wopkens: "So a crooked and deceitful hope promises [blanditur] them laughable comforts", that is, forebodes, promises, as in ch. XI, "foolish comforts". Heumann: "So amid their fear deceitful hope of a recurring comfort soothes them"; for that is called recidivum which, after vanishing and perishing, is restored and as it were reborn. Gruner: "So deceitful hope beguiles his fear, soothes with comforts of new life." And Ovid, Tristia V, 7, 39: "I occupy my mind with studies and beguile my griefs." Lindner.

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(66) ‹anchor: sacraria... adolescunt› · call in the author's text (not visible)

(printed under page 187) (66) Sacraria... adolescunt. Sacrarium est templum parvum, vel etiam locus ubi sacra reponuntur. Sic vocatur domus in qua Christiani oratum conveniebant. Adolescunt loca cum frequentatur et magnus hominum numerus eo congregatur. Sic Velleius, II, 30, 6 : Numerus in tantum adolevit. Tacitus. Histor. II, 31 : Cremona numero colonorum, opportunitat fluminum ubertale agri, annexu connubiisque gentium adolevit. En Christi Ecclesiam, etiam ante principum Christianorum tempora, per orbem disseminatam ! LINDNER.

Shrines... grow up. A sacrarium is a small temple, or also a place where sacred things are stored. So the house is called in which the Christians gathered to pray. Places "grow up" when they are frequented and a great number of people gathers there. So Velleius II, 30, 6: "the number grew so far"; Tacitus, Histories II, [19, printed "31"]: "Cremona grew by the number of its colonists, the advantage of its rivers, the richness of its land, and its ties and intermarriages with the peoples." See the Church of Christ spread through the world even before the times of Christian emperors! Lindner.

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(66) ‹anchor: sacraria... adolescunt› · call in col 270

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[Series: Variorum notae. Calls (72) and (73) are visible in the last text lines of col 271, and (78) and (79) in col 272; the others fall in the text above the crop. The Hebrew in note (72) is badly printed and set as far as legible; marked UNSURE.] (printed under page 188)

(67) ‹anchor: eruenda prorsus› · call in col 271 (not visible)

(printed under page 188) (67) Eruenda prorsus. Heum. scriptum fuisse suspicatur ejicienda, et Minucium ob oculos habuisse Cicer. de Offic. I, 41 : Cynicorum vero natio tota est ejicienda. Sed quidni eruere consensionem pari jure dici potest, ac dicimus : eruere herbas, arborem, oculos civitatem ? LINDNER.

To be rooted out entirely. Heumann suspects that ejicienda ("to be thrown out") was written, and that Minucius had before his eyes Cicero, On Duties I, 41: "But the whole nation of the Cynics must be thrown out." But why can one not with equal right say "to root out a conspiracy", as we say "to root out plants, a tree, eyes, a city"? Lindner.

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(printed under page 188) (68) Occultis se notis et insignibus noscunt. In hunc locum Dodwellus Dissert. Cyprian. II, § II, pag. 49.

They know one another by secret marks and signs. On this passage see Dodwell, Dissertationes Cyprianicae II, § II, p. 49.

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(69) ‹anchor: ac se promisce› · call in col 271 (not visible)

(printed under page 188) (69) Ac se promisce. Ita edidi, jubente ms. In impressis omnibus est promiscue, quasi altera vox non esset latina. Gellius, in praef. Noct. Attic. : Indistincte atque promisce annotabam : hinc promiscam cogitationem dixit idem scriptor lib. XI, cap. 16, et promiscas quaestiones, lib. XIII, c. 9. DAVIS. — Promisce, ms. quod auctoritate Gellii probat Davisius. Verum aliter Gallium loqui monet Heum., aliter Minucium : illius notam esse cacozeliam antiquariam, hunc vero fugienetem omnis affectionis. LINDNER.

And [love] one another indiscriminately. So I have printed, at the manuscript's bidding. All the printed editions have promiscue, as though the other word were not Latin. Gellius, in the preface to the Attic Nights: "I noted them without distinction and indiscriminately [promisce]"; hence the same writer said "an indiscriminate [promiscam] thought", book XI, ch. 16, and "miscellaneous questions", book XIII, ch. 9. Davies. — Promisce is the manuscript's, which Davies supports by Gellius's authority. But Heumann points out that Gellius [printed "Gallium"] speaks one way and Minucius another: the mark of the former is an affectation of archaism, while the latter shuns [printed "fugienetem"] all affectation. Lindner.

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(printed under page 188) (70) Maxima nefaria. Sic recte rescripsit Fulv. Ursinus, cum in ms. sit maxima et varia, hoc est multa et multorum generum. LINDNER. — qui error scribae cum sit luculentus, miror hanc scripturam retentam esse a Davisio, Burmanni vero correctionem, maxima et valida, h. e. certo vera, scribi jubentis in not. ad Sueton., merito rejicit Wopk., simul Ursinianam emendationem comprobans. HEUM.

The greatest wicked deeds. So Fulvio Orsini rightly rewrote, since the manuscript has maxima et varia, that is, many and of many kinds. Lindner. — Since this error of the scribe is glaring, I wonder that this writing was kept by Davies; Burman's correction, however, who in his notes on Suetonius would have maxima et valida written, that is, "surely true", Wopkens rightly rejects, while approving Orsini's emendation. Heumann.

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(printed under page 188) (71) Caput asini. Ordinem verborum suadere putabat doctissimus Davisius, ut, cum Cupero, deleatur (ad Caesaris lib. III, B. G. c. 1), tanquam glossa, vox asini. Delet etiam cl. Heumannus, tanquam margini aliquis hoc verbum ascripserit e cap. 28, 8. Immerito, ut vidimus lection. Tulliam. II, 6, Prodig. cap. 128, ante Pontificis M. domum Lepidi. Sic police utroque laudanda videtur ista mss. lectio Valer. Max., III, 2, 3, fusisque hostibus, opima Deo spolia Jovi Feretrio retulit ; Ubi vulgo, de eo. Nec rejicienda ista Flori IV, 1 : Tum consul, habito senatu, in praesentem... Cicero peroravit : Ubi τὸ Cicero Graevio videbatur ex glossa irrepsisse, aut saltem alieno loco poni. Conferatur lib. II, 2. Alter Consulum interceptus asina Cornelius. WOPK. — Sic noster cap. 26, Tiresias caecas ; 19, 2, parens omnium Deus ; 28, 9, Apim bovem ; 31, 9, Unius Dei parentis ; 34, 3, ipsi artifici, Deo soli ; 35, 3, ignes Aetnae et Vesuvii montis. LINDNER.

The head of an ass. The most learned Davies thought the order of the words urged that, with Cuper (on Caesar, Gallic War book III, ch. 1), the word asini be deleted as a gloss. The distinguished Heumann also deletes it, as though someone had written this word in the margin from ch. 28, 8. Wrongly, as we saw in the Lectiones Tullianae II, 6; [Julius Obsequens], Prodigies ch. 128: "before the house of the Pontifex Maximus Lepidus". So that manuscript reading of Valerius Maximus III, 2, 3 seems worthy of praise with both thumbs: "and the enemy routed, he brought back the spolia opima to the god, Jupiter Feretrius", where the common text has de eo. Nor should that of Florus IV, 1 be rejected: "Then the consul, having convened the senate, against him present... Cicero spoke to the end", where Graevius thought the word Cicero had crept in from a gloss, or at least was set in the wrong place. Compare book II, 2: "The other of the consuls, Cornelius, caught by Asina [as printed]." Wopkens. — So our author, ch. 26: "Tiresias the blind"; 19, 2: "God the parent of all"; 28, 9: "Apis the ox"; 31, 9: "of the one God, the parent"; 34, 3: "to the maker himself, God alone"; 35, 3: "the fires of Etna and of Mount Vesuvius". Lindner.

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(printed under page 188) (72) Digna et nata religio talibus moribus. Heum. Minucium scripsisse putat : Digna sane talis religio talibus animalibus. Sed cave quidquam mutes in loco sanissimo. Christianos tanquam libidinosos scortatores et incestos sugillaverat Caecilius. His itaque moribus optime ait convenire cultum asini, animalis salacissimi, Phaedrus, lib I, Fabul. 29. Deinde alludit ad patientiam Christianorum asininam. Quippe asimus eum honore et officiis prosequitur, a quo vapulat et contemptui habetur ; unde proverbium Rabbinorum : דמי ראמרא בוקיר מנכרואי [UNSURE: Hebrew set as far as legible] Vide Buxtorfii Lexicon Chald. Talmud., p. 788. Notatu dignum, quod ab Hebr. נאר [UNSURE], asinus, descendat נאור [UNSURE] turpe. LINDNER.

A religion worthy of, and born of, such morals. Heumann thinks Minucius wrote: "Truly such a religion is worthy of such animals." But beware of changing anything in a perfectly sound passage. Caecilius had taunted the Christians as lustful fornicators and incestuous. So he says the worship of the ass, a most lecherous animal (Phaedrus, book I, fable 29), fits these morals excellently. Then he alludes to the asinine patience of the Christians. For the ass [printed "asimus"] attends with honour and service the one by whom it is beaten and held in contempt; hence the proverb of the Rabbis [Hebrew, uncertainly legible]. See Buxtorf's Chaldee and Talmudic Lexicon, p. 788. It is worth noting that from the Hebrew word for "ass" comes [a word meaning] "foul". Lindner.

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(7 ) [as printed; in sequence (73)] Naturam. Hieronymus, epist. LXI : Pars corporis nostri secretior a nobis natura φύσις, dicitur. WOWERIUS.

The nature. Jerome, letter LXI: "The more secret part of our body is called by us natura, φύσις." Wouwer.

(printed under page 188) (74) Qui hominem. En naturam calumniae et mendacii ! quaedam necessaria omittunt : alia ex ingenio addunt : hominem dicunt omittunt Deum, sive θεάνθρωπον. De summo supplicio loquuntur, tanquam infami et servili, non ut a vatibus praedicto et necessario. Pro facinore aiunt punitum, omittunt cujus, ut intelligantur facinora propria, cum debebant aliena. LINDNER.

Who [worship] a man. See the nature of slander and lying! They leave out certain necessary things and add others from their own invention: they say "a man" and leave out "God", or the God-man. They speak of "the extreme penalty" as of an infamous one fit for slaves, not as foretold by the prophets and necessary. They say "punished for a crime", leaving out whose, so that his own crimes may be understood, when they ought to have been others'. Lindner.

(printed under page 188) (75) Eorum caerimonias fabulantur. Sic quidem est in ms. regio ; sed legendum caeremonias fabulatur, ut edidere Sig. Gelenius, Des. Heraldus aliique, nam sine numero singulari non constat σύνταξις. Frustra autem est J. Meursius. qui reponit : caerimonia fabulantur. Caeremoniae enim apud Latinos dicuntur sacra omnia, ut ait Isidorus Origin. VI, 19, et ante eum Servius ad Virgil., Aen. IV, 302. Christianis igitur vitio vertit Caecilius quod et Christum et crucem colant. DAVIS. — Sane aliquem nominatim designari videtur significare Octavius ipse infra capp. 28, 30. HERALD

They tell tales of their ceremonies. So indeed it is in the royal manuscript; but we should read caeremonias fabulatur ("he tells tales"), as Sigismund Gelenius, Desiderius Hérault and others printed, for without the singular number the construction does not hold. And J. Meursius, who restores caerimonia fabulantur, is wrong. For among the Latins caeremoniae means all sacred rites, as Isidore says, Etymologies VI, 19, and before him Servius on Virgil, Aeneid IV, 302. So Caecilius makes it a fault in the Christians that they worship both Christ and the cross. Davies. — Octavius himself, below, chs. 28 and 30, does seem to indicate that someone is meant by name. Hérault.

(printed under page 188) (76) Imbuatur. Sic ex ms. reg. Herald. Imbuitur alii, inter quos Lindnerius, Heraldi lectione allegata. « Nescio, inquit, utrum ex ms. an errore typothetarum. » Porro geminam codicis lectionem exhibemus. EDD.

Let him be imbued. So Hérault, from the royal manuscript. Others have imbuitur, among them Lindner, who cites Hérault's reading: "I do not know," he says, "whether from the manuscript or by the compositors' error." We, further, give the manuscript's reading exactly. The Editors.

(printed under page 188) (77) Is infans. De hac epanalepsi conf. cap. VIII, LINDNER.

That infant. On this resumptive repetition compare ch. VIII. Lindner.

(printed under page 188) (78) Notum est, passim omnes loquintur, id etiam... oratio. Non audiendus est cl. Heum. qui legendum arbitratur, nonne, quod passim omnes loquuntur, id etiam... oratio ? interrupta enim oratione affectus indignationis apprime exprimitur. Sic cap XI : Multa ad haec suppetunt, ne festinet oratio. Injustos ipsos magis nec laboro, jam docui. LINDNER.

It is well known, everyone everywhere speaks of it, this too... the speech. The distinguished Heumann is not to be heeded, who thinks we should read: "Does not the speech... also [testify to] what everyone everywhere speaks of?" For by the broken speech the feeling of indignation is expressed to perfection. So ch. XI: "Much comes to mind on this, lest the speech hurry. The unjust themselves rather—nor do I labour it, I have already shown." Lindner.

(printed under page 188) (79) Cirtensis nostri Nemini dubium quin hic Noster indigitaverit M. Cornelium Frontonem, Cirte in Numidia natum, oratorem inter Latinos istius aevi haud despicabilem, hostem Christianis infensissimum, de quo iterum auctor cap. XXXI meminit ; hinc et aliunde constat eum adversus Christianorum sectam orationem scripsisse. Jam ne eum te- (continues)

Of our man of Cirta. No one doubts that our author here pointed to Marcus Cornelius Fronto, born at Cirta in Numidia, an orator not to be despised among the Latins of that age, a most bitter enemy of the Christians, whom the author mentions again in ch. XXXI; from this and from elsewhere it is agreed that he wrote a speech against the sect of the Christians. Now lest him (continues)

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(79) ‹anchor: Cirtensis nostri› · col 273 (continued from p. 188)

(continued) mere velim habeas esse alterum Frontonem quem laudant Juven. Satyr. I, 12 ; Plin. Jun. Epist. XI, 2 ; Martial Epig. Ipse vero Cirtensis, teste Eutropio VIII, 6, Marci Antonini imp. et Lucii Veri latinis litteris praeceptor fuit ; quem Eumenius magnis excepit laudibus ac velut Romanae eloquentiae non secundum, sed alterum decus praedicat. Si qui Joanni Salisberiens. fides, Polycrat. VIII, 19, ad eximio Chaeronensi Plutarcho ex gente materna oriebatur. Excidisse videbantur illius opera pene universa, paucis exceptis grammaticae rei fragmentis : cum illustris. S. R. E. presbyter cardinalis Aug. Maius, in bibliotheca Ambrosiana, e vetustissimi codicis παλιμψήστου visceribus feliciter ad lucem revocavit pleraque Frontonis opera, ac ea evulgavit sub hoc epigrammate : M. Cornelii Frontonis opera inedita, cum epistolis item ineditis Antonini Pii, M. Aurelii, L. Veri et Appiani, nec non aliorum veterum fragmentis. Mediol. 1815. in-8°. Deest adversus Christianos declamatio. EDD.

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(80) ‹anchor: cum omnibus liberis› · call in col 273 (not visible)

(printed under page 189) (80) Cum omnibus liberis. Notari decet hic locus, qui ex mentione luminis indicat fuisse coenam ; et cum omnes liberos et omnis aetatis homines adfuisse testatur, an credimus illos omnes liberos non fuisse baptizatos ? Certe mibi contra videtur narratio innuere manifeste etiam in aetate prima Baptismum fuisse datum. GRONOV. — Pia est haec meditatio, dubito an etiam solida. Ex praesentia hominum in coena colligit vir doctissimus eos omnes fuisse baptizatos. Multi, inter quam etiam Constantinus ille Magnus, Baptismum ad mortem usque reservabant, quos tamen vix verosimile est toto illo tempore agapis Christianorum abstinuisse. Deinde ipsa vox missae de populi dimissione nos cogitare jubet. Sed fac ita haec esse, ut vult. v. d. et Justinus, Apol. I, c. 85, testatur : Οἱ καλούμενοι παρ᾽ ἡμῖν διάκονοι, διδόασιν ἑκάστῳ τῶν παρόντων μεταλαβεῖν ἀπὸ τοῦ εὐχαριστηθέντος ἄρτου καὶ οἴνου καὶ ὕδατος, καὶ τοῖς οὐ παροῦσιν ἀποφέρουσι. Id. cap. 86 : τῆς εὐχαριστίας οὐδενὶ ἄλλῳ μετασχεῖν ἐξόν ἐστιν, ἢ τῷ πιστεύοντι λουσαμένῳ τὸ ὑπὲρ ἀφέσεως ἁμαρτιῶν καὶ εἰς ἀναγέννησιν λουτρόν Infirmum tamen erit testimonium ex ore inimici, qui, quae testatur, non aspexerit ipse, sed fama tantum eaque incerta et dubia, cognoverit. Si enim ex hoc loco probari posset liberos in sacra coena administranda fuisse praesentes, non video quidni eodem jure probari posset canem candelabro vere fuisse nexum. Liberis enim praesentibus, mysteria, credo, Christianorum non diu occulta mansissent. Neque ex accensione lucernae colligi usus coenae recte potest, siquidem persecutionum tempore conventus plerumque nocturnos celebrabant. LINDNER.

With all their children. This passage deserves notice: from the mention of the light it shows that it was a supper; and since it testifies that all the children and people of every age were present, are we to believe that all those children were not baptized? To me, certainly, the account seems on the contrary to hint plainly that Baptism was given even in earliest age. Gronovius. — This is a pious reflection; I doubt whether it is also a solid one. From people's presence at the supper the most learned man infers that they were all baptized. Many, among them even Constantine the Great, put off Baptism right up to death; yet it is hardly likely that they kept away from the Christians' agapes all that time. Next, the very word missa bids us think of the dismissal of the people. But suppose it is as that learned man [v. d.] would have it, and as Justin testifies, Apology I, ch. 85 [as printed]: "Those whom we call deacons give to each of those present a share of the bread and wine and water over which thanks have been given, and carry it to those who are not present." The same, ch. 86 [as printed]: "Of the Eucharist no one else may partake but the one who believes and has been washed with the washing for the forgiveness of sins and for rebirth." Yet the testimony will be weak, coming from the mouth of an enemy who did not see what he testifies to himself, but knew it only by report, and an uncertain and doubtful one at that. For if it could be proved from this passage that children were present at the administration of the holy supper, I do not see why it could not be proved with equal right that a dog was really tied to the lamp-stand. For with children present the Christians' mysteries, I think, would not have stayed hidden long. Nor can the practice of the supper rightly be inferred from the lighting of the lamp, since in times of persecution they mostly held their gatherings at night. Lindner.

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(printed under page 189) (81) Convivium caluit. Formula eadem utitur quoque Sulp. Severus, Hist. Sacr. II, 13 : Igitur, cum jam post epulas multis poculis convivium calere coepisset. WOPK. — Non dubito rescribendum esse incaluit. Curtius, V, 7, 5 ; VIII, 1, 22 : Cum res multo incaluisset mero. Nec movet me quem Wopk. profert Sulpicii locum : nam et hic calere scripsisse librarium pro incalere, antecedens m mihi persuasit facile. HEUM. — Quid vero faciet loco Horatii. Carm. III, 21, 12 : Narratur et prisci Catonis saepe mero caluisse virtus. LINDNER.

The banquet grew warm. Sulpicius Severus also uses the same expression, Sacred History II, 13: "So, when after the feast the banquet had begun to grow warm with many cups." Wopkens. — I do not doubt that incaluit should be written. Curtius V, 7, 5; VIII, 1, 22: "when the affair had grown warm with much wine". Nor does the passage of Sulpicius that Wopkens brings forward move me: for there too the preceding m easily persuaded me that the copyist wrote calere for incalere. Heumann. — But what will he do with the passage of Horace, Odes III, 21, 12: "The virtue of old Cato too is said to have often grown warm with wine"? Lindner.

(printed under page 189) (82) Incestae libidinis exarsit. In mss. est incestae libidinis ebrietatis fervor exarsit. Gelenius. Incestae libidinis ebrietate fervor exarsit. Meursius reponit, ebriatis. Rigaltius : Et incestae libidini ebrietatis fervor exarsit. Gronovius : Et in caecus libidines ebrietatis fervor exarsit. Valer. Maximus lib. II, 1, 5 : Proximus a Libero patre intemperantiae gradus ad inconcessam venerem esse consuevit. Hinc vinum Libero propter excitandam libidinem attributum esse testatur Isidorus, Orig. VIII, 8.

Flared up with incestuous lust. The manuscripts have "the heat of drunkenness of incestuous lust flared up". Gelenius: "the heat of incestuous lust flared up with drunkenness". Meursius restores ebriatis. Rigault: "And the heat of drunkenness flared up into incestuous lust." Gronovius: "And the heat of drunkenness flared up into blind lusts" [printed "in caecus"]. Valerius Maximus, book II, 1, 5: "The next step from Father Liber [Bacchus] in intemperance has usually been to forbidden love." Hence Isidore, Etymologies VIII, 8, testifies that wine was assigned to Liber for stirring up lust.

(printed under page 189) (83) Canis provocatur. Carnis, indubium antiquarii veteris mendum, pro canis, EDD.— Unde Gentes calumniam hanc habuerint, conjectu est difficile. Crediderim tamen hanc rei fuisse originem : Canes dicebantur qui ad investigandas et odorandas res adhibebantur, docente Ven. Ernesti in Clave Ciceron, quod verbi etiam Plautus pro vigili adhibuit. Cumque nascentis Ecclesiae temporibus plures essent qui Christianis insidiarentur, aluerunt etiam quosdam qui in conventibus dispicerent an adesset speculator, qui sermonum et mysteriorum aucupium faceret. Hunc dicebant canem. Fortasse illi fuit negotium candelarum exstinguendarum, si quando insidias vererentur, vel certe fenestrarum obstruendarum, quibus inconsulti illi spectatores excluderentur. LINDNER.

The dog is provoked. [The manuscript has] carnis, undoubtedly a slip of the old copyist, for canis. The Editors. — Where the pagans got this slander is hard to guess. I should think, though, that this was the origin of the thing: those were called "dogs" who were employed to track down and sniff out things, as the venerable Ernesti teaches in the Clavis Ciceroniana; Plautus too used the word for a watchman. And since in the times of the rising Church there were many who laid snares for the Christians, they also kept certain men who, in the gatherings, looked out whether a spy was present who was hunting after their words and mysteries. This man they called the "dog". Perhaps his task was to put out the candles if ever they feared a trap, or at least to block the windows, so that those uninvited onlookers would be shut out. Lindner.

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(printed under page 189) (84) Opera. Lectio sana, quam non debebat cl. Heum, sollicitare, et rescribere opere. Cicero de Offic. I, 35 : Liberis dare operam re honestum est, nomine obscenum. Plaut., Merc. 4, 5, 10 : Post haud censebam istarum operarum esse patrem. LINDNER.

The work. A sound reading, which the distinguished Heumann ought not to have disturbed by rewriting opere. Cicero, On Duties I, 35: "To give one's work to [begetting] children is honourable in fact, obscene in name." Plautus, Merchant 4, 5, 10: "Afterwards I did not think him the father of those works." Lindner.

(printed under page 189) (85) Pleraque omnium. Wopk. : pleraque omnia, ut plerique omnes apud Terentium et Nepotem. Heumannus : pleraque omnino. Ego, vel vulgatam retinendum vel omnium delendum puto. LINDNER.

Most things of all. Wopkens: pleraque omnia, like plerique omnes in Terence and Nepos. Heumann: pleraque omnino. I think either the common reading should be kept or omnium deleted. Lindner.

(printed under page 189) (86) Quidquid illud colunt. Heum rescribit : quidquid illud est quod colunt. Mihi illud pleonastice videtur esse positum. LINDNER.

Whatever that is that they worship. Heumann rewrites: "whatever that is which they worship". To me illud seems to be put pleonastically. Lindner.

(printed under page 189) (87) Cur nullas aras habent. Adeoque de sacri ficio Missae iis temporibus altum silentium ! LINDNER.

Why do they have no altars? And so, about the sacrifice of the Mass in those times, deep silence! Lindner.

(printed under page 189) (88) Nulla nota simulacra. Vota pro nota scribendum videtur Nic. Heinsio Advers. lib. I, can. 18, pag. 185. At nil mutandum. Innuit ethnicus Christianos simulacrum aliquod quod colant, sed vulgo incognitum : paulo enim ante dixit eos id quod colunt occultare et abscondere. HEUM.

No known images. Nicolaas Heinsius, Adversaria book I, ch. [printed "can."] 18, p. 185, thinks vota should be written for nota. But nothing should be changed. The pagan hints that the Christians have some image they worship, but unknown to the public; for a little before he said "that they hide and conceal what they worship". Heumann.

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(89) ‹anchor: sustinent› · call in col 275 (not visible)

(printed under page 190) (89) Sustinent. Hoc verbum, quod in mss. non est, inseruit Cellar. ei quia in mss. non est, uncinulis clausit. Ac certe, vel hoc vel simile verbum excidit. HEUM.

They bear. This word, which is not in the manuscripts, Cellarius inserted, and because it is not in the manuscripts he enclosed it in brackets. And certainly either this or a similar word has dropped out. Heumann.

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(printed under page 190) (90) Unde autem, vel quis ille, aut ubi. Sic quaeri de ignotis solet. Florus. I, 18, 5 : Qui enim aut unde Romani ? Seneca de Morte cl. Caesaris, p. m. 811, ex Homeri Odyss. A : Τίς, πόθεν εἷς ἀνδρῶν, πόθι τοι πτόλις... LINDNER.

But whence, or who is he, or where? So people usually ask about strangers. Florus I, 18, 5: "For who, or from where, are the Romans?" Seneca, On the Death of Claudius Caesar, p. 811 of my copy, from Homer's Odyssey I: "Who are you among men, and whence? Where is your city...?" Lindner.

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(91) ‹anchor: gens libera Romana superstitio noverunt› · call in col 275 (not visible)

(printed under page 190) (91) Gens libera Romana superstitio noverunt. Magna fiducia rescribo : gentes liberae, sequitur enim regna, sequitur noverunt. Quare et Romanae superstitiones rescribo non timide HEUM. — Ego vero hunc locum per syllepsin consuetam ita interpretor : gens libera novit, non regna noverunt, non saltem Romana superstitio novit. Ita singularia et pluralia permutantur : Divitiae, decus, gloria in oculis sita sunt. Quid enim mirum si verbum quod ad plura praecedentia refertur, numero plurali ponitur ? LINDNER.

A free nation, kingdoms, Roman superstition knew. With great confidence I rewrite "free nations", for "kingdoms" follows, and "knew" (plural) follows. So I also, not timidly, rewrite "Roman superstitions". Heumann. — But I interpret this passage by the usual syllepsis thus: no free nation knew [him], no kingdoms knew, not even Roman superstition knew. So singulars and plurals are interchanged: "Riches, honour, glory are set before the eyes." For what wonder is it if a verb that refers to several preceding subjects is put in the plural? Lindner.

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(92) ‹anchor: Judaeorum..... gentilitas› · call in col 275 (not visible)

(printed under page 190) (92) Judaeorum..... gentilitas. Gentilitas hoc in loco gentem denotat. Tertullianus de Anima, cap. 30 : Aborigenes nunc in suis sedibus permaneni, et alibi amplius gentilitatem faeneraverunt. Eodem sensu Vasconum gentilitatem dixit Prudentius περὶ στεφ. Hymn. I, 94. DAVIS.

Of the Jews..... the nation. Gentilitas here means the nation. Tertullian, On the Soul ch. 30: "Aborigines now remain [printed "permaneni"] in their own seats, and elsewhere have lent out their stock at greater interest." In the same sense Prudentius, Peristephanon hymn I, 94, said "the nation of the Vascones". Davies.

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(93) ‹anchor: Romanis numinibus› · call in col 275 (not visible)

(printed under page 190) (93) Romanis numinibus. In mss. est nominibus, quod emendant in numinibus Wow, Rig., Heum., Cell. aliique complures. Sic pro nominis rescripsit numinis, Heum. ad Lactant. III, 29, 14. At in ed. Romana est hominibus, quod retinet et defendit Wopk., quia caeteroquin languida nimis oratio videretur, neque ex mente Caecilii imbecillitatem Dei Judaeorum adeo evinceret, si Romanis numinibus, quam si Romanis hominibus esset captivus : conf. cap. 33, 6. Huic sententiae patrocinatur etiam Livius III, 17, 3 : At vos vereremini deos patrios ab hostibus captos. LINDNER. — Ego cum illis facio qui Romanis hominibus verum putant. Id poscunt omnino verba quae praecedunt, cujus adeo nulla vis nec potestas est. Deinde nullibi invenies deos gentis alicujus victae cum gente sua Romanis numinibus captivos dici. Populus vero victor cepisse ac detriumphasse victi populi deos, saepe dictum. Tertullianus, Apolog. 25 : Tot de diis, quot de gentibus triumphi : tot manubiae, quot manent simulacra captivorum deorum. Eodem sensu Minucius ipse inferius, cap. GRUNERUS, l. c. pag. 222 sqq.

To the Roman deities. The manuscripts have nominibus, which Wouwer, Rigault, Heumann, Cellarius and very many others emend to numinibus. So Heumann, on Lactantius III, 29, 14, rewrote numinis for nominis. But the Roman edition has hominibus, which Wopkens keeps and defends, because otherwise the speech would seem too feeble, and, in Caecilius's mind, would not prove the weakness of the God of the Jews so well if he were captive to the Roman deities as if he were captive to the Roman people; compare ch. 33, 6. Livy too supports this view, III, 17, 3: "But you would fear your fathers' gods taken captive by the enemy." Lindner. — I side with those who think "to the Roman people" is true. The preceding words certainly demand it: "who has so little force or power". Next, you will nowhere find the gods of some conquered nation said to be captive, with their nation, "to the Roman deities". But that a victorious people captured the gods of a conquered people and led them in triumph is often said. Tertullian, Apology 25: "As many triumphs over gods as over nations; as many spoils as there remain images of captive gods." Minucius himself says the same further on, ch. [number not printed]. Gruner, in the place cited, p. 222 ff.

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(94) ‹anchor: at etiam enim› · call in col 275 (not visible)

(printed under page 190) (94) At etiam enim. Uncinulas huic verbo circumdedit Cellarius, ut indicaret, melius id abesse. Cum vero et in mss. sit et in editione Romana, rescribo enim. HEUM. — Conjungunt has particulas in affectu indignationis Terentius Eunuch. V, 7, 10. At etiam primo callidum et disertum credidi hominem. Cicero, Philipp. II, p. m. 438 C : At etiam litteras recitavit. It. pag. 442. A : At etiam quodam loco facetus esse voluisti. It. pag. 444 : At etiam ausus es dicere. Idem de Nat. Deor. I, 41 : At etiam de sanctitate, de pietate adversus deos, libros scripsit Epicurus. LINDNER.

But even, for. Cellarius put brackets round this word to indicate it would be better absent. But since it is both in the manuscripts and in the Roman edition, I rewrite enim. Heumann. — Terence joins these particles in a mood of indignation, Eunuch V, 7, 10: "But even at first I thought the man clever and eloquent." Cicero, Philippics II, p. 438 C of my copy: "But he even read out letters." Also p. 442 A: "But in one place you even wished to be witty." Also p. 444: "But you even dared to say." The same, On the Nature of the Gods I, 41: "But Epicurus even wrote books on holiness, on piety towards the gods." Lindner.

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(95) ‹anchor: quanta monstra› · call in col 275

(printed under page 190) (95) Quanta monstra. Vetus exemplar, quam tantra. RIGALT.—Hic Rig. obscurae mss. codicis scripturae nimium intentus, edidit qua in tam nostra, et quod vix credibile, defendit etiam acriter (et explicat : Christiani, qua sunt in urbes Italiae in P. R. provincias, in tam nostra diffusi). Adeo caeco tenetur illius codicis amore. Schefferus agnoscit peccatum librarii, sed minus felix est corrector, ita hunc locum censens restituendum : At jam Christiani, quae, mirum, monstra (quod mirum tamen ante ista monstra ac portenta mirifice languet et sordet. W.) Ego DAVISIO subscribo, cui legendum videtur : quanta monstra. Proxime enim hoc accedit ad scripturam vetusti illius codicis. HEUM. Teste Rigaltio, Ferrarius et Priscianensis legunt ; quaenam monstra. Onzelius : At Christiani, quae monstra. Gronovius : Christiani quam inania, quae portenta confingunt ? et provocat ad Prud. in Cassiano : Non est inanis aut anilis fabula. Grunerus : Quae contra naturam, quae portenta confingunt, et probat ex Cicerone de Nat. Deor. II, 5. Tertiam (sc. deorum notionem posuit Cleanthes eam, quae terret animos), praeter naturam hominum, pecudumque portentis. LINDNER.

What monsters! The old copy has quam tantra. Rigault. — Here Rigault, too intent on the obscure writing of the manuscript, printed qua in tam nostra, and, hardly credibly, even defends it sharply (explaining: "the Christians, spread through the cities of Italy, through the provinces of the Roman people, through so much that is ours"). So blindly is he held by love of that manuscript. Scheffer recognises the copyist's error but is a less happy corrector, thinking the passage should be restored thus: "But now the Christians, what, wonderful, monsters" (yet that "wonderful", before those "monsters" and "portents", is strangely limp and shabby. W[opkens]). I subscribe to Davies, who thinks we should read "what monsters!" For this comes nearest to the writing of that old manuscript. Heumann. As Rigault testifies, Ferrarius and the Priscianensis read "what monsters, pray?" Ouzel [printed "Onzelius"]: "But the Christians, what monsters!" Gronovius: "The Christians, how empty, what portents they invent!", and he appeals to Prudentius on Cassian: "It is no empty or old wives' tale." Gruner: "What things against nature, what portents they invent!", and he supports it from Cicero, On the Nature of the Gods II, 5: "Cleanthes set down a third [notion of the gods], that which terrifies minds, by portents beyond the nature of men and cattle." Lindner.

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(96) ‹anchor: in omnium mores› · call in col 275

(printed under page 190) (96) In omnium mores. Miratur Gronovius, qui Caecilius Ethnicus dicere haec potuerit, quibus siquidem Δίκης ὀφθαλμὸς τὰ πάνθ᾽ ὁρῶν, per omnia scripta celebrabatur. At ego optime scio, quomodo dicere potuerit. Dixit scilicet, ut epicureus, non ut ethnicus. Eodem modo providentiam exagitavit, quo Velleius apud Cicer. de N. D. I, 20. LINDNER.

Into the morals of all. Gronovius wonders how Caecilius the pagan could say these things, among whom "the eye of Justice that sees all things" was celebrated in every writing. But I know very well how he could say it. He spoke, of course, as an Epicurean, not as a pagan. He mocked providence in the same way as Velleius does in Cicero, On the Nature of the Gods I, 20. Lindner.

(printed under page 190) (97) Toto orbi. Aliae edit. toti orbi, sed lectio, quam recipimus, est in ms. Reg., ut testatur Nic. Rigaltius, nec mutari sane debuit, cum eadem forma usi sint Apuleius aliique. Propertius, lib. III, El. IX, 57. Septem urbs alta jugis toto quae praesidet orbi. Lactantius de Phaenice, V, 139 : Aequatur toto capiti radiata corona. Hyginus Fab. V. Ob in Juno toto generi ejus fuit infesta. In aliis hujusce formae vocibus similia multa collegit G. J. Vossius in Anal. lib. IV, cap. 6. Vide et Janum Gulielmum ad Ciceronem pro Quintio, cap. 1, DAVIS.

To the whole world. Other editions have toti orbi; but the reading we adopt is in the royal manuscript, as Nicolas Rigault testifies, and certainly ought not to have been changed, since Apuleius and others used the same form. Propertius, book III, elegy IX [as printed], 57: "the city high on seven hills, which presides over the whole world". Lactantius, On the Phoenix V [as printed], 139: "A radiate crown is matched to the whole head." Hyginus, Fables V: "For this [printed "Ob in"] Juno was hostile to his whole race." G. J. Vossius collected many similar things in other words of this form, Analogia book IV, ch. 6. See also Janus Gulielmius on Cicero, For Quinctius, ch. 1. Davies.

(printed under page 190) (98) Compage divisa. Burmannum, qui ad Valerii Flacci lib. I, pag. 130, divulsa scribi jubebat, jure refellit Wopkenius adductis locis. Hegesippi, II, 9, extr. a quo dirutis divisisque porticibus, templum separastis. Cypriani de Unit. Eccl. p. 110, qui scindit

With the frame divided. Burman, who on Valerius Flaccus book I, p. 130 would have divulsa written, Wopkens rightly refutes by citing passages: Hegesippus II, 9, at the end: "from which, the porticoes being demolished and divided, you have separated the temple"; Cyprian, On the Unity of the Church, p. 110: "who splits". [The note ends the column with these words; it may run over to the next page.]

(printed under page 190) (99) Qua continetur et cingitur. Repete ex antecedentibus (continues?)

By which it is held together and girded. Supply from what precedes (continues?) [The note ends the column with these words; it probably runs over to the next page.]

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[Series: Variorum notae. The calls fall in the author's text above the crop and are not visible. The images are of low resolution; the Greek in notes (3), (5) and (6) is set as far as legible (UNSURE on accents).] (printed under page 191)

(98) ‹anchor: compage divisa› · col 277 (continued from p. 190)

(continued) scindit et dividit Ecclesiam Dei. Firmici, de Errore pro. Rel. p. 19, quis laceravit ? quis divisit ? quis membris ejus epulatus est ? Sic Prudent. Peristeph. hymn. X, 494, et XI, 93, et alii passim ; atque ita dispertire pro distrahere, dilacerare, discerpere, supra cap. IX. LINDNER.

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(99) ‹anchor: qua continetur et cingitur› · col 277 (continued from p. 190)

(continued) cedentibus totus orbis et ipse mundus. Ita Cicero, de Nat. Deor., II, 57 : Quae (natura) primum oculos membranis tenuissimis vestivit et sepsit : quas primum perlucidas fecit ; ut per eas cerni posset ; firmas autem, ut continerentur (repete :) oculi membranis illis Conf. Wopken. Lection. Tull. II, 17. Fieri non posse ut totus orbis rueret, Caecilius exinde colligit, quod non ex omni latere apertus, ruinaeque expositus sit, sed potius, instar castelli firmissimi, tanta mole undique contineatur et cingatur, LINDNER. — Qua continetur et cingitur. Meursius emendat, qua continemur et cingimur. Et sic edidit Cellarius. Nobis autem minore mutatione legendum placet, quae continetur et cingitur. Cicero, de Nat. Deor. lib. I, cap. 36 : Terra sita in media parte mundi, circumfusa undique est hac animabili spirabilique natura, cui nomen est aer : et cap. 40 : Omnia cingens et coercens dicitur coeli complexus. Lucretius lib. V, pag. 614 : Denique jam tuere hoc circum superaque ; quod omnem / Continet amplexu terram. DAVIS.

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(1) ‹anchor: et cineres et favillas› · call in the author's text (not visible)

(printed under page 191) (1) Et cineres et favillas, hoc est : licet post mortem cinis et favilla sint per appositionem. Multi enim in illa tyrannorum persecutione vel vivi comburebantur, vel, post violentam necem, illati in ignem, in cineres et favillas redigebantur. Hoc adeo mirum videbatur ethnicis, quod Christiani, etiam in cinerem redacti, se resuscitatum iri crederent. Heumannus non dubitat scribere : e cinere et favilla, quod praeter necessitatem facit. Ideoque etiam comma post fuerint posui. LINDNER.

Both ashes and embers, that is, "although after death they be ash and ember", by apposition. For in that persecution by the tyrants many were either burned alive or, after a violent death, thrown into the fire and reduced to ashes and embers. So it seemed very strange to the pagans that the Christians believed they would be raised again even when reduced to ash. Heumann does not hesitate to write "from ash and ember", which he does needlessly. And so I have also put a comma after fuerint. Lindner.

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(2) ‹anchor: putes eos jam revixisse› · call in the author's text (not visible)

(printed under page 191) (2) Putes eos jam revixisse. Haec interpres Gallus ita vertit : Vous diriez qu'ils sont déjà ressuscités. Appelius autem in versione Germanica, Gallum caeco quodam impetu secutus, ita : Wollet ihr sagen, es waren bereits et liche Wieder auserwecket. Quo ipso nec Gallice nec Latine se intelligere profitetur. LINDNER.

You would think they had already come to life again. The French translator renders this: Vous diriez qu'ils sont déjà ressuscités ("You would say they are already risen"). But Appel, in his German version, following the Frenchman with a kind of blind rush, renders it: Wollet ihr sagen, es wären bereits etliche wieder auferwecket ("Would you say some have already been raised again?"). By this he confesses that he understands neither French nor Latin. Lindner.

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(3) ‹anchor: sibi mortui, exstincti› · call in the author's text (not visible)

(printed under page 191) (3) Sibi mortui, exstinctis. Non opus est ut cum Fulv. Ursino et Chr. Cellario reponamus, sibi mortuis et exstinctis : pari enim ratione dicit Noster cap. 3, 7 : Fluctibus tonsis emicaret, emergeret, ubi frustra est J. Wowerus, qui ultimam vocem glossematis suspectam habet. Arnobius, lib. I, pag. 8 : Congelare, constringere sanguinis sui fervorem solet. Et paulo post : Perferre, sustinere flagrantissimos soles non potes. Ac pag. 11, Propulsare, defendere suas valeant contumelias. Ita passim scriptor ille συνώνυμα coacervat. DAVIS. — Ita scripsisse Heum. videtur Minuc. : Morte exstitenis, ut apud Curt., III, 5, 10 : Ignobili morte exstingui. LINDNER.

To themselves dead, extinguished. There is no need, with Fulvio Orsini and Christoph Cellarius, to restore "to themselves dead and extinguished"; for in the same way our author says, ch. 3, 7: "the waves being shorn, it leapt, came up", where J. Wouwer is wrong in suspecting the last word of being a gloss. Arnobius, book I, p. 8: "it is wont to congeal, to bind the heat of his blood". And a little after: "you cannot bear, endure the most burning suns." And p. 11: "that they may be able to repel, ward off their insults." So that writer everywhere heaps up synonyms. Davies. — Heumann thinks Minucius wrote "extinguished by death" [printed "Morte exstitenis"], as in Curtius III, 5, 10: "to be extinguished by an ignoble death". Lindner.

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(4) ‹anchor: annis et aetatibus› · call in the author's text (not visible)

(printed under page 191) (4) Annis et aetatibus. Hoc est, cum annis te aetatibus, mit der Zeit und mit den Jahren. Nic Huetius Advers. lib. II, cap. 19, pag. 666, pro aetatibus scribebat aetatis vi. LINDNER.

By years and ages, that is, "with years and [printed "te"] ages", mit der Zeit und mit den Jahren ("with time and with the years"). Nic[olas] Huet, Adversaria book II, ch. 19, p. 666, wrote aetatis vi ("by the force of age") for aetatibus. Lindner.

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(5) ‹anchor: in terram resolvatur› · call in the author's text (not visible)

(printed under page 191) (5) In terram resolvatur. Gronovius videndum ait annon ediderit auctor : In auram resolvatur, quia non agatur in hac disputatione de materia, in quam resolvatur cadaver, sed de reductione in nihilum, ut de eo sperari aliquid nequeat. Sed quis non videt nimis longe petita haec esse ? LINDNER. — Non est cur quidquam mutemus : nam corpora mortuorum terram fieri statuere gentilium plurimi. Ita Sophocles, Electr. v. 246. Epicharmus apud Plutarchum, Cons. ad Apollon. pag. 110, ait. γῆν μὲν εἰς γῆν ἀπελθεῖν. Euripides, Hypsipyla : Αὐτός τε θνῄσκει καὶ τάδ᾽ ἄχθονται βροτοί, / Εἰς γῆν φέροντες γῆν. Eos versus Satine reddidit Cicero Tuscul. lib III, cap. 25. Vide Lactantium Div. Instit., lib VII. cap. 12. DAVIS.

Be dissolved into earth. Gronovius says we should consider whether the author did not write "be dissolved into air", because this discussion is not about the matter into which the corpse is dissolved, but about reduction to nothing, so that nothing can be hoped for from it. But who does not see that this is far-fetched? Lindner. — There is no reason to change anything; for very many of the pagans held that the bodies of the dead become earth. So Sophocles, Electra line 246. Epicharmus, in Plutarch, Consolation to Apollonius p. 110, says that "earth goes back to earth". Euripides, Hypsipyle: "He himself dies, and mortals grieve at this, bearing earth to earth." Cicero rendered these lines in Latin [printed "Satine"], Tusculans book III, ch. 25. See Lactantius, Divine Institutes book VII, ch. 12. Davies.

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(6) ‹anchor: nec intersit› · call in the author's text (not visible)

(printed under page 191) (6) Nec intersit Davisio prorsus legendum videbatur : et intersit, ob praecedens quasi non. Neque mirum. Aliter tamen sensisset, si observasset ἁμάρτημα Minucii nostri μνημονικόν, qualia observari debere a criticis in Arte mea Critica dudum monui § 40, 41, 42, et 43. Putabat scilicet Minucius. antea se scripsisse, cum omne corpus.... resolvatur. Merito igitur non subscripsit Davisio Wopkenius. HEUM.— Est haec observatio V. D. pererudita illa quidem, sed hoc tamen loco minus necessaria. Etenim quasi non efficit in interrogatione propositionem eam affirmantem, quam sibi in animo habuisse Minucium concepit Heumannus. LINDNER.

Nor does it matter. Davies thought we should certainly read "and it matters", because of the preceding quasi non. No wonder. Yet he would have thought otherwise had he noticed a slip of memory in our Minucius, such as I long ago advised critics to watch for, in my Ars Critica §§ 40, 41, 42 and 43. Minucius, that is, thought he had earlier written "when every body.... is dissolved". So Wopkens rightly did not subscribe to Davies. Heumann. — This observation of the learned man is very erudite indeed, but not very necessary in this place. For quasi non, in a question, produces the very affirmative proposition that Heumann supposed Minucius to have had in mind. Lindner.

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(7) ‹anchor: omnis sepulcra› · call in the author's text (not visible)

(printed under page 191) (7) Omnis sepulcra, Putabam olim legendum esse ignis sepultura, ob conficiendi celeritatem, siquidem corpus nulla, quam ignis sepultura, citius conficitur. Obstabat quidem, quod jam § 3, praecesserat ignium sepulturas. Obstabat quod post poena supplendum erat quidem, et ante si adversativa sed. Obstabat etiam, quod videbam, sub omni sepultura comprehendi sepulturam in visceribus ferarum, maris, humi, flammarum. Sed haec leviora erant, quam quae tam bellae emendationis memoriam supprimerent. Jam vero ideo omnem sepulturam hic opponi conditurae cadaverum per aromata et unguenta ex more Aegyptiorum, unde flebat, ut cadavera sero admodum conficerentur, licet ut Noster supra loqueretur, annis et aetatibus in terram resolverentur. LINDNER.

Every burial [lemma printed "Omnis sepulcra"]. I once thought we should read "the burial of fire", because of the speed of consuming, since a body is consumed faster by no burial than by fire. Against this, indeed, was the fact that "burials by fires" had already come before, § 3. Against it was that after poena one had to supply quidem, and before si the adversative sed. Against it too was that I saw that under "every burial" was included burial in the bellies of beasts, of the sea, of the ground, of the flames. But these points were too slight to suppress the memory of so pretty an emendation. Now, however, I take it that "every burial" is here set against the embalming of corpses with spices and ointments in the Egyptian manner, whereby it came about [printed "flebat"] that corpses were consumed only very late, though, as our author said above, they were dissolved into earth by years and ages. Lindner.

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(8) ‹anchor: beatum sibi ut bonis› · call in the author's text (not visible)

(printed under page 191) (8) Beatum sibi ut bonis. Ita ediderat Gelenius, nec aliter scriptum in ms. Reg. Ibidem postea mortui pro mortuis. HERALD.

Blessed for themselves as good men. So Gelenius had printed, and it is written no otherwise in the royal manuscript. In the same place, afterwards, mortui for mortuis. Hérault.

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(9) ‹anchor: perpetem vitam› · call in the author's text (not visible)

(printed under page 191) (9) Perpetem vitam. Perpetuam, ut habent nonnullae editt., ex glossemate. Festus : perpetem pro perpetuo dixerunt poetae. Et ita sane non raro loquitur Plautus ; nec Poetae solum, sed etiam solutae orationis scriptores. Cl. Mamertinus Pan. I, cap. 3, 4 : Noctes omnes diesque perpeti sollicitudine pro omnium (continues)

Unending life. Perpetuam, as some editions have, comes from a gloss. Festus: the poets said perpetem for perpetuo. And Plautus indeed speaks so not seldom; and not the poets only, but also writers of prose. Claudius Mamertinus, Panegyric I, ch. 3, 4: "All nights and days, with unending anxiety for the [safety] of all (continues)

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(continued) … salute transigere, Et Pan. II, cap. 3, 4: Perpeti cura quamvis compositum gubernat imperium. Vide et Tertullianum. Apol. cap. 16. Davis.

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Injustos istos magis nec laboro. Haec verba duplicem sensum pariunt, prout magis vel ad antecedentia vel ad consequentia refertur: injustus magis est injustior, quae loquendi ratio vel ex lexicis satis est nota. Hinc sensus est: Injustiores ethnicis esse Christianos, non amplius demonstrabo, qui jam docui. Et haec explicatio optime convenit cum responsione Octavii, cap. 35: Tamen si vobiscum Christiani comparemur.... multo vobis meliore, deprehendemur. Deinde magis nec laboro est non amplius laboro, scil., docere injustos ipsos, esse. Heumanno haec videtur vera esse auctoris scriptura: Injustos esse ipsos minimeque bonos jam docui. Lindner.

"That these men are more unjust I do not labour." These words yield a double sense, according as "magis" is referred to what goes before or to what follows: "injustus magis" is "more unjust", a manner of speaking well enough known even from the lexicons. Hence the sense is: "That the Christians are more unjust than the heathen I shall demonstrate no further, having already shown it." And this explanation agrees very well with Octavius's reply, ch. 35: "Yet if we Christians are compared with you … we shall be found far better than you." Alternatively "magis nec laboro" means "I labour no longer", namely to show that they themselves are unjust. To Heumann this seems the author's true writing: "That they themselves are unjust and not at all good I have already shown." Lindner.

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Culpam tamen vel innocentiam fato tribui sententiis plurimorum, et haec vestra consensio est. Haec est lectio Reg. Gelenius ediderat, etiam vestra consensio est. Edito Rom. Et haec vestram. Haec igitur ait, nec bene nec male facta cuiquam imputari debere, cum ea fato tribuantur, qua de re plura observabamus ad Tertulliani Apolog. cap. 2. Herald. Heumannus legit: Tribui sententia plurimorum. Et haec vestra etiam consensio est Lindner.

"Yet guilt or innocence is ascribed to fate by the opinions of most, and this is your agreement too." This is the reading of the Royal manuscript. Gelenius had printed "etiam vestra consensio est". The Roman edition: "Et haec vestram". He says, then, that neither good nor evil deeds ought to be imputed to anyone, since they are ascribed to fate; on which we observed more at Tertullian's Apology ch. 2. Herald. Heumann reads: "is ascribed by the opinion of most. And this is your agreement too." Lindner.

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Ita vos Deo dicitis. Cellarius post alios edidit, ita vos Deo addicitis. Minore mutatione reponi posset, ita vos Deo dicatis, id est attribuitis. Tertullianus Apol., cap. 13: Imperatoribus defunctis honorem divinitatis dicatis. Iterum cap. 21: Nec tantum tamen honoris factis Romani dicaverunt. Videsis ejusdem libri cap. 28 et Sedullium, Carm. III, 88. Verum non est cur a ms. lectione recedamus, ut ea ostendunt quae de verbo dicendi monuerunt Heinsius ad Ovidii Fast. VI, 594, et Graevius ad Ciceronem pro Flacco, cap. 34. Davis. — Ne moveatur aliqua molestia optimo Minucio, dum maluit simplice uti, sed in significatione compositi; cum perinde id amavisse Cyprianum probent Observationes paternae cap. 3, ad ecclesiasticos. Et jam ediderat Cicero pro Flacco: Doti, inquit Valeria, omnem pecuniam dixerat. Et Plautus, Aulul. 9, 4, 14: Nempe huic dimidium. dicit. Gronov.—Non video quomodo Davisius defendere potuerit dicatis adductis locis Tertulliani Apolog. 13, 25, 27, nec Hemennus cum Cellario aliisque addicitis ex ejusdem Tertull. cap. 14. Lindner.

"So you assign [it] to God." Cellarius, following others, printed "ita vos Deo addicitis" ("so you make it over to God"). With a smaller change one could restore "ita vos Deo dicatis", that is, "you attribute". Tertullian, Apology ch. 13: "To dead emperors you dedicate the honour of divinity." Again ch. 21: "Yet the Romans did not dedicate so much honour to deeds." See ch. 28 of the same book, and Sedulius, Carmen III, 88. But there is no reason to depart from the manuscript reading, as is shown by what Heinsius on Ovid's Fasti VI, 594 and Graevius on Cicero's Pro Flacco ch. 34 have noted about the verb "dicere". Davis. — Let no one make trouble for the excellent Minucius because he preferred to use the simple verb in the sense of the compound; my father's Observations, ch. 3, on the ecclesiastical writers, prove that Cyprian liked the same usage. And Cicero had already written in Pro Flacco: "Valeria, he says, had assigned (dixerat) all her money as dowry." And Plautus, Aulularia 9, 4, 14: "Surely he assigns (dicit) her half." Gronovius. — I do not see how Davis could have defended "dicatis" by adducing the passages of Tertullian's Apology 13, 25, 27, nor Heumann [printed "Hemennus"], with Cellarius and others, "addicitis" from ch. 14 of the same Tertullian. Lindner.

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Sic sectae vestrae non spontaneos cupere. Ait Rigaltius hellenismum esse, quam in rem haec verba tanquam Suidae adducit Ἐπιθυμῶν γενικῇ προαιρετικῶς ἔχων. At, praeterquam quod vox antepenultima in isto scriptore non compareat, phrasis est Latinissima, nec casum genitivum, sed dativum regit. Caesar lib. I. B. G. cap. 1: Favere et cupere Helvetiis. Tullius Tiro apud Gellium Noct. A. lib. VII, cap. 3: Accusabantur quod adversus P. R. regi magis cupierint faverintque. Sic etiam Terentius Andr. act. V, sc. IV, 2. Davis.

"Thus [you say] that men are not willing to join your sect [of their own accord]." Rigault says this is a Hellenism, and to that end he adduces these words as from Suidas: "Ἐπιθυμῶν, with the genitive, meaning to have a preference." But besides the fact that the antepenultimate word does not appear in that writer, the phrase is thoroughly Latin, and it governs not the genitive case but the dative. Caesar, Gallic War book I, ch. 1: "To favour and be well disposed to the Helvetii." Tullius Tiro in Gellius, Attic Nights book VII, ch. 3: "They were accused of having been well disposed to and favoured the king rather than the Roman people." So too Terence, Andria act V, sc. IV, 2. Davis.

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Sed electos Paulus ad Rom. IX, 16: Οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεοῦντος Θεοῦ. Rigalt.—Totum hunc locum ita refingit: Sic sectae vestrae non spontaneos cupere, sed electos, fingentes, iniquum judicem fingitis, etc. Sed nihil opus est, modo ex praecedentibus post electos subaudias dicitis, quanquam alia notione. Ita Cic. lib. IX, epist. 17, 6: Nos illi (Caesari) servimus, ipse temporibus, sc. servit: Ubi alia est verbi notio, cum Caesari servire dicas; alia cum temporibus servire. Lindner.

"But the chosen." Paul, Romans 9:16: "It is not of him who wills, nor of him who runs, but of God who shows mercy." Rigault. — [Heumann] recasts this whole passage thus: "Thus, pretending that men do not join your sect of their own accord but as chosen, you make out an unjust judge," etc. But there is no need, provided that after "electos" you understand "dicitis" from what precedes, though in another sense. So Cicero, [Letters to Friends] book IX, letter 17, 6: "We serve him (Caesar), he [serves] the times", that is, "serves": where the sense of the verb is one when you say "serve Caesar", another with "serve the times". Lindner.

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Utrumne sine corpore, an. Heraldus ex ms. regio edidit: Utrumne cum corporibus, et corporibus quibus; ipsine, an innovatis resurgatur sine corpore? sine corpore hoc, etc. Hic bis positum sine corpore indicat, prius illud, loco non suo, esse positum. Unde Fulvius Ursinus haec duo verba inserens inter utrumne et cum loco mota restituit, non ex conjectura supplevit. Lindner — Utrumne cum corporibus? Recentiores habent, utrumne sine corpore, an cum corporibus? Et ita quidem plenior ac rotundior sit oratio. Sed cum sola Fulvii Ursini conjectura nitatur illa lectio, nos ms. fidem sequendam duximus. Davis.

"Whether without a body, or …" Hérault printed from the Royal manuscript: "Whether with bodies, and with which bodies — the same ones, or renewed — one rises without a body? without this body," etc. Here "sine corpore", set down twice, shows that the first occurrence stands out of its place. Hence Fulvius Ursinus, inserting these two words between "utrumne" and "cum", restored words that had been moved, and did not supply them by conjecture. Lindner. — "Whether with bodies?" More recent editors have "whether without a body, or with bodies?" And so indeed the sentence would be fuller and rounder. But since that reading rests on Fulvius Ursinus's conjecture alone, we have thought the manuscript's authority should be followed. Davis.

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Hoc quod sciam, etc. Sic loquitur, quia nihil animo potuit concipere, quod non erat corporatum. Eodem modo Velleius apud Cic., de N. D., lib. I, cap. 12: Quod vero sine corpore ullo Deum vult esse, ut Graeci dicunt, ἀσώματον, id quale esse possit, intelligi non potest: careat enim sensu necesse est, careat etiam prudentia, careat voluptate. Et cap. 11: Cum autem sine corpore idem vult esse Deum, omni illum sensu privat, etiam prudentia. Sed et saniores Philosophi, inferiores naturas ratione utentes, corporibus instructas esse censuerunt; qua in sententia fuerunt Origenes aliique e Patribus; ut docuit P. D. Huetius. Origen. lib. II, quaest 5, sect. 3, seqq., et quaest. 6, sect. 13. Davis.

"This, so far as I know," etc. He speaks so because he could conceive nothing in his mind that was not embodied. In the same way Velleius in Cicero, On the Nature of the Gods book I, ch. 12: "But as to his wanting God to be without any body — 'asomatos', as the Greeks say — what that could be cannot be understood: for he must lack sense, lack wisdom too, lack pleasure." And ch. 11: "But when he wants God likewise to be without a body, he deprives him of all sense, and of wisdom as well." Yet even the sounder philosophers held that the lower natures that use reason are furnished with bodies; and Origen and others of the Fathers were of that opinion, as P. D. Huet has shown, Origeniana book II, question 5, section 3 and following, and question 6, section 13. Davis.

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Et tamen tanta aetas abiit . fluxerunt. Rescribit sine dubitatione. At cum tanta aetas.... abierit fluxerit, Heum. Sed nihil opus. Sic cap. 36: Et tamen facultates, si utiles putaremus, a Deo posceremus; 37, Et imperator tamen, quod non habet, non dat; 36, Et tamen, qui potes pauper esse. Et haec tamen nobis nata sunt. Lindner.

"And yet so long an age has passed … have flowed by." Heumann rewrites without hesitation: "But since so long an age … has passed, has flowed by." But there is no need. So ch. 36: "And yet, if we thought wealth useful, we would ask it of God"; 37: "And yet the emperor does not give what he does not have"; 36: "And yet, you who can be poor." And yet these things were made for us. Lindner.

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Quis unus ullus ab inferis. Hoc habet a Minutio Lactantius lib. VII, D. I. c. 22, omissa dictione ullus. Sed legitur in exemplari, etsi contrarium affirment qui excerpta sua venditant nimium creduli. Rigaltius. — Si verum esset quod testatur Wow. scilicet ms. non agnoscere τὸ ullus, omnia essent plana et cum Lactantii loco ex amussi convenirent. Sed, tantum abest, ut Herald. et Rigalt. sibi habent consentientes, ut hic potius Lactantium defectus postulet, et dictionem ullus in Lact. omissam, dicta legi in exemplari regio Parisiensi. Sed cum Bonemanus, diligentissimus libb. et codd. pervestigator, nihil tale se deprehendisse testetur est de quo dubitemus. Sic Livio et Ciceroni frequens est qui unus (Wow. pro more suo fallitur, ullus in cod. adesse recte testantur Her. et Rigal. Edd.) De hoc paganorum contra resurrectionis fidem argumento vide praeter Lactant. VII, 22, 10; etiam Theophili lib. I, ad Autolycum cap. 18: Φὴς γὰρ δεῖξόν μοι κἂν ἕνα ἐγερθέντα ἐκ νεκρῶν, ἵνα ἰδὼν πιστεύσω. Conf. Lucae XVI, 27 sqq. Lindner.

"What single one at all [has come back] from the dead?" Lactantius has this from Minucius, Divine Institutes book VII, ch. 22, leaving out the word "ullus". But it is read in the manuscript, though those who peddle their excerpts with too much credulity assert the contrary. Rigault. — If what Wouwer attests were true, namely that the manuscript does not know the word "ullus", all would be plain and would agree exactly with the passage of Lactantius. But far from Hérault and Rigault agreeing with him, [the passage] here rather requires the defect [to lie in] Lactantius, and [they say] that the word "ullus", omitted in Lactantius, is read in the Royal Paris manuscript. But since Bünemann, a most diligent searcher of books and manuscripts, testifies that he found nothing of the kind, it is something we may doubt. Thus "qui unus" is frequent in Livy and Cicero. (Wouwer is mistaken as usual; Hérault and Rigault rightly testify that "ullus" is in the manuscript. Editors.) On this argument of the pagans against faith in the resurrection see, besides Lactantius VII, 22, 10, also Theophilus, To Autolycus book I, ch. 18: "For you say, 'Show me even one raised from the dead, so that I may see and believe.'" Compare Luke 16:27 ff. Lindner.

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Horarum saltem. Broukhusius ad Propertii (continues)

"At least of the hours." Broukhusius, on Propertius's (continues)

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(continued) lib. I, Eleg. XIX, 10, aliquid excidisse ratus, emendat: Horarum saltem paucarum permisso commeatu. Davisius vero horarum saltem III, quod refert Hyginus, Fab. CIII; idque fieri facile potuisse probat, similitudine notae numeralis cum littera praecedente. Receptam tamen lectionem probe defendit Gronovius. En ipsissima ejus verba: « Cum de suavissima translatione vocis commeatus norit jam unusquisque, ex respectu sive castrorum, sive aulae Caesareae, tum iste genitivus horarum ita solus declarat perfectionem maximam. Harum numerus in computando tempore apud Romanos non processit ultra duodecim; unde ad exiguam temporis partem modo signandam, et quae non ultra unum diem processerit, imo nec unum impleverit, recte arcessit auctor horas, non dies aut hebdomadas aut menses. Hanc mentem vetustatis manifeste praebet Lucianus in Cataplo, ubi dicit Megapenthes: Οὐ πολὺν χρόνον, ὦ Μοῖρα, αἰτῶ, et opportune explicat Scholiastes Academicae nostrae Bibliothecae εἰς Πρωτεσίλαον ἀποσκώπτει, ut ita, quod Graeci vulgo dicerent non multi temporis commeatum, is ab Minucio describatur horarum; integerrime prorsus, praesertim cum etiam commeatus isti militares pro loci intervallo potuerint horis fuisse descripti, non modo diebus aut hebdomadibus. Ita et illas ipsas voces, ut plenissimas notavit quoque Cl. Pricaeus ad illustrationem Apuleii lib. II Miles, p. 114. Scilicet cum sic dicit horarum, ex venere Latini sermonis, non subintelligitur vox omnium, sed aliquot..... Non, quod non interdum placuerit eis integrum id efferre (sic enim Cicero, II Orat. 18: Locutus esse dicitur homo copiosus aliquot horas. Suetonius. Aug. 56: Sedit in subselliis per aliquot horas, et patet causa diversitatis satis liquide), aut quod non delinire eas liceat certo apposito numero, quo contineatur; sed id maluerunt facere in momentis spatiorum, quae exacte nosci refert, ut idem Suetonius in Nerone c. 33, de haedo, postquam is quinque horas protraxit. Id quod ad hanc tabulam conferri nequit, in qua, ut passim, narrandi est varietas. Displicuit etiam exacta determinatio temporis Nostro infra cap. 18: Omitto Persas. At quis non gestivit et exsultavit celebrare illos septem Persas... Locum Justini lib. II, cap. 14 tam brevi horarum momento de victoria nuntiatum sit, citat Davis.

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In dulcedine. Praestaret in dulcedinem: nec credo tam saepe Latinos, praesertim elegantiores, ablativo pro accusativo usos, quam casus hos permistos a scribis. Sic certe Justinius lib. IV, 1: Nec ab antiquis in dulcedinem fabulae compositum. Wopk.

"In sweetness." "In dulcedinem" (accusative) would be better: I do not believe the Latins, especially the more elegant, used the ablative for the accusative so often as that these cases were confused by scribes. So certainly Justin, book IV, 1: "Nor was it composed by the ancients into a sweet fable." Wopkens.

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A vobis nimirum credulis. Ita ms. et editt. Rom. Rigalt. Gronov. Davis. Sed Gelenius et Cellarius nimium credulis, quod sententiam postulare Heraldus arbitratus est. Distingue: a vobis, nimirum credulis in Deum vestrum turpiter reformata sunt. Ita nihil superest, quod offendere possit. Lindner.

"By you, credulous indeed." So the manuscript and the editions of Rome, Rigault, Gronovius and Davis. But Gelenius and Cellarius read "nimium credulis" ("too credulous"), which Hérault thought the sense required. Punctuate: "by you — credulous, to be sure — they have been shamefully refashioned into your God." Thus nothing remains that could give offence. Lindner.

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Aestimate. Male Cellar. edidit aestimatis. Recte Ouz. et Dav. et Gron., aestimate, quod et habet Romana editio. Heum. — Addo et ms. Lindner.

"Consider." Cellarius wrongly printed "aestimatis" ("you consider"). Ouzel, Davis and Gronovius rightly have "aestimate", which the Roman edition also has. Heumann. — I add: the manuscript too. Lindner.

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Egetis algetis, etc. In ms. est opere uno verbo, sed divise proferendum, ut plerique ediderunt. Caeterum locus est sanissimus et planissimus. Egere et algere conjungit etiam Jacobus II, 15, 16. Ope laborare est inopem esse, sive, ut loquitur Cic., egere ope. Re laborare est re familiari carere. Fame laborare habet Columella 1 praef. Exaggerat Christianorum paupertatem per exergasiam Caecilius ethnicus. Miror hunc locum a viris doct. fuisse tentatum: a Davisio qui rescribit, aegretis, algetis, paupertate, fame laboratis; Wopk., qui legit, egetis, algetis opere inani laboratis. Heum, qui locum sic restituit: corpore et anima laboratis. Id Deum dum patitur et dissimulat, aut non vult, aut non potest opitulari suis. Lindner.

"You are in want, you are cold," etc. In the manuscript "opere" is one word, but it is to be read divided ("ope re"), as most have printed. For the rest, the passage is perfectly sound and plain. James too joins being in want and being cold, II, 15–16. "To labour in means" is to be without resources, or, as Cicero says, "to lack means". "To labour in property" is to lack household goods. Columella has "to labour from hunger", book 1, preface. Caecilius the heathen heaps up the Christians' poverty by elaboration. I am surprised that learned men have tampered with this passage: Davis, who rewrites "you are sick, you are cold, you labour under poverty and hunger"; Wopkens, who reads "you are in want, you are cold, you labour at fruitless work"; Heumann, who restores it thus: "you labour in body and soul". While God permits this and pretends not to see, either he will not or he cannot help his own. Lindner.

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Non vult aut non potest. Pro aut non vult, vide quae notamus supra cap. 1, it. cap. 34. Lindner.

"He will not or he cannot." For "aut non vult" see what we note above at ch. 1, and likewise at ch. 34. Lindner.

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Cum periculo. Herald. Rig. ex ms. Baluz. Ursin. Wow. Lindner legunt, cum querquero quatario; i. e algore et tremore. Pompeius Festus, aut interpolator Paulus: QUERQUERAM, frigidam cum tremore a Graeco κάρκαρα certum est dici. Addit ex Lucilio, Querquera consequitur febris, capitisque dolores. Gellius, lib. XX, cap. 1: Aegrotationem gravem cum febri rapida et querquera. Est et apud Apuleium. Apolog. querquerum. Legunt autem querquero apud Minucium Fr. Balduinus, Fulv. Ursinus et Jo. Wowerus: contra, periculo, Heraldus et Rigaltius ex libris antiquis: quod sequerer, si commodum videretur ad dicendum, periculo quati praesertim hoc loc, et in tali nexu verborum. Cellar. — Consulatur de hoc morbo: Keuchenius, ad Samonicum, pag. 269, qui tamen, cum querqueram dici vult, non querquerum, patrocinatur Lud. Carrioni Emend. lib. II, cap. 18, in Minucio nostro rescribenti querquera. Heum.

"With danger." Hérault, Rigault, from the manuscript; Baluze, Ursinus, Wouwer, Lindner read "cum querquero quatario", that is, with cold and shivering. Pompeius Festus, or his interpolator Paul: "QUERQUERA: it is certain that a cold fever with shivering is so called, from the Greek κάρκαρα." He adds from Lucilius: "A shivering fever follows, and pains of the head." Gellius, book XX, ch. 1: "A grave illness with a violent fever and shivering." "Querquerum" is also in Apuleius, Apology. Franciscus Balduinus, Fulvius Ursinus and Jo. Wouwer read "querquero" in Minucius; on the other hand Hérault and Rigault read "periculo" from the old books: which I would follow if it seemed a fit thing to say, "to be shaken with danger", especially in this place and in such a connexion of words. Cellarius. — On this disease consult Keuchenius on Samonicus, p. 269, who however, since he would have it called "querquera", not "querquerum", supports Louis Carrion, Emendations book II, ch. 18, who rewrites "querquera" in our Minucius. Heumann.

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Et jam non. Male in edd. quibusdam est, etiam non adorandae. Jam sic aequius intendit vim negativi non. Infra cap. 21: Haec jam non sunt sacra; tormenta sunt. Lactant. de Morte Persec., 19: Jam non pecorum, sed militum pastor. Salvianus de Gub. Dei, I, pag. 17, edit. Brem: In Aegypto quippe tunc, jam non simplex tantum, sed multiplex, et. Sic ibi legerim cum vulgo, tunc enim non, etc. Paulinus Epist. ad Aprum: Nec jam scholastico magis, quam divino sermone, Justinus in Praefat.: Quod ad te, non jam cognoscendi magis, quam emendandi causa transmisi. Wopk.

"And now not." Some editions wrongly have "etiam non adorandae" ("also not to be worshipped"). "Jam" in this way more fittingly strengthens the force of the negative "non". Below, ch. 21: "These are now not rites; they are torments." Lactantius, On the Deaths of the Persecutors, 19: "No longer a shepherd of flocks, but of soldiers." Salvian, On the Government of God, I, p. 17, Bremen edition: "For in Egypt at that time, no longer single only, but manifold," etc. So I would read there, rather than the common text, "tunc enim non," etc. Paulinus, Letter to Aper: "No longer in scholastic rather than in divine speech." Justin in the Preface: "As for you, I have sent it to you no longer to be learned so much as to be corrected." Wopkens.

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Coronas etiam sepulcris denegatis. Primi Christiani abstinuerunt hoc ritu, ne quid commune cum nationibus haberent, Pagani enim sepulcra sertis ornabant. Propertius, lib. III. Eleg. 16: Afferet huc unguenta mihi, sertoque sepulcrum / Ornabit, custos ad mea busta sedens. Et vetus poeta in Copa: Quid cineri ingroto servas bene olentia serta? / Anne coronato vis lapide ista tegi? Hinc est quod inter crimina Christianis objecta, Justinus Martyr Apolog. II, pag. 68, refert. Μὴ τοῖς ἀποθανοῦσι χοὰς καὶ κνίσας, καὶ ἐν ταφαῖς (ut Meursius emendat) στεφάνους καὶ θυσίας φέρειν. Posteriores autem recesserunt ab hac simplicitate. Prudentius Cathemer. Hymno X, Exsequiarum extremo: Nos tecta fovebimus ossa / Violis est fronde frequenti, / Titulumque et frigida saxa / Liquido spargemus odore Cell.

"You refuse even garlands to tombs." The first Christians abstained from this rite, so as to have nothing in common with the nations; for the pagans adorned tombs with garlands. Propertius, book III, Elegy 16: "He will bring ointments here for me, and adorn my tomb with a garland, sitting as guardian at my pyre." And the old poet in the Copa: "Why keep sweet-smelling garlands for the ungrateful ash? Or would you have these covered by a garlanded stone?" Hence it is that Justin Martyr, Apology II, p. 68, reports among the charges brought against the Christians: "not bringing libations and the savour of sacrifice to the dead, nor garlands and sacrifices at their burials" (as Meursius emends). Later Christians, however, departed from this simplicity. Prudentius, Cathemerinon, at the end of Hymn X, on funerals: "We will cherish the covered bones with violets and thick foliage, and sprinkle the epitaph and the cold stones with liquid scent." Cellarius.

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Misericordia digni, sed nostrorum deorum. Pro sed rescripsit et Jos., Fr. Gronovius Observat. in Script. Eccl. cap. 7, pag. 75, et Davisius vel nostrorum. Sed sana est lectio ms. Si quem ordo verborum offendit, legat: Misericordia digni deorum, sed nostrorum. Sic infra cap. 26: Angelos, id est, ministros et nuntios Dei, sed veri, quod posset etiam esse; nuntios, sed Dei veri. Florus, I, 1. 6: Prior ille sex vultures, hic postea, sed duodecim videt. Plinius 33, 3: Antonius apud nos in contumeliam naturae vilitatem auro fecit proscriptione dignum, sed Spartaci. Lindner.

"Worthy of pity — but from our gods." For "sed" Jo. Fr. Gronovius, Observations on the Ecclesiastical Writers ch. 7, p. 75, wrote "et", and Davis "vel nostrorum". But the manuscript reading is sound. If the order of words offends anyone, let him read: "worthy of the pity of gods, but of ours." So below, ch. 26: "Angels, that is, ministers and messengers of God — but of the true one", which could also be "messengers, but of the true God". Florus I, 1, 6: "The first sees six vultures, the other afterwards — but twelve." Pliny 33, 3: "Antony among us, to nature's insult, made gold cheap — a man worthy of proscription, but by Spartacus." Lindner.

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Pro pedidus. Hoc est, quae pro pedibus sunt. Cicero de Divinat. II, 13: Quod est ante pedes, nemo spectat: coeli scrutantur plagas. Lindner.

"Before the feet." That is, the things that lie before one's feet. Cicero, On Divination II, 13: "What is before his feet no one looks at; they search the regions of the sky." Lindner.

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Disserere divina. Disserere de divinis. Ita Cicero de Nat. Deor. lib. III, cap. 40: Ea quae disputavi, disserere malui, quam judicare: Sulpicius Severus, Hist. sacr., lib. II, cap. 28: Reliqua vero ejus incertum pigeat an pudeat magis disserere. Hieronymus in Jovin. lib. I, col. 147, edit. BB: Praeceptor meus Gregorius Nanzianzenus, virginitatem et nuptias disserens, Graecis versibus explicavit. Idem. Epist XXXI ad Pammachium: Illam apostoli περιοχὴν aliter disserere compelleris. Sic et Tacitus aliique scriptores celeberrimi. Davis.

"To discourse divine things." To discourse on divine things. So Cicero, On the Nature of the Gods book III, ch. 40: "What I have argued, I have preferred to discuss rather than to judge." Sulpicius Severus, Sacred History book II, ch. 28: "As for the rest of him, it is uncertain whether one would be more loath or more ashamed to discuss it." Jerome, Against Jovinian book I, col. 147, Benedictine edition: "My teacher Gregory of Nazianzus, discoursing on virginity and marriage, set it out in Greek verse." The same, Letter XXXI to Pammachius: "You will be compelled to explain that passage of the apostle otherwise." So too Tacitus and other most celebrated writers. Davis.

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Quisque vestrum tantus est. Sic ms. Haud tamen defuere qui emendarunt, quisquis vestrum tantus est: ac ita sane edidit Chr. Cellarius; sed nihil opus est ut ab exemplaris lectione recedamus. Prudentius Peristeph. Hymn. X, 214: Junonis iram sentiet, quisque ut Deum. / Signo aut sacello consecrarit Herculem. Juvencus, Hist. Evang., lib. I, pag. 35, ed. Lugd. 1553: Quisque meis monitis, auresque ét facta dicabit. Et lib. II, pag. 45: Quisque igitur justae repetit primordia vitae, / Hunc similem, etc. Symmachus lib. I, Epist. 32: Quisque bonae frugis est, in publicum commodum vindicatur. Ubi vide Fr. Juretum, ut ad Ambrosii cont. Symmachum, lib. I, pag. 318. Idem.

"Each of you is so great." So the manuscript. Yet there were some who emended to "quisquis vestrum tantus est" ("whoever of you is so great"); and so indeed Chr. Cellarius printed it; but there is no need to depart from the manuscript's reading. Prudentius, Peristephanon Hymn X, 214: "He will feel Juno's wrath, whoever has consecrated Hercules as a god with a statue or a shrine." Juvencus, Gospel History book I, p. 35, Lyons edition 1553: "Whoever will dedicate both ears and deeds to my counsels." And book II, p. 45: "Whoever therefore returns to the beginnings of a just life, him like," etc. Symmachus book I, Letter 32: "Whoever is of good worth is claimed for the public benefit." See Fr. Juret there, as also on Ambrose against Symmachus, book I, p. 318. The same [Davis].

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Si potuerit. Si poterit video primum in Rigaltiana, cujus auctor, si id fecit ex fide codicis ms., recte est. Sed antea omnes, ab ipsa Sabaeana, potuerit. Sane quamvis cap. 15, Si potest refutari; at cap. 27, infestare, si possis. Ac licet digitum vix moveris, tamen ita maluit Tullius lib. II Orat. 20, dicere, si potuero; III, 22, si non potueris. Gronov.

"If he shall have been able." "Si poterit" ("if he will be able") I see first in Rigault's edition; if its author did this on the authority of the manuscript, it is right. But before that all, from the Sabaean [Roman] edition itself, have "potuerit". True, ch. 15 has "if it can be refuted", but ch. 27 "to harass, if you can". And though you hardly move a finger, Cicero, De oratore II, 20, preferred to say "si potuero", and III, 22, "si non potueris". Gronovius.

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Quod supra nos, nihil ad vos. Hoc Socratis dictum memorant Lactantius lib. III, cap. 19, et Hieronymus in Apolog. adv. Rufin., cap. 8. Vide Xenophontem lib. I Memorab., fol. 710; Theodoretum contr. Graec. Orat. IV, de Mal. et Mundo, fol. 60, et Gellium, lib. XIV, cap. 3. Elmenhorst. — Merito. etc. Hoc est: Merito Socrates dixit; Quod supra nos, nihil ad nos, Rigalt. — Hoc fuit Apollinis de Socrate responsum: Ἀνδρῶν ἁπάντων Σωκράτης σοφώτατος. Id memorant veterum plurimi, quorum testimonia collegit Aegid. Menagius ad Diogenis Laertii lib. XI, § 37. Davis.

"What is above us is nothing to you." Lactantius, book III, ch. 19, and Jerome, Apology against Rufinus ch. 8, record this saying of Socrates. See Xenophon, Memorabilia book I, fol. 710; Theodoret, Against the Greeks, Discourse IV, On Matter and the World, fol. 60; and Gellius, book XIV, ch. 3. Elmenhorst. — "Rightly," etc. That is: rightly did Socrates say, "What is above us is nothing to us." Rigault. — This was Apollo's oracle about Socrates: "Of all men Socrates is the wisest." Very many of the ancients record it; their testimonies were collected by Gilles Ménage on Diogenes Laertius, book XI, § 37. Davis.

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Quod oraculum, idem ipse, praesensit, idcirco universis esse praepositum. Ita exhibuimus verba ipsissima ms. regii, et illa hoc modo intelligimus: Oraculum scilicet idem ipse Socrates, praesensit, idcirco, etc. Non adeo absurdum est virum sapientem oraculum appellari, cum ipse Cicero de Orat., lib. I, cap. 45, domum jurisconsulti totius oraculum civitatis nuncupaverit. Ante infinitivum esse supplendum est se, quod etiam fit ex morte linguae latinae. Jam videamus conjecturas Interpretum super hoc loco. Rigaltius: Quod supra nos, nihil ad nos. Merito. Ergo de oraculo testimonium meruit prudentiae singularis (quod oraculum idem ipse praesensit, idcirco universis esse paaepositum, non quod, etc. J. F. Gronovius in Obs. ad Script. Eccl. cap. 6 pag. 76: Quod oraculum ipse praesensit: idcirco universis est praepositus, etc. Gronovius filius: Quid oraculum? idem ipse praesensit, idcirco, etc. Ouzelius: Quo oraculo ipse praesensit idcirco universis se esse praepositum, non quod, etc. Wopk. Idcirco universis sese praepositum, et ad explicat: Cujus oraculi mentem idem ipse recte percepit; sese nimirum per (continues)

"Which oracle he himself foresaw: that he was therefore set above all." We have given the very words of the Royal manuscript, and we understand them thus: that is, Socrates himself, an oracle, foresaw that therefore, etc. It is not so absurd for a wise man to be called an oracle, since Cicero himself, De oratore book I, ch. 45, called the house of a jurist the oracle of the whole city. Before the infinitive "esse", "se" must be supplied, which also happens by the custom of the Latin language. Now let us look at the interpreters' conjectures on this passage. Rigault: "What is above us is nothing to us. Rightly. Therefore he earned from the oracle the testimony of singular wisdom (which oracle he himself foresaw), that he was therefore set above all, not because," etc. J. F. Gronovius, Observations on the Ecclesiastical Writers ch. 6, p. 76: "Which oracle he himself foresaw: therefore he was set above all," etc. Gronovius the son: "What of the oracle? He himself foresaw it; therefore," etc. Ouzel: "By which oracle he himself foresaw that he was therefore set above all, not because," etc. Wopkens: "that he was therefore set above all", and explains it: "The meaning of which oracle he himself rightly perceived; namely that he through (continues)

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(continued) illud ideo universis esse praepositum, non quod, etc. Davis: Quo oraculo idem ipse persensit, idcirco universis sese praepositum, etc. Grunerus: Quod oraculum, idem ipse praesensit, idcirco, etc., et addit, velle Minucium omnem a Socrate dissimulationem removere, quod et Justinus fecerit, in verbis ab Heraldo allatis. Heumannus verba: Quod oraculum... praepositum tamquam glossema delet, et ita vult legi: Merito... singularis: non quod... didicisset, etc. Lindner.

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Ita confessae. Confessio alii Ita et infra cap. 38, 1, confessio timoris. Ac res ipsa loquitur, peccasse librarium. Heum.

"So confessed." Others read "confessio". So too below, ch. 38, 1, "a confession of fear". And the thing speaks for itself: the copyist erred. Heumann.

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Academicorum plurimorum, hoc est numerosorum et variorum. Plinius, 9, 12; Aquatilium tegmenta plura sunt. Et omnino secta Academicorum numerosa erat. Numeratur enim Academia vetus, media, nova, quarta et quinta. Et hae classes ac veluti capita plures itidem personas complectebantur. Davisius conjecit: Academicorum, Pyrrhoniorum in summis, etc., cum tamen Pyrrhonii, ut bene monet Wopk., facile intelligantur in Academicis. Heumanno rescribere placet: Academicorum juniorum. An vero per appositionem? Sed Arcesilas erat caput Academiae mediae. An vero Academicorum juniorum fit mentio praeter hos duumviros a Caecilio nominatos? Sed erat Carneades assecla Academiae novae. Et annon Academiae veteri aeque placuit de singulis dubitare ac novae sive juniori? Lindner.

"Of the many Academics", that is, numerous and various. Pliny 9, 12: "The coverings of aquatic creatures are of many kinds." And the sect of the Academics was certainly numerous: for the Old, Middle and New Academy are counted, and a fourth and a fifth; and these classes, as it were heads, likewise took in several persons. Davis conjectured "of the Academics, the Pyrrhonians at the top," etc., though, as Wopkens rightly observes, the Pyrrhonians are easily understood among the Academics. Heumann chooses to rewrite "of the younger Academics". But is it then by apposition? Yet Arcesilas was head of the Middle Academy. Or is mention made of younger Academics besides these two men named by Caecilius? But Carneades was a follower of the New Academy. And did not the Old Academy like to doubt about each thing just as much as the New or younger? Lindner.

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Simonidis Milesii. Undenam nemine contradicente editores omnes usque ad novissimum legerint: Simonidis Melici, latet. Nec sanius ipsemet Lindnerus scripsit, et si haec in Notis habeat Ita scriptum in ms. reg. Et sane voces istas repetere amat Minucius, hoc modo infra cap. 19: Sit Milesius Thales omnium primus, qui de coelestibus disputavit. Idem Milesius Thales rerum initium aquam dixit. Sic Apuleius Miles. 1: Thessaliam, nam et illic originis maternae nostrae fundamenta a Plutarcho illo inclyto, ac mox Sexto Philosopho, nepote ejus, prodita, gloriam nobis faciunt: eam Thessaliam ex negotio petebam. Sed hujusmodi repetitiones apud ipsum Caesarem memini me saepius observare. Herald. — Sic cap. 32: Saturnum enim principem hujus generis et examinis omnes scriptores vetustatis, Graeci Romanique hominem prodiderunt. — Is itaque Saturnus, Creta profugus, etc., cap. 26: Spiritus sunt insinceri, vagi, a coelesti vigore terrenis labibus et cupiditatibus degravati. Isti igitur Spiritus, posteaquam, etc., et cap. 27: Isti igitur impuri spiritus. Cap. III, 7, testam teretem jactatione fluctuum levigam legere de littore, eam testam plano situ digitis, etc., C. Nepos, Eumene III, 3: Eumenes cum neque magnas copias, neque firmas haberet. — Eumenes igitur intelligebat; ad quem locum videatur Boeclerus. Lindner.

"Of Simonides of Miletus." Why all editors down to the latest, with no one objecting, should have read "Simonidis Melici" ("of Simonides the lyric poet") is not clear. Nor did Lindner himself write more soundly, even though he has in his Notes "so written in the Royal manuscript". And indeed Minucius likes to repeat such words, in this way below, ch. 19: "Let Thales of Miletus be the first of all who disputed about heavenly things. The same Thales of Miletus said that water was the beginning of things." So Apuleius, The Golden Ass 1: "Thessaly — for there too the foundations of my maternal descent, handed down by that famous Plutarch and then by the philosopher Sextus, his nephew, bring us glory: to that Thessaly I was travelling on business." I remember often observing repetitions of this kind in Caesar himself. Hérault. — So ch. 32: "For all the writers of antiquity, Greek and Roman, have declared Saturn, the chief of this race and swarm, to be a man. — This Saturn therefore, a fugitive from Crete," etc.; ch. 26: "They are spirits impure, wandering, weighed down from their heavenly vigour by earthly stains and desires. These spirits therefore, after," etc.; and ch. 27: "These impure spirits therefore." Ch. III, 7: "to pick up from the shore a rounded shell smoothed by the tossing of the waves, [and] that shell, held flat in the fingers," etc. Cornelius Nepos, Eumenes III, 3: "Eumenes, since he had neither large nor steady forces. — Eumenes therefore understood"; on which passage see Boecler. Lindner.

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Quid et quales. Sic supra cap. 17, Hominem nosse se et circumspicere debere, quid sit, quare sit. Lindner.

"What and of what kind." So above, ch. 17: "Man ought to know himself and look about him: what he is, why he is." Lindner.

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In alteram partem. Non est cur alterutram velis pro alteram (ut fecit Davisius): quod posterius saepissime pro) priore adhibetur a Latinis. Supra, cap. 5: Ut libram teneas, aequissimi judicis, nec in alteram partem propensus incumbas. Cicero, Acad. II, 43: Non potest igitur uterque esse sapiens... sed alter. Plura depromi exempla ex Fabri Thes. Tursellino de Part. Freinshemii Indice in Florum, et aliunde possunt. Wopk.

"To the one side." There is no reason to want "alterutram" in place of "alteram" (as Davis did), since the latter is very often used by the Latins for the former. Above, ch. 5: "that you may hold the scales as a most impartial judge, and not lean, inclining to one side." Cicero, Academica II, 43: "Both, then, cannot be wise … but one." More examples can be drawn from Faber's Thesaurus, Tursellinus on the Particles, Freinsheim's Index to Florus, and elsewhere. Wopkens.

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Homo Plautinae prosapiae. Et tamen adhuc haeret illius animo dicacitas Octavii, Caecilium tam luculento die impegisse in lapides, eo quod in Ostiensi littore lapidem unctum et effigiatum Ethnicorum adorasset. Itaque Octavium suum alio sale defricat; et Hominem esse dicit Plautinae prosapiae: quod prima quidem fronte ad Plautinos tantum jocos referri videtur. At subinde illum ipsum hominem Plautinum in pistrinum trudit, ubi tres fabulas scripsisse M. Accium Plautum Varro et plerique alii tradiderunt. Hoc vero pistrinensis militiae probrum torquet in Octavium Caecilius, ob religionis christianae simplicitatem, cujus sequaces magna pars erant idiotae et opifices, ut pistores, sutores et id genus alii. Ait igitur Octavium esse quidem inter pistores Christianos praecipuum, at inter philosophos postremum. Rigald. — Hanc olim tritam fuisse proverbii formulam testantur haec sat frequentia apud D. Hieron. Inventae sunt Plautinae familiae, Epist. XXVII... Plautinae familiae columen. Epist. XLVII. Edd.

"A man of Plautine stock." Octavius's jest still sticks in his mind, that Caecilius had run into stones on so bright a day, because on the shore at Ostia he had worshipped an anointed and carved stone of the heathen. So he rubs his Octavius with salt of another kind, and says he is "a man of Plautine stock": which at first sight seems to refer only to Plautine jokes. But next he thrusts this Plautine man himself into the mill, where Varro and most others relate that M. Accius Plautus wrote three plays. Caecilius twists this reproach of service at the mill against Octavius because of the simplicity of the Christian religion, a great part of whose followers were unlettered men and craftsmen, such as bakers, cobblers and others of that kind. He says therefore that Octavius is indeed foremost among the Christian bakers, but last among the philosophers. Rigault. — That this was once a well-worn proverbial formula is shown by these fairly frequent instances in St Jerome: "Plautine households have been found", Letter XXVII … "pillar of the Plautine household", Letter XLVII. Editors.

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Parce in eum plaudere. Caecilium Minucius jam repercutit Plautina prosapia. Parce, inquit, in eum plaudere. Quasi diceret: Noli in Octavium nostrum latrare cum illa tua Plautina, sive latrante prosapia. Et est jocus duplex. Nam peracta comoedia solent actores plausum petere. Hic Caecilius sibi plaudit in odium et infamiam Octavii. Plausus autem datur complausis sive complosis manibus; et plautiores conchae dicuntur quae sunt ad plausum aptiores; et plauti canes quorum aures dependulae flaccidae et latiores applaudunt capiti. Rigalt.

"Stop clapping against him." Minucius now strikes back at Caecilius over the "Plautine stock". "Stop," he says, "clapping against him." As if to say: Do not bark at our Octavius with that Plautine, or barking, stock of yours. And the jest is double. For when a comedy is over the actors are wont to ask for applause. Here Caecilius applauds himself, to the hatred and disgrace of Octavius. Applause is given with hands clapped or struck together; and shells are called "plautiores" that are fitter for clapping; and dogs are called "plauti" whose drooping, floppy and broad ears flap against the head. Rigault.

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Plenius. Gronovius legi vult penitus, sed frustra. Latini plenum dicunt, cui nihil deest, de qua significatione vocis plura damus ad Aur. Victor. Orig Gent. Rom., XII, 12. Inde plene dicitur pro omnino Cic. ad Qu. Fratr. I, 1, 13, s. hoc plene vitare non potes. Justin. XI, 11, 9. Hinc apud Mi- (continues)

"More fully." Gronovius wants "penitus" ("thoroughly") read, but in vain. The Latins call "full" that which lacks nothing; on this meaning of the word we give more at Aurelius Victor, Origin of the Roman Race XII, 12. Hence "plene" is used for "altogether": Cicero to his brother Quintus I, 1, 13, "this you cannot altogether avoid"; Justin XI, 11, 9. Hence in Mi- (continues)

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(continued) … Minucium, quam utrinque plenius et omnino fuerit peroratum. Ad comparativum quod attinet, potest exponi per positivum. Sed accuratiores volunt, semper debere unam, vel plures voces subintelligi. Vide sanctium et Perizonium in Minerva II. 10, p. m. 219. In Minucii verbis poteris quum adhuc subaudire. Gruner.

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Non laudis et veritati, ms. r. Unde Herald. laudi, sed veritati. Alii laude, sed veritate. Edd. Heumannus legit plausu, quia paulo ante dixerat: Parce in eum plaudere. Sed signum laudis est plausus. Lindner.

"Not of praise and to truth": the Royal manuscript. Hence Hérault: "not to praise, but to truth". Others: "not by praise, but by truth". Editors. Heumann reads "plausu" ("by applause"), because he had said a little before, "Stop clapping against him." But applause is a sign of praise. Lindner.

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Subtili varietate tua delectarit oratio. Subtilem Caecilii varietatem dicit Minucius, quam vox Octavius dicet subtilem variationem et vacillationem, quae proxime accedat ad cavillationem et versutiam. Rigalt.

"Your speech has delighted [us] by its subtle variety." Minucius speaks of Caecilius's subtle variety, which Octavius will presently call a subtle variation and vacillation, coming very close to quibbling and craft. Rigault.

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Pro disserentium viribus. Scribo disserendi viribus, quia sequitur eloquentiae potestate. Heum. Pro disserentium viribus nonnunquam bona causa male, et mala causa bene defenditur. Et ea vis omnis posita est in pondere argumentorum et sententiarum. Attamen argumenta neque sola neque ubique vim suam exeunt, nisi elegantia verborum simul contineantur. Si quidem eloquentiae ea est potestas, ut auditoris animum afficiat, eumque praeclaro dicendi genere commodum, elatum, perculsum, in admirationem et assensum abripiat. Lindner.

"According to the powers of those who argue." I write "disserendi viribus" ("by the powers of argument"), because "by the power of eloquence" follows. Heumann. According to the powers of those who argue, a good cause is sometimes defended badly and a bad cause well. And all that power lies in the weight of arguments and thoughts. Yet arguments neither alone nor everywhere put forth their force unless they are held together with elegance of words. For such is the power of eloquence, that it moves the hearer's mind and, by a splendid manner of speaking, carries it away — won over, uplifted, struck — into admiration and assent. Lindner.

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Sine delectu. Ita ms. Reg. et editio Rom. Alii dilectu. Lindner.

"Without discrimination." So the Royal manuscript and the Roman edition. Others "dilectu". Lindner.

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A rectis. Bene se habere vocem rectis existimo, secus quam judicabat Jac. Gronovius, dum corrigit certis. Recta enim dicta sunt vera, sincera, nihil ficti habentia, adeoque falsis contraria. Sic infra cap. XVI, 9: Sermo... non fucatur pompa facundiae, sed, ut est, recti regula sustinetur. Plautus cap. 5: Recta et vera loquere. Wopk. Cicero de Amic., cap. 10, Ab amicis, quod rectum non est, postulare. Et c. 11, si rectum statuerimus concedere amicis quidquid velint. Idem lib. III de Offic. cap. 11. Rectum est (h. e. verum est) id non licere. Ovidius, Metam. VII, 72, rectum pietasque pudorque. Apparet hinc, rectum dici et id quod honestum est, et id quod verum. Quid? ipse noster Minucius in clausula hujus capitis ait, ea quae recta sunt, eligere et probare nos oportere. Heum.

"From things right." I think the word "rectis" is sound, contrary to the judgement of Jac. Gronovius, who corrects it to "certis". For things called "right" are true, sincere, having nothing feigned, and so the opposite of false. So below, ch. XVI, 9: "Speech … is not painted with the pomp of eloquence, but, as it is, is held up by the rule of what is right." Plautus, ch. 5: "Speak right and true things." Wopkens. Cicero, On Friendship ch. 10: "to ask of friends what is not right." And ch. 11: "if we decide it is right to grant friends whatever they wish." The same, On Duties book III, ch. 11: "It is right (that is, it is true) that this is not lawful." Ovid, Metamorphoses VII, 72: "right, and piety, and shame." Hence it is plain that "right" is said both of what is honourable and of what is true. Indeed, our Minucius himself says at the close of this chapter that we must choose and approve "the things that are right". Heumann.

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In incredibili. In exemplari legitur, et incredibili. Sed mens auctoris poscit ut duas syllabas intelligamus in unam fuisse contractas antiquario more, quem supra notavimus. Ut inesse in verisimili mendacium dixit Minucius, ita sane dixerit inesse in incredibili verum. Incredibile est, Deum hominem factum esse et crucifixum. Incredibile est, fore ut corpora mortuorum, sive cremata, sive sepulta, etiam post multa saecula, reviviscant. Et tamen isthaec, quamvis incredibilia, vera sunt. Rursus: Verisimile est non esse Deum, aut non agere curam rerum humanarum, aut si ageret, fore ut pollueretur tam tristi atque multiplici ministerio. Item verisimile est morte omnia humana finiri. Et tamen haec, etsi verisimilia sint, falsissima sunt. Rigalt.

"In the incredible." The manuscript reads "et incredibili". But the author's meaning requires us to understand that two syllables were contracted into one, after the copyist's manner that we noted above. As Minucius said that a lie is present in the probable, so he will surely have said that the truth is present in the incredible. It is incredible that God became man and was crucified. It is incredible that the bodies of the dead, whether burned or buried, will come to life again even after many ages. And yet these things, though incredible, are true. Again: it is probable that there is no God, or that he takes no care of human affairs, or that, if he did, he would be defiled by so grim and manifold a ministry. Likewise it is probable that all human things are ended by death. And yet these things, though probable, are utterly false. Rigault.

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Culpam judicis transferunt ad incerti querelam. Sana non est haec lectio: nam de multis judicibus agit Minucius. Ideo Wowerius reponit culpam judicii. Meursius et Cellarius emendant, culpam judices transferunt ad incerti querelam. Mihi languere videtur sententia, nisi forsan addito pronomine legatur: SUAM culpam JUDICES transferunt ad incerti querelam. Ausonius in Cupid. crucif. v. 64: Transferunt ut proprias aliena in crimina culpas. Sallustius, Jug., cap. I: SUAM quippe culpam auctores ad negotia transferunt. Sic metum a scelere suo ad ignaviam vestram transferre dixit idem c. 34. Davis. — Ita Heum. explicat: Cum suam judicandi temeritatem accusare deberent ex eo, quod falluntur saepius, concludunt nihil esse recti, sed esse perpetuo dubitandum de omnibus. Sed in ms. est judicis, quod bene se habet, exponente Gronovio ad h. l. Culpa enim judicis est quam judex admittit remissa intentione in auditu, vel, dum in audiendo animo est omisso, aut omissior ab actione dicentis, ut Terentius loquitur notante patre lib. III Observat. cap. 7, et idcirco in judice vitari debet vitium quod in sola judicis persona committitur, transferunt ad rem et materiam, quam queruntur plenam fuisse caliginis et obscuritatis et incerti, quam penes ipsum judicem sit causa difficultatis vel caliginis. Estque prorsus eadem pronuntiatio, qua utitur Sallustius loc. cit. Lindner.

"They shift the fault of the judge to a complaint about uncertainty." This reading is not sound: for Minucius is dealing with many judges. So Wouwer restores "culpam judicii" ("the fault of judgement"). Meursius and Cellarius emend: "the judges shift the fault to a complaint about uncertainty." To me the sense seems weak, unless perhaps it is read with a pronoun added: "The JUDGES shift THEIR OWN fault to a complaint about uncertainty." Ausonius, Cupid Crucified v. 64: "Like their own faults they shift them onto others' charges." Sallust, Jugurtha ch. 1: "For the authors shift THEIR OWN fault onto circumstances." So the same author, ch. 34, spoke of shifting fear from one's own crime to your cowardice. Davis. — Heumann explains it thus: "Whereas they ought to accuse their own rashness in judging, from the fact that they are often deceived, they conclude that nothing is right, but that one must doubt of everything for ever." But the manuscript has "judicis", which is sound, as Gronovius explains on this passage. For the fault of the judge is what the judge commits by slackened attention in hearing, or when in hearing his mind is inattentive, or "too inattentive to the pleading of the speaker", as Terence says, as my father notes in Observations book III, ch. 7; and therefore the fault that ought to be avoided in a judge, which is committed in the judge's person alone, they shift onto the matter and its substance, which they complain was full of darkness, obscurity and uncertainty, whereas the cause of the difficulty or darkness lies with the judge himself. And it is exactly the same expression that Sallust uses in the place cited. Lindner.

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Ut damnatis omnibus. Lego, ut ampliatis. Meurs. Sed ampliatis idem est quod suspensis, cum debuisset alia quaedam vis esse in isto participio et diversa ab verbi suspendere significatione, imo cur voluit tam fatue abundare, ut diceret, ampliatis omnibus malint universa suspendere, quam ampliare universa malint, vel suspendere universa malint? Damnatis autem est rejectis, alienatis, sepositis propter difficultatem penetrandi non ad aliquod tempus, sed in perpetuum. Gronov. — Si quid tamen mutandum est, malim ego: damnatis opinionibus. Opiniones enim sunt incertae, sunt fallaces, et recte opponuntur certitudini. Lindner.

"So that, all things being condemned." I read "ut ampliatis" ("all things being adjourned"). Meursius. But "ampliatis" is the same as "suspensis", whereas some other force, different from the meaning of the verb "suspendere", ought to be in that participle; indeed, why would he want to be so foolishly redundant as to say "all things being adjourned, they prefer to suspend everything", rather than "they prefer to adjourn everything" or "to suspend everything"? "Condemned" means rejected, estranged, set aside because of the difficulty of penetrating them, not for a time but for ever. Gronovius. — If anything is to be changed, however, I would prefer "damnatis opinionibus" ("opinions being condemned"). For opinions are uncertain, they are deceptive, and are rightly set against certainty. Lindner.

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Laboremus; ita ut, etc. Lego et distinguo: laboremus ita ut, in exsecrationem, etc. A Gellius N. IV, cap. A. lib. 8: Id autem, quod suprascripsi Fabricium de Corn. Rufino, ita ut in pleraque historia scriptum est, dixisse. Et lib. IX, cap. 14: Libris plusculis ita ut, Caesellius ait, scriptum inveni. Sic et Noster infra locutus est. Davis.

"Let us labour; so that," etc. I read and punctuate: "laboremus ita ut, in exsecrationem," etc. A. Gellius, Attic Nights IV, ch. 8: "But what I wrote above, that Fabricius said of Cornelius Rufinus, as is written in most histories." And book IX, ch. 14: "In a good many books I found it written as Caesellius says." So too our author has spoken below. Davis.

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Efferantur. Davisius mutat in efferuntur. Male. Est enim verbum efferrare, non efferre. En geminum Livii locum V, 27: Efferati odio iraque. Hoc si animadvertisset Wopk., non verborum tantum frustra consumpsisset, refutando Davisium et ostendendo, haud raro ita per subjunctivum ad infinitum obliquari orationem, quae proprie recta esse deberet. Heum.

"Are made savage." Davis changes it to "efferuntur" ("are carried away"). Wrongly. For the verb is "efferare" (to make wild), not "efferre". Here is a twin passage of Livy, V, 27: "made savage by hatred and anger." Had Wopkens noticed this, he would not have wasted so many words refuting Davis and showing that speech which properly ought to be direct is not rarely turned oblique in this way, by the subjunctive, towards the infinite. Heumann.

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Nam incaute creduli. Heum, non dubitat, ita scripsisse Minucium: Nam dum incaute, etc. Et haec emendatio minus est necessaria, ad summum particula dum potest intelligi. Lindner.

"For, incautiously credulous." Heumann does not doubt that Minucius wrote thus: "For while incautiously," etc. This emendation is hardly necessary; at most the particle "dum" can be understood. Lindner.

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Sollicitis. Hoc verbum cum hoc loco sit alienum, scribo soliti: cumque nunc desideretur verbum infinitivum, sic lego: Nos proinde audire soliti. Sensus: Nos, qui in foro causas agimus, audire consuevimus, quod utr., etc. Heum. — Bene se habet lectio recepta ms.; sollicitus enim est dubius, attentus. Cicero pro Domo, 96: Suspensa atque sollicita tota civitate. Idem de Amic., 52: Suspecta ac sollicita semper omnia in vita tyrannorum. Livius, V, 47: Canes sollicitum animal, ad nocturnos strepitus. Lindner.

"Anxious." Since this word is out of place here, I write "soliti" ("accustomed"); and since an infinitive verb is now wanted, I read thus: "We, accordingly, accustomed to hear." The sense: "We who plead cases in the forum are accustomed to hear which of the two," etc. Heumann. — The received manuscript reading is sound; for "sollicitus" means doubtful, attentive. Cicero, On his House 96: "the whole city in suspense and anxious." The same, On Friendship 52: "in the life of tyrants all things are always suspect and anxious." Livy V, 47: "dogs, an animal alert to noises in the night." Lindner.

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Ex altero latere. Ita ms Rom. E. lateat. Supple sit. Ex altero latere mira (sin) subtilitas. Heumannus, quanquam dubitanter, scribit tamen luceat. Emendatio Fulvii Ursini, quae est in Ed. Romana, mihi, fateor, perplacet. Lindner.

"From the other side." So the manuscript; the Roman edition, "lateat" ("may lie hidden"). Supply "sit": "from the other side (there is) a wonderful subtlety." Heumann, though hesitantly, writes "luceat" ("may shine"). Fulvius Ursinus's emendation, which is in the Roman edition, pleases me very much, I confess. Lindner.

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Suscipere. Fortasse suscipere. Sic cap. 6, 7: Dum universarum gentium sacra suscipiunt. Sed et sic gradatio satis bene procedit. Est enim suscipere plus quam probare. Sed jam video, ita Heraldum ex ms. regio edidisse, ut adeo nesciam unde Cellarius verbum suscipere hauserit, prorsus tollendum. Lindner.

"To take up." Perhaps "suscipere". So ch. 6, 7: "while they take up the rites of all nations." But even so the gradation proceeds well enough: for to take up is more than to approve. But I now see that Hérault printed it thus from the Royal manuscript, so that I do not know where Cellarius got the notion that the verb "suscipere" should be removed altogether. Lindner.

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Si potest, etc. Reg. ms. reputare. Locus non videtur sanus; et fortasse scriptum fuerit: Cum Octavius integra et illibata habeat singula, si potest refutare. Id quod, etc. Herald. — Interpunxerim... habeat singula, si potest, refutare. id est, habeat refutanda. Nisi potius habere pro debere dixerit, aut, quod malim debeat legendum sit. Wopk. — Inspectio hujus loci accuratior me perduxit ad hanc emendationem: Si potest, refutabit crimina, quae in commune, nisi fallor, compendium protuli. Significat Caecilius illa crimina quae adhuc in Christianos contulerat. Haec, inquit, in commune compendium protuli, h. e. breviter et compendiose recitavi, putans, id tibi pariter et mihi fore commodum. Heum. — Hunc locum equidem sic intelligo: Si Octavius potest refutare id, quod tu, Caecili, criminaris, i. e. crimini das Christianis, in commune, tribus nobis compendium protuli (profui). Neque tamen lectio adeo perplexa est, ut sensus prorsus nullus exsculpi queat. Mihi certe ita exponi posse videtur: Si Octavius, qui justiorem irascendi mihi haberet causam potest refutare ea, quamvis diversa sint, quae tibi dicta sunt, cap. 6; etiam post longiorem interpellationem meam, qua intercedente, alii fortasse objectiones, ad quas respondere debebat, excidissent; id, quod criminaris, vitio mihi vertis, affirmando perinjurium esse vires actionis tuae intergressu gravissimae disputationis infringere in commune compendium protuli; τὸ inquam, certe declarat, orationem, quae incipit a si potest, esse M. Minucii Felicis. Planior tamen esset oratio, si inquam positum esset post reputare. Lindner.

"If he can," etc. The Royal manuscript has "reputare". The passage does not seem sound; perhaps it was written: "Since Octavius has each point whole and untouched, if he can refute it. What," etc. Hérault. — I would punctuate: "… let him have each point, if he can, to refute", that is, let him have them to be refuted; unless rather he used "habere" for "debere", or, as I would prefer, "debeat" should be read. Wopkens. — A closer inspection of this passage led me to this emendation: "If he can, he will refute the charges which, unless I am mistaken, I have brought forward for our common profit." Caecilius means the charges he had so far heaped on the Christians. "These," he says, "I have brought forward for our common profit", that is, I have recited them briefly and in summary, thinking this would be to your advantage and mine alike. Heumann. — I for my part understand the passage thus: "If Octavius can refute what you, Caecilius, charge, that is, lay as a crime against the Christians, I have brought forward a common profit for the three of us (I have done good)." Yet the reading is not so tangled that no sense at all can be carved out of it. To me at least it seems it can be explained thus: "If Octavius, who would have juster cause to be angry with me, can refute the things said to you, however diverse they are (ch. 6), even after my rather long interruption, during which other objections to which he had to reply may perhaps have slipped his mind — then the thing you charge, and count as a fault in me, when you affirm that it is a great wrong to break the force of your pleading by intervening in a most weighty disputation, I have brought forward for our common profit." The word "inquam" certainly shows that the speech beginning with "si potest" is that of M. Minucius Felix. Yet the sentence would be plainer if "inquam" had been placed after "reputare". Lindner.

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Toto silentio. Rescribo tuto. Sic supra cap. XIII, 3, tuta dubitatio. Heum. Est vero tuta dubitatio, ob periculum errandi. Unde vero illi periculum, qui verbo silentia rumpit? Totus hoc loco est omnis. Sic infra cap. XXIII, 6: Plures totis hominibus deos haberemus; XXVIII, 8: Totos asinos in stabulis, cum vestra Epona consecratis. Vell. Paterc. II, 109, 2: Totumque, ex male dissimulato, agebat aemulum. Lindner.

"In total silence." I rewrite "tuto" ("in safe silence"). So above, ch. XIII, 3, "a safe doubt". Heumann. A doubt is indeed safe, because of the danger of erring. But whence would danger come to one who breaks silence with a word? "Totus" here means "all". So below, ch. XXIII, 6: "We would have more gods than all men"; XXVIII, 8: "You consecrate whole asses in the stables, along with your Epona." Velleius Paterculus II, 109, 2: "and he acted the rival wholly, his rivalry ill concealed." Lindner.

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Jam gestientis. Eloqui, scilicet. Rigalt. — Corporeo motu demonstrantis, se verba facturum: nam gestire proprie est sensum corporis gestu indicare, prout monet Donatus ad Terentii Eunuch., act. III, scen. V, 7. Hinc oratorie Cicero pro Marcello cap. 3: Parietes medius fidius, ut mihi videtur, hujus curiae, tibi gratias agere gestiunt. Davis.

"Now eager": to speak out, that is. Rigault. — Showing by a movement of the body that he was going to speak: for "gestire" properly is to show one's feeling by a gesture of the body, as Donatus observes on Terence's Eunuch, act III, scene V, 7. Hence, oratorically, Cicero, Pro Marcello ch. 3: "The very walls of this senate-house, so help me, seem to me to be eager to thank you." Davis.

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Ut potero pro viribus. Duas priores voces glossematis suspectas habet Jos. Wowerus et duas posteriores Heumannus, L Immerito quidem, ut opinor, cum scriptores Africi phrases ejusdem significatus non raro geminent conjungantque. Arnobius lib. II, pag. 42: Passim, sine ullius personae discriminibus, ubi postremis verbis primum explicatur, ut observavit Des. Heraldus Sic et lib. VII, pag. 225: Esseque in usibus vestris, alimoniarum in parte jusserunt. Sane quae Romano charactere signantur, pari jure possent ejici. Davis. Sic Florus II, 2, 5: Statimque ac sine mora: conf. II, 3, 1. It. II, 8, 12: Statim et e vestigio. Cicero lib. VIII Ep. 4, : Quod eum non mediocriter Caesar... valde contempsit. Lindner.

"As I can, according to my strength." Jo. Wouwer suspects the first two words of being a gloss, and Heumann the last two — wrongly, I think, since the African writers not rarely double and join phrases of the same meaning. Arnobius book II, p. 42: "everywhere, without any distinction of persons", where the first word is explained by the last, as Desiderius Hérault observed. So also book VII, p. 225: "and they ordered them to be for your uses, in the part of nourishment." Indeed the words set in roman type could be thrown out with equal right. Davis. So Florus II, 2, 5: "at once and without delay"; compare II, 3, 1; likewise II, 8, 12: "at once and on the spot." Cicero, Letters book VIII, 4: "which Caesar not moderately … greatly despised." Lindner.

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Adnitendum tibi mecum est. Ambigua oratio. Minucio sit adnitendum, an Caecilio. Sed vultu gestuque dicentis tolli potuit omnis ambiguitas; si conversus ad Caecilium haec dixerit Octavius. Quod sane factum videtur. Rigalt.— Ex parte contraria, nihil mihi certius videtur, quam Minucium intelligi; (continues)

"You must strive with me." The sentence is ambiguous: whether Minucius must strive, or Caecilius. But all ambiguity could be removed by the speaker's face and gesture, if Octavius said this turned towards Caecilius; which indeed seems to have been done. Rigault. — On the contrary, nothing seems more certain to me than that Minucius is meant; (continues)

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NOTE ON THE IMAGES: both foot images begin below the top of the notes. The opening of the left column's notes (the rest of note 61) and the top of the right column's notes (the end of note 66 and nearly all of note 67) lie above the image edge and are not visible. Only what is visible is set. (printed under page 198)

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Verborum veracium in lumine scriptum in ms. reg. et editione Rom. Gelenius ediderat lumine. Suspicantur alii flumine. Herald. — Flumine Fulv. Ursinus, idque recte. Nam 1° labes non in lumine, sed flumine sive aqua, sive quo alio fluido diluitur. Seneca Hippol. 890: Labem hanc pudoris eluet noster cruor. 2° Flumen orationis et verborum notum est apud scriptores optimos. Contra lumina orationis diversum quid significant. 3° Natura verbi diluamus hoc postulat. Nam quod colores et odores diluuntur; hoc longe fit alia notione. 4° Non est dubium quin in mente habuerit Ciceronis locum lib. II de Natur. Deor. cap. 7: Orationis flumine reprehensionis vitia diluuntur. Conviciorum amarissima labes, hoc est, conviciorum amarissimorum labes. Lindner.

"In the light of truthful words" is written in the Royal manuscript and the Roman edition. Gelenius had printed "lumine". Others suspect "flumine" ("in the stream"). Hérault. — Fulvius Ursinus reads "flumine", and rightly. For 1° a stain is washed out not in light but in a stream, or water, or some other liquid. Seneca, Hippolytus 890: "Our blood will wash out this stain of shame." 2° The "stream" of speech and words is well known in the best writers; whereas the "lights" of speech mean something different. 3° The nature of the verb "diluamus" ("let us wash out") requires it. For that colours and scents are diluted is said in a far different sense. 4° There is no doubt that he had in mind the passage of Cicero, On the Nature of the Gods book II, ch. 7: "By the stream of speech the faults found by criticism are washed away." "The most bitter stain of abuse", that is, the stain of most bitter abuse. Lindner.

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Ita Natalis mei... sententiam. Obliqua oratione affatur Caecilium Natalem. Rigalt.— Dubitat Valerius, an hic Caecilius Natalis qui disputatione Octavii ad Christi fidem conversus est idem sit cum Natali, de quo Caius Romanus apud Eusebium, Hist. Eccl., lib. V, cap. 28. Nomen certe convenit, inquit, et tempus atque professio.

"So … the opinion of my Natalis." He addresses Caecilius Natalis in indirect speech. Rigault. — Valois doubts whether this Caecilius Natalis, who was converted to the faith of Christ by Octavius's disputation, is the same as the Natalis of whom Gaius of Rome speaks in Eusebius, Ecclesiastical History book V, ch. 28. "The name certainly agrees," he says, "and the time and the profession."

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Nutasse. Percommodo verbo usus est Cicero N. D. I, 43: Nutare videtur in natura deorum. Marc. Capella, lib. I, pag. 9: Anxia cum trepidis nutat sententia rebus. Sic et nutantem fidei gressum dixit Juvencus Hist. Evang. lib. III, p. 80; vide et p. 93. Franc. tamen Juretus ad lib. II Ambrosii contra Symmachum, pag. 330, ex edit. Romana, reponit mutasse, h. e. mutatam esse sententiam, nec negari quidem potest ita locutos esse veteres, ut ostendit etiam Jac. Palmerius, Spicil. in Sallustium, pag. 300. Sed, cum recepta lectio multo sit elegantior, alteram illam mendo typographico irrepsisse putaverim, praecipue, quod hanc varietatem minime notent ii, qui unicum ms. diligenter tractarunt. Davis.

"To have wavered." Cicero used a very fitting word, On the Nature of the Gods I, 43: "He seems to waver on the nature of the gods." Martianus Capella, book I, p. 9: "An anxious mind wavers amid troubled affairs." So too Juvencus, Gospel History book III, p. 80, spoke of "the wavering step of faith"; see also p. 93. Franc. Juret, however, on Ambrose against Symmachus book II, p. 330, restores "mutasse" from the Roman edition, that is, "the opinion has been changed"; nor can it be denied that the ancients spoke so, as Jac. Palmerius also shows, Spicilegium on Sallust, p. 300. But since the received reading is far more elegant, I would think the other crept in through a printer's error, especially since those who have handled the single manuscript carefully do not note this variant at all. Davis.

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Utrum tua eruditio. Ita ex ms. regio ediderunt Herald. et Rigalt., estque enallage personarum, qua oratio ex obliqua mutatur in directam, ut Actor. I, 4, quod tum fieri in primis consuevit, ubi ista tertia persona adest, in Minucio. Gronov. Ita Caesar de B. G. II, 32: Dimisso concilio Curio, concionem advocat militum, commemorat, quo sit eorum studio usus, ad Corfinium, Caesar. Et post nonnulla: Vos enim vestrumque factum, inquit, omnia deinceps municipia sunt secuta. Vid. Bergerus de Naturali Pulchr., Orat. pag. 208. Cellarius aliique legunt sua, sed et sic est contra reciprocorum legem, cum debebat esse ejus, scilicet Caecilii. Lindner.

"Whether your learning." So Hérault and Rigault printed from the Royal manuscript; and it is an exchange of persons, by which speech is changed from indirect to direct, as in Acts I, 4 — which was especially wont to happen when, as in Minucius, that third person is present. Gronovius. So Caesar, Gallic War II, 32: "Having dismissed the council, Curio calls an assembly of the soldiers; he reminds them what use Caesar had made of their zeal at Corfinium." And a little after: "For you and your deed," he says, "all the towns followed in turn." See Berger, On Natural Beauty of Speech, p. 208. Cellarius and others read "sua", but even so it is against the rule of reflexives, since it ought to be "ejus", namely of Caecilius. Lindner.

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Eruditio turbata sit. Vel lege, fucata sit. Cap. XVI, 9: non fucatur pompa facundiae et gratiae Eruditio enim fucata versutia, subtilitate, dolo, opponitur vacillanti per errorem. Hanc innocentem, non veteratoriam illam, in Natale suo agnoscit Octavius. Fraudis enim est, variare, ut propositionis incerto, incertior responsionis intentio fundetur. Sed vacillat per errorem, qui in triviis haeret anxius, nec singulas audet eligere, nec universas probare. Vel quod magis placet, supple studio et consilio, ut justa sit oppositio inter eruditionem turbatam studio, et, va- [the rest, at the top of the right column, is not visible]

"Whether your learning has been thrown into confusion." Or read "fucata sit" ("has been painted over"). Ch. XVI, 9: "is not painted with the pomp of eloquence and grace." For learning painted with craft, subtlety and guile is set against one that wavers through error. Octavius recognises in his Natalis the innocent kind, not that crafty one. For it belongs to fraud to vary, so that through the uncertainty of the proposition the aim of the reply may be founded more uncertainly. But he wavers through error who stands anxious at the crossroads and neither dares choose any one way nor approve them all. Or, which pleases more, supply "by design and purpose", so that there is a fair opposition between learning thrown into confusion by design and, wa- [the rest is not visible]

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[opening not visible] … φαντης. Rigalt.

[opening not visible] … -phantes. Rigault.

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Variavit. Lib. XXVII, cap. 27: Si quae de Marcelli morte variant auctores, omnia exsequi vellem. Ibidem: Ita fama variat, ut tamen plerique tradunt, etc. Idem lib. II, cap. 57: Timor atque ira invicem sententias variabant Ovidius, Metam. XV, 648, Dissidet et variat sententia. Apparet hinc, pro variavit injuste rescribere declaravit Wopk. in Obs. misc. crit., tom. X, lib. I, p. 29. Heum.

"He has varied." [Livy] book XXVII, ch. 27: "If I wished to go through everything in which the authors vary about the death of Marcellus." In the same place: "Report varies so, yet most relate," etc. The same, book II, ch. 57: "Fear and anger varied their opinions in turn." Ovid, Metamorphoses XV, 648: "Opinion is divided and varies." Hence it is plain that Wopkens, Miscellaneous Critical Observations vol. X, book I, p. 29, wrongly rewrites "declaravit" ("has declared") for "variavit". Heumann.

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Incertior responsionis nostrae intentio. In ms. legitur certio pro certior, cum non solerent repetere eamdem litteram, ut saepius patet ex Pandectis. Gronov. — Addo in esse omissum, quia antea in incerto propositionis jam adfuerat, et subscribo Rigaltio, qui restituit negativam, quae exciderat, et est, ad Octavii mentem necessaria. Heumannus legit nec certius, quod tamen vix verosimile. Lind. — Restitui compositionem negativam quae exciderat, et est ad Octavii mentem necessaria. Ait enim Caecilium subtili vacillatione per ethnicum errorem interdum deos credere, interdum addubitare an ulli sint: ut per hanc variationem et per incertum suae propositionis, sive per incertam propositionem suam, incertum reddat Octavianae responsionis fundamentum. Hoc versutiam mox dicet Octavius. Rigaltius. — Rigaltio non assentior; nec tamen ex omni parte sana videtur ms. lectio; nam, nisi fallor, prorsus repugnat: Ut propositionis incerto, certior responsionis intentio fundaretur. Si aliter se res haberet, propositionum variatio non versutiae, sed stultitiae suspicionem deberet inferre. Haec incommoda vitabuntur, si modo legamus: Ne propositionis incerto, certior responsionis nostrae intentio fundaretur. Istae voculae crebro sunt a librariis confusae. Lactantius, Div. Inst., lib. II, cap. 1: Ut id, cui dominari debet, invitetur. In aliis cod. est: Ne id..... dominetur, etc. Davis.

"The aim of our reply more uncertain." The manuscript reads "certio" for "certior", since they were not wont to repeat the same letter, as is often evident from the Pandects. Gronovius. — I add that "in" has been omitted, because it had already occurred just before in "incerto propositionis"; and I subscribe to Rigault, who restored the negative that had dropped out and is necessary to Octavius's meaning. Heumann reads "nec certius", which however is hardly likely. Lindner. — I have restored the negative compound that had dropped out and is necessary to Octavius's meaning. For he says that Caecilius, by a subtle wavering through heathen error, sometimes believes in the gods, sometimes doubts whether there are any: so that by this variation and the uncertainty of his proposition, or by his uncertain proposition, he may make the foundation of Octavius's reply uncertain. This Octavius will presently call craft. Rigault. — I do not agree with Rigault; yet the manuscript reading does not seem sound in every part; for, unless I am mistaken, it is quite contradictory: "so that by the uncertainty of the proposition the aim of the reply might be founded more certainly." If the case were otherwise, the variation of propositions would bring suspicion not of craft but of folly. These difficulties will be avoided if only we read: "lest by the uncertainty of the proposition the aim of our reply should be founded more certainly." These little words are often confused by copyists. Lactantius, Divine Institutes book II, ch. 1: "that that over which it ought to rule may be invited." In other manuscripts it is: "lest that … should rule," etc. Davis.

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In Natale meo. Scribo, Natali meo, Meurs. — Scribe Natale. Sic, a Juvenalis et Martialis ablativus est Juvenale, Martiale. Vid. Vossius. lib. II de Analogia, cap. 11, pag. 295. De quodam Romano consule C. Bellico Natale vid. Gorius in Annot. ad Inscriptiones Florentinas, p. I, pag. 259. Nostrum Caecilium Natalem invenisse sibi videbatur. Valesius in Eusebii Hist. Eccl., lib. V, cap. 28. Sed jure id reliquit in medio. Heum.

"In my Natalis." I write "Natali meo". Meursius. — Write "Natale". So from "Juvenalis" and "Martialis" the ablative is "Juvenale", "Martiale". See Vossius, On Analogy book II, ch. 11, p. 295. On a certain Roman consul C. Bellicus Natalis see Gori in his Notes on the Florentine Inscriptions, part I, p. 259. Valois, on Eusebius's Ecclesiastical History book V, ch. 28, thought he had found our Caecilius Natalis; but he rightly left the question open. Heumann.

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Nolo, non credo. Posterius ut glossema, delet Heum, quia nolo idem esset, quod non credo, non statuo. Sed sunt tamen diversa. Versutiam nolo, quatenus omnia bona de aliquo spero; et, si vel maxime aliquis contrarium testetur, tamen non credo. Lindner.

"I would not, I do not believe." Heumann deletes the latter as a gloss, because "nolo" would be the same as "I do not believe, I do not hold". But they are nevertheless different. I would not [think it] craft, inasmuch as I hope all good things of someone; and even if someone testifies ever so strongly to the contrary, yet I do not believe it. Lindner.

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Simplicitate. De hac simplicitatis notione videndus est Jo. Clericus ad Pedonis Albinovani Eleg. II, 22. Ac ita sane ediderunt Sigism. Gelenius, Laur. Barrensis, alii (pro eo, quod est in ms. subtilitate, simplicitate); minimeque arrident ea quae in hunc locum conatus est Nic. Rigaltius scribens subtilitate simplici). Oscitans librarius inanem vocem scripsit, delendam autem non existi- (continues)

"By simplicity." On this sense of simplicity see Jo. Le Clerc on Pedo Albinovanus, Elegy II, 22. And so indeed Sigismund Gelenius, Laurentius Barrensis and others printed (in place of what is in the manuscript, "subtilitate, simplicitate"); and I do not at all like what Nic. Rigault attempted at this place, writing "subtilitate simplici"). A drowsy copyist wrote an empty word, but I do not think it should be deleted (continues)

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NOTE ON THE IMAGES: both foot images begin below the top of the notes. The left column's first line (the start of the continuation of note 72) is read from the column image, which shows the top of the foot; the top of the right column (the middle of note 75) lies above the image edge. Only what is visible is set. (printed under page 199)

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(continued) … mavit, ne codicem lituris dehonestaret ; atque haec multis mendis origo, quae etiamnum haerent, ut ostendi ad Caesaris lib. II B. G., cap. 19. Nunc exemplum insigne ex Theoph. Antiochen. subjiciam. Is igitur lib. II ad Autolyc., pag. 104 B, sic loquitur, Καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν· ὁ δὴ καὶ αὐτὸ δείκνυται τελειούμενον ἐν ἡμῖν αὐτοῖς. Τίς γὰρ οὐχὶ ὁ νομίμως γαμῶν οὐ καταφρονεῖ μητρὸς καὶ πατρὸς καὶ συγγενείας πάσης καὶ πάντων. Quae verba eo quidem in loco sensum turbant et paulo post repetuntur, ac proinde omnino sunt delenda. Lege igitur, ἅμα δ' ἐποίησεν ὁ Θεὸς τὴν γυναῖκα αὐτοῦ καὶ ἵνα πλείων ᾖ ἡ εὔνοια πρὸς αὐτούς, etc. Ejusdem vocis repetitio fecit, ut nonnulla omitterentur, quod cum animadverteret descriptor, ea sane inseruit, reliqua tamen non expunxit, ne libri pulchritudinem macularet. Davis. — Notandus etiam Jac. Gronovius, pro subtilitate rescribens sinceritate. Heum.

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Diffinditur. Ita recte rescriptum pro diffunditur. Ob oculos Felici nostro haud dubie fuit illud Virgilii Aen. V, 540: Parte ubi se via findit in ambas. Nec displicet Heraldo diffinditur. Caecum vero ducem sequuntur Rigaltius ac Davisius, itemque Jac. Gronovius, cum diffunditur defendunt auctoritate veteris illius librarii. In eodem ms. codice post diffunditur adjecta sunt tria haec verba: quia viam nescit. Rectissime vero ejecerunt hoc glossema Critici, nec audiendus Wopkenius, reponere gestiens, quia veram nescit. Heum. — Quia in apodosi dicit spargitur, etiam in protasi convenientius est diffunditur. Pomponius Mela, III, 3: Mare vagum atque diffusum facie amnium spargitur. Gronov. — Cicero, de Invent., I, 52: Enumeratio est, per quam res disperse et diffuse dictae, unum in locum coguntur. Plinius, XII, 5: Vastis ramis diffunditur ficus in India. Lindner. — Etsi quia viam nescirem glossema redoleat, ac fluxisse videatur ex eo quod praecesserat, qui rectam viam nescit, in nostro tamen auctore ferri talis pleonasmus potest, quo causa cur haereat indicatur. Edd.

"Is split." So it has rightly been rewritten for "diffunditur" ("spreads out"). Our Felix doubtless had before his eyes that line of Virgil, Aeneid V, 540: "where the road splits into two." Hérault too does not dislike "diffinditur". But Rigault and Davis, and likewise Jac. Gronovius, follow a blind guide when they defend "diffunditur" on the authority of that old copyist. In the same manuscript, after "diffunditur", these three words are added: "because it does not know the way." The critics very rightly threw out this gloss; nor should Wopkens be heeded, who is eager to restore "because it does not know the true one." Heumann. — Because in the apodosis he says "spargitur" ("is scattered"), in the protasis too "diffunditur" is more fitting. Pomponius Mela III, 3: "The sea, wandering and spread out, is scattered in the likeness of rivers." Gronovius. — Cicero, On Invention I, 52: "Enumeration is that by which things said in scattered and diffuse fashion are gathered into one place." Pliny XII, 5: "In India the fig tree spreads out with vast branches." Lindner. — Although "because I did not know the way" smells of a gloss, and seems to have flowed from what had gone before, "who does not know the right way", yet such a pleonasm, by which the reason why he hesitates is shown, can be borne in our author. Editors.

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Aestuet, fluctuetur. In ms. teste Herald. et Rigalt. est, jactetur aestu, et fluctuetur. Recte ita Meursius rescripsit: Jactetur, aestuet, fluctuetur. Aestuare dubitatione dixit Cicero lib. IV in Verrem. c. 30. Heum. — Ad describendum Caecilium incerto animi haerentem, idque aperientem in indignatione infausta, utitur gradu satis placenti ut primo dicat jactarit, quod satis notum, sed et diversitatem admittit magnam, et sic non satis exprimens id quod volebat: unde addit secundum aestuare quod ordinarium est in Oceano, sed gravius priore. Tertium igitur accedit fluctuari, quod et ipsum, cum sit satis notum, tum certe complectitur gravissimas procellarum agitationes, nequaquam perpetuas. Gronov.

"Should seethe, should toss." In the manuscript, as Hérault and Rigault attest, it is "should be tossed by the surge, and toss". Meursius rightly rewrote it thus: "should be tossed, should seethe, should toss". Cicero, Against Verres book IV, ch. 30, said "to seethe with doubt". Heumann. — To describe Caecilius stuck in uncertainty of mind, and showing it in unhappy indignation, he uses a pleasing enough gradation: first he says "tossed", which is well known but admits great variety, and so does not express well enough what he meant; hence he adds second "to seethe", which is ordinary in the Ocean but heavier than the first. Third, then, comes "to toss on the waves", which, while also well known, certainly takes in the heaviest agitations of storms, and by no means lasting ones. Gronovius.

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Quamvis diversa sint quae dicta sunt. Turbata est libri veteris scriptura. Quamvis diversa quae dicta sunt, una veritate confirmata probataque sint. Rigalt. — Ex hac turbata libri veteris scriptura, mihi videtur verum lectionem collegisse. Nimirum ita reponendum censeo: Convincam et redarguam, quamvis diversa, quae dicta sunt, una veritate [text at the top of the right column not visible] … cepta, bene cohaerent sententiae: sed, si vulgatam lectionem retineamus, mera fit arena sine calce. Davis. — Deleo cum Davisio sint, quod nec in ms. est, nec in ed. Romana. Heum. — Sed est tamen in post probataque, quanquam non suo loco, ut optime vidit Rigaltius, unde a criticis jure insertum est post diversa. Lindner.

"Although the things said are diverse." The writing of the old book is confused: "Although the things said are diverse, they are confirmed and proved by one truth." Rigault. — From this confused writing of the old book he seems to me to have gathered the true reading. I think it should be restored thus: "I shall refute and confute them, although the things said are diverse, by one truth [not visible] … -cepted, the sentences hang together well; but if we keep the common reading, it becomes mere sand without lime." Davis. — With Davis I delete "sint", which is neither in the manuscript nor in the Roman edition. Heumann. — Yet it is there after "probataque", though not in its own place, as Rigault saw very well; hence the critics rightly inserted it after "diversa". Lindner.

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Una veritate confirmata probataque Supple tamen. Una tamen veritate, etc. Idque jubet antecedens particula quamvis. Ovidius, Trist. I, 1, 25: Neu cave defendas, quamvis mordebere dictis. Hoc est: Tamen cave ne defendas. Horatius, lib. III, Od. 10, 13: O quamvis neque te munera, nec preces / Nec tinctus viola pallor amantium / . . . . / Curvat; supplicibus tuis / Parcas, Hoc est tamen parcas. Lucretius, IV, 157: Et quamvis subito. . . . quamque / Rem contra speculum ponas, apparet (tamen) imago. Quod cum non animadverterent, vel Davisius, vel Heumannus, male cohaerere vulgatam lectionem sententiae questi sunt, ideoque rescripserunt, ille: Sit nec dubitandum, etc., hic, Ne dubitandum sit Lindner.

"Confirmed and proved by one truth." Supply "tamen" ("yet"): "yet by one truth," etc. The preceding particle "quamvis" requires it. Ovid, Tristia I, 1, 25: "And take care not to defend yourself, though you be bitten by words." That is: yet take care not to defend yourself. Horace, book III, Ode 10, 13: "O, though neither gifts nor prayers nor the violet-tinged pallor of lovers bends you … spare your suppliants": that is, yet spare them. Lucretius IV, 157: "And though suddenly … whatever thing you set before a mirror, (yet) an image appears." Because neither Davis nor Heumann noticed this, they complained that the common reading did not cohere with the sense, and so rewrote, the one "Sit nec dubitandum," etc., the other "Ne dubitandum sit". Lindner.

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Sciat omnes. Sic recte ediderat Gelenius, atque ita scriptum in ms. Reg. At edit. Rom. sciet. Herald.

"Let him know that all." So Gelenius had rightly printed, and so it is written in the Royal manuscript. But the Roman edition has "sciet" ("he will know"). Hérault.

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Sine delectu. Ita ms. Reg. et ed. Romana non dilectu. Lindner.

"Without discrimination." So the Royal manuscript and the Roman edition, not "dilectu". Lindner.

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Habiles procreatos. Nihil opus ut legamus cum Meursio, habiles procreatos esse, quoniam infinitivus esse sic saepe subaudiri solet. Ita Noster supra cap. V: Omnia in rebus humanis dubia, incerta suspensa magisque verisimilia quam vera, scilicet esse. VIII: Nullos deos (esse) asseverando. IX: Eorum caerimonias (esse) fabulatur. X, Vera (esse) declarat. XI: Quanquam etsi justos (esse) darem. XVII: Non divinia ratione perfectum (esse) volunt. § 13: Formae nostrae pulchritudo Deum fatetur (esse) artificem. XVIII: Qui Jovem principem volunt esse). XIX: Democritus intelligentiam deum (esse) loquitur. Ibid.: Rationem Deum (esse) disseruit. Ibid.: Interpretando Junonem (esse) aera. Ibid.: Deum (esse) novimus, et sexcenta alia plura, Lindner.

"Born capable." There is no need to read with Meursius "habiles procreatos esse", since the infinitive "esse" is often understood in this way. So our author above, ch. V: "that all things in human affairs are doubtful, uncertain, in suspense, and more probable than true" — "esse" understood. VIII: "by asserting that there are no gods". IX: "he tells tales that their ceremonies (are)". X: "he declares (them) to be true". XI: "though even if I granted (them) to be just". XVII: "they will have it not (to be) perfected by divine reason". § 13: "the beauty of our form proclaims God (to be) its maker". XVIII: "who will have Jove (to be) chief". XIX: "Democritus speaks of intelligence (as being) god". Ibid.: "he argued reason (to be) God". Ibid.: "by interpreting Juno (to be) the air". Ibid.: "we know God (to be)", and six hundred more. Lindner.

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Sed natura insitos esse sapientiam. Puto legendum esse: insitam habere. Cicero, de Fin. IV, 2: Habere etiam insitam quamdam, vel potius innatum cupiditatem. Idem pro Font. 231: Inimicitias insitas habere. Vel quae Cl. Gruneri est sententia insitam esse Schederus putabat ante verbum sapientiam excidisse verba aliquot, ex conjecturis non facile supplenda. Wopkenus indutos rescribi vult pro insitos, Heumanno haec videtur vera esse emendatio: Nec a fortuna dari, sed natura insitam esse sapientiam, Alii indeptos esse volunt; alii inditam esse. In hac opinionum farragine eligas licet (continues)

"But that [men] are implanted by nature [with] wisdom." I think one should read "insitam habere" ("have [wisdom] implanted"). Cicero, On Ends IV, 2: "to have also a certain implanted, or rather inborn, desire." The same, Pro Fonteio 231: "to have implanted enmities." Or, as is the opinion of the celebrated Gruner, "insitam esse". Scheder thought that some words had dropped out before the word "sapientiam", not easily supplied by conjecture. Wopkens wants "indutos" ("clothed") written for "insitos". To Heumann this seems the true emendation: "that wisdom is not given by fortune, but implanted by nature." Others want "indeptos esse" ("to have attained"); others "inditam esse" ("to be put in"). In this medley of opinions you may choose (continues)

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(continued) emendationem, quae bonum sensum fundat, nec tamen a ductu litterarum multum abeat, vel linguae regulis adversetur. Lindner.

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Suspicere. Sic est in ms. Romana edit. habet suspicere. Cf. cap. XIV. Lindner.

"To look up to." So it is in the manuscript. The Roman edition has "suspicere". Compare ch. XIV. Lindner.

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Nostrates. Rescribo contra, inquit Heum., in quo tamen me non habet sibi assentientem. Nostratium enim vocabulum paries notat, quarum quisque studiosus est, et sectas. Hoc loco complectitur et Judaeos et Christianos veteres, qui commenti sunt sapientiam, quia inde Gentium et philosophi et poetae sua hauserunt, quod probat Kortholt ad Justini Apol. I, pag. 92; et ad Athenag. Apol. sect. 21, pag. 94, n. 1. Lindner.

"Men of our own party." "I rewrite 'contra'," says Heumann; in which, however, he does not have my agreement. For the word "nostrates" marks the parties to which each is devoted, and the sects. In this place it takes in both the Jews and the early Christians, who devised wisdom, because from them both the philosophers and the poets of the Gentiles drew their own; as Kortholt proves on Justin's Apology I, p. 92, and on Athenagoras's Apology, section 21, p. 94, n. 1. Lindner.

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Facultatibus. H. e. pro facultatibus. Plautus, Pers. IV, 4, 13: Datur haec sexaginta minis. Id. Asin. I, 3, 20: Pro pecunia si data. Lindner.

"By means." That is, "in return for means". Plautus, Persa IV, 4, 13: "She is given for sixty minae." The same, Asinaria I, 3, 20: "if given for money." Lindner.

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Si quicunque. Rom. edit. quaecunque. Male. Herald.

"If whoever." The Roman edition has "quaecunque" ("whatever"). Wrongly. Hérault.

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Quaerat. sentiat, proferat. Rescribit Davisius censeat. Male vero. Nam sentire et proferre hic inter se opponuntur. Nec omnia, quae sentimus, dicere libet aut licet proferre. Rara temporum felicitas, inquit Tacitus, Hist. I, cap. 1, Ubi, quae sentias, dicere liceat. Heum. — Ducit me hic locus ad emendationem, si forte minus necessariam, non coactam tamen illam. Locum sic lego: Si quicunque divinis quaerat, qua sentiat, proferat. Potuit quae excidisse ob antecedens quaerat, quod a qua incipit. Nec aliter Ablancourtius: S'enquérir des choses divines, et en vouloir dire ce qui leur en semble. Hoc enim in primis in Christianis taxaverat Caecilius, quod certum aliquid de summa rerum et majestate decernerent, cap. V, adeoque, quae sentirent, proferrent, cum philosophi, qui se toti ei studio dedissent, non nisi dubitanter pronuntiarent, et deliberare se velle dicerent. Nisi forte malis per syllepsin ita supplere: Si quicunque de divinis quaerat (divina) sentiat (divina) proferat. Lindner.

"Should seek, should think, should bring forth." Davis rewrites "censeat" ("should judge"). Wrongly. For "to think" and "to bring forth" are here set against each other. Nor is it pleasant to say, or permitted to bring forth, all that we think. "The rare happiness of the times," says Tacitus, Histories I, ch. 1, "when one may say what one thinks." Heumann. — This passage leads me to an emendation, perhaps not very necessary, yet not forced. I read the passage thus: "if anyone should seek into divine things, should bring forth what he thinks." "Quae" could have dropped out because of the preceding "quaerat", which begins with "qua". Nor does d'Ablancourt take it otherwise: "To inquire into divine things, and to want to say what one thinks of them." For this is what Caecilius had above all censured in the Christians, that they laid down something certain about the sum of things and the divine majesty (ch. V), and so brought forth what they thought, whereas the philosophers, who had given themselves wholly to that study, pronounced only with hesitation and said they wished to deliberate. Unless perhaps you prefer to supply by syllepsis thus: "if anyone should seek into divine things, should think (divine things), should bring forth (divine things)." Lindner.

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Hoc illustrior est. Nuspiam id jure dici potest. Attamen sic nuper Ouzeliana, secuta Rigaltianam. At Romana Sabaei Woweriana, Elmenhorstiana, utraque Heraldi, Hoc illustrior ratio est. Gronov.

"It is the more illustrious." Nowhere can this rightly be said. Yet so the recent Ouzel edition reads, following Rigault's. But the Roman edition of Sabaeus, Wouwer's, Elmenhorst's and both of Hérault's have "Hoc illustrior ratio est" ("the reasoning is the more illustrious"). Gronovius.

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Connisus est. Sic Heraldus ex ms. reg. Cellar. connixus est. Lindner.

"He has strained." So Hérault from the Royal manuscript. Cellarius has "connixus est". Lindner.

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Quod illa prona. Imitatur notissimos versus Ovidii, Metam. I, 84: Pronaque cum spectent animalia caetera terram, / Os homini sublime dedit: coelumque tueri / Jussit, et erectos ad sidera tollere vultus.

"That they, bent forward." He imitates Ovid's very well-known lines, Metamorphoses I, 84: "And while the other animals, bent forward, look upon the earth, he gave man a lofty face, and bade him behold the sky and lift his face erect to the stars."

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Legendum esse nata sunt, ego quidem non dubito. Heum. — Pro recepta stat, quod explicari potest, nihil nata esse videri possint. Non enim sequitur, quia animalia in terram vergunt, ergo nihil nata sunt prospicere nisi pabulum, sed hoc tantummodo exinde, non sine veritatis specie, colligitur. Lindner.— Caeterum notandus est Minucius, qui sic scribit, ac si non dixisset tantum feris belluis, sed apposuisset etiam pecoribus vel animalibus, ut cap. XIX. Pecudumque genus, et quidquid aliud animalium, hinc universum hoc in neutro plurali edens; aut solummodo quod sic in lingua promptus et ab juventa assuefactus exstaret locus, vel Sallustii vel Ovidii, ut consuetudo ista auferret alios sensus. Nam assidua fuisse in posteriorum linguis illa ipsa verba, probat consensus quoque istorum duorum, quos profert Barthius, lib. XIX Advers., cap 7. Cui generis mutationi simile praebet Livius, XXVI, 27, fin. et Paraeus in Lexici Critici mantissa, pag. 61 et 62, collegit alia exempla. Gronov.

That "nata sunt" ("are born") should be read I for my part do not doubt. Heumann. — In favour of the received reading stands the fact that it can be explained as "they may seem born for nothing". For it does not follow that, because animals stoop towards the earth, therefore they are born to look at nothing but fodder; this is only inferred from it, not without some appearance of truth. Lindner. — Note moreover Minucius, who writes thus as though he had not said only "wild beasts" but had added "cattle" or "animals" as well (as in ch. XIX, "and the race of beasts, and whatever else of animals"), and hence puts all this in the neuter plural; or simply because a passage, of Sallust or of Ovid, stood ready on his tongue and familiar from youth, so that this habit carried off other senses. For that those very words were constantly on the tongues of later writers is shown also by the agreement of those two whom Barth cites, Adversaria book XIX, ch. 7. Livy XXVI, 27, at the end, offers a similar change of gender, and Pareus collected other examples in the appendix to his Critical Lexicon, pp. 61 and 62. Gronovius.

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Sermo et ratio. Forte, datus, et sermo et ratio, etc. Asyndetis tamen delectatur quoque Minucius. Wopk. — Orationis nervos incidit Heum. dum verba: Sermo et ratio, per quae Deum agnoscimus, sentimus, imitamur, tanquam e margine in textum irrepsissent, delet. Tria enim sunt, quibus a feris belluis distinguimur, status erectus, quo Deum agnoscimus, oculos in coelum tollentes: sermo, quo Deum sentimus, omnis enim de divinitate notio et sensus, ope sermonis, ab infantia nobis instillatur; ratio, in quo similitudo nostra cum Deo consistit, quemque eo ipso imitamur, siquidem est Ens ratione non modo utens, sed rationis ipsius auctor. Lindner.

"Speech and reason." Perhaps "datus, et sermo et ratio" ("is given, both speech and reason"), etc. Yet Minucius also delights in asyndeta. Wopkens. — Heumann cuts the sinews of the sentence when he deletes the words "speech and reason, by which we recognize, perceive and imitate God", as though they had crept into the text from the margin. For there are three things by which we are distinguished from the wild beasts: upright posture, by which we recognize God, lifting our eyes to heaven; speech, by which we perceive God, for every notion and sense of the divinity is instilled into us from infancy by means of speech; and reason, in which our likeness to God consists, and by which very thing we imitate Him, since He is a Being who not only uses reason but is the author of reason itself. Lindner.

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Per quae. Bene, consueta syllepsi. Cicero, lib. VII Ep. 30, 4, Domum, agros, eaque amaeno loco. Lindner.

"By which." Rightly, by the usual syllepsis. Cicero, Letters book VII, 30, 4: "a house, fields, and those in a pleasant spot." Lindner.

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Quae sunt infra circaque. Alii legunt supra circaque, sed contra fidem ms. Lindner.

"Which are below and around." Others read "above and around", but against the authority of the manuscript. Lindner.

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Quo. Haud dubie rescribo a quo Heum — Nisi praepositio pari jure omissa. quo apud Horat. edite (a) regibus, et omnes alios. Lindner.

"By which." Without doubt I rewrite "a quo". Heumann. — Unless the preposition has been omitted with equal right, as in Horace, "sprung (from) kings", and in all the others. Lindner.

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Vel quod. Ita ms. Romana editio vel quae, subaudi sidera. Heum.

"Or because." So the manuscript. The Roman edition has "vel quae" ("or which"), understanding "the stars". Heumann.

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Inducant. Nonnullis placet tempus indicant; sed nulla necessitate ducti, lectionem a ms. retentam deseruerunt. Vide Virgilium Georg. I, 24. Davis. — Ovidius Fastor lib. V, 163: Aut simul inducunt obscura crepuscula noctem. Lindner.

"Bring on." Some prefer "tempus indicant" ("show the time"); but, led by no necessity, they have abandoned the reading kept by the manuscript. See Virgil, Georgics I, 24. Davis. — Ovid, Fasti book V, 163: "Or as soon as the dark twilight brings on the night." Lindner.

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Ac frugum. Ita est in ms. Codice, non item in editione Romana. Haec enim habet hac frugum, idque perperam, quod et Heraldus agnoscit. Ac omnino, ut est in ms., ita scripsisse Minutium, frequentia docent verba, quibus et temporum et frugum varietas exponitur. Heum.

"And of the crops." So it is in the manuscript codex, but not in the Roman edition, which has "hac frugum", and wrongly, as Hérault also acknowledges. That Minucius wrote it just as it is in the manuscript is shown by the words that follow, which set out the variety both of seasons and of crops. Heumann.

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Hiberna olivitas. Scopum non tetigit hic Rigaltius. At recte vidit J. Fr. Gronovius Observ. eccl., cap. 7, olivitatem hibernam pro ipsa hieme a Minucio accipi, quemadmodum messis apud Poetas pro aestate ponitur. Olivae enim decembri mense maturescunt, ut testatur Columella lib. XII, 50. Davis.

"The winter olive harvest." Rigault missed the mark here. But J. Fr. Gronovius, Ecclesiastical Observations ch. 7, rightly saw that Minucius takes the winter olive harvest for winter itself, as the poets put "harvest" for summer. For olives ripen in the month of December, as Columella attests, book XII, 50. Davis.

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Inserere Lego interserere. Heum. — Plinius, lib. III, Ep. 19: Praedia agris meis vicina, atque etiam inserta, venalia sunt. Quaedam exemplria legunt inter serta, sed frustra. Lindner.

"To insert." I read "interserere" ("to set in between"). Heumann. — Pliny, Letters book III, 19: "Estates neighbouring my lands, and even set in among them, are for sale." Some copies read "inter serta", but in vain. Lindner.

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Occulti et innoxii transitus. Ita loquitur quoniam existimabant Philosophi, omnia corpora ex Empedocleis elementis constare, sanitatique fruendae necessum esset ut στοιχεῖα debitis copiis adsint, aptoque inter se commisceantur, quod in subita nimiaque coeli mutatione fieri nequit. Vide Apuleium Phil. Platon lib. I, p. 5, et Max. Tyrium Dissert XXIII, 234, Davis. — Si verba haec essent Caecilii, locum habere observatio posset. Jam vero cum Octavius Christianus loquatur, vix est verisimile, cogitasse eum de elementis Empedocleis, cum ratio hujus rei peti commodius ex impedita transpiratione possit. Lindner.

"Of a hidden and harmless passage." He speaks so because the philosophers held that all bodies consist of the elements of Empedocles, and that to enjoy health the elements must be present in due quantities and mixed together fittingly, which cannot happen in a sudden and excessive change of weather. See Apuleius, On the Philosophy of Plato book I, p. 5, and Maximus of Tyre, Dissertation XXIII, 234. Davis. — If these words were Caecilius's, the observation could have its place. But since it is Octavius the Christian who speaks, it is hardly likely that he was thinking of the elements of Empedocles, since the reason for the matter can more conveniently be sought in obstructed perspiration. Lindner.

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Quam. Deleri quam oportere, docebit quemvis inspectio eorum, quae antecedunt, quaeque subsequuntur. Heum.

"How." That "quam" should be deleted, an inspection of what goes before and what follows will show anyone. Heumann.

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Apte disposita. Hoc est, quam apte disposita sint. Lindner.

"Fitly arranged." That is, how fitly they are arranged. Lindner.

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Recta montium. I. e. erecta. Lactant., lib. II, cap. 1, 14, Nobis autem status rectus — a Deo datus est. Ibid. § 16. Nisi forte in ipsum, quod recti sumus, sine causa homini attributum putant. Adeoque non erat, cur Meursius rescriberet arrecta. Perizonius erecta; Wopkenius ardua. Lindn.

"The upright parts of the mountains." That is, erect. Lactantius, book II, ch. 1, 14: "But to us an upright stance — has been given by God." Ibid. § 16: "Unless perhaps they think that this very thing, that we are upright, was given to man without cause." And so there was no reason for Meursius to rewrite "arrecta", Perizonius "erecta", Wopkens "ardua". Lindner.

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Et fundatas ungulis, et spicatas. Minime dubito quin locus hic librariorum negligentia in mendo cubet. Minucius enim non vult easdem animantes et fundatas ungulis, et spicatas aculeis fuisse: sed has ungulis, illas vero aculeis in sui tutelam gaudere. Quare procul dubio legendum, AUT fundatas ungulis AUT spicatas aculeis: quod sequentia verba prorsus confirmant. Davis. — Spicatas. Glossae: SPICO, acuo, abrado. Vide Servium ad illa Virgilii I Georgicon: Ferroque faces inspicat acuto Vower. — Dalecampius rescribit: munitas ungulis. Recte vero fundatas scribitur. Nam et Lucretius V. 929 dixit: Genus humanum solidis ossibus intus fundatum esse. Pro fundatas ungulis, Lact. de Opific. Dei, cap 2. dicit suffultas ungulis. Heum.

"Both founded on hooves and spiked." I have no doubt that this passage lies corrupted through the carelessness of copyists. For Minucius does not mean that the same animals were both founded on hooves and spiked with stings, but that these enjoy hooves, those stings, for their protection. So beyond doubt one should read "EITHER founded on hooves OR spiked with stings", which the following words wholly confirm. Davis. — "Spiked." The Glossaries: "SPICO: I sharpen, I scrape." See Servius on these words of Virgil, Georgics I: "and he sharpens torches with a keen blade." Wouwer. — Dalechamps rewrites "munitas ungulis" ("defended with hooves"). But "fundatas" is rightly written. For Lucretius too, V, 929, said: "the human race is founded within on solid bones." For "founded on hooves" Lactantius, On the Workmanship of God ch. 2, says "propped on hooves". Heumann.

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Compositi. Heum. legit dispositi. Sed non agitur de diversitate locorum et ordine, quo disponuntur, sed de uno loco, quo componuntur. Disponuntur (continues)

"Set together." Heumann reads "dispositi" ("arranged"). But the question is not of a diversity of places and the order in which they are arranged, but of one place in which they are set together. They are arranged (continues)

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(continued) milites ubi plures sunt aditus, ab utroque latere dextra laevaque; sed componuntur in arce. Possent esse sensus dispositi per totum corpus; sed maluit Deus eos in capite componere. Lindn.

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Et inter se invenimur. Inter se, pro inter nos, more Graecorum, qui sic passim ἐν ἑαυτοῖς dicunt. Sic supra, cap. 11, coelo et astris. . . interitum denuntiare; sibi mortuis, exstinctis, qui sicut nascimur et interimus, aeternitatem repromittere. Rarius hoc apud Latinos. Wopken. — Evocationem Latini dicunt, cum persona verbi a nomine vel pronomine discrepat. Virgilius VI, 347. Quisque suos patimur manes.

"And we are found among ourselves." "Inter se" for "inter nos", in the manner of the Greeks, who everywhere say "among themselves" so. So above, ch. 11: "to announce destruction to the sky and the stars …; to promise eternity again to themselves, dead and extinct, who are born and perish as we are." This is rarer among the Latins. Wopkens. — The Latins call it "evocatio" when the person of the verb differs from that of the noun or pronoun. Virgil VI, 347: "Each of us suffers his own shade."

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Nonne a Deo data est. Hisce et ut ubera, etc., praecedentia non satis recte adaptari posse putabat Davisius, nisi legatur in neutro plurali a Deo data sunt. Sed recte per ellipseos genus usitatissimum haec ita accipias, ut si plenius audiremus. . . data est? et illud datum ibidem ut ubera, etc. Sic, ut jam in Lection. Tull. monuimus. Tacitus Annal. I, 15: Sed decreta pecunia ex aerario, utque per circum triumphali veste uteretur. Ubi consulendus J. F. Gronovius. Cicero, Famil. I, ep. 3: Commendo tibi ejus omnia negotia . . . inprimisque, ut. . . eum ita tractes, e c., sc. rogo Sallustius, Jug. cap. 29: Ac pauca. . . locutus de invidia facti atque in deditionem uti acciperetur. . . in deditionem accipitur. Ubi hortatus, aut tale quid subaudiendum. Aurel. Victor de Vir. Illustr., cap. 1, quibus regnum annuis vicibus habendum reliquit, et ut alternis imperarent, scil. voluit. Novatianus de Cibis Jud. cap. 2: Alitum quoque discrimen induxit, quidque aut reprobam judicaretur aut mundum, scil. distinxit. significavit. Wopk.

"Was it not given by God?" Davis thought that the preceding words could not be fitted well enough to "and that breasts," etc., unless one read in the neuter plural "a Deo data sunt" ("were given by God"). But by a very common kind of ellipsis you may rightly take these words as if we heard more fully: "… was it given? and that this was given there, that breasts," etc. So, as we have already noted in our Tullian Readings, Tacitus, Annals I, 15: "but money was decreed from the treasury, and that he should wear triumphal dress in the circus" — on which consult J. F. Gronovius. Cicero, Letters to Friends I, 3: "I commend to you all his affairs … and above all that … you so treat him," etc., understand "I ask". Sallust, Jugurtha ch. 29: "And having spoken a few words … about the odium of the deed, and that he should be received in surrender … he is received in surrender", where "having urged", or some such word, must be understood. Aurelius Victor, On Famous Men ch. 1: "to whom he left the kingdom to be held in yearly turns, and that they should rule alternately" — understand "he willed". Novatian, On the Jewish Foods ch. 2: "He also introduced a distinction among birds, and what should be judged unclean or clean" — understand "he distinguished, he indicated". Wopkens.

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Consulit. Quia etiam in loco Ciceronis de Divin. lib. I, pag. 375, unde noster est expressus, exstat praesens, non est, cur cum Cl. Heumanno legas, consuluit. Lindner.

"He provides." Since the present also stands in the passage of Cicero, On Divination book I, p. 375, from which our author's words are drawn, there is no reason to read "consuluit" ("he provided") with the celebrated Heumann. Lindner.

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Deficitur. Defici hic non notat languescere, ut intellexit Appellius qui in versione Germanica ita vertit: Brittannien, so durch die Sonnen Hitze ganz entkrftet und abgemattet wird, quod contrarium plane est ab eo, quod Minucius voluit intelligi; sed notat destitui, carere. Melius utique si Ablancourtium, antesignanum, esset secutus, qui vertit: Il échauffe par les vapeurs tièdes de la mer l'Angleterre qui ne le pouvait être par le soleil. Lindn.

"Is lacking." "Defici" here does not mean to grow faint, as Appell understood it, who in his German version translates thus: "Britain, which is wholly enfeebled and wearied by the sun's heat" — the plain contrary of what Minucius meant to be understood; it means to be left without, to lack. He would certainly have done better to follow d'Ablancourt, his forerunner, who translates: "He warms England with the tepid vapours of the sea, which it could not be by the sun." Lindner.

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Aegypti siccitatem, etc. Haec verba ms. ita exhibet:... Temperat Nilus amnis: colit Euphrates Mesopotamiam, pro imbribus pensat: Indus flumen et serere, etc. Cicero II, de Nat. Deor.: Aegyptum Nilus irrigat. Mesopotamiam fertilem efficit Euphrates. Indus vero non aqua sola agros laetificat, et immitigat, sed etiam conserit, magnam enim vim seminum dicitur secum deportare. Haec expressit Minucius; ideo facile mihi persuaderi patior, verbi Minucii glossematis inquinata. Nam illa, pro imbribus pensat, interpretantur verbum colit. Ego vero malim cum Heum. interpretationem esse verborum siccitatem temperat. L. Deinde non Indus flumen, sed Indum flumen, ut Horat. flumen Rhenum, Metaurum, Caesar, flumen Rhodanum. Wower. — At mutata distinctione, ni fallor, recte legetur: Aegypti siccitatem temperat Nilus amnis, colit Euphrates Mesopotamiam: pro imbribus pensat Indus flumen et serere Orientem dicitur et rigare. Davis. — Aegyptum temperat Nilus amnis Euphrates Mesopotamiam pro imbribus pensat; Indus flumen et serere Orientem dicitur et rigare, Verbo colere adjecit mentionem imbrium, ut patet ratio colendi, quam Euphrates adhibet, cum alioquin colere aequivocum sit τῷ arare. Quod si liceret transponere voculam, libenter vellem pensat et Indus: flumen serere or. d. et rig. pro imbribus, mavult Plinius explicare vicem imbrium. Gronov.

"The dryness of Egypt," etc. The manuscript gives these words thus: "… the river Nile tempers; the Euphrates tills Mesopotamia, makes up for rains; the river Indus [is said] both to sow," etc. Cicero, On the Nature of the Gods II: "The Nile waters Egypt. The Euphrates makes Mesopotamia fertile. The Indus not only gladdens and softens the fields with water but also sows them, for it is said to carry with it a great quantity of seeds." Minucius has rendered this; so I readily let myself be persuaded that Minucius's words have been defiled by glosses. For the words "makes up for rains" interpret the verb "tills". I for my part would rather, with Heumann, take them as an interpretation of the words "tempers the dryness". L[indner]. Then, not "Indus flumen" but "Indum flumen", as Horace says "the river Rhine", "the Metaurus", and Caesar "the river Rhone". Wouwer. — But with the punctuation changed it will, unless I am mistaken, rightly be read: "The river Nile tempers the dryness of Egypt, the Euphrates tills Mesopotamia; the river Indus makes up for rains, and is said both to sow the East and to water it." Davis. — "The river Nile tempers Egypt; the Euphrates makes up for rains in Mesopotamia; the river Indus is said both to sow the East and to water it." He added the mention of rains to the verb "colere", so that the manner of tilling which the Euphrates employs might be plain, since otherwise "colere" is equivocal with "to plough". If one might transpose a little word, I would gladly have "pensat et Indus: flumen serere Orientem dicitur et rigare pro imbribus"; Pliny prefers to explain the stand-in for rains. Gronovius.

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Quod si ingressus. De hoc argumento videatur Cicero de Nat. Deor., lib. II, 5, 6, 37.

"But if, having entered." On this argument see Cicero, On the Nature of the Gods book II, 5, 6, 37.

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Coelum terramque. Glossema, ascriptum a quopiam margini, qui explicare voluerat hanc mundi domum. Quod si observasset, non utique scripsisse putaret Minucium: Perspisciens providentiam, ordinem, legem vides. Lind.

"Heaven and earth." A gloss, written in the margin by someone who wanted to explain "this house of the world". Had he observed this, he would not have thought that Minucius wrote: "Looking through, you see providence, order, law." Lindner.

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Ni forte. Crediderit facile quispiam, nisi forte scriptum a Minucio, cum alterum illud non sit usitatum. Heum.

"Unless perhaps." One might easily believe that "nisi forte" was written by Minucius, since the other form is not usual. Heumann.

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Quibus exempla utique de coelo. Subaudi sunt. Heumannus delet quibus et ita intelligit, Imperia terrena esse exempla de coelo, hoc est, formata ad similitudinem coelestis imperii. Sed obstat usus Latinae linguae. Exemplum enim non dicitur id quod ad similitudinem alius cujusdam rei formatum est, sed exemplum est rei, de quacunque nobis sermo sit, formula, quae semper et ubique sibi constet, et cujus apographa dari plura possint. Hinc exempla in plurali dicere maluit, quia plura imperia terrena ad exemplum imperii coelestis formata sunt. Singularem exemplar rescribentem probe refellit. Lind.

"For which, surely, there are examples from heaven." Understand "sunt". Heumann deletes "quibus" and understands it thus: that earthly empires are examples from heaven, that is, formed after the likeness of the heavenly empire. But the usage of the Latin language stands in the way. For "exemplum" is not said of what is formed after the likeness of some other thing; the "exemplum" of a thing, whatever we are speaking of, is a pattern that is always and everywhere consistent with itself, and of which many copies can be made. Hence he preferred to say "exempla" in the plural, because many earthly empires have been formed after the pattern of the heavenly empire. He soundly refutes the one who rewrites the singular "exemplar". Lindner.

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Aut sine cruore desiit. Aptiore longe oppositione legas desiit, quam discessit (quod habet Rom. Ed. Heraldus): atque ita emendandum esse, fidem facit quod etiam de Idol. Van. cap. 5, in his Minucii verbis exprimendis verbo desiit Cyprianus usus est. Wopk,

"Or ended without bloodshed." With a far apter opposition you may read "desiit" ("ended") rather than "discessit" ("parted"), which the Roman edition and Hérault have; and that it should be so emended is made credible by the fact that Cyprian too, On the Vanity of Idols ch. 5, in rendering these words of Minucius, used the verb "desiit". Wopkens.

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Omitto Persas. Jubet respicere lib. I, cap. 10, ubi tantummodo dicitur: Persas inter se pactos esse, ut, die statuta, omnes equos ante regiam primo mane producerent, et, cujus equus inter solis ortum primus hinnitum edidisset, is rex esse. Quasi vero hic locus faciat ad Minucium intelligendum, ac non potius monstrari debebat lib. X, cap. 1, ubi refert, ex Trogo, Justinus, Quod Artaxerxes vivus, Darium filium, per indulgentiam, regem fecit, nihil sibi ablatum existimans, quod in filium contulisset, sinceriusque gaudium ex procreatione capturus si insignia majestatis, vivus, in filio conspexisset. Sed (continues)

"I pass over the Persians." He bids us look back at [Justin] book I, ch. 10, where it is said only "that the Persians agreed among themselves that on an appointed day they would all bring their horses before the palace at first light, and that he whose horse first neighed at sunrise should be king." As though this passage served to understand Minucius, and one ought not rather to have pointed to book X, ch. 1, where Justin relates from Trogus "that Artaxerxes in his lifetime, out of indulgence, made his son Darius king, thinking nothing taken from himself that he had conferred on his son, and that he would take a purer joy from his fatherhood if, while living, he saw the insignia of majesty on his son." But (continues)

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(continued) Darius interficiendi patris consilium cepit. En! societatem regni, quae non sine cruore desiit, quam tamen nihil attinet referre, quia non ratio, sed equorum hinnitus in electione judicavit. Lindner.

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Et Thebanorum par, mortuam fabulam transeo. Ita distinximus hunc locum, ms. Regio auctore, et sententia flagitante. Haud dubie scripserat Minucius, Thebanorum par, neque aliter legebat Cyprianus, cum dixit Thebanorum fratrum germanitatem. Statius, par infandum et geminis sceptrum exitiale tyrannis, et consanguineum scelus, et unius ingens bellum uteri. Sed cur mortuam fabulam dicit Minucius, paulo ante sua tempora tota Statii Thebaide decantatam? Forsan scripserat mutuam fabulam. Etenim pacti erant fratres (Eteocles et Polynices) ut mutuis annis regnarent et mutua pernicies utrique; unde et mutua fabula. Sed expectanda auctoritas alterius exemplaris. Rigalt.— Ego quidem sic debui edere cum Rigaltio, utpote quod proxime accedit ad lectionem codicis antiqui; quod miror eumdem virum doctissimum, non satis intelligentem, mox deserere. Noster ad exemplum citat modo, sed nequaquam ut ejus fidem praestet Hinc et fabulam vocat, et mortuum, hoc est jam exoletam, sine efficacia et vi, ut demonstrando valide vero nequeat opitulari. Prorsus ut Plato in Phaed [Greek word illegible] λόγον. Nec aliter in Culice Virgilius: Hic et fama vetus nunquam moritura per aevum / Curtius, e mediis quem quondam sedibus urbis / Devotum bellis consumpsit gurges inundans Ubi Scaliger, pag. 35. Gronov. — Lego et dispungo totum locum: Thebanorum par mortuum, fabulam transeo ob pastorum et casae regnum, memoria notissima est, Meurs. — Thebanorum praemortuam fabulam. Elmenh. — Thebanorum germanorum fabulam, anonymus criticus in Obs. misc. crit novis. t. I, pag. 138, par fratrum fabulosum. Scilicet, non credit Minucius veram esse illam narrationem. Quare ei statim opponit historiam de Romulo et Remo. Eodem modo Horatius, lib. I, Ode 22. Hydaspen appellavi fabulosum. Heum. — Paucis haec commentatio absolvenda est, imo uno tantum verbo quod in cod. reg. disertissime legitur: permortuam, id est omnino inanem et evanidam fabulam. Edd.

"And the Theban pair, a dead tale, I pass over." We have punctuated this passage so on the authority of the Royal manuscript and as the sense demands. Without doubt Minucius had written "the Theban pair", and Cyprian read no differently when he said "the brotherhood of the Theban brothers". Statius: "a pair unspeakable, a sceptre fatal to twin tyrants, a crime of kindred blood, and a mighty war of a single womb." But why does Minucius call it a dead tale, when shortly before his own time it had been sung through the whole of Statius's Thebaid? Perhaps he had written "a mutual tale". For the brothers (Eteocles and Polynices) had agreed to reign in alternate years, and there was mutual destruction for both; hence also a "mutual tale". But the authority of another manuscript must be awaited. Rigault. — I for my part was bound to print it so, with Rigault, since it comes closest to the reading of the old codex; and I am surprised that the same most learned man, not understanding it well enough, soon abandons it. Our author cites it only by way of example, and by no means so as to vouch for its truth. Hence he both calls it a tale and calls it dead, that is, now obsolete, without efficacy and force, so that it cannot really help in a strong demonstration. Just as Plato in the Phaedo speaks of a [dead?] argument. Nor otherwise Virgil in the Culex: "Here too is Curtius, an ancient fame that will never die through the ages, whom once the flooding gulf, in the very midst of the city's seat, swallowed up, devoted for the wars." On which see Scaliger, p. 35. Gronovius. — I read and punctuate the whole passage: "The Theban pair is dead; I pass over the tale; on account of the kingdom of shepherds and a hut, the memory is very well known." Meursius. — "The long-dead tale of the Thebans." Elmenhorst. — "The tale of the Theban brothers": an anonymous critic in the New Miscellaneous Critical Observations, vol. I, p. 138; "a fabulous pair of brothers". Minucius, that is, does not believe that story to be true. That is why he at once sets against it the history of Romulus and Remus. In the same way Horace, book I, Ode 22, called the Hydaspes "fabulous". Heumann. — This commentary can be settled in a few words, indeed in a single word, which is read most plainly in the Royal codex: "permortuam", that is, an altogether empty and vanished tale. Editors.

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Historia. In editione Romana est memoria, item in ms. reg. quod exhibet Heraldus. — Ob pastorum et casae regnum, de geminis historia notissima est. Hieronymus, tract. IX, part. III, Epist. 39, ad Rusticum monachum de Contemptu saeculi: Roma ut condita est, duos fratres simul reges habere non potuit. Vide et Lucanum lib. I, 92 sqq. Elmenhorstius.

"History." The Roman edition has "memoria", and so does the Royal manuscript, as Hérault shows. — "On account of the kingdom of shepherds and a hut, the history of the twins is very well known." Jerome, tract. IX, part III, Letter 39, to Rusticus the monk, on contempt of the world: "As soon as Rome was founded, it could not have two brothers as kings at once." See also Lucan book I, 92 ff. Elmenhorst.

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Generi et soceri bella. Pompeii et Caesaris, unde vulgatum illud: Socer generque perdidistis omnia. Rigalt.

"The wars of son-in-law and father-in-law." Of Pompey and Caesar; whence that common saying: "Father-in-law and son-in-law, you have ruined everything." Rigault.

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Duos fortuna non cepit Mirari subit unde factum, ut Jo. Meursius reposuerit sors una non cepit; aperte enim Minucius Lucanum respexit lib. I, 119 sq.: Populique potentis / Non cepit fortuna duos. Davis. — Verisimilius tamen ut respexerit ad hunc locum Flori IV, 2, 14: Sic de principatu laborabant tanquam duos tanti imperii fortuna non ceperit. Ubi Florus, ut alibi imitatur Lucanum, cum Florum exprimat Minucius, quod et infra, cap. 37, videbimus. Wopk. — Heumannus Minucium scripsisse putat fortuna duos. Sed sunt ejusmodi transpositiones frequentes apud Nostrum: cap. 31: Propter hanc fabulam Galli eam; c. 7: Jam eos deprehendes initiasse; c. 9, Turpissimae pecudis caput asini pro asini caput; c. 12, Misericordia digni, sed nostrorum deorum, pro deorum sed nostrorum. Lindner.

"Fortune did not hold two." One is moved to wonder how it came about that Jo. Meursius restored "one lot did not hold"; for Minucius plainly had Lucan in view, book I, 119 f.: "and the fortune of a mighty people did not hold two." Davis. — Yet it is more likely that he had in view this passage of Florus IV, 2, 14: "They so strove over the first place as though the fortune of so great an empire could not hold two." There Florus, as elsewhere, imitates Lucan, while Minucius renders Florus, as we shall also see below, ch. 37. Wopkens. — Heumann thinks Minucius wrote "fortuna duos". But transpositions of this kind are frequent in our author: ch. 31, "propter hanc fabulam Galli eam"; ch. 7, "jam eos deprehendes initiasse"; ch. 9, "turpissimae pecudis caput asini" for "asini caput"; ch. 12, "worthy of pity, but from our gods" for "of gods, but ours". Lindner.

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In gregibus. Heum. delet in, quia praecedit rex unus apibus. Nihil opus: eodem modo Cyprianus de Idol. Vanit, c. V: Rex unus est apibus, et dux unus in gregibus. Varro de R. R. I, 2: Quod ludis circensibus novissimi curriculi finem facit quadrigis; quod in cereali pompa solet esse primum. Lindner.

"In the herds." Heumann deletes "in", because "one king for the bees" precedes. No need: Cyprian in the same way, On the Vanity of Idols ch. V: "There is one king for the bees, and one leader in the herds." Varro, On Agriculture I, 2: "which at the Circus games makes the end of the last lap for the four-horse chariots; which in the procession of Ceres is usually first." Lindner.

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Tu in coelo summam potestatem... totam potestatem? Non ita scripsit Minucius; hoc enim modo potestatem repetere balbutientis est infantiae. Mihi proinde videtur potestatem priore loco positam, a mala manu fluxisse. Quapropter, ista voce deleta, lego: Tu in coelo summum dividi credas, et scindi veri illius ac divini imperii totam potestatem? Summa nominatur id quod in eo genere rerum de quibus sermo habetur, primum sit atque praecipuum. Velleius Paterculus lib. II, cap. 76: Natus obscurissimis initiis parum habebat summam accepisse. Ovidius Fast. lib. V, 71: Romulus hoc vidit, selectaque pectora Patres / Dixit: ad hos urbis summa relata novae. Gronovius rescribit majestatem vel auctoritatem; Heumannus, unitatem. Neutrum necessarium. Cf. cap. VIII, IX, et quae disputat de gratia vocum iteratione Bergerus de Natur. Pulch. Orat. pag. 239 Lindner.

"Would you believe that in heaven the supreme power … the whole power?" Minucius did not write so; for to repeat "potestatem" in this way belongs to stammering infancy. So it seems to me that "potestatem" in the first place flowed from a bad hand. Therefore, deleting that word, I read: "Would you believe that in heaven the supremacy is divided, and the whole power of that true and divine empire split?" "Summa" names what is first and chief in the class of things under discussion. Velleius Paterculus book II, ch. 76: "Born of the most obscure beginnings, he thought it too little to have received the supreme power." Ovid, Fasti book V, 71: "Romulus saw this, and called chosen hearts 'Fathers': to these the supreme power of the new city was committed." Gronovius rewrites "majestatem" or "auctoritatem"; Heumann "unitatem". Neither is necessary. Compare ch. VIII, IX, and what Berger argues on the grace of repeating words, On the Natural Beauty of Speech, p. 239. Lindner.

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Verbo jubet... consummat. Nisi leges grammaticas perruperit Minucius, legendum: Qui universa quaecumque sunt, verbo jubeat, ratione dispenset, virtute consummet; ut antea, qui nativitatem omnibus praestet... qui ante mundum fuerit. Davis.

"He commands by his word … he perfects." Unless Minucius broke the laws of grammar, one should read: "who commands by his word all things that are, orders them by his reason, perfects them by his power" (subjunctives), as before: "who gives birth to all things … who was before the world." Davis.

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Potest,... tactu purior est. Primam vocem a Jac. Ouzelio et Chr. Cellario praetermissam ex antiquitus editis revocavi; reliquas a ms. exsulantes ex Cypriano restituere Joan. Meursius et Fulv Ursinus: ac recte quidem; Carthaginensis enim episcopus de Idol. Van. cap. §. 5, Nostrum describit, ut Noster sua ex Tertulliani Apolog. cap. 17, adumbravit. Davis. — Tactu purior est. Loco horum verborum in ms. Reg. est potest. Haec tamen verba ejus loco jure inseri probat, 1° quia causa deesset cur comprehendi Deus non posset; 2° Cyprianus, epitomator Minucii, hoc verba habet cap. 5; 3° testatur Theodorus Canterus ex antiquo manu exarato codice se illas voces proferre in libro I Variar. lection. cap. 7, quae editae fuerunt MDLXXIV; 4° potest hoc loco est insuavius, inde fortasse ortum quod librarius, omisso tactu, scripserat purior est. Quod cum, relegens locum, non intelligeret, inde mutavit in potest, quod ante adfuerat post verbum videri. Lindner.

"He can, … he is too pure for touch." The first word, left out by Jac. Ouzel and Chr. Cellarius, I have brought back from the early editions; the rest, missing from the manuscript, Joan. Meursius and Fulvius Ursinus restored from Cyprian — and rightly; for the bishop of Carthage, On the Vanity of Idols ch. § 5, copies our author, as our author sketched his own from Tertullian's Apology ch. 17. Davis. — "He is too pure for touch." In place of these words the Royal manuscript has "potest". Yet [Heumann] proves that these words are rightly inserted in its place: 1° because otherwise there would be no reason why God could not be grasped; 2° Cyprian, Minucius's epitomator, has these words, ch. 5; 3° Theodore Canter, in book I of his Various Readings, ch. 7, published in 1574, testifies that he gives these words from an old handwritten codex; 4° "potest" is rather awkward here; it perhaps arose because the copyist, leaving out "tactu", had written "purior est"; and when, rereading the passage, he did not understand it, he changed it to "potest", which had stood before, after the word "videri". Lindner.

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Qui non vult minuere. Permirum, inquit Heum., hoc non tam diu tenuisse hunc locum. Tunc scilicet verba hunc habent sensum: Deum ignorari ab eo qui velit Deum minuere; cujus siquidem majestatem si compertam haberet nunquam de Deo minuendo cogitaret. Jam vero ex lectione recepta sensus est: Qui non vult minuere magnitudinem Dei, nimisque humiliter abjecteque de ea sentire, non novit, id est, is profitetur se non nosse hanc magnitudinem. Uter sensus sit praeferendus, facile patet. Lindner. — Imo obvius est et praeclarus vulgaris lectionis sensus, nempe Deum minui ab eo qui se eum comprehendere et nosse praesumit; quod non audet, qui non vult ad exiguam mentis suae comprehensionem Deum deprimere. Nosse Deum est minuere; non novit, qui non minuit. Edd.

"He who does not wish to diminish." "It is very strange," says Heumann, "that this 'non' has held this passage so long. Then, namely, the words have this sense: that God is unknown to him who wishes to diminish God; for if he had come to know his majesty he would never think of diminishing God. But as it is, from the received reading the sense is: he who does not wish to diminish God's greatness, and think of it too lowly and abjectly, does not know it, that is, he professes that he does not know this greatness." Which sense is to be preferred is easily seen. Lindner. — On the contrary, the sense of the common reading is plain and excellent: namely, that God is diminished by one who presumes to comprehend and know him; which he does not dare who does not wish to press God down to his own mind's small comprehension. To know God is to diminish him; he does not know who does not diminish. Editors.

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Deo quaeras. Meursio aliisque non assentior, qui ex Cypriani de Idol. Van. cap. 5, reponunt nomen Dei; nam. ms. Veron. etiam Cypriano dativum casum vindicat, et σύνταξιν defendit Justinus martyr, Apol. I, cap. 80: Ὄνομα γὰρ τῷ ἀρρήτῳ Θεῷ οὐδεὶς ἔχει εἰπεῖν, ac in eamdem mentem passim Christiani vett. Idem Apol. II, cap. 6, pag. 12: Ὄνομα δὲ τῷ πάντων πατρὶ θετόν, ἀγεννήτῳ ὄντι, οὐκ ἔστιν· ᾧ γὰρ ἂν καὶ ὀνόματι προσαγορεύονται, πρεσβύτερον ἔχει τὸν θέμενον τὸ ὄνομα. Ubi omnino legendum ὃ γὰρ ἂν ὀνόματι, ut attendenti fiet manifestum. Vide etiam Cohort. ad Graecos, cap. 20; Lactant. I, 6, de Ira Dei, cap. 2: unde patet Platonicos Christianis praeivisse. Max Tyrius. Dissert. I, pag. 12: Τούτου (Θεοῦ) ὄνομα μὲν οὐ λέγει (Πλάτων)· οὐ γὰρ οἶδεν, idemque paulo post numen dicit ἄῤῥητον φωνῇ, et Dissert. XXXVII, ἀνώνυμον νομοθέτην. Davis. — Genitivus Dei regitur a substant, nomen; sed dativum Deo, a verbo quaeras, sensu eodem. Lindner.

"You seek for God." I do not agree with Meursius and others, who restore "the name of God" from Cyprian, On the Vanity of Idols ch. 5; for the Verona manuscript claims the dative case for Cyprian too, and Justin Martyr defends the construction, Apology I, ch. 80: "For no one can tell a name for the ineffable God", and the early Christians everywhere to the same effect. The same, Apology II, ch. 6, p. 12: "But to the Father of all, who is unbegotten, there is no name given; for by whatever name one is addressed, he has as elder the one who gave the name." Where one should certainly read "for what by a name", as will be plain to anyone who pays attention. See also the Exhortation to the Greeks ch. 20; Lactantius I, 6; On the Wrath of God ch. 2: whence it is plain that the Platonists went before the Christians. Maximus of Tyre, Dissertation I, p. 12: "His (God's) name he (Plato) does not tell; for he does not know it"; and a little after he calls the divinity "unutterable by voice", and in Dissertation XXXVII "a nameless lawgiver". Davis. — The genitive "Dei" is governed by the noun "nomen"; but the dative "Deo" by the verb "quaeras", with the same sense. Lindner.

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Quem si patrem. Epitheta terrenum et carnalem aptius haud dubie sic transposueris. quem si patrem dixero, carnalem opineris; si regem, terrenum suspiceris. Wopk.

"Whom if [I call] father." You will doubtless transpose the epithets "earthly" and "carnal" more aptly thus: "whom if I call father, you would think him carnal; if king, you would suspect him earthly." Wopkens.

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Vulgus dicunt. Constructionem verborum sensum cum indicativi loco infinitivi exemplis sat multis probat Cortius ad Cicer. lib. III, ep. 1, 3. Unde per se corruunt emendationes Heumanni, qui rescribendum jubet: Audio, vulgo dici; Wopkenn, Rude vulgus nihil aliud; vel: Audio... tendentes, nihil dicunt: vel: Adeo vulgus, cum tendunt, nihil..... dicunt. Lindner.

"The crowd say." Cortius, on Cicero's Letters book III, 1, 3, proves with examples enough the construction of words according to the sense, with the indicative in place of the infinitive. Hence Heumann's emendations collapse of themselves — he bids us rewrite "I hear that it is commonly said" — and Wopkens's: "the rude crowd nothing else", or "I hear … stretching out, they say nothing", or "So far does the crowd, when they stretch out, say nothing …". Lindner.

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Sed de. Quis Latine supra vulgus doctus non videbit, sed ejici oportere? Tali quippe in tractu verborum subaudiunt quidem sed latini scriptores, at non exprimunt. Heum.

"But about." Who that is learned in Latin above the common level will not see that "sed" should be thrown out? For in such a run of words the Latin writers understand "sed", but do not express it. Heumann.

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Poetas praedicantes. Heumannus rescribit poetam praedicantem Sed nequaquam, quod vult vir doctissimus, de solo Homero sermo est, qui κατ' ἐξοχὴν poeta appellari solet, sed etiam de Ennio, cujus verba sunt: unum Patrem divum atque hominum. Cicero de Nat. Deor. lib. II, cap. 2. Et ut idem Ennius, . . Patrum divumque hominumque. Ibidem, cap. 25: Ipse Jupiter a poetis pater divumque hominumque dicitur. Lindner.

"The poets proclaiming." Heumann rewrites "the poet proclaiming". But the talk is by no means, as that most learned man would have it, of Homer alone, who is usually called "the poet" par excellence, but also of Ennius, whose words are: "the one Father of gods and men." Cicero, On the Nature of the Gods book II, ch. 2. And as the same Ennius says: "… of the fathers, of gods and of men." Ibid., ch. 25: "Jupiter himself is called by the poets father of gods and men." Lindner.

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Qualem diem duxerit. Ms. Reg. diem direxit; atque hinc existimamus veram lectionem elici posse. Scriptum igitur putamus, qualem parens omnium in diem induxerit. Homerus Odys. XVIII, 136: Οἷον ἐπ' ἦμαρ ἄγῃσι πατὴρ ἀνδρῶν τε θεῶν τε Herald. — In exemplari legitur. Qualem parens omnium diem duxerit, nisi quod scriptura paulum exerrante apparet duxerit. Itaque legendum, ut edidimus, qualem parens omnium diem duxerit, οἷον ἐπάγῃσι ἦμαρ. Talis est mens qualis dies, quo die mens edita est. Hoc sibi vult Homerus et versio Ciceronis, quae refertur ab Augustino, lib. V. de C. D. cap. 8 Rigalt. — In diem eduxerit mavult Heuman. — Mallem induxerit cum Davisio. Galland.

"Such as the day he has brought." The Royal manuscript has "diem direxit"; and from this we think the true reading can be drawn out. We think, then, that it was written: "such as the parent of all has brought on for the day." Homer, Odyssey XVIII, 136: "such as the day the father of men and gods brings on." Hérault. — In the manuscript one reads: "such as the parent of all has brought the day", except that, the writing straying a little, "duxerit" appears [as "direxit"]. So one should read, as we have printed, "such as the parent of all has brought the day", "such as the day he brings on". The mind is such as the day on which the mind is brought forth. This is what Homer means, and Cicero's version, which Augustine reports, City of God book V, ch. 8. Rigault. — Heumann prefers "in diem eduxerit". — I would prefer "induxerit", with Davis. Gallandi.

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Proximius. Fustra est. J. Wowerus, qui reponit proximius veris; proximius enim hic dicitur quod praesentioris est fidei, quemadmodum vidit J. F. Gronovius Observ. lib. I, cap. 24, pag. 191. Davis. — Est etiam Heumannus qui reponit distinctius. Non enim quaeritur quia distincte omnia creata sint, sed quis omnino creaverit an pater deorum, an vero, quod proximius accedit ad veritatem christianam, spiritus. Linder.

"More nearly." J. Wouwer, who restores "proximius veris" ("nearer to the truth"), labours in vain; for "proximius" is said here of what has a more immediate credibility, as J. F. Gronovius saw, Observations book I, ch. 24, p. 191. Davis. — There is also Heumann, who restores "distinctius" ("more distinctly"). For the question is not that all things were created distinctly, but who at all created them — whether the father of the gods, or, what comes nearer to the Christian truth, a spirit. Lindner.

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Verius. Non assentior Heumanno rescribenti uberius. Sic. infra cap. 36, isputaturi alius et verius et plenius. Lactant. IV, 30, postea plenius et verius pugnabimus; ubi τὸ verius defundunt Guelferb. Goth. Witteb. duo Lips. Angl. Reim. et edd. ante Gallaeum omnes. Longe pauciores agnoscunt τὸ uberius. Idem de Opif. XX, 1: Tunc ego te et planius et verius cohotabor. Hyginus poet. Astron. praef.: Quae fuerant ab Arato obscurius dicta, persecuti, planius ostendimus effici ut neque brevius neque verius diceret quispiam, Conferatur omnino Bunmannus ad Lanctant., VI, 30. Lindner.

"More truly." I do not agree with Heumann, who rewrites "uberius" ("more richly"). So below, ch. 36: "about to dispute at greater length, more truly and more fully." Lactantius IV, 30: "afterwards we will fight more fully and more truly", where the Wolfenbüttel, Gotha and Wittenberg manuscripts, two Leipzig ones, the English, Reimann's and all editions before Gallaeus give "verius". Far fewer recognise "uberius". The same, On the Workmanship [of God] XX, 1: "Then I will exhort you more plainly and more truly." Hyginus, Poetical Astronomy, preface: "Following up what had been said rather obscurely by Aratus, we have shown more plainly, so that no one could say it more briefly or more truly." By all means compare Bünemann on Lactantius VI, 30. Lindner.

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Principio Aeneid. VI, 724 sqq.

"In the beginning." Aeneid VI, 724 ff.

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Haec enim verbo sunt. Sc. ipsissima Virgilii. In ms. reg. est vera. Sunt enim vera quae affert Virgilius, Deum esse mentem et spiritum. Lindner. — Haec enim ejus verba sunt. Sic post Fulv. Ursinum edidere recentiores. Davis.

"For these are the words." That is, Virgil's very own. The Royal manuscript has "vera" ("true"). For what Virgil brings forward, that God is mind and spirit, is true. Lindner. — "For these are his words." So the more recent editors printed after Fulvius Ursinus. Davis.

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Deum namque. Prior versus cum hemistichio exstat Georg. IV, 221; posterior autem ex Aeneid. I, 747 est desumptus, nisi quod in Virgilio ob metrum legatur: Unde hominum genus et pecudes. Hic autem poeta Deum ex mente Pythagoreorum depingit. Cicero de N. D., lib. I, cap. 2: Pythagoras censuit animum esse per naturam rerum omnem intentum et commeantem, ex quo nostri animi carperentur; et hinc sua de Pythagorae sententia hausere Minucius et Lactantius Div. Inst. I, 5. Davis.

"For God." The first line with a half-line stands in the Georgics IV, 221; the latter is taken from the Aeneid I, 747, except that in Virgil, for the metre, one reads: "Whence the race of men and beasts." Here the poet depicts God after the mind of the Pythagoreans. Cicero, On the Nature of the Gods book I, ch. 2: "Pythagoras held that there is a soul stretched through and pervading the whole nature of things, from which our souls are taken"; and hence Minucius and Lactantius, Divine Institutes I, 5, drew what they say of Pythagoras's opinion. Davis.

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Omnium primus, qui primus omnium. Satis concinna iteratio et conversio; et mirum nisi repetierit ex Ovidio Metam. IV, 171: Primus adulterium Veneris cum Marte putatur / Hic vidisse deus. Videt hic deus omnia primus. Gronov.

"First of all, who first of all." A neat enough repetition and inversion; and it would be strange if he did not take it from Ovid, Metamorphoses IV, 171: "This god is thought to have been the first to see the adultery of Venus with Mars. This god sees all things first." Gronovius.

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Eho! altior et sublimior. Qui Minucium antehac edidere, non videntur cepisse Minucii mentem: nec sane perviderant quid vetus exemplar suggereret, editioni Romanae nimium creduli. Etenim secundum eam sic ediderant: Et altior et sublimior aquae et spiritus ratio, quam ut ab homine potuerit inveniri, a Deo tradita. Scriptum est in exemplari: Eo altior et a Deo traditum. Reddita aspiratione ac dispunctione, rediit sensus clausulae, alias male cohaerenti. Postquam apposuit Caecilio sententiam Thaletis prope consentaneam Mosi de Deo et mundo condito, subsistit hac interjectione, Eho! ac subinde, considerata sublimitate sententiae, altiorem esse ait quam ut ab homine potuerit inveniri aut cogitari; et continuo pronuntiat absolute, a Deo traditum, per Mosen scilicet, a quo Thales acceperat. Rigalt. — J. F. Gronov. Observ. eccl., cap. 7, p. 80, putat haec verba e margine in textum irrepsisse, aut transposita esse ac hoc ordine legenda: Vides philosophi principalis nobiscum penitus opinionem consonare. Sed altior et sublimior, etc. Virum illum summum per omnia, incaute nimis, sequitur Cellarius; est enim ἐκφώνημα παρενθετικόν, suumque locum debet obtinere. Homines doctissimos in fraudem induxit absurda ista sententia, qua statuerunt παλιγγενεσίαν christianam sive Baptismum aqua et spiritu denotari, cum respexerit Minucius ad Gen. I, 2, 9; ubi vide J. Clerici annotata. Aliquid porro vitiosi latere putat Jac. Gronovius, quod altior et sublimior connectantur, cum a se non differant, sed idem plane denotent. Ita tamen Novatianus de Trinit. cap. 2: Qui (Deus) est sublimitate omni sublimior, et altitudine omni altior. Cyprianus ad Donatum, pag. 9: Sole altior, et hac omni terrena potestate sublimior. Igitur sarta tecta maneat vulgata lectio. Davis.

"Ah! higher and loftier." Those who edited Minucius before seem not to have grasped Minucius's meaning; nor had they seen what the old manuscript suggested, being too credulous of the Roman edition. For following it they had printed thus: "And the account of water and spirit is higher and loftier than could have been found by man, handed down by God." In the manuscript is written: "Eo altior et a Deo traditum." With the aspirate restored and the punctuation changed, the sense of the clause returned, which otherwise hung together badly. After he has set before Caecilius the opinion of Thales, almost agreeing with Moses on God and the founding of the world, he stops with this interjection, "Ah!", and then, considering the loftiness of the opinion, says it is higher than could have been found or thought by man; and at once pronounces absolutely, "handed down by God" — through Moses, that is, from whom Thales had received it. Rigault. — J. F. Gronovius, Ecclesiastical Observations ch. 7, p. 80, thinks these words crept into the text from the margin, or were transposed and should be read in this order: "You see that the opinion of the chief philosopher agrees wholly with ours. But higher and loftier," etc. Cellarius follows that great man in everything, too incautiously; for it is a parenthetic exclamation and must keep its own place. That absurd opinion led very learned men astray, by which they decided that Christian regeneration, or Baptism by water and spirit, is meant, whereas Minucius had in view Genesis I, 2, 9; on which see J. Le Clerc's notes. Jac. Gronovius further thinks something faulty lies hidden in "higher and loftier" being joined, since they do not differ but mean exactly the same. Yet so Novatian, On the Trinity ch. 2: "who (God) is loftier than all loftiness and higher than all height." Cyprian to Donatus, p. 9: "higher than the sun, and loftier than all this earthly power." Let the common reading therefore remain intact. Davis.

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Anaxagorae vero. Buhierius, apud Clericum in Biblioth. anc. et mod., t. XVI, p. 222, verba Minucii depravata esse censet, 1° quia non motus mentis infinitae est Deus, sed mens infinita ipsa, quae motum et descriptionem rebus dat; 2° quia confundit artificem cum opere Octavius: ideoque in hunc modum restituit: Anaxagorae rerum descriptio et modus infinitae mentis opus dicitur. Fieri potuit ut vocabulum Deus fuerit explicatio infinitae mentis, margini ascripta, quae postea in textum irrepsit. Locus Ciceronis quem expressit Noster, exstat lib. I, de Nat. Deor., cap. II: Anaxagoras omnium rerum descriptionem et motum (alii modum) mentis infinitae vi ac ratione designari et confici voluit. Pro motus legit modus et intelligit ordinem et ornatum, qui locum dedit varietati quae in hoc universo cernitur. Accedit quod Augustinus, Ep. CXVIII, 24, in Cicerone videtur legisse modum. Qui pro contraria sententia digladiatur, Davisius provocat ad seriem orationis et testimonia Aristotelis, Eusebii et Hermiae, qui omnes in referenda Anaxagorae sententia dispositionem et motum conjungunt. Cum Buhierio facit Heumannus. Lindner.

"But of Anaxagoras." Bouhier, in Le Clerc's Bibliothèque ancienne et moderne, vol. XVI, p. 222, judges that Minucius's words are corrupt: 1° because God is not the movement of the infinite mind, but the infinite mind itself, which gives movement and arrangement to things; 2° because Octavius confuses the maker with the work; and so he restores it in this way: "Anaxagoras's arrangement and measure of things is called the work of an infinite mind." It may be that the word "God" was an explanation of "infinite mind", written in the margin, which afterwards crept into the text. The passage of Cicero that our author renders stands in On the Nature of the Gods book I, ch. II: "Anaxagoras held that the arrangement and movement (others read 'measure') of all things was designed and accomplished by the power and reason of an infinite mind." For "motus" he reads "modus", and understands the order and adornment that gave rise to the variety seen in this universe. Moreover Augustine, Letter CXVIII, 24, seems to have read "modum" in Cicero. Davis, who fights for the opposite opinion, appeals to the run of the sentence and to the testimonies of Aristotle, Eusebius and Hermias, who all, in reporting Anaxagoras's opinion, join arrangement and movement. Heumann sides with Bouhier. Lindner.

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Capiatur. In ms. depravate, capitatur. Hinc rescribere gestit Meursius captatur. En verba Lactantii, I, 5: Pythagoras ita definivit quid esset Deus: Animus qui per universas mundi partes omnemque naturam commeans atque diffusus, ex quo omnia quae nascuntur, animalia vitam capiunt Heum.

"Is taken." In the manuscript, corruptly, "capitatur". Hence Meursius is eager to rewrite "captatur". Here are Lactantius's words, I, 5: "Pythagoras defined what God is thus: a soul passing through and spread over all the parts of the world and all nature, from which all living things that are born take life." Heumann.

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Vim naturalem, animalem. Dele naturalem, quod nec est in loco Ciceronis quem ob oculos habuit, Minucius. Scilicet librarius id naturalem, quod paulo ante praecessit, errante oculo repetierat, posteaque delere noluit, ne vitium inferret suo codici: de quo librariorum more pulchre supra disseruit Davisius ad cap. 16. Ac hic ipse Dav. in Annot. ad Ciceronis lib. I de N. D., cap. 13, putat eliminandum e Minucii hoc loco esse naturalem. Heum. — Legendum forte, vim naturamve animalem, conjicit Wopk.; quod non exacte, perque omnia verba, exprimere Ciceronem Noster voluerit. Lindner

"A natural, animate force." Delete "naturalem", which is not in the passage of Cicero that Minucius had before his eyes. The copyist, that is, had repeated through a wandering eye the "naturalem" that came shortly before, and afterwards would not delete it, so as not to bring a blemish on his codex: Davis has discussed this habit of copyists finely above, at ch. 16. And here Davis himself, in his Notes on Cicero's On the Nature of the Gods book I, ch. 13, thinks "naturalem" should be removed from this passage of Minucius. Heumann. — Perhaps one should read "vim naturamve animalem" ("an animate force or nature"), Wopkens conjectures; [but this is needless,] since our author did not mean to render Cicero exactly and word for word. Lindner.

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Deum nosse. Pro nosse legit esse Fulv. Ursinus et Heumannus. Si tamen nosse aliquem Deum eo sensu accipias quo dicimus noscere excusationem, salva est lectio recepta. Lindner.

"To recognise as God." For "nosse" Fulvius Ursinus and Heumann read "esse" ("to be"). But if you take "to recognise someone as God" in the sense in which we say "to accept an excuse", the received reading is safe. Lindner.

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Quid Democritus. Doct. Arntzenius ad Plinii Paneg. c. II, 7, distinguit: Quid? Democritus, quamvis, etc. Sed nulla distinctionis mutatione opus est, nisi malis: Quid Democritus quamvis... inventor? nonne, etc. Sic supra hoc cap.: Quid Mantuanus Maro? cap. 7: Quid nascendi ratio? Vid. et cap. 21, 26, bis. Wopk.

"What of Democritus?" The learned Arntzenius, on Pliny's Panegyric ch. II, 7, punctuates: "What? Democritus, although," etc. But there is no need to change the punctuation, unless you prefer: "What of Democritus, although … the inventor? did he not," etc. So above in this chapter: "What of Maro of Mantua?"; ch. 7: "What of the manner of birth?" See also ch. 21 and 26, twice. Wopkens.

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Primus inventor. In loco Lactant. III, 17, (continues)

"First inventor." In the passage of Lactantius III, 17, (continues)

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(continued) inventio doctrinae atomorum Leucippo ascribitur. De antiquitate illius philosophiae aliquid videre licet in Burneti Archaeologia, l. I, c. 7, Burn. it. in eorum sententiam qui putant hanc hypothesin ortum debere Leucippo aut Democrito. Cudworthus demonstravit, ut puto, ei majorem antiquitatem attribuendam. Dicit in System. Intell. l. I, c. I, Pythagoram, Empedoclem, Anaxagoram, Parmenidem, Ecphantum, Arcesillaum aut Archelaum, ut Sid. Apollinaris de eo testatur, huic opinioni favere, ut et maximam partem veterum physicorum ante Democritum: Democritum autem et Leucippum fuisse primos atheos atomicos; atomorum autem fautores ante Democritum fuisse incorporealistas et theistas. Miscell. Obs. Crit., vol. IV, t. III, pag. 59, Lindner.

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Quae imagines fundat. Simulacra, εἴδωλα, quibus incidentibus visum peragi Democritus existimavit. Vid. Diogenem Laert. lib. IX, § 44; et Cicer. de Divin. lib. II, pag. 403 et lib. I de Nat. Deor. cap. 12. Davis.

"Which pours out images." Likenesses, eidola, by whose striking [on the eye] Democritus thought sight was produced. See Diogenes Laertius book IX, § 44; and Cicero, On Divination book II, p. 403, and On the Nature of the Gods book I, ch. 12. Davis.

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Et ipse naturam. Sc. Deum esse loquitur. Lindner.

"And he himself [speaks of] nature." That is, he speaks of it as being God. Lindner.

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Deos aut otiosos fingit, aut nullos. Sic loquitur Minucius, quia qui Providentiam tollit, Dei exsistentiam negare censendus est; nam, ut eleganter Salvianus de Gubern. Dei lib. IV, pag. 116: Qui nihil aspici a Deo affirmant, prope est ut cui aspectum adimunt, etiam substantiam tollant: et hinc factum, ut nonnullis videretur Epicurus, ne in offensionem Atheniensium caderet, verbis reliquisse deos, re sustulisse, teste Cicerone de N. D. lib. I, c. 30: ideoque illum ἀθεότητος insimularunt. Aelianus V. H. lib. II, cap. 31, et Theophilus ad Autolyc., lib. III, pag. 121. Davis.

"He makes the gods either idle or none." Minucius speaks so because he who takes away Providence must be judged to deny the existence of God; for, as Salvian elegantly says, On the Government of God book IV, p. 116: "Those who affirm that nothing is looked upon by God come near to taking away the very substance of him whom they deprive of sight." And hence it came about that Epicurus seemed to some, so as not to fall into the displeasure of the Athenians, to have left the gods in word and abolished them in fact, as Cicero witnesses, On the Nature of the Gods book I, ch. 30; and so they accused him of atheism. Aelian, Varia Historia book II, ch. 31, and Theophilus to Autolycus book III, p. 121. Davis.

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Aristoteles Ponticus variat, alias mundo, alias menti divinae tribuens principatum. Haec verba sunt purum putum glossema. Meurs.

"Aristotle the Pontic varies, sometimes ascribing the sovereignty to the world, sometimes to the divine mind." These words are a pure and simple gloss. Meursius.

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Mentem, modo animum. Heum. legit, mentem modo et animum, sed nihil opus. Debebat esse, modo mentem, modo animum. Sed saepius Noster vocabulum, quod ter erat ponendum, semel omittit: cap. 8, tam vetustam, utilem, tam salubrem. Vel, si quid mutandum est, mallem, mentem modo, modo animum. Nec audiendus Davisius, qui ad Cicer. de N. D. , 14, legendum censebat, C. enim mundum, modo animum. Lindner.

"Mind, now soul." Heumann reads "mentem modo et animum", but there is no need. It ought to have been "now mind, now soul". But our author quite often leaves out once a word that should have been set three times: ch. 8, "so ancient, useful, so wholesome". Or, if anything is to be changed, I would prefer "mind now, now soul". Nor should Davis be heeded, who, on Cicero's On the Nature of the Gods [I], 14, thought one should read "for Cleanthes [calls] the world [God], now the soul". Lindner.

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Disseruit. Lege disserit; nam verba praesentis temporis antecedunt et subsequuntur. Davis.

"Argued." Read "disserit" ("argues"); for verbs in the present tense come before and after. Davis.

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Vim divinam. H. e. vim, scilicet, divinam, Deum esse, credit. Lindner.

"A divine force." That is, he believes a force — a divine one, namely — to be God. Lindner.

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Disciplina exponendi. Peregrina haec verba latinis auribus censet Heum.: ideoque rescribit, licet dubitanter: Babylonio enim Diogeni, discipulo ejus placet id disserenti, etc., sed habemus disciplinam dicendi; Cicero Orat. pro Archia I, 2, Disciplinam capessendae reipublicae. Id. pro Sextio cap. 6: Intelligendi disciplinam. Idem in Orat. 71: Est mihi disciplina, idem est ac doceo, profiteor. Ut disciplina dicendi est rhetorica, ita dicere possum, Est mihi disciplina dicendi, h. e. dico vel profiteor rhetoricam; est mihi disciplina capessendae reip., h. e. capesso remp. vel profiteor politicam; est mihi disciplina intelligendi, h. e. intelligo s. intellectum praeceptis acuo, vel logicam profiteor; sic est mihi disciplina exponendi et disserendi, h. e. expono et dissero, vel profiteor doctrinam quae disserit de ratione deorum ad physiologiam traducenda. Lindner.

"A discipline of expounding." Heumann judges these words foreign to Latin ears, and so rewrites, though hesitantly: "For to Diogenes the Babylonian, his disciple, it seems good, arguing that," etc. But we have "a discipline of speaking"; Cicero, Pro Archia I, 2: "the discipline of entering on public affairs". The same, Pro Sestio ch. 6: "a discipline of understanding". The same in the Orator 71. "I have a discipline" is the same as "I teach, I profess". As the discipline of speaking is rhetoric, so I can say "I have a discipline of speaking", that is, I speak or profess rhetoric; "I have a discipline of entering on public affairs", that is, I engage in public affairs or profess politics; "I have a discipline of understanding", that is, I understand, or sharpen the understanding by precepts, or profess logic; so "I have a discipline of expounding and arguing", that is, I expound and argue, or profess a doctrine that argues that the account of the gods should be carried over into natural philosophy. Lindner.

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Caeterarum rerum, ms.: unde Meursius reponit certarum rerum. Nec minus errant Fulv. Ursinus et Chr. Cellarius, quibus placuit hoc genus rerum esse, etc.: nulla enim necessitate coacti vocem commodam omisere. Davis. ex codicis caetera tum, facit caetera tantum. Gronov.

"Of the other things": the manuscript. Whence Meursius restores "certarum rerum" ("of certain things"). No less mistaken are Fulvius Ursinus and Chr. Cellarius, who chose "that this kind of things is," etc.: for, compelled by no necessity, they left out a fitting word. Davis. From the codex's "caetera tum" he makes "caetera tantum". Gronovius.

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Aristo Chius. Romana. in editione est Aristo Stoicus. Quaedam edit. habent Aristo Chius Stoicus. Sed omitti debuisse verbum postremum, ex vero judicat Lud. Carrio, Emend. lib. II, cap. 18. Heum. — Quod Minucius Aristo Chio, id Cicero tribuit Aristoni, inquit Elmenh., qui incogitantia lapsus est; Aristo enim non est, vel dat. vel abl., sed est nominativus. Conf. Baelii Diction. sub voce Aristo. Lindner.

"Aristo of Chios." In the Roman edition it is "Aristo the Stoic". Some editions have "Aristo of Chios, the Stoic". But Louis Carrion, Emendations book II, ch. 18, judges rightly that the last word should have been left out. Heumann. — "What Minucius [ascribes] to Aristo of Chios, Cicero ascribes to Aristo," says Elmenhorst, who slipped through thoughtlessness; for "Aristo" is not a dative or ablative but a nominative. Compare Bayle's Dictionary under the word "Aristo". Lindner.

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Et rebus ipsis. H. e. quoad res ipsas attinet, quos ablativos, cum a praepositione de derivaret Meursius, non dubitavit emendare: et rebus ipsis et hominibus, pro nominibus. Lindner. — Et rebus ipsis et nominibus. Vult Minucius Platonem non vero tantum nomine, sed et rectis attributis summum Numen insigniisse, cum Deum factorem parentemque omnium praedicat. Videsis inter alios Clementem, Recognit. lib. VIII, cap. 20. Davis.

"And in the things themselves." That is, as far as the things themselves are concerned. Since Meursius derived these ablatives from the preposition "de", he did not hesitate to emend: "both in the things themselves and in men", for "names". Lindner. — "Both in the things themselves and in names." Minucius means that Plato marked the supreme Divinity not only by its true name but also by right attributes, when he proclaims God the maker and parent of all. See among others Clement, Recognitions book VIII, ch. 20. Davis.

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Ipso suo nomine. Oratio coelestis est Christiana. Ed. Lugd. — Quia Cicero Deum nominari omnino negat posse, et Apuleius l. I de Dogmat. Plat. Deum carere nomine ait. Exinde Buhierius (continues)

"By his very own name." The heavenly speech is Christian. Lyons edition. — Because Cicero denies that God can be named at all, and Apuleius, On the Doctrine of Plato book I, says that God lacks a name. Hence Bouhier (continues)

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(continued) luce clarius apparere credit legendum esse in Nostro: ipse sine nomine. Contra quam emendationem, lectionem receptam defendens Clericus in Bibliot, anch. et mod. t. XVI, pag. 223, ait Minucium nihil asserere quod placitis hujus philosophi principalis adversetur. Qui Deum, ipso suo nomine mundi parentem profitetur, Deum nomen habere negat. Parens enim mundi non est nomen, siquidem Plato in Timaeo ipse Deum πατέρα τοῦδε τοῦ παντὸς vocat, salva propositione illa qua Deo nomen esse negat. Lindner.

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Eumdem et fere ista. Sic et habet Romana editio. Fulv. Ursinus non habebat cur ita refingeret: Eadem ista, quae et nostra sunt. Heum.

"The same, and these things almost." So too the Roman edition has it. Fulvius Ursinus had no reason to recast it thus: "these same things, which are ours too." Heumann.

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Deum unum.. nominibus. Haec verba glossematis suspecta habet cel. Heumannus; sed bene cohaerent, si interpreteris, eos scilicet Deum unum, licet multis nominibus, designasse. Eodem modo explicabimus verba hujus capitis: Eadem fere Chrysippus, vim scilicet divinam, etc. Lactant. I, 5: Sive enim natura, sive aether, sive ratio, sive mens, sive fatalis necessitas, sive divina lex, sive quid aliud dixeris, idem est quod a nobis dicitur Deus. Nec obstat appellationum diversitas, cum ipsa significatione ad unum omnia revolvantur. Lindner.

"One God … by names." The celebrated Heumann suspects these words of being a gloss; but they cohere well if you interpret: that they, namely, designated one God, albeit by many names. In the same way we shall explain the words of this chapter: "Chrysippus almost the same things, namely a divine force," etc. Lactantius I, 5: "For whether you call it nature, or ether, or reason, or mind, or fated necessity, or divine law, or anything else, it is the same thing that we call God. Nor does the diversity of names stand in the way, since by their very meaning they all come back to one." Lindner.

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Antiquitas imperitorum. Interpretes, quod sciam, tantum non omnes, haec ita vertunt, ut vox imperitorum abeit, adsit, parum referat. Sic Gallicus: Nous ne devons point nous laisser emporter aux fables de l'antiquité. At vero neutiquam erat negligenda. Distinguit enim Octavius inter antiquitatem imperitorum et peritorum, sive philosophorum id agens ut doceat, ab iis qui, praejudicata quadam opinione, antiquitatem temere sectentur, philosophos potius quam imperitos esse audiendos, quoniam utrique parti vetustatis ex aequo assistat auctoritas, illi insuper rationis. Lindner.

"The antiquity of the unskilled." The translators, so far as I know, almost all render these words so that it matters little whether the word "unskilled" is absent or present. So the French: "We must not let ourselves be carried away by the fables of antiquity." But it was by no means to be neglected. For Octavius distinguishes between the antiquity of the unskilled and of the skilled, or philosophers, aiming to teach those who, from some prejudiced opinion, rashly follow antiquity that the philosophers rather than the unskilled should be heard, since the authority of age stands equally on both sides, but on the former's side that of reason as well. Lindner.

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Delectata vel capta. Gaudere et capi ita conjungit Tullius Fam. VI, ep. 7: Tu, pro tua prudentia, quibus rebus gaudeat, quibus capiatur Caesar, tenes. Multum autem noster in jungendis synonymis, qualia sublimior et altior, figmenta et mendacia, defendere et tueri, errare et falli. capp. 19, 22, 28, 32, et alibi. Saepius porro synonyma ejusmodi copulantur conjunctione vel pro et. Sulp. Severus, Hist. Sacr. II 15: Satis se Domino ob peccata vel crimina dedisse poenarum, ubi plura cumulamus. Conf. quae supra ad cap. VIII. Jam vero nihil erat cur Davisius ista delectata vel proscriberet, tantumque legeret, fabellis suis capta. Immerito enim causatur quod de tabularum delectatione vel suavitate hic non sit agendi locus, Delectari enim fabulis quibuscunque, sensu hic percommodo dicimur, si faciles illis aures praebeamus, magnique illas faciamus. Similiter multitudo deorum delectare dicitur apud Lactant, I, 7, atque infra, cap. 22, dulcia figmenta ac mendacia dicuntur, quibus capi se facile patiantur homines. Conf. Cicer. de Divin. II, 35, Wopk.

"Delighted or captivated." Cicero, Letters to Friends VI, 7, joins rejoicing and being captivated thus: "You, in your prudence, know what things Caesar rejoices in, what things captivate him." Our author is much given to joining synonyms, such as "loftier and higher", "fictions and lies", "defend and protect", "err and be deceived", chs. 19, 22, 28, 32 and elsewhere. Further, synonyms of this kind are quite often coupled by the conjunction "vel" in place of "et". Sulpicius Severus, Sacred History II, 15: "that they had paid the Lord penalty enough for their sins or crimes", where we gather more. Compare what was said above at ch. VIII. So there was no reason for Davis to proscribe the words "delectata vel" and read only "captivated by its own little tales". For he wrongly objects that this is not the place to speak of the delight or charm of stories; for we are said, in a very fitting sense here, to be delighted by any tales if we lend them ready ears and make much of them. Likewise a multitude of gods is said to delight, in Lactantius I, 7; and below, ch. 22, fictions and lies are called sweet, by which men readily let themselves be captivated. Compare Cicero, On Divination II, 35. Wopkens.

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Monstruosa scripsisse saepe librarios pro monstrosa, secutos enuntiationem vulgi, docet Heumannus ad Lactant I, 20, et IV, 15. Sed jam annotavit Bunemannus, Scheffero, Heinsio, Coelo, Burmanno rectius in prosa monstruosus, quam monstrosus, quod poetis magis familiare. Miro miracula dici posse ex fragmento Varronis, quod citat Nonius, probat Gronovius: Eodem conjecisse mira miracula nescio quae. Ad emendationes quod attinet. Meursius vult monstruosa miracula; Heraldus monstruosa, mira, miracula; Davisius dira miracula; Cellarius et Heum., monstrosa miracula; Grunerus, alia monstruosa, mira miracula. Lindner. — Mira miracula. Nihil mutandum. Est lusus in verbis, ut supra miserentur miseri, et mori post mortem. Gruner., l. c., pag. 226. — Sic et Davisius in secunda edit., ubi quoque similibus locutionibus usos esse veteres observat. Apuleius Metam., lib. I, p. 15, et lib. II, pag. 185, gratas gratias dixit. Ausonius Epigr. 20: Potare immistum sueta merumque merum, etc. Vide superius ad finem cap. 8 annotata. Galland.

"Monstrous." Heumann, on Lactantius I, 20 and IV, 15, shows that copyists often wrote "monstruosa" for "monstrosa", following the common pronunciation. But Bünemann has already noted that, according to Scheffer, Heinsius, Coelius and Burman, "monstruosus" is more correct in prose than "monstrosus", which is more familiar to the poets. Gronovius proves from a fragment of Varro cited by Nonius that "wondrous wonders" can be said: "that he had thrown together in the same place I know not what wondrous wonders." As for the emendations: Meursius wants "monstrous wonders"; Hérault "monstrous, wondrous, wonders"; Davis "dire wonders"; Cellarius and Heumann "monstrosa miracula"; Gruner "other monstrous, wondrous wonders". Lindner. — "Wondrous wonders." Nothing is to be changed. It is a play on words, as above "the wretched are pitied", and "to die after death". Gruner, loc. cit., p. 226. — So also Davis in his second edition, where he also observes that the ancients used similar expressions. Apuleius, Metamorphoses book I, p. 15, and book II, p. 185, said "grateful thanks". Ausonius, Epigram 20: "used to drink unmixed and neat wine," etc. See what was noted above at the end of ch. 8. Gallandi.

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Equos suos hominibus. Frustra est vir eruditus J. Woverus, qui reponendum conjecit equos semihominibus implexos, nam retinenda est vulgata lectio. Arnobius, lib. I, juxta finem: Ipsius mortis exstinctor hominem suum permiserit interfici. De hujusce pronominis vi et potestate adeundus est J.F. Gronovius, Observ. lib. I, cap. 11. Davis.

"Horses [entwined] with their men." The learned J. Wouwer labours in vain in conjecturing that one should restore "horses entwined with half-men"; for the common reading must be kept. Arnobius, book I, near the end: "the destroyer of death itself allowed his man to be killed." On the force and meaning of this pronoun consult J. F. Gronovius, Observations book I, ch. 11. Davis.

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Licet. Haud dubie rescribendum libet. Heum.

"It is permitted." Without doubt "libet" ("it pleases") should be written. Heumann.

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Illis erat libenter audire. Ita Germ.: Es wa rihnen lieb za hœren. h. e. libenter audiebant. Propertius I, 20, 13: Ne tibi sit duros montes et frigida saxa, / Galle, nec expertes semper adire lacus. Ubi ne tibi sit adire est ne adeas, ne velis adire, ubi videatur Passeratius, in notis. Adeoque non erat cur Heum. rescriberet: Illis erat libentibus audire. Lindner.

"It was for them to hear gladly." So the German: "Es war ihnen lieb zu hören", that is, they listened gladly. Propertius I, 20, 13: "Let it not be yours, Gallus, to visit the hard mountains and cold rocks, or the lakes never yet tried." There "ne tibi sit adire" means "do not go, do not wish to go"; on which see Passerat in his notes. And so there was no reason for Heumann to rewrite "it was for them, glad, to hear". Lindner.

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De hominibus aves. Pro ex hominibus. Tertulliani.

"Birds from men." For "ex hominibus". Tertullian's [usage].

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Aves et feras. In ms. est et feras homines. Ecquis (continues)

"Birds and beasts." In the manuscript it is "et feras homines". Is anyone (continues)

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MAKE-UP NOTE: the page opens with the run-over of note (65) ("…tulliani est hic stylus", completing "Ter-" at the foot of page 207, which fn_p207.md sets as "Tertulliani." without "(continues)"), and then, in a separate paragraph, the run-over of note (66) ("Ecquis vero…"). Both are set below as printed. (printed under page 208)

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(continued) [Ter]tulliani est hic stylus: id quod observavi ad Lactantii V. 9. Sanissima igitur est haec scriptura, contra quam sentit anonymus quidam in Obs. crit. Brit. et Bat., vol. I, p. 19. Heum. — De hominibus aves et feras homines. Editio Woweri. de hominibus aves, et de feris homines. Paulo quidem melius; aliquid tamen deesse censeo; hoc enim modo hominum in feras metamorphosin non memorat Minucius. Itaque rescribendum puto: De hominibus aves et feras de feris homines, et he hominibus arbores atque flores. Clemens Recognit. lib. X, cap. 26: Ex hominibus aiunt stellas fieri, et arbores, et animalia, et aves, fontesque ac fluvios. Davis.

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(continued) Ecquis vero, vel a me non monitus, non videt τὸ homines turpissimum esse glossema. Binas enim classes constituit Minucius earum rerum in quas homines formatos esse fabulae ferant, alteram animatarum, scilicet avium atque ferarum, inanimatarum, scilicet arborum atque florum. Wowerus aliis aperte, Gronovio dubie assentiente, ediderat, de hominibus aves, et de feris homines. Male Schefferus, de hominibus aves et feras omnes esse de hominibus. Pessime vero, mea quidem sententia. Lindner.

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Quia fieri non possunt. Recte sic in ms. codice. Plures ita ediderant pessime: Quae si essent facta, fierent, quae fieri non possunt: ideo nec facta sunt. Illud addo, breviter dictum essent fierent, pro nunc etiam fierent, et quia fieqi non possunt pro quia nostro tempore fieri non possunt. Caeterum, quid sentiendum sit de hac Minucii argumentatione, dixi in Poeciles. tom. II, pag. 282. Heum.

"Because they cannot be done." So, rightly, in the manuscript codex. Several had printed it very badly thus: "Which if they had been done, would be done — which cannot be done: therefore they were not done." I add this: "fierent" is said briefly for "they would be done now too", and "because they cannot be done" for "because they cannot be done in our time". For the rest, what is to be thought of this argument of Minucius I have said in the Poecile, vol. II, p. 282. Heumann.

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Similiter ac vero erga deos quoque. Gerade so, wie sie auchi in Ansehung der Goetter., etc. In ms. voces sunt transpositae, similiter ac vero. Quod cum sit alienum ab usu linguae. Rigaltius interpunxit Similiter ac vero, Wow et Elmenh. ediderunt: similiter vero ergas deos, omissa particula ac; Gronovius, inepte, simili veratro; Schefferus, similiter ac vere; Heumannus, simili errore. Nulla ex his emendationibus videtur verum nobis sistere Minucium. Similiter vero est similiter sane. Cicero ad Quint, frat. I, 1: Tibi et fuit hoc semper facillimum, et vero esse debuit. Sequitur ac post similiter apud Ciceronem de Nat. Deor. III, 3: Tu autem quid id quaeris, similiter facis ac si me roges. Lindner.

"In like manner, and indeed towards the gods also." [German:] "Just so, as they also with regard to the gods," etc. In the manuscript the words are transposed, "similiter ac vero". Since this is foreign to the usage of the language, Rigault punctuated "Similiter ac vero"; Wouwer and Elmenhorst printed "similiter vero erga deos", leaving out the particle "ac"; Gronovius, absurdly, "simili veratro" ("with like hellebore"); Scheffer "similiter ac vere"; Heumann "simili errore" ("with like error"). None of these emendations seems to set before us the true Minucius. "Similiter vero" means "in like manner indeed". Cicero to his brother Quintus I, 1: "This has always been very easy for you, and indeed it ought to be." "Ac" follows "similiter" in Cicero, On the Nature of the Gods III, 3: "But in asking that, you do just as if you were asking me." Lindner.

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Improvidi, creduli. Talia asyndeta notavimus supra aliquoties. Heum, legit improvide creduli ut supra cap. 14: incaute creduli. Lindner.

"Improvident, credulous." We have noted such asyndeta above several times. Heumann reads "improvidently credulous", as above, ch. 14, "incautiously credulous". Lindner.

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Rudi simplicitate crediderunt. Heumannus mavult rudi simplicitati, h. e. veteribus, magna simplicitate et imperitia conspicuis. Sed quinam sunt veteres illi simplices respectu majorum, nisi majores ipsi? et hi non rudi simplicitati crediderunt, quia majoribus ita veteres essent praeponendi sed ex rudi simplicitate. Lindner.

"They believed in rude simplicity." Heumann prefers "rudi simplicitati" ("believed rude simplicity"), that is, the ancients, conspicuous for great simplicity and inexperience. But who are those simple ancients, in respect of the forefathers, if not the forefathers themselves? And these did not believe rude simplicity — for so the ancients would have to be set above the forefathers — but believed out of rude simplicity. Lindner.

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Memoria in statuis. Primo ita pro edito instantius rescripsit Lud. Carrio Emend. lib. II, cap. 18. Legi vero etiam in ms. in statuis, docet Heraldus. Pro memorias legit memoriam Heum. Lindner.

"Memory in statues." Louis Carrion, Emendations book II, ch. 18, first rewrote it so, in place of the printed "instantius". And Hérault shows that "in statuis" is also read in the manuscript. For "memorias" Heumann reads "memoriam". Lindner.

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Denique et. Sic edidi, secutus Heraldum et Rigaltium: unde opinor ita in ms. extare, cum caeterae editiones deleant secundam voculam sine causa. Gronov.

"Finally also." So I have printed, following Hérault and Rigault; whence I think it stands so in the manuscript, while the other editions delete the second little word without cause. Gronovius.

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Sexu suo fortiorem. Decipi enim facile possunt, ut ait Ovidius, Heroid. II, 63: Fallere credentem, non est operosa, puellam, / Gloria. Item: Sum decepta tuis et amans et femina verbis. Quae se ergo decipi non patiebatur, sexu suo erat fortior. Heum. rescribit sexuve suo. Lindner.

"Stronger than her sex." For they can easily be deceived, as Ovid says, Heroides II, 63: "To deceive a trusting girl is no laborious glory." Likewise: "I was deceived by your words, both as a lover and as a woman." She, then, who did not let herself be deceived was stronger than her sex. Heumann rewrites "sexuve suo". Lindner.

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Lege Stoicorum scripta. Lege est imperativus. Quod me monentem si quis forte miretur, sciat in Indice Cellariano haec verba legi sub titulo Lex Stoicorum scripta. Lindner.

"Read the writings of the Stoics." "Lege" is an imperative. If anyone perhaps wonders at my pointing this out, let him know that in Cellarius's Index these words are read under the heading "The written law of the Stoics". Lindner.

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Vel scripta sapientium. Has voces delendas censuit Cellarius. Alii reponunt: Lege scripta, vel scripta sapientium. Sed nihil mutandum: nam apud optimos auctores speciei genus apponitur. Ovid. Metam. V.: Daulia Threicio, Phocaeaque milite rura, cum Daulis oppidum sit Phocidos. Davis. — Ad Stoicorum jactantiam pertinet quod titulum sapientium sibi vel in primis vindicaverunt, quod vel leviter in Senecae scriptis versatum non fugit. Sapientes igitur κατ' ἐξοχὴν sunt Stoici. Eccur vero Stoicorum mentio praecessit? an ut speciei apponatur genus? Non puto. Quid igitur? Historicorum non Stoicorum legendum esse. Idque probatur, 1° quod etiam in Hieronymi quodam loco librarios scripsisse Stoicorum, alios historicorum, observavit Heumannus, Poeciles, t. II, pag. 344: 2° quod Lactantius similiter loquitur, V. 4: Oportebat prius humana testimonia afferri, id est philosophorum et historicorum; 3° quod Minucius etiam revera testimonia Stoicorum et historicorum attulit. Ad sapientes referuntur Euhemerus, Prodicus, Perseus; ad historicos, Alexander M., Nepos, Cassius, Thallus et Diodorus: 4° quod glossa Stoicorum vocem historicorum pellere facile potuit, quia descriptores non animadvertebant vel positum esse adversative, ut cap. I Gronovius Minucium vel scita sapientium edidisse putat. Lindner.

"Or the writings of the wise." Cellarius judged these words should be deleted. Others restore: "Read the writings, or the writings of the wise." But nothing is to be changed: for in the best authors the genus is set beside the species. Ovid, Metamorphoses V: "Daulian fields and Phocaean, held by the Thracian soldier", though Daulis is a town of Phocis. Davis. — It belongs to the boastfulness of the Stoics that they claimed the title of "the wise" for themselves above all, which does not escape anyone even slightly versed in Seneca's writings. "The wise", then, par excellence are the Stoics. But why did the mention of the Stoics come first? So that the genus might be set beside the species? I do not think so. What then? One should read "of the historians", not "of the Stoics". And this is proved: 1° because Heumann observed, Poecile vol. II, p. 344, that in a certain passage of Jerome too some copyists wrote "Stoicorum", others "historicorum"; 2° because Lactantius speaks similarly, V, 4: "Human testimonies ought first to be brought, that is, of philosophers and historians"; 3° because Minucius in fact brought testimonies of Stoics and historians. To the wise belong Euhemerus, Prodicus, Persaeus; to the historians, Alexander the Great, Nepos, Cassius, Thallus and Diodorus; 4° because the gloss "Stoicorum" could easily drive out the word "historicorum", since the copyists did not notice that "vel" was placed adversatively, as in ch. I, where Gronovius thinks Minucius printed "vel scita sapientium". Lindner.

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Ob merita virtutis aut muneris deos habitos, Erueret, etc. Locus ab interpunctione laborat, et sic distinguendus est: rocognosces. Ob merita deos habitos Euhemerus exsequitur, et, etc. Haec enim praestitit antiquus ille scriptor. Cicero de N. D. lib. I, cap. 42: Qui aut fortes aut claros aut potentes viros tradunt post mortem ad deos pervenisse. nonne expertes sunt religionum omnium? quae ratio maxime (continues)

"Held as gods for the merits of their virtue or their gifts; would bring out," etc. The passage suffers from its punctuation, and should be divided thus: "you will recognize it. That they were held as gods for their merits Euhemerus sets out, and," etc. For this is what that ancient writer did. Cicero, On the Nature of the Gods book I, ch. 42: "Those who relate that brave or famous or powerful men reached the gods after death — are they not strangers to all religion? This reasoning especially (continues)

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NOTE ON THE IMAGES: both foot images begin below the top of the notes. Above the left image's edge lie the end of note (76) and the opening of the next note(s), (77)–(78); the first visible line ("…ceronis N. D.") is part of a note on Prodicus whose number is not visible. Above the right image's edge lies the middle of note (81). Only what is visible is set. (printed under page 209)

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[opening not visible] … [Ci]ceronis N. D. lib. I, cap. 42. Quid, inquit ille, Prodicus Chius? qui ea quae prodessent hominum vitae, deorum in numero habita esse dixit. Ubi legendum, quid Prodicus Ceus? Suidas Πρόδικος Κεῖος ἀπὸ Κέου τοῦ νήσου. Passim etiam apud Platonem Κεῖος vocatur. Erasmus tamen in Adagiis et J. Alb. Fabricus Bibl. Graec. lib. II, cap. 18, hunc sophistam falso Chium appellant; licet hic ejusdem lib. XXII, cap. 41, recte Ceum statuat. Davis. — Neque adeo est audiendus Sevinus, qui in Commentariis Academiae Inscriptionum regiae t. VIII, pag. 2, vult prodigiis mutari in prodit Is. Heum.

[opening not visible] … of Cicero, On the Nature of the Gods book I, ch. 42: "What," he says, "of Prodicus of Chios, who said that the things that benefited human life were held among the gods?" Where one should read "What of Prodicus of Ceos?" Suidas: "Prodicus the Cean, from the island of Ceos." In Plato too he is everywhere called "the Cean". Erasmus in the Adagia, however, and J. Alb. Fabricius, Bibliotheca Graeca book II, ch. 18, wrongly call this sophist a Chian, though the latter rightly sets him down as a Cean in book XXII, ch. 41 of the same work. Davis. — Nor, then, should Sevin be heeded, who, in the Memoirs of the Royal Academy of Inscriptions vol. VIII, p. 2, wants "prodigiis" changed to "prodit Is." Heumann.

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Novis [frugibus]. Dele frugibus, quod nec est in editione Romana, si Wowero credimus, qui et percommode producit illud Plinii: Singula quosdam inventa munera deorum addidere. Delevit vero et Fulv. Ursinus frugibus. Heum.

"New [crops]." Delete "frugibus", which is not in the Roman edition either, if we believe Wouwer, who also very aptly cites Pliny's saying: "Single inventions have added some to the number of the gods." Fulvius Ursinus too deleted "frugibus". Heumann.

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Alexander ille Magnus, Macedo. Wowero ultimum horum verborum videbatur adjectitium, mihi penultimum. Non enim laudare Alexandrum illum volebat Noster, sed ab aliis Alexandris discernere. Heum. — Alexander ille Magnus, Macedo. Statuunt Nic. Rigaltius, eumque secutus Chr. Cellarius, lapsum esse Minucium, et Alexandrum non Magnum, sed Πολυΐστορα intelligi debere. Athenagoras tamen Legat pro Christ. cap. 24: Ἡρόδοτος μὲν οὖν, inquit, καὶ Ἀλέξανδρος ὁ τοῦ Φιλίππου, ἐν τῇ πρὸς τὴν μητέρα ἐπιστολῇ..... φασὶ παρ' ἐκείνων (ἱερέων) ἀνθρώπους αὐτοὺς γενέσθαι. Sic et Augustinus C. D. lib. VIII, cap. 3 et 27. Ac sane inanem esse prorsus hanc doctorum virorum suspicionem multis rationibus ostendit optimus et eruditissimus praesul Joan. Fellus ad Cypriani de Idol. Van, pag. 12 ed. Oxon. Davis. — Eam tamen Alexandri Magni epistolam suppositam esse omni ope contendit doctiss. vir Sablonsky, Pantheon Aegypt. Prolegom. 15, 16. Vide quae ad Tert. Apolog. annotavimus. Edd.

"That Alexander the Great, the Macedonian." To Wouwer the last of these words seemed added; to me the last but one. For our author did not mean to praise that Alexander but to distinguish him from other Alexanders. Heumann. — "That Alexander the Great, the Macedonian." Nic. Rigault, and Chr. Cellarius following him, hold that Minucius slipped, and that not Alexander the Great but Alexander Polyhistor should be understood. Yet Athenagoras, Plea for the Christians ch. 24: "Herodotus," he says, "and Alexander the son of Philip, in his letter to his mother … say that they learned from them (the priests) that they [the gods] had been men." So too Augustine, City of God book VIII, ch. 3 and 27. And indeed the excellent and most learned prelate John Fell, on Cyprian's On the Vanity of Idols, p. 12 of the Oxford edition, shows by many reasons that this suspicion of learned men is wholly empty. Davis. — Yet the most learned Jablonski, Pantheon Aegyptiorum, Prolegomena 15–16, argues with all his might that this letter of Alexander the Great is spurious. See what we have noted on Tertullian's Apology. Editors.

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Illic Vulcanum. Ms. reg. Illi Her. et Rigalt. —Quid ergo? an Heraldus et Rigaltius ita spernunt codicem ms., ut quod ipsi in eo viderunt repudient? Indicarunt vero id propter Ursinum qui edidit ille, ipsi in pejus elabentes: an vero ignorarunt in Plauto ac Terentio tam studiose eam particulam esse annotatam isto sensu, ut dum illi sedeo? Non dubitavi ergo restituere Minucio quod ipsius est, nam scio ita legi in unico libro. Gronov. — Illic recte rescripsit Rigaltius pro ms. illi. Infra cap. 22: Illic obiit, illic filios habuit. Heum. — Uranum. Ita rescribere nullus dubitavi pro eo quod est in vulgatis (atque etiam in unico ms. reg. Edd.) Vulcanum. En Lactantium de eodem argumento disserentem, I, 13: Ennius quidem in Euhemero non primum dicit regnasse Saturnum, sed Uranum patrem. Cui quanquam plures essent filii, ex iis tamen non nisi Croni f. Saturni mentionem facit. et, omissis Saturni filiis, solam Jovis gentem commemorat. Sic omnia facillima. Quam contorta vero emendatio Heumanni: illi Vulcanum facit Lemniorum principem, Vesta et Jove genitum. Lindner.

"There, Vulcan." The Royal manuscript has "Illi"; so Hérault and Rigault. — What then? Do Hérault and Rigault so despise the manuscript codex as to reject what they themselves saw in it? They pointed it out, indeed, because of Ursinus, who printed "ille", themselves slipping into worse: or did they not know that in Plautus and Terence that particle is so carefully noted in that sense, as in "dum illi sedeo" ("while I sit there")? I did not hesitate, then, to restore to Minucius what is his, for I know that it is so read in the single book. Gronovius. — Rigault rightly rewrote "illic" for the manuscript's "illi". Below, ch. 22: "There he died, there he had children." Heumann. — "Uranus." I did not hesitate at all to write so in place of "Vulcan", which is in the common editions (and also in the single Royal manuscript. Editors). Here is Lactantius discussing the same subject, I, 13: "Ennius in the Euhemerus says that not Saturn reigned first, but Uranus his father." Though he had several sons, of them he mentions only Cronus, that is, Saturn, and, leaving out Saturn's sons, he records only the race of Jove. So everything is very easy. But how contorted is Heumann's emendation: "there he makes Vulcan chief of the Lemnians, born of Vesta and Jove." Lindner.

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Despicis. Ordinem disputationis paginarum [text at the top of the right column not visible] … tur, cap. XXI, 4: Illic Vulcanum facit omnium principem et postea Jovis gentem. Saturnum enim principem hujus generis et examinis, etc. Cap. 22 usque ad cap. 23: Unde manifestum est homines illos fuisse quos et natos legimus et mortuos scimus. Dispice Isidis ad hirundinem sistrum, scilicet et reperies eos quos natos legimus mortuos etiam esse. Cap. 21, usque ad cap. 23, et in iisdem opinionibus miseri consenescunt, cum sit veritas obvia, sed requirentibus. Quis ergo dubitat, etc., cap. 23. Conferatur etiam Dispositio quam huic operi praemisi. Lindner.—Non dispice, sed dispicis, in ms. apertissime legi testis est Rigaltius, qui est interpretari conatur: id quod et facit pro sua codicis ms. superstitiosa veneratione Jac. Gronovius. Verum recte durissimam et maxime contortam vocat hanc interpretationem Davisius, qui, duce Salmasio, ita censet rescribendum, Respicesis Isidis ad hirundinem sistrum. At nec haec oratio est fluida et concinna. Deterior vero est illa correctio quam in secunda sua editione protulit: Ridet spicas Isidis ac hirundinem. Nec probare possum Woweri conjecturam, in annotatione ad Sidonii Apollinaris lib. II, Ep. 9, p. 418, rescribentis dispicis, qui sit genitivus a dispex.. Quae hariolatus est in Obs. misc. crit. t. II, p. 55 seqq.; t. IV, p. 442, quidam Britanniae criticus, ea quidem mihi non placere fateor; imo dubito an ulli sint placitura. Putabat ille Minucii verba et de spicis Isidis posse cum superioribus cohaerere, ut supponatur antecedens verbum, facit; hic subintelligi pro agit. Lindn. — Ignoscet etiam, spero, Elsnerus, vir singulari ingenio doctrinaque florens, fatenti mihi nec suarum conjecturarum unam mihi videri felicem. Hic in Schediasmate critico, an. 1744 edito, cap. 11, p. 111, sqq., vel ita cum nonnullis legi oportere censet: Despice Isidis ad hirundinem sistrum; vel ita Despice Isidis hirundinum sistrum. Interpretatur etiam, pag. 114, hoc despice per aspice obiter, aut cum contemptu. Cum vero ad hirundinem dici putat pro ad similitudinem hirundinis, merito, per genitum Latinae linguae ita loqui licere, negat criticus quidam in Novis litterariis, Hamburgi an. 1744 editis, p. 8. Optimus mihi μάντις esse videtur J. Huberus, Basileensis juris doctor, idemque vir criticae artis peritissimus. Hic, cum aliquot annos in academia Goettingensi versaretur, privato in sermone ita refingebat haec verba: Aspice Isidis ac Anubidis sistrum.

"You discern." The order of the argument of the pages [not visible] … ch. XXI, 4: "There he makes Vulcan the chief of all, and afterwards the race of Jove. For Saturn, the chief of this race and swarm," etc. Ch. 22 to ch. 23: "Whence it is plain that those were men whom we read were born and know to have died. Look at the sistrum of Isis towards the swallow" — namely, and you will find that those whom we read were born are also dead. Ch. 21 to ch. 23: "and the wretched grow old in the same opinions, though the truth lies open — but to those who seek it. Who then doubts," etc., ch. 23. Compare also the Arrangement that I have prefixed to this work. Lindner. — Rigault testifies that not "dispice" but "dispicis" is read quite plainly in the manuscript, and he tries to interpret it, as Jac. Gronovius also does, out of his superstitious veneration for the manuscript codex. But Davis rightly calls this interpretation very harsh and most contorted; he, following Salmasius, thinks it should be rewritten "Respice, sis, Isidis ad hirundinem sistrum" ("Look back, please, at the sistrum of Isis towards the swallow"). But this sentence is not fluent and neat either. Worse still is the correction he brought forward in his second edition: "He laughs at the ears of grain of Isis and the swallow." Nor can I approve Wouwer's conjecture, in his note on Sidonius Apollinaris book II, letter 9, p. 418, who rewrites "dispicis" as a genitive of "dispex". As for what a certain British critic divined in the Miscellaneous Critical Observations vol. II, p. 55 ff. and vol. IV, p. 442, I confess it does not please me; indeed I doubt whether it will please anyone. He thought that Minucius's words "and about the ears of grain of Isis" could cohere with what precedes, supposing the preceding verb "facit", here understood for "agit". Lindner. — Elsner too, a man flourishing in singular talent and learning, will, I hope, forgive me for confessing that not one of his conjectures seems happy to me. In his Critical Sketch, published in 1744, ch. 11, p. 111 ff., he thinks one should read, with some others, either "Look down on the sistrum of Isis towards the swallow" or "Look down on the swallow-sistrum of Isis". He also interprets, p. 114, this "despice" as "look in passing", or "with contempt". But when he thinks "ad hirundinem" is said for "after the likeness of a swallow", a certain critic in the Neue Zeitungen published at Hamburg in 1744, p. 8, rightly denies that the genius of the Latin language permits such speech. The best prophet seems to me to be J. Huber, doctor of law of Basel, and likewise a man most skilled in the critical art. When he was at the university of Göttingen for some years, he used to recast these words thus in private conversation: "Look at the sistrum of Isis and of Anubis."

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Et aspersis. Lego et dispersis. Apponam Lycophronis scholiastae verba, a quibus non parum lucis huic loco: Ὄσιρις, ὁ καὶ Διόνυσος, βασιλεὺς ὑπάρχων Αἰγύπτου ὑπὸ Τυφῶνος τοῦ ἀδελφοῦ καὶ τῶν συνωμοτῶν μεληδὸν κατετμήθη, καὶ ἐξετέθη πολλαχοῦ. Ἶσις δὲ ἡ καὶ Δήμητρα, γυνὴ Διονύσου μετὰ Ὥρου τοῦ υἱοῦ τὸν Τυφῶνα καὶ πάντας τοὺς σὺν ἐκείνῳ φονεῖς ἀναιρεῖ· τὰ δὲ τοῦ Διονύσου μέρη καὶ μόρια συλλέξασα, ἑκάστῳ ναὸν καὶ ἱερὰ ᾠκοδόμησεν. Aliorum auctorum loca, quae abunde, ascribere supersedeo. Meurs.

"And with [limbs] scattered." I read "et dispersis". I shall add the words of the scholiast on Lycophron, from which no little light falls on this passage: "Osiris, who is also Dionysus, being king of Egypt, was cut limb from limb by Typhon his brother and the conspirators, and [his limbs] were cast out in many places. Isis, who is also Demeter, wife of Dionysus, with Horus her son, slays Typhon and all the murderers with him; and gathering the parts and members of Dionysus, she built a temple and rites for each." I forbear to add the passages of other authors, which are plentiful. Meursius.

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(continued) … sistrum. Anubidem constat Isidis fuisse filium. Heum. — Ego vero retineo lectionem Cellarianam, eamque explico: Dispice, h. e. considera Isidis sistrum ad (i. e. juxta) hirundinem. Isis enim depingebatur cum hirundine avicula et sistro. Erat vero, ut sistrum instrumentum, ita hirundo animal querulum et luctibus aptum. Unde facile ad funera et fata licet colligere. Tertullianus Apog. cap. 15: Dispicite Lentulorum et Hostiliorum venustates, etc., Lindner. — Alii, pro libitu suo hinc inde lacerum locum disturbantes, in alias abiere sententias, unde tantum sit satis novissima indigitare teutamenta, editoris nempe Lugdunensis, cui haec forsan arrideant: Dispice Isidis ab hirandine sistrum... vel: Vide spicas Isidis horridulae sistrum, vel si melius placet: Spicam Isidis hordeaceam et sistrum, vel demum (parce lector): De aspide Isidis ad aerisonum sistrum. Claudite jam rivos pueri! Edd

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Tui Serapidis. Hic rursus per derisum objicit Octavius Caecilio, quod simulacro Serapidis, obviam sibi notato, manum ori admovisset, osculum labiis impressisset, quod est, adorasset. Rigalt.

"Of your Serapis." Here again Octavius taunts Caecilius in mockery with having, on noticing a statue of Serapis in his way, put his hand to his mouth and pressed a kiss with his lips, that is, worshipped it. Rigault.

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Fata et funera., Ita est in ms. Jul. Firmicus de Errore prof. Rel., pag. 408: Sed in his funeribus et luctibus, quae vere sunt funera quae facta. sunt; ubi lego facta sunt, Heumannus legit et faeda funera. Lindner.

"Deaths and funerals." So it is in the manuscript. Julius Firmicus, On the Error of Profane Religions, p. 408: "But in these funerals and mournings, which are truly funerals that have been made"; where I read "facta sunt" ("have been made"), Heumann reads "et foeda funera" ("and foul funerals"). Lindner.

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Calvis sacerdotibus. Elegans lectio, quam ms. regius repraesentat. Ante in omnibus editionibus, et aliis sacerdotibus. Isidis sacerdotes caput rasisse notum est, et nos plura observabamus in Juvenilibus nostris ad Martialem Epigr. 29, lib. XII, in haec verba: Linigeri fugiunt calvi, sistrataque turba. Artemidorus I, 23: Ξυρᾶσθαι δὲ δοκεῖν τὴν κεφαλὴν ὅλην, πλὴν Αἰγυπτίων ἱερεῦσι καὶ γελωτοποιοῖς, καὶ τοῖς ἐξ ἔθους ἔχουσι ξυρᾶσθαι, ἀγαθόν, πᾶσι δὲ τοῖς ἄλλοις πονηρόν. Prudentius lib. contra Symmachum priore: Isidis amissum semper plangentis Osirim. / Mimica ridendaque suis solemnia cavis. Herald.

"With bald priests." An elegant reading, which the Royal manuscript presents. Before, in all editions, "and with other priests". It is well known that the priests of Isis shaved their heads, and we noted more in our Juvenilia on Martial, Epigram 29 of book XII, at these words: "The bald linen-wearers flee, and the sistrum-bearing crowd." Artemidorus I, 23: "To dream that one's whole head is shaved is good for the priests of the Egyptians and for jesters, and for those who are accustomed to be shaved, but bad for all others." Prudentius, the first book against Symmachus: "… of Isis, ever lamenting the lost Osiris, and the mimic and laughable rites of her bald [priests]." Hérault.

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Cynocephalus. Qui et Anubis. Mercurius, ut Plutarchus de Iside. Is cultus Aegyptiis canina facie. Apuleius: Attollens canis cervices arduas Anubis, laeva caduceum gerens. Wowerus.

"The dog-headed one." Who is also Anubis; Mercury, according to Plutarch, On Isis. He was worshipped by the Egyptians with a dog's face. Apuleius: "Anubis, raising the lofty neck of a dog, bearing the caduceus in his left hand." Wouwer.

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Haec tamen Aegyptia quondam. Puta Jac. Onzelius nihil obstare quominus dicatur Minucium eo respicere, quod sicut Aegyptii Isidem, ita Romani iisdem fere solemnibus et caeremoniis Cybelen coluerint: qua in re multum fallitur vir eruditus: moris enim fuit Romanis nullos Deos, nisi publice ascitos, colere. Vide doct. virum J. Clericum ad Pedonis Albinovani Eleg. r. 24. Hinc Pisone et Gabinio coss. Isidis sacra Roma sunt expulsa quae tamen populus superstitiosus postea recepit. Tertullianus in Apolog. cap. 6: Serapidem et Isidem et Harpocratem cum suo Cynocephalo, Capitolio prohibitos, id est curia deorum pulsos, Piso et Gabinius coss. non utique Christiani, eversis etiam aris eorum abdicaverunt. His vos restitutis summam majestatem contulistis. Vide et eumdem ad Nationes lib. I, 19. Arnobius lib. II p. 95: Vos Aegyptiaca numina quibus Serapis atque Isis est nomen, non post Pisonem et Gabinium coss. in numerum vestrorum retulistis deorum. Huc respexisse Minucium luce meridiana est clarius. Davis.

"Yet these once Egyptian [rites]." Jac. Ouzel thinks nothing prevents its being said that Minucius has in view the fact that, as the Egyptians worshipped Isis, so the Romans worshipped Cybele with almost the same solemnities and ceremonies; in which that learned man is much mistaken: for it was the custom of the Romans to worship no gods except those publicly adopted. See the learned J. Le Clerc on Pedo Albinovanus, Elegy I, 24. Hence, in the consulship of Piso and Gabinius, the rites of Isis were expelled from Rome; yet the superstitious people afterwards took them back. Tertullian, Apology ch. 6: "Serapis and Isis and Harpocrates with his Dog-headed one, forbidden the Capitol, that is, driven out of the senate-house of the gods, the consuls Piso and Gabinius — no Christians, surely — disowned, even overturning their altars. You have restored them and conferred on them the highest majesty." See also the same, To the Nations book I, 19. Arnobius book II, p. 95: "Did you not, after the consulship of Piso and Gabinius, bring into the number of your gods the Egyptian divinities whose names are Serapis and Isis?" That Minucius had this in view is clearer than the light of noon. Davis.

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Et serpente circumdlata Codex regius, affirmante Heraldo, circumdata: sed praestat circumlata. Ovidius Fastor. IV, 497, de Cerere: Frenatos curribus angues. / Junxit, et aequoreas sicca pererrat aquas. Defendit etiam hanc scripturam Hieron. Alexander in Explicatione antiquae tabulae solis effigie symbolisque exsculptae, pag. 754 editionis Graevianae. Quod Gronovius affert aenigma, nempe faces circumdatas serpente, non probat lectionem codicis ms.: nam, quia Ceres in eo nummo non curru insidens repraesentatur, serpentes etiam junctae currui esse non possunt, sed simpliciter faces circumdatae serpente effictae sunt. Lindner.

"And carried about by a serpent." The Royal codex, as Hérault affirms, has "circumdata" ("surrounded"); but "circumlata" ("carried about") is better. Ovid, Fasti IV, 497, of Ceres: "She yoked bridled serpents to her chariot, and wanders dry-shod over the waters of the sea." Hieronymus Alexander also defends this writing, in his Explanation of an ancient tablet carved with the image and symbols of the sun, p. 754 of Graevius's edition. The riddle that Gronovius brings forward, namely torches surrounded by a serpent, does not prove the reading of the manuscript codex: for, since on that coin Ceres is not represented sitting in a chariot, there cannot be serpents yoked to a chariot; the torches are simply shown surrounded by a serpent. Lindner.

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Liberam. Sic vocabatur Proserpina. Cicero in Verrem, lib. IV, pag. 1281, ed. Lamb.: Raptam esse liberam quam eamdem Proserpinam vocant, ex Ennensium nemore. Ac de N. D. lib. II, cap. 24.: Quod ex nobis natos, liberos appellamus, idcirco Cerere nati, nominati sunt Liber et Libera, quod in Libera servant, in Libero non item. Vide et Arnobium lib. V, pagg. 171, 182. Davis.

"Libera." So Proserpina was called. Cicero, Against Verres book IV, p. 1281 of Lambin's edition: "that Libera, whom they also call Proserpina, was carried off from the grove of the people of Enna." And On the Nature of the Gods book II, ch. 24: "Because we call those born of us 'liberi', those born of Ceres were therefore named Liber and Libera; which they keep in the case of Libera, but not likewise in that of Liber." See also Arnobius book V, pp. 171, 182. Davis.

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Et quae Ita ms. et editio Romana.

"And which." So the manuscript and the Roman edition.

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Tinnitus eliditur. Ita esse in ms. colligo ex silentio Heraldi, qui si aliter legisset, locum intactum haudquaquam reliquisset. Interim Rigaltius ibi esse testatur initus eliditur: id quomodo conciliari queat, equidem non video: video tamen ex initus facili negotio fieri posse tinnitus, quod probo. Ut Noster dicit tinnitum elidere, ita Celsus IV, 14, dixit sibilum elidere, et Plinius XI, 51, sonum elidere similem sternutamento. Is vero tinnitus ideo Corybantum cymbalis elidebatur, ne pater audiret vagitus, i. e. vagitum crebrum atque indesinentem. Rigaltius mavult intus eliditur: Wowerus tinnitus editur; Heumannus, vagitus tinnitu eliditur. Lindner.

"A clashing is struck out." I gather that it is so in the manuscript from Hérault's silence; had he read otherwise, he would by no means have left the passage untouched. Meanwhile Rigault testifies that the manuscript has "initus eliditur": how that can be reconciled I for my part do not see; yet I see that "tinnitus" can easily be made from "initus", which I approve. As our author says "to strike out a clashing", so Celsus IV, 14 said "to force out a hiss", and Pliny XI, 51 "to force out a sound like a sneeze". That clashing was struck out on the cymbals of the Corybantes so that the father should not hear the wailings, that is, the frequent and unceasing wailing. Rigault prefers "intus eliditur"; Wouwer "tinnitus editur"; Heumann "vagitus tinnitu eliditur" ("the wailing is drowned by the clashing"). Lindner.

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Cybele Dyndimena. Haec emendatio debetur Cel. Heumanno, caeteris quae adhuc lucem conspexerunt, longe praeferenda. Rigaltius Cybelae Dyndima legi volebat; Davisius Cybelae Dyndimena; Cellarius, Cybelen Dyndimenam. Meursio auctore in ms. est: Cybele Dyndima pudet dicere quae, etc. Lindner.— Cybelena Dyndi. Τὰ Δίνδυμα. Neo fuit hic mutandum quidquam, Virgilius, ite per alta Dyndima. Servius; Montes matris deum; Catullus dixit deam Didymi, sive Dindymi Rigalt. — Ms. repraesentat Cybele Dindymena, unde vett. editt. exhibent de Cybele Dindymena. Joan. autem Meursius reponendum censuit Cybelem Dindymenam, (continues)

"Cybele of Dindymus." This emendation is owed to the celebrated Heumann, and is far to be preferred to the others that have so far seen the light. Rigault wanted "Cybelae Dyndima" read; Davis "Cybelae Dyndimena"; Cellarius "Cybelen Dyndimenam". On Meursius's authority the manuscript has: "Cybele Dyndima — it is shameful to say what," etc. Lindner. — "Cybelena Dyndi": the Dindyma. Nothing needed to be changed here. Virgil: "go over the lofty Dindyma"; Servius: "the mountains of the mother of the gods"; Catullus spoke of "the goddess of Didymus", or of Dindymus. Rigault. — The manuscript presents "Cybele Dindymena", whence the old editions give "de Cybele Dindymena". But Joan. Meursius thought one should restore "Cybelem Dindymenam", (continues)

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(continued) ac ita edidit. Chr. Cellarius. Mihi vix dubium videtur quin legi debeat Cybelae Dindymena: a monte enim quo agebantur, ita dicta sunt Cybeles sacra. Davis.

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Et ipsa. Clare apparet, rescribendum esse ipsa et. Heum.

"And she herself." It clearly appears that "ipsa et" ("she herself also") should be written. Heumann.

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Et semiviri. Qui, quaeso, semiviri, praeter Gallos, Cybelem sui corporis supplicio colebant? Nulli. Omnino legendum: Galli eam semiviri, deleta conjunctione, quam invexit librariorum stultitia Davis. — Quid, si Minucius ἐμφατικῶς conjunctionem illam addiderit? In hanc nimirum sententiam: Galli usque adeo Cybelen colunt, ut etiam semiviri, sui corporis supplicio eam colant.

"And half-men." What half-men, pray, besides the Galli, worshipped Cybele by the torment of their own bodies? None. One should certainly read "the Galli, half-men, [worship] her", deleting the conjunction, which the folly of copyists brought in. Davis. — What if Minucius added that conjunction for emphasis? To this sense, namely: the Galli worship Cybele to such a degree that even as half-men they worship her by the torment of their own bodies.

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Et dedecora. Recte ita rescriptum pro ms. et decora. Heum. Heraldus scriptum arbitratur ludibria dedecora. Lindner.

"And disgraces." Rightly so rewritten for the manuscript's "et decora". Heumann. Hérault thinks "ludibria dedecora" was written. Lindner.

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Quasi ut aversus. Ita est in cod. mss. et ita ediderunt ea verba Heraldus, Rigaltius, Davisius, Gronovius, qui posterior tamen inesse iis vitii aliquid suspicatur, legendumque quasi utraversus incedat. Sed eam correctionem probare non possum, utut eam defendat vir doctissimus in Ludibr. Malevolo Clerici, pag. 47. Neque vero magis placet Ursini Woveri et Elmenhorsti conjectura, quasi et aversus. Cod. ms. lectionem, unice veram, tuetur Plauti locus Mercat. I, 1, 90: Servum una mittit, qui olim a puero parvulo mihi paedagogus fuerat, quasi ut mihi foret custos. Nam in his τὸ ut παρέλκει ut τὸ quod non raro. Aversus autem idem est quod a tergo. Livius, XXXIII, 8, quod caedebantur aversi. Aur. Victor. Orig. gent. Rom. VI, 2, de Caco, Evandri servo: Recarani hospitis boves surripuit, ac, ne quod esset indicium, aversos in speluncam attraxit. Duas frontes Jano dedisse veteres notum est. Ovid. Fast. I, 89, sqq. Sitque quod a tergo, sitque quod ante videt. Causas cur bifrontem finxerint veteres, allegant Vossius, de Orig. et progr. Idolol. I, 19, et Everh, Otto, de Tutela Viar. publ. part. I, c. 7, p. 126. Gruner. — Addo Lactantium, III, 24: Quid dicam de iis nescio qui, cum semel aberraverint, constanter in stultitia perseverant, nisi quod prudentes et scios mendacia defendenda suscipere, puto quasi ut ingenia sua in malis rebus exerceant; ubi conferatur Bonemannus. Lindner.

"As if, so to speak, facing backward." So it is in the manuscript codex, and so Hérault, Rigault, Davis and Gronovius printed these words; the last of these, however, suspects some fault in them and that one should read "as if he walked facing both ways". But I cannot approve that correction, however much a most learned man defends it in the Ludibrium malevolum against Le Clerc, p. 47. Nor do I like any better the conjecture of Ursinus, Wouwer and Elmenhorst, "quasi et aversus". The manuscript reading, the only true one, is defended by a passage of Plautus, Mercator I, 1, 90: "He sends a slave with me, who had once been my tutor from when I was a little boy, as if, so to speak, to be my guardian." For in these the "ut" is redundant, as "quod" not rarely is. "Aversus" is the same as "from behind". Livy XXXIII, 8: "because they were cut down from behind." Aurelius Victor, Origin of the Roman Race VI, 2, of Cacus, Evander's slave: "He stole the oxen of his guest Recaranus and, so that there should be no trace, dragged them backward into his cave." It is well known that the ancients gave Janus two faces. Ovid, Fasti I, 89 ff.: "… so that he may see what is behind and what is before." Vossius, On the Origin and Progress of Idolatry I, 19, and Everard Otto, On the Protection of Public Roads part I, ch. 7, p. 126, set out the reasons why the ancients imagined him two-faced. Gruner. — I add Lactantius III, 24: "What shall I say of those, I know not who, who, once they have strayed, persevere constantly in folly, except that men who are prudent and knowing undertake to defend lies — as if, so to speak, to exercise their wits on bad causes?"; on which compare Bünemann. Lindner.

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Veribus exstructa alii leg. uberibus; non est hic substantivum (quod ab omnibus est creditum), sed adjectivum, Mammas uberes vocat Noster, quae multo lacte plenae sunt (quod fortasse ex magnitudine uberum colligere datur, licet alias ex mammarum magnitudine ad earum ubertatem minus recte colligitur). Lindner. — Sic uber ager apud Livium XXIX, 25, et XXXIV, 62; uber solum apud Tacitum, Hist. V, 6, et Curtium, VI, 4. In Ms. codice Minucii est veribus, quod factum esse ex uberibus (ita enim saepe scribebant librarii, litteras b et u permutantes) acute conjicit Rigaltius, ideoque uberibus rescribere non dubitat: id quod et Heraldo placuit. Ac eodem modo locum hunc Lipsius emendavit ad Taciti Annalium III, 61. Supra quoque cap. 18, codex ms. verius habet, pro uberius; et infra cap. 36, verius est in Romana editione pro uberius. Apparet nunc falsissimam esse correctionem Lucae Holstenii, qui, in Epistola de verubus Dianae Ephesiae Romae primum an. 1688 edita, et in Actis Eruditorum recensita, supplem. I, pag. 350, posteaque in tom. VII Antiquitatum Graecarum Gronoviano recuso, rescribendum judicabat verubus: quod quidem etiam in editione Romana reperio. Rejicit vero et Davisius hancce correctionem, quae tamen se probarat Jac. Gronovio. Heum. — Hujus explicationis auctor primus non est Heumannus, sed J. Tristanus, teste Luca Holstenio, cujus Epistolam de Verubus Dianae calci hujus libri subjeci. Lindn. — Vid. camdem epist. in hoc tomo, paulo infra, post D. Nic. Le Nourry dissertationem, col. 363. Edd.

"Built up with spits"; others read "uberibus" ("with breasts"). It is not here the noun (as everyone has believed) but the adjective: our author calls the breasts "rich", being full of much milk (which perhaps may be inferred from the size of the breasts, though otherwise one infers less correctly from the size of breasts to their fruitfulness). Lindner. — So "a rich field" in Livy XXIX, 25 and XXXIV, 62; "a rich soil" in Tacitus, Histories V, 6, and Curtius VI, 4. In the manuscript codex of Minucius it is "veribus", which Rigault acutely conjectures was made from "uberibus" (for copyists often wrote so, interchanging the letters b and u), and so does not hesitate to rewrite "uberibus"; which Hérault also approved. And in the same way Lipsius emended this passage, on Tacitus, Annals III, 61. Above too, ch. 18, the manuscript codex has "verius" for "uberius"; and below, ch. 36, "verius" is in the Roman edition for "uberius". It is now plain that the correction of Lucas Holste is utterly false: in his Letter on the spits of Diana of Ephesus, first published at Rome in 1688 and reviewed in the Acta Eruditorum, supplement I, p. 350, and afterwards reprinted in vol. VII of Gronovius's Greek Antiquities, he judged that one should rewrite "verubus" ("with spits"); which indeed I also find in the Roman edition. Davis too rejects this correction, which had however won the approval of Jac. Gronovius. Heumann. — The first author of this explanation is not Heumann but J. Tristan, as Lucas Holste testifies, whose Letter on the Spits of Diana I have placed at the end of this book. Lindner. — See the same letter in this volume, a little below, after Dom Nic. Le Nourry's dissertation, col. 363. Editors.

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Barbatus locatur. Verbum locatur tollendum esse judicat Heum., sed commodius retinetur. Est enim pro composito collare, quod habet Phaedrus in Epilogo lib. II: Aesopo ingentem statuam posuere Attici, servumque collocarunt aeterna in basi. Lindner.

"Is set up bearded." Heumann judges that the word "locatur" should be removed, but it is more fittingly kept. For it stands for the compound "collocare", which Phaedrus has in the Epilogue to book II: "The Athenians set up a huge statue to Aesop, and placed a slave on an everlasting base." Lindner.

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Tunc gerit fulmina. Offendebat Gronovium particula tunc; quae tamen neminem hoc loco magis offendere debet, quam tum apud Ciceronem pro lege Manilia cap. 6: Cum venit calamitas, tum detrimentum accipitur; et Plautum: Ego tunc adero cum tui videndi mihi copia erit. Similis redundantia adfuit cap. 17, quam e terrae, etc. Lindner.

"Then he bears thunderbolts." The particle "tunc" offended Gronovius; yet it ought to offend no one in this place more than "tum" in Cicero, For the Manilian Law ch. 6: "When disaster comes, then loss is suffered"; and Plautus: "I shall be there then, when I have the chance of seeing you." A similar redundancy occurred in ch. 17, "quam e terrae," etc. Lindner.

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Non aditur. Sc. a supplicaturis. Supplicaturi enim, inquit Broukhus. ad Tibull. I, 593, pag. 104, vel gratias acturi, propria locutione dicebantur, et adire ad deos. Jupiter enim Feretrius non ideo erat ut a supplicaturis adiretur, qui honos potius capitolino est habitus, sed ut ei spolia opima, hostibus devictis, ferrentur. Ita Wow. et Rigal., pro eo quod in codice est: non auditur legunt, sed aliter explicant: Wowerus, cum dicit, intra annos paulo minus DXXX, auctore Festo, tantum trina opima spolia Jovi Feretrio suspensa; Rigaltius, cum scribit Jovem Feretrium ideo non adiri quia spolia opima non Feretrio ferebantur, sed Marti, sed Quirino. Jac. Gronovius, nomen auditur, non vero etiam statua vel habitus cernitur. J. F. Gronovius, opimis induitur; Schefferus, non clauditur, putans templum ejus, sicut Pacis, semper fuisse apertum, quia et Feretrius pacem ferre credebatur. Withofius in Encaeniis Criticis, an. 1741 editis, votis aditur; sed hoc commune illi cum Hammone, Capitolino et Latiari. Perizonius, pompa aditur; Heumannus, cum pompa aditur. Sed et Capitolinum cum pompa adibant. Lindner. — Cum Feretrius, non auditur. Locus est a variis tentatus. Eorum conjecturas recenset rejicitque Davisius, qui sic demum concludit: Multo quidem facilius est redarguere falsa quam vera reperire; forsan tamen haud incommode correxerim: Cum Feretrius, non audit. Romanos lecte ridet Minucius, quod a tanto tempore opima spolia non tolerant. Galland.

"He is not approached": by those about to make supplication, that is. "For those about to supplicate," says Broukhusius on Tibullus I, 593, p. 104, "or to give thanks, were said in a proper expression also to 'approach' the gods." For Jupiter Feretrius did not exist to be approached by suppliants — that honour was rather paid to the Capitoline — but so that the spoils of honour (spolia opima) might be brought to him when enemies were vanquished. So Wouwer and Rigault, for what is in the codex: they read "non auditur" ("he is not heard"), but explain it differently: Wouwer, when he says that within a little less than 530 years, on Festus's authority, only three sets of spolia opima were hung up to Jupiter Feretrius; Rigault, when he writes that Jupiter Feretrius was not approached because the spolia opima were brought not to Feretrius but to Mars, or to Quirinus. Jac. Gronovius: "his name is heard", but no statue or garb is seen. J. F. Gronovius: "opimis induitur" ("he is clothed with the spoils"). Scheffer: "non clauditur" ("he is not shut in"), thinking that his temple, like that of Peace, was always open, because Feretrius too was believed to bring peace. Withof, in his Encaenia Critica published in 1741: "votis aditur" ("he is approached with vows"); but this he shares with Hammon, the Capitoline and Latiaris. Perizonius: "pompa aditur" ("he is approached in procession"); Heumann: "cum pompa aditur". But they also approached the Capitoline in procession. Lindner. — "When Feretrius, he is not heard." The passage has been attempted by various scholars. Davis reviews and rejects their conjectures, and finally concludes thus: "It is far easier to refute what is false than to find what is true; yet perhaps I might correct it not unfittingly: 'When Feretrius, he does not hear.'" Minucius neatly mocks the Romans because for so long they have not borne off the spolia opima. Gallandi.

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Series: Variorum notae. (printed under page 212)

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Et ne longius. Perplacet sententia Heumanni, qui irrepsisse multos Joves e margine ait, et ne longius abeam legendum esse monet, ut Cicero, lib. II, de Fin. cap. 30, ne longius abeam, quid dicat Epicurus. Sed nolui quidquam mutare in re adhuc dubia, in primis cum Cicero de Nat. Deor. lib. III, cap. 16, Joves plures commemorat; et obire terram, pro perlustrare notum sit. Sic Pallas, apud Virgilium Æn. lib. X, v. 436: Corpusque per ingens Lumina voluit, obitque truci procul omnia visu.

"And not further." Heumann's opinion pleases me greatly: he says that "many Joves" crept in from the margin, and advises that we should read "that I may not go further afield," as Cicero, De Finibus book 2, chapter 30, "not to go further afield, what Epicurus says." But I have chosen to change nothing in a matter still doubtful, above all since Cicero, De Natura Deorum book 3, chapter 16, records several Joves; and "obire terram" for "to traverse" is well known. So Pallas in Virgil, Aeneid book 10, line 436: "And over his huge body he rolled his eyes, and from afar surveyed all with grim gaze."

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Ignita. Ita pro ms. Ignata scribentes Rigaltium et Heraldum duces secuti sunt editores omnes, præter Gronovium Jacobum, qui signata rescribendum duxit, invita profecto minerva critica. Illud tamen probe videt, verbum ignata non cum astra, sed cum virgo conjungi oportere, Clarius utique dicere poterat Minucius: Ut inter astra sit virgo ignita. HEUM.

"Ignita" (set on fire). So, for the manuscript's "ignata," all the editors followed Rigault and Hérault as leaders in writing it, except Jacob Gronovius, who thought "signata" should be written instead, plainly against the grain of critical judgement. He does see rightly, however, that the word "ignata" must be joined not with "astra" but with "virgo." Minucius could certainly have said it more clearly: "so that among the stars there is a fiery virgin." HEUMANN.

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Œtæis ignibus. In ms. Henneis. Dictatum fuerat, Ætnæis, prave pro Œtæis. RIGALT.

"By the fires of Oeta." In the manuscript, "Henneis." "Ætnæis" had been dictated, wrongly, for "Œtæis." RIGAULT.

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Discimus. Sic ms. reg., melius quam vulgo, didicimus. HERALD. Tuetur etiam lectionem ms. Lud. Carrio; Emendat. lib. II, cap. 18. HEUM.

"We learn." So the royal manuscript, better than the common reading "we have learned." HÉRAULT. Louis Carrion also defends the manuscript reading, Emendationes book 2, chapter 18. HEUMANN.

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Elaboramus. Elaborare est exornare, expolire. Cicero in Orat. 84: Elaborata concinnitas. Heumannus legit corroboramus. LINDNER.

"We work them up." "Elaborare" is to adorn, to polish. Cicero, Orator 84: "an elaborated elegance." Heumann reads "corroboramus" (we strengthen them). LINDNER.

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Plurimum quanum. Cellarius et plures alii ediderunt permirum quantum: quod etiam est in editione Romana. Sed in ms. est plurimum quantum: quod recte defendit Carrio in modo laudato capite. Infra, cap. 40, iterum occurrit plurimum quantum: quod et habet Romana illa editio. HEUM.

"Plurimum quantum" (ever so much; misprinted "quanum" in the lemma). Cellarius and many others printed "permirum quantum": which is also in the Roman edition. But in the manuscript it is "plurimum quantum": which Carrion rightly defends in the chapter just cited. Below, in chapter 40, "plurimum quantum" occurs again: and that Roman edition also has it there. HEUMANN.

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Ipsi sua auctoritate. Cicero de Nat. Deor. I, 16: Nec enim multo absurdiora sunt ea quæ poetarum vocibus fusa, ipsa suavitate nocuerunt. Et Noster, infra: His atque hujusmodi figmentis et mendaciis dulcioribus corrumpuntur ingenia puerorum. Vide annon legendum sit: ipsa sua suavitate. LINDNER.

"By their very authority" (lemma printed "Ipsi"). Cicero, De Natura Deorum 1.16: "Nor are those things much more absurd which, poured out in the poets' voices, have done harm by their very sweetness." And our author, below: "By these and suchlike fictions and sweeter lies the minds of boys are corrupted." See whether we should not read "by their very sweetness." LINDNER.

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Laudatum et coronatum. Minucius brevi compendio retulit quæ longiori hoc sermone dixit Plato lib. III, de Rep.: Si quis in urbe nostra voluerit poemata sua ostentare, venerabimur quidem ipsum ut sacrum, admirabilem et jucundum; dicemus autem non esse fas ut ejusmodi homo sit in rep. nostra; mittemusque eum aliam in urbem, effuso in caput ipsius unguento, impositaque corona lanea. En laudatum prius poetam, deinde coronatum, tum e civitate ejectum! HEUM.

"Praised and crowned." Minucius has reported in a brief summary what Plato said in this longer passage, Republic book 3: "If anyone wishes to display his poems in our city, we shall indeed revere him as sacred, wonderful and delightful; but we shall say that it is not right for such a man to be in our commonwealth; and we shall send him away to another city, with ointment poured on his head and a woollen garland set upon it." See: the poet first praised, then crowned, then cast out of the city! HEUMANN.

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Sermone. Eleganter sermonem pro libro, tractatu, dialogo, seu historia dici probat R. Bentleius ad Horat. III, Ode 8, v. 5, p. 110. Item Cicero lib. IX, ep. 8: Feci igitur sermonem, inter nos habitum in Cumano, cum esset una Pomponius. LINDNER.

"Discourse." R. Bentley, on Horace, Odes 3.8, line 5, p. 110, shows that "sermo" is elegantly used for a book, treatise, dialogue or narrative. So too Cicero, book 9, letter 8: "I have therefore composed a discourse held between us at my Cuman villa, when Pomponius was with us." LINDNER.

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Loro Veneris. Sic est in ms. Minucii codice, non cesto Veneris: pro quo in editione Romana vitiose scriptum est toro: quod et edidit Gronovius. HEUM. — In cod. reg. nitide scriptum est: toro. EDD.

"With Venus's thong." So it stands in the manuscript codex of Minucius, not "cesto Veneris" (with Venus's girdle); for which the Roman edition wrongly wrote "toro" (couch): which Gronovius also printed. HEUMANN. — In the royal codex "toro" is clearly written. THE EDITORS.

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Instituit. Heusingerus, teste Heum., legit instruit. Nihil muto, et Burmanni illud usurpo, qui, cum in Quintil. Instit. l. I, c. 1, p. 17, variari in his vocibus videret, Parum referre, inquit, arbitror, cum utraque lectio facile probari possit. Alterum fortasse ideo præferendum, quia sequitur infelix structor, non putaverim. LINDNER.

"Instituit" (established). Heusinger, on Heumann's testimony, reads "instruit" (built). I change nothing, and adopt Burmann's remark, who, seeing these words vary in Quintilian, Institutio book 1, chapter 1, p. 17, said: "I think it matters little, since either reading can easily be justified." That the other is perhaps to be preferred because "unhappy builder" follows, I would not think. LINDNER.

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Illic [Vulcanus]. Dele posterius verbum, quippe in ms. non repertum, sed in editione demum Romana. Omiserunt igitur jure id verbi suis in editionibus Rigaltius, Davisius, Gronovius. HEUM.

"There [Vulcan]." Delete the second word, since it is not found in the manuscript but only in the Roman edition. Rigault, Davies and Gronovius therefore rightly omitted that word in their editions. HEUMANN.

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Coelum et fulmina. Adjecimus copulativam particulam ex mss. reg. HERALD.

"The sky and the thunderbolts." We have added the copulative particle from the royal manuscripts. HÉRAULT.

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In Ganymedem. Usitatius, in Ganymede, vel deleatur in, ut sensus sit: quid loquar Ganymedem Jovis struprum, etc. LINDNER.

"Upon Ganymede" (accusative). More usual is "in Ganymede" (ablative); or let "in" be deleted, so that the sense is: "why should I speak of Ganymede, Jove's debauchery," etc. (lemma's "struprum" as printed). LINDNER.

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Ut vitiis hominum. Ita edidit Heraldus, nihil quidquam monens de diversa scriptura. Rigaltius vere, ut judiciis scripturam esse antiqui exemplaris satis apertam affirmat. Retinui lectionem Heraldi, quam etiam habet Sabaeus, scilicet, Quod decuit divos, cur mihi turpe putem? inquit aliquis verbis Ovidii, Amor. II, 8. — Haec antiqui exemplaris scriptura probatur Rigaltio. Etenim, inquit, depravato judicio, hominibus male judicantibus, quae leguntur a diis vitia perpetrata, pro virtutibus habentur. At Gelenius et Cellarius edidere, ut vitiis hominum. Paulo propius accedens ad ms. vestigia Davisius, legendum putat uti vitiis hom. Satis bene. Minus enim placet altera viri eruditi conjectura, legentis in secunda editione, ut flagitiis hominum quaedam auctoritas pararetur. GALLAND.

"That for the vices of men." So Hérault printed it, giving no warning at all of a different reading. Rigault, for his part, affirms that "ut judiciis" (for the judgements) is the quite evident reading of the ancient exemplar. I have kept Hérault's reading, which Sabaeus also has; that is, "What befitted the gods, why should I think shameful for me?" as someone says in the words of Ovid, Amores II, 8. — This reading of the ancient exemplar is approved by Rigault. For, he says, when judgement is depraved and men judge badly, the vices read of as committed by the gods are held for virtues. But Gelenius and Cellarius printed "ut vitiis hominum." Davies, coming a little nearer to the traces of the manuscript, thinks we should read "uti vitiis hom." Well enough. For the other conjecture of that learned man pleases less, who reads in his second edition "that some authority might be provided for the shameful deeds of men." GALLAND.

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Series: Variorum notae. (printed under page 213)

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Corrumpuntur. Systema gentilismi perquam accommodatum esse corrumpendis moribus, docet Bælius Diction. sub voce JUPITER, lit. D. LINDNER.

"Are corrupted." That the system of heathenism is exceedingly well fitted to corrupting morals, Bayle shows in his Dictionary under the word JUPITER, letter D. LINDNER.

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Hisdem. In ms. est hisdem; illud tamen valet, iisdem. Videatur Bunem. ad Lactant. de Mort. Persec. XXIII. LINDNER.

"Hisdem" (by the same). In the manuscript it is "hisdem"; yet it stands for "iisdem." See Bünemann on Lactantius, De Mortibus Persecutorum 23. LINDNER.

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Inhærentibus. Sc. in animo. Neque male legeremus inhærentes. Supra cap. 1, quo Cæcilium superstitiosis vanitatibus etiam nunc inhærentem. Lactantius I, 1: Multi enim superstitionibus vanis pertinaciter inhærentes. LINDNER.

"Clinging." That is, in the mind. Nor would we read amiss "inhærentes." Above, chapter 1: "whereby Caecilius, still clinging even now to superstitious vanities." Lactantius 1.1: "For many, clinging stubbornly to vain superstitions." LINDNER.

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Examinis. Examen, pro multitudine, grege, Pacatus, Plinius aliique dixerunt. Sic etiam in loco huic congruo Tertullianus, Apolog. cap. 10: Satis jam de Saturno, licet paucis. Etiam Jovem ostendemus tam hominem quam ex homine, et deinceps totum generis ipsius examen tam mortale quam seminis sui pater. Et hunc locum Minucius ob oculos habuisse videtur. LINDNER.

"Of the swarm." Pacatus, Pliny and others used "examen" for a multitude, a flock. So too Tertullian in a passage matching this one, Apology chapter 10: "Enough now of Saturn, though in few words. We shall show that Jupiter too was as much a man as born of a man, and then that the whole swarm of his race was as mortal as the father of its seed." And Minucius seems to have had this passage before his eyes. LINDNER.

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Et, Jani. Hæc est verissima lectio e ms. reg. Antea, etiam susceptus hospitio. HERALD.

"And, of Janus." This is the truest reading, from the royal manuscript. Previously: "also received in hospitality." HÉRAULT.

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Litteras imprimere. Cf. Cyprian. de Idol. Vanitate, cap. 2. Et hinc ariolatus est Pomponius Læt. natam esse in Italia ævo Saturnio, typographicam artem, cui acriter oppugnavit Peutinger Serm. conv. de Germ. mirand. Videsis interea Tullium hæc lib. II, de Nat. Deorum, 37, Balbo disputante, disserentem:.... Cur non idem putet, si innumerabiles unius et viginti formæ litterarum vel aureæ vel quales libet, aliquo conjiciantur, posse ex his in terram excussis annales Ennii, ut deinceps legi possint effici: quod nescio anne in uno quidem versu posset tantum valere fortuna. Imo ante ævum Saturnium, si fides doctiss. viro Grotesend, jam in Oriente, Babylonicis tegulis testantibus, exstabat vera ars caracteres ex typis æneis imprimendi. Cf. Lambinet, Orig. de l'Impr., tom. 1, p. 359. Prosper Marchand, Hist. de l'Impr., pag. 3-5. Porthmann, Essai sur l'Impr., Cicer., ed. Leclerc, t. XXV, p. 328. EDD.

"To stamp letters." Compare Cyprian, On the Vanity of Idols, chapter 2. And from this Pomponius Laetus divined that the art of printing was born in Italy in the age of Saturn, which Peutinger vigorously attacked in his Sermones convivales de Germaniae mirandis. Meanwhile see Tully discussing this in De Natura Deorum book 2, 37, where Balbus is speaking: ".... Why should he not think likewise that, if innumerable shapes of the one-and-twenty letters, of gold or of whatever material, were thrown together somewhere, the Annals of Ennius could be produced from them when shaken out on the ground, so as to be readable in order: whereas I doubt whether chance could achieve as much as this even in a single line." Indeed, before the age of Saturn, if we may trust the most learned Grotefend (printed "Grotesend"), there already existed in the East, as Babylonian tiles bear witness, a true art of stamping characters from bronze types. Compare Lambinet, Origine de l'Imprimerie, vol. 1, p. 359; Prosper Marchand, Histoire de l'Imprimerie, pp. 3–5; Porthmann, Essai sur l'Imprimerie, Cicero, Leclerc's edition, vol. 25, p. 328. THE EDITORS.

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Et urbem Saturniam dedit de suo. Sic est in ms. Fulv. Ursinus primus edidit: urbem Saturniam de suo nomine, omissa voce dedit. In quibusdam editum est: urbem Saturniam dedit suo nomine, omisso de. Arntzenius ab Aurel. Victor., pro dedit, legendum condidit putabat. Sed docuit Barthius ad Stat. III, Theb. 16, dare pro condere accipi solere, ut adeo mutatione opus non sit. Adsunt hic duo verba, dedit et reliquerunt, ex quibus unum absit necesse est. Si posterius deleas, verba sic fluunt: urbem Saturniam dedit de suo nomine, ut Janiculum Janus. Ad memoriam uterque posteritatis. Posterior tamen ratio, qua dedit abest, plures subscriptores nacta est. LINDNER.

"And he gave the city of Saturnia from his own." So it stands in the manuscript. Fulvio Orsini first printed "the city of Saturnia from his own name," omitting the word "dedit" (gave). In some editions it is printed "he gave the city of Saturnia his name," omitting "de." Arntzenius, on Aurelius Victor, thought "condidit" (founded) should be read for "dedit." But Barth, on Statius, Thebaid 3.16, showed that "dare" is commonly taken for "condere," so that no change is needed. Here there are two verbs, "dedit" and "reliquerunt," of which one must be absent. If you delete the latter, the words run thus: "he gave the city of Saturnia from his own name, as Janus the Janiculum. Each for the memory of posterity." The latter solution, however, in which "dedit" is absent, has found more supporters. LINDNER.

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Quod apud Italos. Non item apud Cretenses. Esse ignotis parentibus, est, ignotos parentes habere. Heum. non dubitat hanc esse veram scripturam: quod apud Italos essent ignoti parentes ejus. LINDNER.

"Because among the Italians." Not so among the Cretans. "To be of unknown parents" is to have unknown parents. Heumann does not doubt that this is the true reading: "because among the Italians his parents were unknown." LINDNER.

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Inopinato visos. Barthius ad Statii Theb. X, 752, quia inopinato visi etiam terræ filii vel terra editi dicerentur, lacunam inesse his statuit quorumdam, quibus expressis oppositio aptior esset inter inopinato visos et ignobiles ignotosque. Sed ita distinxisse auctor videtur, ut prioribus speciatim intelligat homines aliqua in parte claros aut præstantes, posterioribus tales, qui, cum obscuro sunt ortu, tum factis virtutibusve se non adeo illustrant. Sic autem cepisse etiam Lactantius videtur, I, 11. Et terræ filiorum appellatio plerumque hominibus vilioribus accommodatur. WOPK.

"Seen unexpectedly." Barth, on Statius, Thebaid 10.752, because those seen unexpectedly were also called sons of the earth or earth-born, judged that there is a gap here of certain words, which if supplied would make the contrast between "those seen unexpectedly" and "the low-born and unknown" more apt. But the author seems to have made the distinction so that by the former he means specifically men in some respect famous or outstanding, by the latter those who, being of obscure birth, also do not make themselves very illustrious by deeds or virtues. Lactantius too seems to have taken it so, 1.11. And the name "sons of the earth" is mostly applied to men of the baser sort. WOPKENS.

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Adhuc antrum. Lege illic adhuc antrum. HEUM.

"Still the cave." Read "there still the cave." HEUMANN.

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(27) ‹anchor: et, pejerante› · call in col 322

Et pejerante. Non incommode rescribi volebat Meursius ut pejerante... At, cum correctio hæc non sit necessaria, ei non subscribo. In editione Romana est et pejerante: quod forsan scriptum pro et perjurante. Vide quod ad Lactantii de Ira, cap. 16, scripsi. HEUM. — Cyprianus, 2, 5 habet pejerante. LINDNER.

"And, Proculus forswearing himself." Meursius wished, not unreasonably, to rewrite it "ut pejerante" (as Proculus forswore)... But since this correction is not necessary, I do not subscribe to it. In the Roman edition it is "et pejerante": which was perhaps written for "et perjurante." See what I wrote on Lactantius, De Ira, chapter 16. HEUMANN. — Cyprian, 2, 5 has "pejerante." LINDNER.

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(28) ‹anchor: et Juba› · call in col 322

Et Juba. Numidiæ an Mauritaniæ rex fuerit, dubitant. Cellarius Numidiæ regem fuisse probat ex Dione, qui simul testatur tempore civilis Pompeiani belli divisum Mauritaniæ regnum fuisse, Boccho in citeriore, Bogude in ulteriore regnante. Interim Lucanus, IV, 672, ejus regnum ad Gaditanum mare extendit. Sed detur hoc fuisse licentiæ poeticæ; at vero expressis verbis Mauritaniæ rex vocatur a Floro, IV, 2; et Eutropio, VI, 18. Tacitus item Annal. lib. IV, cap. 5: Jubam, inquit, Mauros ex dono P. R. accepisse. Idem Histor., lib. II, 58, famam ait fuisse Albinum, spreto procuratoris vocabulo, insigne regis et Jubæ nomen, usurpasse. Erat autem Albinus procurator Mauritaniæ. Quod vero Cellarius addit, vero non esse simile Jubam, ad Thapsum a Cæsare victum et, desperatis rebus, sibi manus inferentem, a suis facile consecratum fuisse, id nihil, quantum ego video, difficultatis habet, quia Mauri omnes suos sine discrimine reges pro diis habebant, quocunque mortis genere (continues)

"And Juba." Scholars doubt whether he was king of Numidia or of Mauretania. Cellarius proves from Dio that he was king of Numidia; Dio also testifies that in the time of Pompey's civil war the kingdom of Mauretania was divided, Bocchus reigning in the nearer part, Bogud in the further. Lucan, however, 4.672, extends his kingdom to the sea of Gades. But grant that this was poetic licence; yet he is expressly called king of Mauretania by Florus, 4.2, and by Eutropius, 6.18. Tacitus likewise, Annals book 4, chapter 5: "Juba," he says, "received the Moors as a gift of the Roman people." The same, Histories book 2, 58, says there was a report that Albinus, scorning the title of procurator, had usurped the insignia of a king and the name of Juba. Now Albinus was procurator of Mauretania. As for what Cellarius adds, that it is not likely that Juba, defeated by Caesar at Thapsus and laying hands on himself when all was lost, was readily deified by his people, that, so far as I see, presents no difficulty, since the Moors held all their kings without distinction for gods, by whatever kind of death (continues)

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- ARGUMENTUM of Caput XXIII ("Quamvis ethnici reges suos ..."), printed in italic in the text block under the chapter heading: editors' matter, not the work's; set and translated in the part in its place.

Series: Variorum notae. (printed under page 214)

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Optant in homine perseverare. Heumannus rescribit, optant homines perseverari. Ego nihil muto. Notæ sunt locutiones hominem induere et exuere, i. e. humanam naturam: de quibus vid. Bunem. ad Lactant. IV, 10. Et ipse Paulus, I Corinth., XV, 53: Δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν. Lactant. IV, 26: Ut appareret etiam in homine illum esse cœlestem. Ergo, optant in homine perseverare, est, optant diutius manere homines. LINDN.

"They wish to persist in the man." Heumann rewrites "they wish to continue as men." I change nothing. Well known are the expressions "to put on" and "to put off the man," that is, human nature: on which see Bünemann on Lactantius 4.10. And Paul himself, 1 Corinthians 15:53: "For this corruptible must put on incorruption, and this mortal must put on immortality." Lactantius 4.26: "That he might appear heavenly even in the man." Therefore "they wish to persist in the man" means they wish to remain men longer. LINDNER.

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Et, si jam senes. J. Meursius correxit etsi jam senes. Non sunt ergo, etc. Sed nihil opus est ut quidquam mutemus, nisi quod, duabus voculis in unam compactis, legendum sit, etsi jam senes, nolunt; quo modo locus fiet integer. DAVIS. — Lego: et, etsi jam senes. HEUM.

"And, if already old." J. Meursius corrected it to "although already old. They are not therefore," etc. But there is no need to change anything, except that, two little words being joined into one, we should read "although already old, they do not wish"; in which way the passage will become sound. DAVIES. — I read: "and, although already old." HEUMANN.

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Et partus in Junone defecit. Quod eo magis mirum videri poterat, cum mysterium habuit renovandi quotannis virginitatem, lavando se in Canatho, Peloponnesi flumine. Pausanias, Pelopones., lib. II, extremo, atque etiam partim afflatu auræ, partim tactu floris et lactucæ esu concepit. LINDNER.

"And childbearing has failed in Juno." This could seem all the more remarkable since she had the mystery of renewing her virginity every year by bathing in the Canathus, a river of the Peloponnese (Pausanias, Peloponnesus [Corinthiaca], end of book 2); and she also conceived, partly from a breath of wind, partly from the touch of a flower and from eating lettuce. LINDNER.

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(32) ‹anchor: interire non possent› · call in col 323

Si dii creare possent. Sic recte ms., licet aliter visum Jac. Onzelio, cui placet creari. Sed vir bonus in animum non revocavit huic verbo gignendi significationem inesse; theologiæque, ut opinor, quam criticæ peritior creationem ex nihilo statim somniavit. Ovidius, Metam., lib. VII, 666: Simul et Pallante creati Conveniunt. Et lib. XIII, 22: Nobilitate potens essem Talamone creatus. Lucretius, lib. I, 734. Ut vix humana videatur stirpe creatus. Ac iterum, lib. V, 1012. Prolemque ex se videre creatam. Lactant., Epist., cap. 5: Libido.... creandis liberis serviat. Plura exempla facile possunt congeri, sed rei notæ non immorabor. DAVIS. — Conferatur etiam Burmannus ad Phædr. I, 16: Si creavit liberos; et Torrenius, cum aliis ad Valer. Max. VII, 7, quia non creandorum liberorum causa conjugium intercesserat. LINDNER.

"If the gods could create." So the manuscript rightly, though Jacob Ouzel (printed "Onzelio") thought otherwise, preferring "creari" (be created). But the good man did not call to mind that this verb carries the meaning of begetting; and, being, I suppose, more skilled in theology than in criticism, at once dreamed of creation out of nothing. Ovid, Metamorphoses book 7, 666: "And together they come, the sons begotten of Pallas." And book 13, 22: "I should be mighty in nobility, begotten of Telamon" (printed "Talamone"). Lucretius, book 1, 734: "So that he scarcely seems begotten of human stock." And again, book 5, 1012: "And to see offspring begotten of themselves." Lactantius, Epitome, chapter 5: "Let lust ... serve the begetting of children." More examples could easily be heaped up, but I shall not dwell on a known matter. DAVIES. — Compare also Burmann on Phaedrus 1.16: "If he has begotten children"; and Torrenius, with others, on Valerius Maximus 7.7: "because the marriage had not been entered into for the sake of begetting children." LINDNER.

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Præstringitur. Dion. Lambinus, ad Lucretii lib. III, pag. 411, scribit auri fulgore præstinguitur; et ad Horatii lib. II, Epist. 1, pag. 234, ait, ubicunque legitur præstringere seu præstringere oculos, seu aciem oculorum, legendum præstinguere. Sed hæc sententia nimis est dictatoria. Lactantius, lib. II, cap. 6: Horum pulchritudo ac nitor præstringit oculos. Nonius Marcellus, pag. 695, præstringere obtenebrare. Plautus milite Glor.: Præstringat oculorum aciem in acie hostibus. Locus exstat act. I, scen. I, 4, ubi vir eruditus non modo eumdem errorem in notis repetiit, sed et perperam edidit præstringuat aciem, quod sane perquam est temerarium, cum Ciceronem, Livium aliosque non aliter locutos esse constet; præterquam quod illum versum ita etiam laudet Apuleius de Deo Socrat. p. 77, ed. Lugd. DAVIS. — Conferatur etiam Bunem. ad Lactant. II, 6. LINDNER.

"Is dazzled." Denis Lambin, on Lucretius book 3, p. 411, writes "is dimmed (præstinguitur) by the gleam of gold"; and on Horace book 2, Epistle 1, p. 234, he says that wherever one reads "to dazzle (præstringere) the eyes" or "the sight of the eyes," one should read "præstinguere." But this opinion is too dictatorial. Lactantius, book 2, chapter 6: "Their beauty and splendour dazzle the eyes." Nonius Marcellus, p. 695: "præstringere," to darken. Plautus, Miles Gloriosus: "Let it dazzle the sight of the enemy's eyes in battle." The passage is at act 1, scene 1, 4, where a learned man not only repeated the same error in his notes but also wrongly printed "præstringuat aciem" (as printed), which is surely most rash, since it is established that Cicero, Livy and others spoke in no other way; besides the fact that Apuleius also cites the verse so, De Deo Socratis p. 77, Lyons edition. DAVIES. — Compare also Bünemann on Lactantius 2.6. LINDNER.

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Tormentis quibus Lege tornis quibus; nam vox tormentum notat 1° machinam bellicam. 2° supplicium et cruciatum, 3° funem tensum. Prior ille significatus plane huc non quadrat; alter quidem posset quodammodo applicari, si eo sensu accipias ut simulacra cædendo, dolando, runcinando, dolorem pati existimentur; sic etiam tertius ille, cum funibus simulacrum suspenditur, quod tamen uncis immissis factum potius credo. Sed tornus est instrumentum fabrile quod, auctore Plinio VII, 56, Theodorus Samius invenit. LINDNER. — Lindnerus legere vult, tornis quibus; sensui autem loci et contextui tormentum illud aptius videtur et commodius. RUSWUM.

"With which engines." Read "with which lathes"; for the word "tormentum" denotes, first, a war-engine; second, punishment and torture; third, a stretched rope. The first meaning plainly does not fit here; the second could indeed be applied in a way, if you take it in the sense that the images are thought to suffer pain from being cut, hewn and planed; so too the third, when an image is hoisted with ropes, though I rather think that was done with hooks inserted. But the "tornus" is a craftsman's tool which, on Pliny's authority, 7.56, Theodorus of Samos invented. LINDNER. — Lindner would read "with which lathes"; but "tormentum" seems more apt and more suitable to the sense and context of the passage. RUSWUM.

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Timere se materiem. Ita edidimus, ms. reg. auctoritatem secuti. Legebatur antea. Erubescet temere se materiei, ut deum faceret illusum; nullo sensu. Quæ autem hoc loco disseruntur a Minucio, ea omnia explicata sunt ad Tertulliani Apolog. HERALD.

"That the material fears." So we have printed, following the authority of the royal manuscript. Formerly it read: "He will blush rashly at the material, that he made a mocked god"; which makes no sense. All that Minucius discusses in this place is explained in the notes on Tertullian's Apology. HÉRAULT.

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Aureus. Edit. Rom. male, Deus cereus vel argenteus. HERALD. — Rescribit aureus, sed hæsitanter, Gatakerus in Cinni sui lib. II, cap. 19, pag. 371. Confidentius ita emendasset si in Minucii cap. 24, legisset, in auro et argento (e quo dii sunt ficti) consecratam (ab ethnicis) esse avaritiam. Recte idem monet sæpius hic esse corrigendum, cum non sæpius sed semel id fecerit rex ille Ægyptius. Itaque pro sæpius, vel legimus, vel scimus, scripsisse putat Minucium. Mihi in promptu est correctio facilior, ideoque verisimilior, Scilicet, adhibita verborum trajectione sic scribo, de immundo vasculo sæpius, ut factum Ægyptio regi. Video nunc etiam Jac. Gronovio ita rescribendum videri. HEUM.

"Golden." The Roman edition wrongly has "a god of wax or of silver." HÉRAULT. — Gataker, in book 2 of his Cinnus, chapter 19, p. 371, rewrites "golden," but hesitantly. He would have emended so more confidently had he read in Minucius's chapter 24 that avarice was deified (by the heathen) in gold and silver (from which the gods were fashioned). He also rightly advises that "sæpius" (often) must be corrected here, since that Egyptian king did it not often but once. He therefore thinks Minucius wrote either "legimus" (we read) or "scimus" (we know) for "sæpius." An easier correction, and so a likelier one, is ready to my hand: namely, by transposing the words I write thus: "often from a filthy vessel, as was done for the Egyptian king." I now see that Jacob Gronovius also thinks it should be so rewritten. HEUMANN.

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(37) ‹anchor: Ægyptio regi› · call in col 324

De immundo vasculo, ut sæpius factum Ægyptio regi. Minucius ad Amasidis facinus respicit, quod narrat Herodotus lib. II, cap. 172, et ex eo Athenagoras Legat. pro Chr., cap. 23. Aliter hunc locum distinguit Cotelerius ad Clement. Hom. X, cap. 8; aliter legit Gatakerus Advers. miscell. lib. II, cap. 10, pag. 371, sed absque causa sontica. DAVIS.

"From a filthy vessel, as was often done for the Egyptian king." Minucius is looking back to the deed of Amasis, which Herodotus relates in book 2, chapter 172, and from him Athenagoras, Plea for the Christians, chapter 23. Cotelier punctuates this passage differently, on the Clementine Homilies 10, chapter 8; Gataker reads it differently, Adversaria miscellanea book 2, chapter 10, p. 371, but without weighty cause. DAVIES.

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(38) ‹anchor: et incudibus› · call in col 324

Et incudibus. Scribo et in incudibus. MEURS.

"And with anvils." I write "and on anvils." MEURSIUS.

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Series: Variorum notae. (printed under page 215)

(39) ‹anchor: impurato› · call in col 325

Impurato. Recte ms. ita, non imperito, quod editio Romana habet, et hinc plures aliæ. Loca Plauti quibus idem verbum occurrit, exhibet Pareus in Lexico critico. Minuciano vero loco huic simillimum Justini martyris produxit ad hunc locum Elmenhorstius, alium Origenis Heraldus. HEUM.

"By a defiled man." The manuscript rightly has this, not "imperito" (unskilled), which the Roman edition has, and from it many others. Pareus, in his Lexicon criticum, gives the passages of Plautus in which the same word occurs. Elmenhorst, on this place, produced a passage of Justin Martyr very like this one of Minucius, and Hérault another of Origen. HEUMANN.

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(40) ‹anchor: saxum est› · call in col 325

Nondum deus saxum est. In hisce verbis non modo nullum esse acumen, sed ne sensum quidem, ait Davisius, nisi, divisa vocula, legas: Nisi forte non, dum deus, saxum est. Non opus. Sensus est: Nisi forte saxum, vel lignum, vel argentum nondum deus est, scilicet materia saxi, ligni vel argenti rudis atque inelaborata, nondum est deus, quod assumit Noster hypothetice. Inde pergit: Quando igitur hic nascitur? hoc est, quando igitur saxum, vel lignum, vel argentum, fit deus? LINDNER.

"The stone is not yet a god." In these words, says Davies, there is not only no point but not even any sense, unless, dividing a little word, you read: "Unless perhaps it is not, while a god, a stone." No need. The sense is: "Unless perhaps stone, or wood, or silver is not yet a god," that is, the raw and unworked material of stone, wood or silver is not yet a god, which our author assumes hypothetically. Thence he continues: "When then is this one born?" that is, when then does stone, or wood, or silver become a god? LINDNER.

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(41) ‹anchor: cum homo illum voluit› · call in col 325

Cum homo illum voluit. Hanc lectionem rite doctissimi Rigaltius et Heraldus ex ms. vindicaverunt, quæ frustra conjecturis illuditur, jam ab prima editione. Nam voluit est Minucii, ut contra dixit, quos per diem negamus, nolumus; sic in natali meo versutiam nolo non credo. Nonne habet ex Ciceronis placitissimo libro II de Orat. cap. 6, id præbentis ex Lucilio, Lælium Decimum volo, quod ille in suo argumento et ante et post intelligit pro arbitratu. GRONOV. — Antea legebatur ille voluit, et edidit Cellar. Corrigit cum homo illum vovit, Meurs.; cum homo illum quem Deum esse voluit et dedicavit, Heum. LINDNER. — Cum homo illum voluit. Nempe esse Deum, inquit Rigaltius, sanam esse ms. lectionem contendens. Cellarius, cum homo ille voluit, Meursius vovit. Davisius autem coluit: quæ quidem vox, eo judice, huic loco bene convenit, sive proletariam adorandi, sive minus vulgarem ornandi significationem recipias. GALLAND.

"When a man willed it." This reading the most learned Rigault and Hérault duly vindicated from the manuscript; it has been vainly made sport of by conjectures ever since the first edition. For "voluit" is Minucius's usage, as he said, on the contrary, "whom by day we deny, we do not will"; so "on my birthday I will not cunning, I do not believe." Has he not this from Cicero's most pleasing book 2 of De Oratore, chapter 6, which offers it from Lucilius, "I will Laelius Decimus," which Cicero, in his argument, both before and after, understands at his discretion? GRONOVIUS. — Formerly it read "ille voluit" (he willed), and Cellarius printed so. Meursius corrects "when a man vowed him"; Heumann, "when a man willed and dedicated him whom he wished to be God." LINDNER. — "When a man willed it": namely, that it be a god, says Rigault, contending that the manuscript reading is sound. Cellarius has "when that man willed," Meursius "vowed." Davies, however, "worshipped": a word which, in his judgement, suits this place well, whether you take it in the common sense of adoring or in the less common one of adorning. GALLAND.

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(42) ‹anchor: Quanta vero› · call in col 325

Quanta verius. In ms. est quanta vero, pro quo quanto verius, primus rescripsit Fulv. Ursinus. LINDNER.

"How much more truly." In the manuscript it is "quanta vero" (how great indeed), for which Fulvio Orsini first rewrote "quanto verius." LINDNER.

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Naturaliter. Non est glossema, sed significare voluit Noster hoc adverbio, animalia, natura duce, multo verius de diis judicare quam gentiles, rationis usu pollentes. LINDNER.

"By nature." It is not a gloss; by this adverb our author meant that the animals, with nature as their guide, judge of the gods much more truly than the heathen, who have the full use of reason. LINDNER.

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Sciunt, norunt. Sic recte ms. ac ita distinguendum ut fecimus; non est enim opus ut Woverum, Ouzelium, Cellarium aliosque sequamur, quibus placet sciunt, rodunt. Viri eruditi memores esse debuerunt συνώνυμα a scriptoribus Africis frequenter conjungi. Arnobius, lib. III, pag. 106: Honestius quam vos multo de sui nominis dignitate existimare, credere. Et pag. 109: Quantas, inquam, irarum flammas suffunderent, excitarent. Plura congessimus ad hujus libri cap. 11. DAVIS. — Norunt recte rescripsit Wowerus, eumque secuti Ouzelius et Cellarius. Nimirum rodunt ad mures pertinet; insultant (h. e. crebro insiliunt) ad hirundines: insident ad milvos. Cæterum totus hic locus ita mihi videtur interpungendus ac legendus: Quanto verius de diis vestris animalia muta judicant! Mures, hirundines, milvi (nam non sentire eos sciunt) rodunt, insultant, insident. HEUM. — Non puto hac parenthesi opus esse in dictione concisa, quæ sic est supplenda: quia non sentire eos sciunt, ideo rodunt, etc. Hæ particulæ subaudiuntur in tali verborum nexu, non ponuntur. Gronovius, τὸ norunt defendens, ineptum esse ait illud rodunt, cum omnes lexicographi uno ore affirment proprium murium esse, qui aliquid atterunt, et in illis quæ funduntur plumbanturque, falsum. An vero et falsum in illis quæ e ligno cæduntur, fabricantur, scalpuntur? LINDNER.

"They know, they know well." So the manuscript rightly, and it must be punctuated as we have done; for there is no need to follow Wower, Ouzel, Cellarius and others, who prefer "they know, they gnaw." Learned men should have remembered that synonyms are frequently joined by African writers. Arnobius, book 3, p. 106: "to think, to believe much more honourably than you of the dignity of his name." And p. 109: "How great, I say, the flames of wrath they would pour forth, would kindle." We have gathered more at chapter 11 of this book. DAVIES. — Wower rightly rewrote "they gnaw" for "norunt," and Ouzel and Cellarius followed him. Clearly "gnaw" belongs to the mice; "leap upon" (that is, repeatedly jump on) to the swallows; "perch on" to the kites. For the rest, this whole passage seems to me to be punctuated and read thus: "How much more truly do the dumb animals judge of your gods! Mice, swallows, kites (for they know that they do not feel) gnaw, leap upon, perch on them." HEUMANN. — I do not think this parenthesis is needed in concise diction, which is to be filled out thus: "because they know that they do not feel, therefore they gnaw," etc. Such particles are understood in a connection of words like this, not expressed. Gronovius, defending "norunt," says that "rodunt" is inept, since all lexicographers affirm with one voice that it is proper to mice, who wear something away, and that it is false of things that are cast and leaded. But is it false also of things that are cut, fashioned and carved from wood? LINDNER.

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Inculcant. Calcant. conculcant. Tertullianus de Pœnit. cap. 7: Formidant videri inculcare, quod consecuti sunt. Idem ad Nat. lib. I, cap. 10: Quos Lares et Penates domestica consecratione perhibetis, domestica licentia inculcatis. Non igitur necessaria est Woweri et Cellarii conjectura, quibus arridet insultant. DAVIS.

"They trample." They tread, they tread down. Tertullian, On Repentance, chapter 7: "They dread to seem to trample on what they have obtained." The same, To the Nations, book 1, chapter 10: "Those whom you hold to be Lares and Penates by a household consecration, you trample by household licence." So the conjecture of Wower and Cellarius, who favour "insultant" (leap upon), is not necessary. DAVIES.

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Protegitis et timetis. Hoc est, et tamen timetis. Infra, cap. 26: Regulus auguria servavit et captus est; 28: Vos capita vervecum et immolatis et colitis; 35: Vos adulteria prohibetis et facitis. Lactant. IV, 2: Nusquam sapientiam comprehenderunt, et alicubi esse illam necesse est. Adeoque non erat cur Wopkenius legeret et illos quos facitis et protegitis, timetis. Est quidem sensus ita satis commodus; priori tamen, qui ex lectione recepta efficitur, non modo non anteferendus, sed ne æquiparandus quidem. Absurdum quidem est ea timere quæ feceris, ut loquar cum Lactantio, Epitome XXV, 5: poterat tamen id aliquo modo ferri, modo desinerent, postquam facti sunt, esse in tutela hominum. Jam vero, cum dii continua hominum protectione egeant, eosdem timeri ecquis ferat? Interim Gentes tam vanæ sunt, ut deos quos fecerunt, protegant, et nihilominus timeant. LINDNER.

"You protect and you fear." That is, "and yet you fear." Below, chapter 26: "Regulus observed the auguries and was captured"; 28: "You both sacrifice and worship wethers' heads"; 35: "You both forbid adulteries and commit them." Lactantius 4.2: "They nowhere grasped wisdom, and it must be somewhere." So there was no reason for Wopkens to read "and those whom you make and protect, you fear." The sense so is indeed suitable enough; yet it is not only not to be preferred to the former, which results from the received reading, but not even to be put on a par with it. It is indeed absurd to fear what you have made, to speak with Lactantius, Epitome 25.5: yet it could be borne somehow, if only, once made, they ceased to be in men's keeping. But now, since the gods need men's continual protection, who would bear that the same should be feared? Meanwhile the Gentiles are so vain that they protect the gods they have made and nonetheless fear them. LINDNER.

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Sic in auro.... consecrata est. Infra, cap. 25, dixit Noster sacrilegium consecrare, ut notavit Nic. Rigaltius; at, ad mentem Felicis explicandum, apprime faciunt verba Lactantii lib. II, cap. 6: Imaginum pulchritudo ac nitor præstringit oculos, nec ullam religionem putant, ubicumque illa non fulserint. Itaque sub obtentu deorum avaritia et cupiditas colitur. DAVIS.

"So in gold ... has been consecrated." Below, chapter 25, our author said "to consecrate sacrilege," as Nicolas Rigault noted; but for explaining Felix's meaning the words of Lactantius, book 2, chapter 6, are especially apt: "The beauty and splendour of the images dazzle the eyes, and they think there is no religion wherever these have not shone. And so, under the pretext of the gods, avarice and greed are worshipped." DAVIES.

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Quorum ritus. Subaudi Romanorum. Videbatur sibi scilicet Minucius non Romana superstitio, sed Romanorum superstitio, scripsisse: quod acute observavit Jac. Gronovius. Equidem de hac prudentia criticorum, ut scilicet non corrigant ea quæ ipsimet auctores peccarunt memoriæ viti- (continues)

"Whose rites." Understand "of the Romans." Minucius, that is, seemed to himself to have written not "the Roman superstition" but "the superstition of the Romans": which Jacob Gronovius acutely observed. For my part, concerning this prudence of critics, namely that they should not correct what the authors themselves got wrong through a fault of memory (continues)

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Series: Variorum notae. (printed under page 216)

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Ridenda quam multa, [multa] etiam. Nihil opus cum Heumanno legamus quam multa etiam miseranda sunt! Conf. quæ notavimus supra cap. 4. LINDNER.

"How many things laughable, [many] even." There is no need for us to read with Heumann "how many things are even pitiable!" Compare what we noted above at chapter 4. LINDNER.

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Discurrunt. Ego vero facile agnoscebam sic fuisse scriptum: discurrunt alii: alii incedunt. HEUM.

"They run about." For my part I readily recognized that it had been written thus: "some run about; others walk in procession." HEUMANN.

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Pelles cædunt. Hæc sede sua mota, et ante tres priores voculas collocanda censent J. Wow. ac Chr. Cellarius, ut de Lupercis intelligantur. At Cl. Cuperus reponit peltas; Steph. autem Monachius not. ad Polycarpi epist., tom. II Var. Sacr., pag. 366, rescribit peltes, sub quo nomine cymbala possint comprehendi. Verum, ut recte vidit Fr. Ad. Lampius in addendis ad opus de Cymbalis vett. lib. III, cap. 14, repudianda non est vulgata lectio, nam pelles sunt tympana e pellibus confecta. DAVIS. — Phædrus, lib. III, 20, 7, de Gallis, Cybeles sacerdotibus: Detracta pelle asini, sibi fecerunt tympana. Hoc præterea observo, inter pelles et cædunt interjiciendum esse alii. Tria enim sacerdotum genera exhibet Minucius, Lupercos, Salios (quorum ancilia vocat scuta vetera) et Gallos. Jam igitur, ita Minucio fluxerit oratio, necesse est: Nudi cruda hieme discurrunt alii; alii incedunt pileati et scuta vetera circumferunt: pelles alii cædunt et mendicantes vicatim deos ducunt. Nec illud non monendum, mendicantes non esse nominativum, sed accusativum, et ad deos pertinere. Persuadebit id, credo, Tertullianus, qui in Apologetici sui cap. 42, ita fatur: Non sufficimus et hominibus et diis vestris mendicantibus opem ferre. HEUM.

"They beat hides." J. Wower and Chr. Cellarius think these words should be moved from their place and set before the three preceding little words, so as to be understood of the Luperci. But Gisbert Cuper substitutes "peltas" (light shields); Stephanus Monachius, in his notes on Polycarp's letter, vol. 2 of the Varia Sacra, p. 366, rewrites "peltes," under which name cymbals could be included. But, as Fr. Ad. Lampe rightly saw in the addenda to his work On the Cymbals of the Ancients, book 3, chapter 14, the common reading is not to be rejected, for "hides" are drums made of skins. DAVIES. — Phaedrus, book 3, 20, 7, of the Galli, priests of Cybele: "Stripping off the ass's hide, they made themselves drums." I observe besides that "alii" (others) must be inserted between "pelles" and "cædunt." For Minucius presents three kinds of priests: the Luperci, the Salii (whose ancilia he calls "old shields") and the Galli. So Minucius's sentence must have run thus: "Some run about naked in the raw winter; others walk in procession wearing caps and carry round old shields; others beat hides and lead their begging gods from street to street." Nor must it go unremarked that "mendicantes" is not nominative but accusative, and belongs to "deos." Tertullian, I believe, will convince of this, who in chapter 42 of his Apology speaks thus: "We are not able to bring help both to men and to your begging gods." HEUMANN.

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Mendicantes vicatim. Mendum hic latere credit Jac. Gronovius in exitu præfationis suæ ad Minucium Felicem an. 1709 editæ. Verum omnino sanissimus est hic locus, nec vereor ne quisquam alius aliter sit existimaturus. HEUM.

"Begging from street to street." Jacob Gronovius, at the end of his preface to Minucius Felix published in 1709, believes an error lurks here. But this passage is entirely sound, and I do not fear that anyone else will think otherwise. HEUMANN.

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Vicantes, eodem sensu ac vicatim, quod vulgo habent impressi. EDD.

"Vicantes" (going from street to street), in the same sense as "vicatim," which the printed editions commonly have. THE EDITORS.

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Quædam fana semel anno adire. In Cereris et Proserpinæ fanum apud Arcades feminis τὴν πάντα ἐστὶν εἴσοδος χρόνον, omni tempore aditus patebat: οἱ δὲ ἄνδρες οὐ πλέον ἢ ἅπαξ κατὰ ἔτος ἕκαστον ἐς αὐτὸ ἐσίασι, Viris quotannis duntaxat semel. Pausanias Arcad. cap. 31. Thebis etiam Dindymenæ, quæ mater deorum est, sacrarium μιᾷ ἐφ' ἑκάστων ἐτῶν ἡμέρᾳ τὸ ἱερὸν ἀνοίγειν νομίζουσιν, tantum uno quotannis die aperire fas fuit. Idem Bœot. cap. 25. CELL.

"To visit certain shrines once a year." Into the shrine of Ceres and Proserpina among the Arcadians, for women "there is entry at all times," access lay open at every season: "but the men go into it no more than once each year," for men only once a year. Pausanias, Arcadia, chapter 31. At Thebes too the sanctuary of the Dindymene, who is the mother of the gods: "they are accustomed to open the temple on one day each year," it was lawful to open it only on one day a year. The same, Boeotia, chapter 25. CELLARIUS.

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In totum [annum] nefas visere. Tale erat Neptuni templum Mantinæ, εἴσοδος δὲ ἀνθρώποις οὔτε ποτὲ ἐς αὐτὸ ἦν, οὔτε ἄχρι ἡμῶν ἐστίν. Pausanias Arcad. cap. 5. CELLAR.

"Forbidden to visit for the whole [year]." Such was the temple of Neptune at Mantinea: "there was never entry into it for men, nor is there down to our time." Pausanias, Arcadia, chapter 5. CELLARIUS.

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Quædam viro non licet. Sacra bonæ Deæ, Cereris et Vestæ, Lact. lib. III, cap. 20, sect. 4, ubi tres divas has conjungit. De bona Dea separatim Cicero Arusp. Resp. cap. 17. De Cerere Catanensi et Ennensi Verrin. VI, cap. 45 et 49. CELLAR. [line cut at the crop edge] … Quæ lectio, si est vera, explicanda utique ut jubet Wopkenius, qui contra Davisium, qui conjiciebat: Est quo viro ire non licet, disputans, τὸ visere ἀπὸ κοινοῦ subaudit, quia non tantum visere locum, sed etiam visere ad locum dicunt Latini. Plautus in Casina III, 4: Viso huc, amator si a foro rediit domum; in Rud. V, 1 illam visam huc in Veneris fanum. Lucretius II, 360, et crebra revisit ad stabulum. Plura Juretus ad Symmach. IV, epist. 52, et Heinsius ad Ovidii Amor. II, 2. LINDNER.

"Some it is not lawful for a man." The rites of the Good Goddess, of Ceres and of Vesta: Lactantius, book 3, chapter 20, section 4, where he joins these three goddesses. On the Good Goddess separately, Cicero, On the Responses of the Haruspices, chapter 17. On Ceres of Catana and of Enna, Verrines 6 (= II.4), chapters 45 and 49. CELLARIUS. [line cut] … This reading, if it is true, must certainly be explained as Wopkens directs, who, arguing against Davies (who conjectured "there is one to which it is not lawful for a man to go"), understands "visere" (to visit) as shared from the clause before, since the Latins say not only "to visit a place" but also "to visit to a place." Plautus, Casina 3.4: "I go to see here whether my lover has come home from the forum"; in the Rudens 5.1: "I shall go to see her here at the shrine of Venus." Lucretius 2.360: "and often she goes back to see to the stall." More in Juret on Symmachus 4, letter 52, and Heinsius on Ovid, Amores 2.2. LINDNER.

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Absque feminis sacra. Herculis scilicet. Gellius l. XI, c. 6: Mulieres Herculaneo sacrificio abstinent. Causam affert Macrobius Saturn. I, cap. 12. CELLAR.

"Rites without women." Those of Hercules, namely. Gellius, book 11, chapter 6: "Women abstain from the sacrifice of Hercules." Macrobius, Saturnalia 1, chapter 12, gives the reason. CELLARIUS.

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Servo quibusdam caeremoniis interesse. Caeremoniis sacrorum Herculis, cujus rei neglectionem in Appio et Potiriis punitam tradunt Livius, IX, cap. 29, et Val. Maximus, lib. I, cap. 1, num. 17.

"For a slave to be present at certain ceremonies." At the ceremonies of the rites of Hercules; Livy 9, chapter 29, and Valerius Maximus, book 1, chapter 1, number 17, relate that neglect of this was punished in Appius and the Potitii (printed "Potiriis").

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Sacra coronat univira. Tertullianus de Monogam. cap. 17: Fortunae muliebri coronam non imponit, nisi univira, sicut nec Matri Matutae. CELL.

"A once-married woman crowns the rites." Tertullian, On Monogamy, chapter 17: "None but a once-married woman sets a crown on Fortuna Muliebris, as also on Mater Matuta." CELLARIUS.

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Qui sanguine suo libat. Ex libero ingenio citavit haec verba Dongtaeus Analect. Sacr. parte I exc. 102: Qui sanguine suo litat et vulneribus supplicat, profanus forte melius esset quam sic religiosus. LINDNER.

"Who pours libation with his own blood." Dongtaeus, Analecta sacra, part 1, excursus 102, quoted these words freely: "He who makes acceptable sacrifice with his own blood and supplicates with wounds would perhaps be better profane than religious in this way." LINDNER.

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Non profanus. Non positum est pro nonne: cujus generis exempla multa collegit Gronovius ad Sen. III, de Ira, cap. 33, ad epist. 58 ad Quaest. Nat. l. IV, Praefat. LINDNER.

"Not profane." "Non" is put for "nonne" (is he not): Gronovius collected many examples of this kind on Seneca, De Ira 3, chapter 33, on letter 58, and on the Naturales Quaestiones book 4, preface. LINDNER.

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Aut cui exta sunt obscena demessa. Haec est lectio Rom. edit. et ms. reg. Unde Gelenius efficit testa. Et sane testa Samia Gallos genitalia sibi exsecuisse quidam tradiderunt. (Loca produxit Ramirezius in Pentecontarchi sui cap. 4. HEUM.) Scripsisse tamen Minucium existimo, aut cui exsecta sunt obscena, demessa: quod Minucii stylum magis sapit. Lactantius enim non testa solum, sed etiam ferro messem istam factam indicat lib. V, cap. 9: Qui virilia sua ferro metant; et, quod est sceleratius, ut sint religionis antistites. HERALD. — Putant quidam testa corrigendum pro exta. Verum non videtur fuisse necessarium h. l. ut, quomodo exsectio illa fieret, ostenderetur. Maltem credere τὸ exta natum ex compendio vocis exsecta, qua voce quis τὸ demessa, quod sequitur, explicaverat, ac propterea delendum esse. Nisi forte putemus, exta honeste vocasse virilia, quod exstent, quod Rigaltius putabat, quo casu illud obscena videretur glossa, nec τῷ exta jungendum. Quia tamen alibi hac notione usurpata exta videntur, malo priorem sententiam servare. SCHEFF. — Legit quoque testa Ramirezius in Pentecont. cap. 4, ubi pluribus locum istum illustrat. GALLAND.

"Or he whose obscene inward parts are mown off." This is the reading of the Roman edition and of the royal manuscript. From it Gelenius makes "testa" (with a potsherd). And indeed some have recorded that the Galli cut off their genitals with a Samian potsherd. (Ramírez produced the passages in chapter 4 of his Pentecontarchus. HEUMANN.) Yet I think Minucius wrote "or he whose obscene parts are cut off, mown off": which savours more of Minucius's style. For Lactantius indicates that this harvest was made not with a potsherd only but also with iron, book 5, chapter 9: "Who reap their manhood with iron; and, what is more wicked, so as to be ministers of religion." HÉRAULT. — Some think "testa" should be read in correction for "exta." But it does not seem to have been necessary in this place to show how that cutting was done. I would rather (printed "Maltem") believe that "exta" arose from an abbreviation of the word "exsecta," by which word someone had explained the following "demessa," and that it should therefore be deleted. Unless perhaps we suppose that he decently called the genitals "exta" because they protrude, as Rigault thought, in which case "obscena" would seem a gloss, and not to be joined with "exta." Since, however, "exta" seems to be used in this sense elsewhere, I prefer to keep the former opinion. SCHEFFER. — Ramírez also reads "testa," in the Pentecontarchus, chapter 4, where he illustrates that passage at length. GALLAND.

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Quomodo Deum violat. Jac. Perizonius negativam particulam excidisse ratus, emendat: Quomodo non Deum violat, sed hac viri doctissimi correctione nihil est opus, si ad sententiae finem admirationis nota pingatur. DAVIS. — Et in hac interpretatione acquiescere debebat Heumannus, (continues)

"How he outrages God." Jacob Perizonius, thinking the negative particle had dropped out, emends: "How does he not outrage God," but there is no need of this most learned man's correction if an exclamation mark is painted at the end of the sentence. DAVIES. — And Heumann ought to have rested in this interpretation, (continues)

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Series: Variorum notae. (printed under page 217)

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Procreare, non facere. Non posset ante infinit. facere, sed aliud verbum supplendum, v. g. necesse haberet. Deo ascribitur, quod hominibus debebat. Cæterum infirma admodum est hæc argumentatio. Possemus eodem modo argumentari: Si viros imberbes Deus vellet, posset procreare, non facere. LINDNER.

"To beget, not to make." Not "posset" before the infinitive "facere," but another verb must be supplied, for example "necesse haberet" (he would have to). What was owed to men is ascribed to God. For the rest, this argument is very weak. We could argue in the same way: "If God wanted beardless men, he could beget them, not make them." LINDNER.

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Et vanæ et perditæ mentis. Scilicet homines, quod etiam subaudiendum erat in male sanos. Heumannus emendat: male sanas et perditas mentes ita desipere. Sed desipere in ista est desipientiam istis rebus prodere, ut Latini dicunt desipere intra verba. Potest etiam huic verbo inesse significatio prægnans, qualem annotavit Gronovius esse in verbo alludere, cap. 3, et explicari desipere et prolabi in ista. LINDNER.

"Of a mind both vain and abandoned." That is, men, which had also to be understood in "male sanos" (the unsound). Heumann emends: "that unsound and abandoned minds are thus foolish." But "to be foolish in those things" is to betray one's folly in those matters, as the Latins say "to be foolish within words." The verb may also carry a pregnant meaning, such as Gronovius noted in the verb "alludere," chapter 3, and be explained as "to be foolish and slip into those things." LINDNER.

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Hic defensio. Non est cur, vel cum Wopkenio legamus sic defensio, vel cum Heumanno verba, hic defensio... multitudo, ejiciamus. Verba enim cohærent et sunt latina, et sententia aliis auctoribus satis trita. LIND.

"Here the defence." There is no reason either to read "so the defence" with Wopkens, or to throw out the words "here the defence ... the multitude" with Heumann. For the words hang together and are Latin, and the thought is well worn enough in other authors. LINDNER.

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At tamen. Heumannus legit At enim. Ego nihil muto, valet Et tamen. Infra § 13: Et tamen ante eos, Deo dispensante, diu regna tenuerunt Assyrii; cap. 20: Ast nonnunquam tamen veritatem vel auspicia vel oracula tetigere; cap. 35: Et tamen admonentur hominum doctissimorum libris. LINDNER.

"But yet." Heumann reads "But indeed." I change nothing; it means "And yet." Below, § 13: "And yet before them, by God's dispensation, the Assyrians long held kingdoms"; chapter 20: "But yet sometimes auspices or oracles have touched the truth"; chapter 35: "And yet they are admonished by the books of the most learned men." LINDNER.

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Auspicata est. I. e. cœpit. Sic. § 3, hæc prima sunt auspicia religiosæ civitatis. Florus I, I, 6, uter auspicaretur et regeret, adhibuere piacula. Adeoque retinendum contra Heum., qui delere volebat. LINDNER.

"Took its auspicious beginning." That is, began. So § 3: "these are the first auspices of the religious city." Florus 1.1.6: "They employed rites to settle which should take the auspices and rule." So it must be kept, against Heumann, who wanted to delete it. LINDNER.

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Confluxerunt. Scribo, quo fluxerunt. MEURS. Sed., ut stylus Nostri in plurimis aliis locis est abruptior, sic nihil usitatius quam voculas ibi vel illuc hoc modo omitti. Videmus hoc ad ista Velleii II, 51, nihil in mora habuit, quominus (illuc) proveniret; et Justini, VII, 1, urbem Edessam... occupavit, revocatusque... regni (ibi) sedem statuit. Aptius præterea hic confluendi quam fluendi verbum est. WOPK.

"They flowed together." I write "whither they flowed." MEURSIUS. But, as our author's style is rather abrupt in very many other places, so nothing is more usual than for the little words "there" or "thither" to be omitted in this way. We see this in those words of Velleius 2.51, "he let nothing delay his arriving (there)"; and of Justin 7.1, "he seized the city of Edessa ... and, recalled ..., set (there) the seat of his kingdom." Besides, the verb "to flow together" is more apt here than "to flow." WOPKENS.

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Sine more rapuit. Alludit ad Virgilianum illud Æn. VIII, 635: Raptas sine more Sabinas. Sine more, sine exemplo; quod factum antea non fuerat, quod inauditum et inusitatum ante: ut contra, Virgil. Æn. IV, 57: Lectas de more bidentes. RIGALT.

"He seized without precedent." He alludes to that line of Virgil, Aeneid 8.635: "The Sabine women seized without precedent." "Without custom," without example; what had not been done before, what was unheard of and unusual before: as, on the contrary, Virgil, Aeneid 4.57: "two-year sheep chosen according to custom." RIGAULT.

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Id est, cum soceris suis. Hæc verba glossematis suspecta habet Joan. Wowerus; eamque ob causam uncis inclusit Chr. Cellarius. Minus quidem recte, ut opinor: boni quippe auctores eodem modo passim loquuntur. Arnobius, lib. VI, pag. 203: Deos, relictis sedibus propriis, id est cœlo, non recusare nec fugere habitacula inire terrena. Julius Firmicus de Error. prof. Relig. pag. 1: Quatuor elementa esse principia creaturarum nemo est qui dubitet, id est ignem, aquam, aerem et terram; ubi voces ultimas perperam rejecit Joan. Wowerus: pari enim more Lactantius Div. Inst., lib. II, cap. 12: Empedocles... quatuor elementa constituit, id est, ignem, aerem, aquam et terram. Proletarium hoc est apud eos qui operam dant ut oratio sit perspicua, nec ultis ambiguitatibus involuta. DAV. — Cave assentiaris Wowero, hæc verba exterminanti pro glossemate. Habent enim et elegantiam et emphasin quamdam. Eumdem in modum n. 5, scribit Noster: de manubiis, id est de ruinis urbium. Sic et cap. 36. Angelos, id est, ministros et nuntios Dei HEUM. — Lampridius in Severo, cap. 6: Cum senatus frequens in curiam, hoc est ædem Concordiæ... convenisset. LINDNER. — Verba, id est cum soceris suis, ideo hic necessaria sunt, quod iis Romuli scelus magis manifestum redditur. Vim igitur orationis auget. GRUN.

"That is, with their fathers-in-law." John Wower suspects these words of being a gloss; and for that reason Chr. Cellarius enclosed them in brackets. Not rightly, in my opinion: for good authors speak in the same way everywhere. Arnobius, book 6, p. 203: "that the gods, leaving their own seats, that is, heaven, do not refuse or shun to enter earthly dwellings." Julius Firmicus, On the Error of Profane Religions, p. 1: "There is no one who doubts that four elements are the principles of created things, that is, fire, water, air and earth"; where John Wower wrongly rejected the last words: for in like manner Lactantius, Divine Institutes book 2, chapter 12: "Empedocles ... established four elements, that is, fire, air, water and earth." This is commonplace among those who take care that their speech be clear and not wrapped in any (printed "ultis") ambiguities. DAVIES. — Beware of agreeing with Wower, who banishes these words as a gloss. For they have both elegance and a certain emphasis. In the same way our author writes at n. 5: "from the spoils, that is, from the ruins of cities." So too chapter 36: "angels, that is, ministers and messengers of God." HEUMANN. — Lampridius, in the Life of Severus, chapter 6: "When the senate had assembled in large numbers in the curia, that is, the temple of Concord ..." LINDNER. — The words "that is, with their fathers-in-law" are necessary here because by them Romulus's crime is made more evident. So they increase the force of the speech. GRUNER.

[unnumbered] ‹anchor: not visible› · call in col 329 or 330 Tutius Qui meticulosius agit, minus plerumque est tutus, quam qui confidentius, siquidem talis, justitia causæ suæ fretus, ita agere creditur. Tutius plus dicit quam audacius. Sic cap. 29: Est eis tutius per Jovis genium pejerare. Infra, n. 11: Non castitas tutior LINDNER.

"More safely." He who acts more timidly is usually less safe than he who acts more confidently, since such a one is believed to act so relying on the justice of his cause. "More safely" says more than "more boldly." So chapter 29: "It is safer for them to forswear by the genius of Jove." Below, n. 11: "Chastity is not safer." LINDNER.

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(72) ‹anchor: not visible› · call in col 330 (above the visible text)

Captos cogere Florus I, 15, 3: Qua victoria, tantum hominum, tantum agrorum reductum in potestatem, ut in utro plus esset nec ipse posset æstimare qui vicerat. Heumannus legit rapta congerere. LINDNER.

"To drive together captives." Florus 1.15.3: "By which victory so many men and so much land were brought under their power that not even the victor himself could judge in which there was more." Heumann reads "to heap together plunder." LINDNER.

(printed under page 217)

(73) ‹anchor: et postremis ducibus› · call in col 330

Et postremis ducibus. Lege: Posthumis Wow. — Merito illud postremis displicuisse Davisio puto tentanti posteris. Minore tamen mutatione etiam conjici posset post reges WOPK. — Non puto mutationem necessariam esse. Neque enim video cur omnes, post reges, Romanorum duces postremos dicere minus liceat. GRUNER.

"And by the last leaders." Read "Posthumis" (by the later). WOWER. — I think that "postremis" rightly displeased Davies, who tried "posteris" (by the later ones). Yet with a smaller change one could also conjecture "post reges" (after the kings). WOPKENS. — I do not think a change necessary. For I do not see why it should be less permissible to call all the Roman leaders after the kings "the last." GRUNER.

(printed under page 217)

Series: Variorum notae. (printed under page 218)

(74) ‹anchor: not visible› · call in col 331 (above the visible text)

Impiatum est. Impersonale. Impiare, polluere. Apuleius lib. I Metam.: Cruore humano aspersus atque impiatus. Prudentius Cathemer. VI, hymno ante somnum, vers. 35: At qui coinquinatum Vitiis cor impiavit. CELLARIUS. — Impiatum, ut Tert. adv. Gnosticos, victoriatum, et injuriatum. WOWER. — Chr. Cellarius edidit a Romanis. Sed nihil opus; cap. 23: Ut factum Ægyptio regi; cap. 27: Quæ paulo ante tibi dicta sunt. LINDNER.

"Impiety was done." Impersonal. "Impiare," to pollute. Apuleius, Metamorphoses book 1: "spattered and defiled with human blood." Prudentius, Cathemerinon 6, the hymn before sleep, line 35: "But he who has defiled a heart polluted with vices." CELLARIUS. — "Impiatum," as Tertullian, Against the Gnostics, has "victoriatum" and "injuriatum." WOWER. — Chr. Cellarius printed "by the Romans." But there is no need; chapter 23: "as was done for the Egyptian king"; chapter 27: "the things that were said to you a little before." LINDNER.

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(75) ‹anchor: not visible› · call in col 331 (above the visible text)

Et tropæa. Ne dubites et delere. HEUM.

"And trophies." Do not hesitate to delete "et." HEUMANN.

(printed under page 218)

(76) ‹anchor: not visible› · call in col 331 (above the visible text)

Arma rapuerunt. Arma corripere pro sumere, phrasis Floro usu trita; videatur Index Freinshemii. LINDN.

"They snatched up arms." "Arma corripere" for "to take up arms" is a phrase worn by use in Florus; see Freinsheim's index. LINDNER.

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(77) ‹anchor: not visible› · call in col 331 (above the visible text)

Et quos postulaverant. Et quos post lauream detriumphatos, etc. Sic emendari posse censemus, quod absque ullo sensu legitur in exemplari, et quos postulaverant. Apparent pristinæ scripturæ vestigia: quod postulaverant, sed abrasa est littera d, et superscripta littera s, ab antiqua etiam manu. RIGALT. — Sigis. Gelenius, Chr. Cellarius aliique ediderunt et quos post cladem triumphatos; sic etiam Jac. Ouzelius, nisi quod ille detriumphatos, unde Jac. Perizonius reposuit demum triumphatos; absque causa quidem sontica: alteram enim vocem adhibet Tert., Apolog., cap. 27. Fulv. autem Ursinus multo propius ad ms. vestigia legit et quos populaverant; ut mihi mea blanditur conjectura pro qua rescribendum censeo, et quod postulaverant detriumphatis colere cœperunt. Justinus 2, 15: Veluti triumphatis Spartanis, a civibus excipitur. DAVIS. — Suspicor, aliquem e modo allatis verbis hic ascripsisse in margine post victoriam, et inde postea factum esse absurdum illud postulaverant. Jam igitur sic legi oportet: et quos triumphatos, etc. HEUM. — Ego hoc verbum accipio de evocatione deorum. Evocare enim deos, nihil est aliud quam postulare, ut, deserto populo, a quo adhuc culti essent, ad se transirent dii. LINDNER. — Legitur in editione Lugdunensi, ex anonymi cujusdam restitutione: Aut quos præpostere adjuverunt, qui triumphati coli cœperunt. An felicior D. Caillau, vel cum, Fulv. Ursinum secutus, afferat illud: quos populaverant, vel cum de suo proponat: prout voverant (PP. Apostol. t. II, p. 92. 1842), periti dijudicent. EDD. — Gronovius veteris codicis lectionem, quod postulaverant, haud dubie sinceram existimat. Nempe, inquit, in principiis belli, votis in Capitolio nuncupatis, ut ex illo contingeret triumphus, etiam sub pollicitatione numinum transferendorum. Alii aliter. GALLAND.

"And those whom they had demanded." "And those whom, after the laurel, they triumphed over," etc. So we think what reads without any sense in the exemplar, "and those whom they had demanded," can be emended. Traces of the original writing appear: "quod postulaverant," but the letter d has been erased and the letter s written above, by an old hand too. RIGAULT. — Sigismund Gelenius, Chr. Cellarius and others printed "and those triumphed over after defeat"; so too Jacob Ouzel, except that he has "detriumphatos" (utterly triumphed over), from which Jacob Perizonius substituted "demum triumphatos" (triumphed over at last); without weighty cause, indeed: for Tertullian uses the other word, Apology chapter 27. Fulvio Orsini, however, reads much closer to the traces of the manuscript, "and those whom they had laid waste"; or, as my own conjecture flatters me, for which I think we should rewrite: "and what they had demanded they began to worship once it was triumphed over." Justin 2.15: "As though the Spartans had been triumphed over, he is welcomed by the citizens." DAVIES. — I suspect that someone wrote "post victoriam" (after the victory) in the margin here on the strength of the words just cited, and that from this the absurd "postulaverant" afterwards arose. So it must now be read thus: "and those triumphed over," etc. HEUMANN. — I take this verb of the evocation of the gods. For to call out the gods is nothing other than to demand that the gods, abandoning the people by whom they had hitherto been worshipped, should cross over to oneself. LINDNER. — In the Lyons edition, from the restoration of some anonymous person, one reads: "Or those whom they perversely aided, who, once triumphed over, began to be worshipped." Whether D. Caillau is more fortunate, either when, following Fulvio Orsini, he offers "whom they had laid waste," or when he proposes on his own "as they had vowed" (Apostolic Fathers, vol. 2, p. 92, 1842), let experts judge. THE EDITORS. — Gronovius thinks the old codex's reading, "quod postulaverant," undoubtedly genuine. That is, he says, at the beginning of a war, vows were pronounced on the Capitol that a triumph might come of it, also with a promise to bring the deities over. Others otherwise. GALLAND.

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(78) ‹anchor: Romulus, Picus› · call in col 331

Picus. Nescio quo errore inductus Cellarius crediderit Picum fuisse Fauni filium, Saturni nepotem, cum locus Virgilii ab ipso citatus aperte testetur Picum Fauno fuisse patrem, non filium. Et ipse, in notis ad Prudentii lib. I, in Symm. v. 234, scribit Saturni fuisse filium, Fauni patrem. LINDNER.

"Picus." I do not know by what error Cellarius was led to believe that Picus was the son of Faunus and grandson of Saturn, since the passage of Virgil he himself cites plainly testifies that Picus was Faunus's father, not his son. And he himself, in his notes on Prudentius, Against Symmachus book 1, line 234, writes that he was Saturn's son and Faunus's father. LINDNER.

(printed under page 218)

(79) ‹anchor: et Pilumnus, ac Polumnus› · call in col 331

Polumnus. In exemplari, Tertullianus lib. II ad Nat.: Item Voluntatis. Volumnum et Voletam. RIGALT. — Malo Pilumnus ac Picumnus, quam quod Rigaltius substituit, Volumnus. Pilumnus enim et Picumnus, ut ait Servius ad Æneid. IX, 4, fratres fuerunt et dii. OUZEL.

"Polumnus." So in the exemplar. Tertullian, To the Nations book 2: "Likewise of the Will: Volumnus and Voleta." RIGAULT. — I prefer "Pilumnus and Picumnus" to what Rigault substituted, "Volumnus." For Pilumnus and Picumnus, as Servius says on Aeneid 9.4, were brothers and gods. OUZEL.

(printed under page 218)

(80) ‹anchor: Febris› · call in col 331

Cloacinam... Pavorem... Pallorem... Febris. De cultu horum veterum Romæ nascentis numinum cf. egregiam D. Greppo Disquisitionem in notis ad Octav. Edit. Lugdun., p. 261-270. EDD.

"Cloacina ... Fear ... Pallor ... Fever." On the cult of these ancient deities of nascent Rome, compare D. Greppo's excellent Disquisition in the notes on the Octavius, Lyons edition, pp. 261–270. THE EDITORS.

(printed under page 218)

(81) ‹anchor: istius superstitio› · call in col 331

Hæc alumna urbis istius superstitio. Id est, hæc sunt numina alumna Romæ urbis. Numina alumna alicujus gentis sunt quæ ab ea educata et enutrita sunt, et opponuntur diis peregrinis, quos aliquis populus suos fecit, assumpto eorum cultu ac religione. Heumannus scribit almæ urbis istius. LINDNER.

"This superstition, nursling of that city." That is, these are the deities nursed by the city of Rome. The nursling deities of a nation are those reared and nourished by it, and they are opposed to foreign gods, whom some people has made its own by taking up their cult and religion. Heumann writes "of that kindly city." LINDNER.

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(82) ‹anchor: not visible› · call in col 331 or 332 (above the visible text)

Acca Larentia. In editione Romana (et in ms.) est Laurentia. Priorem scripturam esse veram contendit J. Fr. Gronovius ad Livii I, 4. HEUM.

"Acca Larentia." In the Roman edition (and in the manuscript) it is "Laurentia." J. Fr. Gronovius, on Livy 1.4, contends that the former spelling is the true one. HEUMANN.

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(83) ‹anchor: not visible› · call in col 331 or 332 (numeral blurred in print, reads like (85))

Inter morbos Romanorum. Heumannus rescribit: inter probra Romanorum et deos. Nihil his opus, si interpungas: Hæc alumna urbis istius superstitio (Pavor, Pallor, Febris), morbi (scilicet) et malæ valetudines sane; et (hoc est item) Acca Larentia et Flora, meretrices propudiosæ. LINDNER.

"Among the diseases of the Romans." Heumann rewrites: "among the disgraces of the Romans and gods." There is no need of this if you punctuate: "This superstition, nursling of that city (Fear, Pallor, Fever), diseases (that is) and ill healths indeed; and (that is, likewise) Acca Larentia and Flora, shameless harlots." LINDNER.

(printed under page 218)

(84) ‹anchor: not visible› · call in col 332 (above the visible text)

Vel Diana Taurica Sic edidi cum Sigism. Gelenio et Chr. Cellario, ac ita rescribendum conjecit Jac. Perizonius, et quidem verissime. Des. Heraldus, Nic. Rigaltius et Jac. Ouzelius excudi curaverunt nunc Diana Taurica, quasi Juno scilicet eo nomine fuerit insignita. DAVIS. — Tam apertum est mendum et causa mendi, ut mirer Jac. Gronovium id propugnare sustinuisse. LINDNER. — Nunc tamen leg. in ms. EDD.

"Or Diana of the Tauri." So I have printed with Sigismund Gelenius and Chr. Cellarius, and Jacob Perizonius conjectured it should be so rewritten, and most truly. Desiderius Hérault, Nicolas Rigault and Jacob Ouzel had it printed "now Diana of the Tauri," as though Juno, forsooth, had been distinguished by that name. DAVIES. — The error and its cause are so evident that I wonder Jacob Gronovius brought himself to defend it. LINDNER. — Yet "nunc" is read in the manuscript. THE EDITORS.

(printed under page 218)

(85) ‹anchor: et quæ› · call in col 332

Ut quæ. Rescriptum non male pro ms. et quæ. LINDNER.

"As those who." Not badly rewritten for the manuscript's "and those who." LINDNER.

(printed under page 218)

(86) ‹anchor: Vesta sane nesciente› · call in col 332

Vesta sane nesciente. Quæ si dea fuisset, non debebat nescire quæ in templo suo gererentur, et, licet occulta, indicare. Jam vero nunquam per Vestam, semper per homines flagitia earum virginum sunt detecta. Adeoque non erat cur Vestam consciam vererentur, modo homines fallerent, quam vero fallere tam erat facile, ut loquitur Ovidius in loco ab Rigaltio allegato: Vestæ simulacra feruntur Virgineas oculis opposuisse manus. LINDNER.

"Vesta indeed not knowing." If she had been a goddess, she ought not to have been ignorant of what was done in her own temple, and ought to have revealed it, however hidden. But in fact the misdeeds of those virgins were never detected through Vesta, always through men. And so there was no reason for them to fear Vesta as a witness, provided they deceived men, whereas to deceive her was so easy, as Ovid says in the passage cited by Rigault: "The images of Vesta are said to have set their virgin hands before their eyes." LINDNER.

(printed under page 218)

Series: Variorum notae. (The left column's notes are clipped at the scan's left edge; letters supplied in [brackets] are restorations of the clipped line-starts.) (printed under page 219)

(87) ‹anchor: conducuntur stupra› · call in col 333

Conducuntur stupra. Edit. Rom. condicuntur. [W]ow. — Prorsus ita legendum: non enim stupra, [se]d mulieres stuprandæ, data pecunia, conducun[tu]r: at inter aras viri feminæque de stupris paci[sc]untur et conveniunt. DAVIS.

"Debaucheries are hired." The Roman edition has "condicuntur" (are arranged). WOWER. — It must certainly be read so: for it is not debaucheries but women to be debauched who are hired for money paid; whereas at the altars men and women bargain and agree about debaucheries. DAVIES.

(printed under page 219)

(88) ‹anchor: adulteria meditantur› · call in col 333

Adulteria meditantur. Hæc vox, quæ vulgo de[po]nens putatur, vim passivam, hic obtinet, ut et alibi, [qu]emadmodum notavit G. J. Vossius Anal. lib. III, [ca]p. 6. Exemplis ab eo prolatis addi possunt se[qu]entia. Cicero de Arusp. Resp., pag. 1990: Nihil [es]t diu consideratum, ac multo ante meditatum. [Ov]idius Metam., lib. VII, 727: Meditataque pœne reliqui Testamenta fide. [Mamert]inius Paneg., cap. 3: Gratioremque existimari, [q]ui delubris eorum puram castamque mentem quam [qu]i meditatum carmen intulerit. Latinus Pacatus [Pa]neg. XII, cap. 2: Æstus diu ante meditati, lon[gi]que prospecti sunt. Sic et Rufinus in vers. Recogn. [Cl]ementis lib. II, cap. 26. DAVIS.

"Adulteries are planned." This word, commonly thought deponent, has a passive force here, as elsewhere too, as G. J. Vossius noted in his Analogia book 3, chapter 6. To the examples he produced the following can be added. Cicero, On the Responses of the Haruspices, p. 1990: "Nothing has been long considered and planned much beforehand." Ovid, Metamorphoses book 7, 727: "And I almost abandoned the pledges planned in good faith." Mamertinus, Panegyric, chapter 3: "And that he is thought more pleasing who brings to their shrines a pure and chaste mind than he who brings a studied hymn." Latinus Pacatus, Panegyric 12, chapter 2: "Surges long planned beforehand and long foreseen." So too Rufinus, in his version of the Recognitions of Clement, book 2, chapter 26. DAVIES.

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(89) ‹anchor: summa regeretur› · call in col 333

Respublica summa. Non opus est ut vel reip. [sum]ma cum Wowero, vel, res summa cum Elmen[ho]rstio reponatur. Cicero pro S. Roscio Amer., [ca]p. 51: Quod summa respublica in hujus periculo [ten]tatur. Hanc locutionem multis stabilivit vir egre[gi]us J. Fr. Gronovius ad Livii. lib. XXVI, cap. 10, [DA]VIS.

"The highest commonwealth." There is no need to substitute either "the highest of the commonwealth" with Wower, or "the highest affair" with Elmenhorst. Cicero, For Sextus Roscius of Ameria, chapter 51: "Because the highest commonwealth is assailed in this man's danger." The excellent J. Fr. Gronovius established this expression with many examples on Livy book 26, chapter 10. DAVIES.

(printed under page 219)

(90) ‹anchor: collecta testatus es› · call in col 333

Testatus es. Heraldus, fortasse errore typo[ru]m, vitiose exhibet, testatus est. LINDNER.

"You have testified." Hérault, perhaps by a printers' error, wrongly gives "he has testified." LINDNER.

(printed under page 219)

(91) ‹anchor: in col 334, not read here› · call in col 334

Solemnissimum tripudium est lectio Rom. [ed]it. et ms. reg., pro qua Gelenius edidit solistimum. [Se]d, etsi, solistimum tripudium prosperum augu[riu]m proprie dicitur, quod pueri norunt, fieri ta[m]en potest ut scripserit Minucius solemnissimum; [qu]ia revera solemne id erat et usitatum augurium, [cu]m auspicia ex avium volatu ipsius jam Ciceronis [te]mpore in desuetudinem abiissent, quod ipse docet [in] libris de Divinatione. HERALD. — Locum hunc [M]inucii attulit ac notavit quoque Brissonius libro I [de] Formulis, ubi omnem hanc solistismi tripudii [di]sciplinam exsequitur, p. 124. Et quamvis Galli[cu]s interpres etiam reddat, le trépignement solennel [de]s poussins, tamen nullum tale nec dictum fuit, [ne]c intelligi potest, quum tripudium esset modo [u]nius generis, nempe solistimum, quod idcirco in[te]llexit Minucius, nullum solemnissimum. GRONOV.

"Most solemn tripudium" is the reading of the Roman edition and of the royal manuscript, for which Gelenius printed "solistimum." But although the favourable augury is properly called "solistimum tripudium," as schoolboys know, it may still be that Minucius wrote "solemnissimum"; because that augury was in fact a solemn and customary one, since auspices from the flight of birds had already fallen out of use in Cicero's own time, as he himself teaches in his books On Divination. HÉRAULT. — Brisson also cited and annotated this passage of Minucius in book 1 of his De Formulis, where he sets out the whole discipline of the "solistimum tripudium," p. 124. And although the French translator renders it "the solemn stamping of the chicks," yet no such thing was ever said, nor can it be understood, since the tripudium was of only one kind, namely "solistimum," which is therefore what Minucius meant; there is no "most solemn" one. GRONOVIUS.

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(92) ‹anchor: in col 334, not read here› · call in col 334

Et Paulus apud Cannas tamen. Distinguunt viri docti: et Paulus, apud Cannas tamen cum, etc. Sed vix equidem dubito quin sic sit transponenda copula habuit Paulus, et apud Cannas tamen, etc. Sic illud et adhibetur in præcedentibus: Quid Regulus? nonne auguria servavit et captus est? etc. Adde, quod etiam Minucium hoc modo exprimit Cyprianus de Van. Idol.: Missus est: et pullos educes Paulus habuit, et apud Cannas tamen cæsus est. VOPK. — Hoc ipso permoveor, ut abstinendum censeam a correctione non necessaria. Solet enim subinde Cyprianus nonnihil immutare verba Minucii. Sic paulo post pro eo facilius et navigavit et vicit, Cyprianus ita: et eo facilius navigavit et vicit. HEUM.

"And Paulus at Cannae nevertheless." Learned men punctuate: "and Paulus, at Cannae nevertheless when," etc. But I scarcely doubt that the conjunction should be transposed thus: "Paulus had them, and at Cannae nevertheless," etc. That "and" is so used in what precedes: "What of Regulus? Did he not observe the auguries and was captured?" etc. Add that Cyprian too renders Minucius in this way, On the Vanity of Idols: "He was sent: and Paulus had chickens that would eat (printed 'educes'), and at Cannae nevertheless he was slain." WOPKENS (printed "VOPK."). — By this very fact I am moved to judge that one should abstain from an unnecessary correction. For Cyprian is wont now and then to alter Minucius's words somewhat. So a little later, for "by that the more easily he both sailed and conquered," Cyprian has: "and by that the more easily he sailed and conquered." HEUMANN.

(printed under page 219)

(93) ‹anchor: in col 334, not read here› · call in col 334

Romani populi. In ms. est cum majore reipublicæ parte. Scriptum fuerat eum majore R. P. parte. Inde natus error. MEURS.

"Of the Roman people." In the manuscript it is "with the greater part of the commonwealth." It had been written "him with the greater part of the R. P." Hence the error arose. MEURSIUS.

(printed under page 219)

(94) ‹anchor: in col 334, not read here› · call in col 334

C. Cæsar. Supple C. Cæsar, monitus, ne ante brumam in Africam navigia transmitteret.... sprevit monita LINDNER.

"C. Caesar." Supply: "C. Caesar, warned not to send ships across to Africa before the winter solstice ... spurned the warnings." LINDNER.

(printed under page 219)

(95) ‹anchor: in col 334, not read here› · call in col 334

In Africam navigia transmitteret. Vel omittenda est vox penultima, prout fecit Cicero de Divin. lib. II, cap. 24, quem Minucius exscripsit; vel legendum navigio transmitteret: nam in trajiciendi significatione navigia transmittere respuit latinitas. DAVIS.

"That he should send ships across to Africa." Either the penultimate word must be omitted, as Cicero did, On Divination book 2, chapter 24, whom Minucius copied; or we must read "should cross by ship": for Latinity rejects "to send ships across" in the sense of crossing. DAVIES.

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(96) ‹anchor: in col 334, not read here› · call in col 334

Eo facilius. Scribo felicius. HEUM.

"By that the more easily." I write "the more happily." HEUMANN.

(printed under page 219)

(97) ‹anchor: in col 334, not read here› · call in col 334

Qui proditum iri. Hæc est verissima lectio, quam ms. reg. debemus. Legebatur antea, qui proditus est ipse ob monile ab uxore nescius. HERALD.

"Who [foresaw] that he would be betrayed." This is the truest reading, which we owe to the royal manuscript. Formerly it read: "who was himself betrayed, unaware, by his wife for a necklace." HÉRAULT.

(printed under page 219)

(98) ‹anchor: in col 334, not read here› · call in col 334

Tiresias cæcus. Davisius amoliendum τὸ cæcus censebat. Non minus tamen ingratus est pleonasmus iste, quem illustrabat cap. 16: dicam equidem, ut potero, pro viribus. Et magna vis aliorum exemplorum convasari facillime posset. WOPK.

"Blind Tiresias." Davies thought "blind" should be removed. Yet that pleonasm is no less unwelcome, which he illustrated at chapter 16: "I shall speak indeed, as I can, according to my strength." And a great mass of other examples could very easily be gathered. WOPKENS.

(printed under page 219)

(99) ‹anchor: in col 334, not read here› · call in col 334

Qui. Necessario post τὸ qui deest τοῦ cæcus ἀντίθετον. MEURS. — Hoc viri doctissimi judicium Davisium, nisi fallor, in errorem induxit, ut cæcus deleret. Sed cæcus non est adjectivum, cum verbo videbat conjungendum, sed epitheton Tiresiæ. Unde liquet, comma ponendum esse non post Tiresias, sed post cæcus. LINDNER.

"Who." After "qui" the opposite of "blind" is necessarily missing. MEURSIUS. — This judgement of a most learned man led Davies, unless I am mistaken, into the error of deleting "blind." But "blind" is not an adjective to be joined with the verb "saw," but an epithet of Tiresias. Whence it is clear that the comma must be placed not after "Tiresias" but after "blind." LINDNER.

(printed under page 219)

(1) ‹anchor: cautum illud› · call in col 334

Cujus tunc cantum illud. Sic recte ediderat Gelenius. At in edit. Rom., cautum illud nullo sensu. HERALD.

"Whose then that chant." So Gelenius had rightly printed. But in the Roman edition, "cautum illud" (that cautious thing), with no sense. HÉRAULT.

(printed under page 219)

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(2) ‹anchor: not visible› · call in col 335 (above the visible text)

Industriam casus imitatus. Hoc repetiit Noster e Cicerone, qui lib. II de Divin., cap. 21: Potest igitur veritatem casus imitari. Huc et illud Favorini philosophi pertinet apud Gellium lib. XIV, cap. 1: Multa tentando nonnunquam imprudenter in veritatem incidunt. HEUM.

"Chance imitating skill." Our author took this from Cicero, who says in On Divination book 2, chapter 21: "Chance, then, can imitate the truth." To this belongs also that saying of the philosopher Favorinus in Gellius, book 14, chapter 1: "By trying many things they sometimes stumble on the truth unawares." HEUMANN.

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Vel petebat. Heumannus mavult gerebat. Ego, si quid mutandum putarem, mallem expediebat, quod habet Cicero lib. XIII, Ep. 31. Sed nulla opus mutatione. Simplex petere positum pro composito appetere. En Ciceronem de Nat. Deor. III, 23. Appetuntur, quæ secundum naturam sunt, declinantur contraria. LINDNER.

"Or sought them." Heumann prefers "gerebat" (carried them on). If I thought anything should be changed, I would rather have "expediebat" (dispatched), which Cicero has, book 13, letter 31. But no change is needed. The simple "petere" is put for the compound "appetere." See Cicero, On the Nature of the Gods 3.23: "Things in accord with nature are sought, their contraries are shunned." LINDNER.

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Vel, quæ non sunt, videri. Hoc est, ut vel ea, quæ non sunt, videantur. Etiam Nepos verba, quæ ut sequi debebant, construit sequente infinitivo. Loca profert Jo. Joach Vngnad Mitt. cap. 7. I. Heumanno ita scripsisse Noster videtur: præstigias edunt, ut videantur vel, quæ non sunt, videri LINDNER.

"Or that things which are not are seen." That is, "so that even things which are not may be seen." Nepos too constructs with a following infinitive verbs that should have been followed by "ut." Jo. Joach. Ungnad gives the passages, Mitt. chapter 7. To I. Heumann our author seems to have written thus: "they produce illusions, so that they seem to be seen, even things that are not." LINDNER.

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Et eloquio et negotio. Hæc verba delet Heumannus. Puto Nostrum respexisse ad Lucæ XIV, 19: Ὃς ἐγένετο ἀνὴρ προφήτης, δυνατὸς ἐν ἔργῳ καὶ λόγῳ. LINDNER.

"Both in speech and in action." Heumann deletes these words. I think our author was looking to Luke 14:19 (as printed; the verse is Luke 24:19): "who was a prophet, mighty in deed and word." LINDNER.

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Sosthenes ms. reg.; sic etiam veteres Cypriani editiones; Sostanes cod. Baluz. et Gratianopolit.; Hostanes Pamel. et cod. Turon.; Ostanes, Plin. Apul. Insignis Magus, Magorum præcipuus, inquit Augustinus lib. VI de Baptismo contra Donatistas, cap. ult., formam veri Dei negat conspici posse et angelos veros sedi ejus dicit assistere; quem primus meminit Plinius lib. XXX, c. 1, eumque tradit Xerxi regi Persarum bellum in Græciam inferenti adhæsisse, seminaque magicæ artis sparsisse, orbemque universum, quaqua versatus est, infecisse. Cf. cum Plinio et August. loc. citatis. Apul. Apol. p. 449 et 554 ed. ad usum, Tertull. de Anima, cap. 57; Tatian. Orat. ad Græcos, Suidas v. ASTRONOMIA; Diog. Laert.; Selden. lib. 5, cap. 11, Proœm. cap. 2; Adr. Jun. Cl. not. in Tert. tom. II, col. 748, sqq. EDD.

"Sosthenes" in the royal manuscript; so too the old editions of Cyprian; "Sostanes" in the Baluze and Grenoble codices; "Hostanes" in Pamelius and the Tours codex; "Ostanes" in Pliny and Apuleius. "A notable magus, the chief of the magi," says Augustine, On Baptism against the Donatists book 6, last chapter, "denies that the form of the true God can be seen, and says that true angels stand beside his throne"; Pliny is the first to mention him, book 30, chapter 1, and relates that he attached himself to Xerxes king of the Persians when he made war on Greece, scattered the seeds of the magic art, and infected the whole world wherever he went. Compare, with Pliny and Augustine in the places cited, Apuleius, Apology pp. 449 and 554, edition "ad usum"; Tertullian, On the Soul, chapter 57; Tatian, Address to the Greeks; the Suda, under ASTRONOMIA; Diogenes Laertius; Selden, book 5, chapter 11, Proem chapter 2; Adr. Junius, notes on Tertullian, vol. 2, col. 748 ff. THE EDITORS.

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Sed veri. Scilicet esse, ejusque venerationi novit assistere. Hostanes ergo tradit non modo existentiam angelorum, sed officia etiam. Jam facile erit agnoscere viros eruditos, Ursinum, Davisium et Heumannum, sine causa copulam que ejicere et scribere et angelos.. ejus venerationi n. a. LINDNER.

"But of the true one." That is, "to be," and he knew that they attend upon his worship. Hostanes therefore teaches not only the existence of angels but also their offices. Now it will be easy to see that learned men, Orsini, Davies and Heumann, without cause throw out the conjunction "-que" and write "and angels ... knew to attend upon his worship." LINDNER.

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Etiam dæmonas. Aut dæmonas rescribere gestit Davisius: quæ correctio manifesto falsa. HEUM.

"Also demons." Davies is eager to rewrite "or demons": a correction manifestly false. HEUMANN.

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Ex qua monet etiam nos procupidinem amoris. Ita ms. cujus vestigia secutus Rigaltius edidit: ex qua movet etiam in nos p. a. Gelenius et Heraldus: ex qua manare etiam in nos procupidinem amoris dicit, et informari et labi pectoribus humanis. Alii, manet etiam in nos porro cupido amoris. Minus commode. Davisius vero: monet etiam nasci pruriginem amoris; nova enim, inquit, et inaudita vox procupido. Idque sane magis placet. GALLAND. — Davisius, ex qua movet etiam nos per cupidinem amoris. Heumannus, ex qua manent etiam in nos per cupidinem amores. Sed haec vix sine tautologiae vitio consistere queunt. Quid enim est affectus fingere et ardorem cupiditatis infundere aliud quam amorem monere? Adeoque retinuimus lectionem Heraldi, hoc tantum observato, ut legi velimus in eos, hoc sensu: Plato vult ex ea terreni ponderis admistione manare in eos spiritus sive daemones, procupidinem, h. e. πρόληψιν quamdam amoris. Loquitur ex sententia Patrum, qui statuebant angelos quosdam, mulierum amore captos, cum iis concubuisse. Ne quis ergo miretur angelos, tam impuro amore coinquinatos, hoc inde esse affirmat, quia daemones non essent spiritus completi, sed substantia quaedam inter corpus et spiritum media, et ex ea terreni ponderis admistione manare in eos procupidinem amoris, quae esse non posset, si toti essent coelesti levitate concreti. LINDNER.

"From which he warns that there flows even into us a fore-desire of love." So the manuscript, following whose traces Rigault printed: "from which he stirs even in us a fore-desire of love." Gelenius and Hérault: "from which he says there flows even into us a fore-desire of love, and that it is formed in and glides into human hearts." Others: "there remains even in us further the desire of love." Less suitably. Davies, however: "he warns that an itch of love is even born"; for "procupido," he says, is a new and unheard-of word. And this indeed pleases more. GALLAND. — Davies: "from which he stirs even us through the desire of love." Heumann: "from which loves remain even in us through desire." But these can scarcely stand without the fault of tautology. For what is "to fashion the affections and pour in the ardour of desire" other than "to warn of love"? So we have kept Hérault's reading, observing only that we would have it read "into them," in this sense: Plato holds that from that admixture of earthly weight there flows into those spirits, or demons, a fore-desire, that is, a kind of anticipation (prolepsis) of love. He speaks according to the opinion of the Fathers, who held that certain angels, captivated by the love of women, lay with them. So, lest anyone wonder that angels were defiled by so impure a love, he asserts that this came about because demons were not complete spirits but a certain substance midway between body and spirit, and that from that admixture of earthly weight there flowed into them a fore-desire of love, which could not exist if they were wholly composed of heavenly lightness. LINDNER.

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Allabi. Ita rescripserunt critici pro ms. labi. LINDNER.

"To glide into." So the critics rewrote for the manuscript's "labi" (to glide). LINDNER.

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Daemones. Ejicio glossema. Nam τὸ daemones a lectore quodam interpretamenti vice ad oram notatum, ab aliis postea in textum receptum est. MEURS. — Hanc vocem tanquam glossema, perperam rejiciunt Fulv. Ursinus et Jo. Meursius, eosque duces secutus Chr. Cellarius, qui eam prorsus eliminavit. Omnino tamen est re- (continues)

"Demons." I throw out the gloss. For "demons," noted in the margin by some reader by way of explanation, was afterwards taken into the text by others. MEURSIUS. — Fulvio Orsini and Jo. Meursius wrongly reject this word as a gloss, and Chr. Cellarius, following them as leaders, eliminated it altogether. Yet it is wholly to be re- (continues)

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A philosophis. Tollendum, glossema scilicet, inquit Heum. Sed merito locum suum tuetur, puta non solum Magorum et Platonis, sed etiam Socratis § 8, mentio fit. Hoc addo et a Platone explicandum esse per et in primis. Marc. XVI, 7: Εἴπατε τοῖς μαθηταῖς αὐτοῦ ΚΑΙ Πέτρῳ. Actor. 1, 14: Σὺν γυναιξὶ ΚΑΙ Μαρίᾳ. LINDN.

"By the philosophers." It must be removed, being a gloss, says Heumann. But it rightly keeps its place, since mention is made not only of the Magi and of Plato but also of Socrates, § 8. I add this: the "and" before "by Plato" is to be explained as "and above all." Mark 16:7: "Tell his disciples AND Peter." Acts 1:14: "With the women AND Mary." LINDNER.

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Consecrati delitescunt. Cyprianus de Idolor. van. cap. 4, legit consecratis delitescunt: cujus codices ad exemplar Minucianum corrigendos existimavit Jo. Meursius: at Fulv. Ursinus ex episcopo Carthaginensi Felicem emendat, et me quidem habet assentientem: statuæ enim, ut vim aliquam haberent, certo modo consecrari debuere. Vicina sunt, quæ de talismanibus narrant Orientales. Vide Th. Stanleium, Philos. Orient., lib. I, sect. 2, cap. 27, edit. Cleric. DAVIS. — Equidem neutrum ex altero corrigendum puto. Qui enim, nisi dæmones, sub statuis consecrantur? Eodem modo dicere possum: Venenum sub cibo comestum delitescit: et: Venenum sub cibo comesto delitescit. LINDN.

"Consecrated, they lie hidden." Cyprian, On the Vanity of Idols, chapter 4, reads "they lie hidden in consecrated [statues]": Jo. Meursius thought his codices should be corrected to the pattern of Minucius; but Fulvio Orsini emends Felix from the bishop of Carthage, and he has me, at least, agreeing: for the statues, to have any power, had to be consecrated in a certain way. Close to this is what the Orientals relate about talismans. See Th. Stanley, Oriental Philosophy, book 1, section 2, chapter 27, Le Clerc's edition. DAVIES. — For my part I think neither should be corrected from the other. For who, if not the demons, are consecrated under the statues? In the same way I can say: "Poison, eaten, lies hidden under food," and: "Poison lies hidden under food that is eaten." LINDNER.

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Dum inspirantur... vatibus. Haud dubius lege inspirant. Sic cap. 16: Magi dæmonibus aspirantibus et infundentibus præstigias edunt. Lactant. II, 14, 10: Magorum ars omnis ac potentia dæmonum aspirationibus constat. Apuleius de deo Socratis, pag. 45: Dæmones curant vel somniis conformandis... vel oscinibus erudiendis, vel vatibus inspirandis. HEUM. — Ex his locis simul liquet legendum esse: dum inspirant interim vates. Quod si est, non video qui minus passivum locum habere possit: dum inspirantur (ab iis) vates. LINDN.

"While they are inspired ... by the seers." Without doubt read "inspirant" (they inspire). So chapter 16: "The magi, with the demons breathing upon them and pouring in, produce illusions." Lactantius 2.14.10: "The whole art and power of the magi consists in the inbreathings of demons." Apuleius, On the God of Socrates, p. 45: "The demons see to shaping dreams ... or instructing birds of omen, or inspiring seers." HEUMANN. — From these passages it is at the same time clear that we should read: "while meanwhile they inspire the seers." If so, I do not see why the passive should not equally have its place: "while the seers are inspired (by them)." LINDNER.

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Ut et nescientes. Miror ex tanto interpretum numero, neminem vidisse particulas ut et transponendas esse. Sensus est: Dæmones falluntur et fallunt, et ut nescientes sinceram veritatem, h. e. ut tales, qui sinceram veritatem nesciunt, adeoque falluntur: et quam sciunt in perditionem sui, non confitentes, adeoque fallunt. Dæmonibus ascribebant Patres cognitionem non modo non superiorem humanæ, sed ne parem quidem. Augustinus, lib. I, contra Acad. cap. 6: Ab hujus aeris animalibus quibusdam vilissimis, quos dæmones vocant, nos superari acumine ac subtilitate sensuum posse concedo; ratione autem, nego. Et alio loco: Absit ut ista considerans, animus veraciter religiosus et vero Deo subditus, ideo arbitretur dæmones se ipso esse meliores, quod habeant corpora meliora... Sed, sicut his omnibus animalibus ratiocinando et intelligendo meliores sumus, et etiam dæmonibus bene atque honeste vivendo meliores esse debemus. Admodum cavere dæmones ne quid in perditionem et turpitudinem sui faciant, colligimus ex isto capite: Dæmones victi dolore, quod sunt eloquuntur: nec utique in turpitudinem sui, nonnullis præsertim vestrum assistentibus, mentiuntur. LINDNER.

"As also not knowing." I wonder that out of so great a number of interpreters no one saw that the particles "ut et" must be transposed. The sense is: "The demons are deceived and deceive, both as not knowing the pure truth," that is, as such who do not know the pure truth, and so are deceived: "and not confessing what they know, to their own ruin," and so deceive. The Fathers ascribed to the demons a knowledge not only not superior to man's, but not even equal to it. Augustine, Against the Academics book 1, chapter 6: "I grant that we can be surpassed in sharpness and subtlety of the senses by certain very base animals of this air, whom they call demons; but in reason, I deny it." And in another place: "Far be it that a mind truly religious and subject to the true God, considering these things, should therefore think the demons better than itself because they have better bodies ... But, just as we are better than all these animals by reasoning and understanding, so we ought also to be better than the demons by living well and honourably." That the demons take great care not to do anything to their own ruin and shame we gather from this chapter: "The demons, overcome by pain, declare what they are: and certainly they do not lie to their own shame, especially when some of you are standing by." LINDNER.

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[first line partly cut] Ad materias avocant, Ita edidit Heraldus, et ita invenire in ms. regio putatur. Heumannus in ms. materiam esse (falso) testatur: quod vero, unde habebat, nescio. Suspicor quod ab Rigaltio. LINDNER.

"They call away to material things." So Hérault printed, and so it is thought to be found in the royal manuscript. Heumann testifies (falsely) that the manuscript has "materiam" (to material): where he had this from, however, I do not know. I suspect from Rigault. LINDNER.

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Omnes inquietant. Sic veteres membranæ, ut testatur Nic. Rigaltius. At Cyprianus de Idol. Van., pag. 14, legit somniis inquietant, cum quo faciunt Meursius, Ouzelius et Cellarius: ac, ut videtur, rectissime, Lactantius, qui ex Nostro sua adumbravit, Div. Instit. lib. XI, cap. 14: Qui (dæmones) quoniam sunt spiritus tenues et incomprehensibiles,... morbos sciunt, somniis animos terrent. DAVIS.

"They disquiet all." So the old parchments, as Nic. Rigault testifies. But Cyprian, On the Vanity of Idols, p. 14, reads "they disquiet with dreams," and with him agree Meursius, Ouzel and Cellarius: and, as it seems, most rightly; Lactantius, who sketched his own account from our author, Divine Institutes book 11 (as printed; read 2), chapter 14: "Who (the demons), since they are thin and impalpable spirits, ... know diseases, terrify minds with dreams." DAVIES.

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Remissis quæ constrinxerant. Desinunt lædere, ut curasse videantur. Tertullianus Apol. c. 22. Sic in ms. legebat Cyprianus, non remissus, ut et edidere Sigism. Gelenius aliique. RIGALTIUS.

"Having released what they had bound." "They cease to harm, so that they may seem to have cured." Tertullian, Apology chapter 22. So Cyprian read in the manuscript, not "remissus," as Sigismund Gelenius and others also printed. RIGAULT.

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Hi sunt et furentes, etc. Non voluit Minucius ipsos dæmonas significare, sed homines a tetris istis spiritibus obsessos vexatosque. Fortasse proinde legendum: Hinc sunt et furentes: quos postea vates absque templo vocat Noster; quod, ut vates in templis, sic hi in vicis et plateis insaniebant et rotabantur. Vid. Clement. Recognit. lib. V, cap. 13, ac Homil. IX, cap. 7, nec non Origenem contra Celsum lib. VIII, pag. 333 sqq. et Prudentium Perist. v. 1063. DAVIS. — Hi sunt et furentes. Locus est vexatissimus, cui sic medelam affero: Hi (de quibus adhuc dixi, quorum membra dæmones distorquent) sunt furentes, quos in publicum videtis excurrere (intelligit obsessos: sed hi non soli a dæmonibus agitantur); vates et ipsi in templo (qui in publicum non excurrunt) sic insaniunt, sic bacchantur, sic rotantur (eodem modo se gestiunt quo obsessi). Par et in illis instigatio dæmonis (vates inspirati etiam a dæmonibus instigantur), sed argumentum dispar furoris. In obsessis scilicet est, ut, remissis quæ constrinxerant, curasse videantur; in inspiratis, ut afflatu suo auctoritatem quasi præsentis numinis consequantur et homines, futurorum curiosos, sibi assuescant. Age, aliorum interpretationes videamus. Heumannus ita: Qui et ipsi vates sunt, licet in templo calescant, agitante dæmone. Scomma perelegans; scias vero, lector, interpunctionem hic emendandam esse, statuendumque post excurrere comma, post templo colon. WOPKENIUS. — Interpungendum puto; vates, et ipsi absque templo... rotantur. Porro, quia non de dæmonibus ipsis, sed hominibus obsessis loquatur Minucius, legebat Davisius: Hinc sunt et furentes, etc. Sed plane de dæmonibus ipsis loqui auctorem existima, nec alio referri posse ista et ipsi absque templo, etc., nihilque usitatius est, quam ut de spiritibus dæmonibusque loquantur auctores, tanquam de hominibus per illos instigatis, Marc. III, 3. Cellarius: Si dæmones, inquit, qui in templis sub statuis delitescunt, et suos agitant, movent sacerdotes, aut hi ab illis moveri simulant, pro diis habentur: æque omnes furiosos, qui extra templa (continues)

"These are also the raving ones," etc. Minucius did not mean the demons themselves, but men possessed and harassed by those foul spirits. Perhaps therefore we should read: "Hence also are the raving ones": whom our author later calls "seers without a temple"; because, as the seers raved and whirled in the temples, so these did in the streets and squares. See Clement, Recognitions book 5, chapter 13, and Homilies 9, chapter 7, as well as Origen, Against Celsus book 8, p. 333 ff., and Prudentius, Peristephanon line 1063. DAVIES. — "These are also the raving ones." The passage is most vexed; I bring it this remedy: "These (of whom I have spoken so far, whose limbs the demons wrench) are the raving ones whom you see running out into public (he means the possessed: but these are not the only ones driven by demons); the seers too, themselves in the temple (who do not run out into public), so rave, so revel, so whirl (behave in the same way as the possessed). In them also there is the like goading of the demon (the inspired seers are also goaded by demons), but the purpose of the frenzy is different." In the possessed, namely, it is that, having released what they had bound, they may seem to have cured; in the inspired, that by their afflatus they may obtain the authority, as it were, of a present deity and accustom to themselves men curious about the future. Come, let us see the interpretations of others. Heumann thus: "Who are themselves seers too, though they grow hot in the temple, the demon driving them." A most elegant jest; but know, reader, that the punctuation must be corrected here, and a comma set after "excurrere," a colon after "templo." WOPKENS. — I think it should be punctuated: "seers, themselves also without a temple ... whirl." Further, because Minucius speaks not of the demons themselves but of possessed men, Davies read: "Hence also are the raving ones," etc. But consider that the author plainly speaks of the demons themselves, and that "themselves also without a temple," etc., cannot refer to anything else; and nothing is more usual than for authors to speak of spirits and demons as of the men driven by them, Mark 3:3. Cellarius: "If the demons," he says, "who lurk under the statues in the temples and drive their own, move the priests, or these pretend to be moved by them, are held for gods: equally all the frenzied who outside the temples (continues)

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Plerique pars vestrum. Minime placet Rigaltii conjectura, legentis: Hæc omnia sciant plerique, pars vestrum ipsorum, dæmonas, etc. Gelenius, Heraldus et Cellarius ediderunt: omnia sciunt plerique vestrum. Male: nam vocem commodam prætermittunt. Omnino rescribendum: Hæc omnia sciunt pleraque pars vestrum. Sallustius Jugurth, cap. 18: Africæ pars inferior pleraque a Numidis possessa est. Sic et Juvencus Hist. Evang. lib. I, pag. 9: Istius hic populi partem pleramque reverti Ad verum suadebit iter. Nec quisquam constructionem miretur: nam pars nomen est multitudinis. Virgilius Æn. I, 212: Pars in frusta secant. Ovidius Metam. I, 244: Dicta Jovis pars voce probant. Videsis Ausonium in Thalete VI, 27. DAVIS. — Ordinaria verborum horum constructio hæc est: Plerique vestrum sciunt ipsos dæmonas hæc omnia de semetipsis confiteri. Nec rara est apud optimos scriptores talis duorum commatum implicatio. Cæterum, cum in ms. codice ita exaratum reperiatur plerique pars vestrum (quod a Gronovio defendi non mirabitur, qui eum novit), Davisius hunc in modum legi jubet: pleraque pars vestrum. Verum nimis aspera hinc exsistit oratio: qualis tribui Minucio nostro non debet. Et fortasse erravit Rigaltius, in ms. ita esse docens. Certe Heraldus, qui eumdem codicem suis usurpavit oculis, verbulum pars ibi non vidit: nisi forte manifestum mendum indicare noluit. HEUM.

"Most, a part of you." Rigault's conjecture pleases me not at all, who reads: "Let most know all these things, a part of you yourselves, that the demons," etc. Gelenius, Hérault and Cellarius printed: "most of you know all things." Wrongly: for they pass over a fitting word. We must certainly rewrite: "The greater part of you know all these things." Sallust, Jugurtha chapter 18: "The lower part of Africa was for the most part possessed by the Numidians." So too Juvencus, Gospel History book 1, p. 9: "The way will persuade the greater part of this people here to return to the truth." Nor let anyone wonder at the construction: for "part" is a noun of multitude. Virgil, Aeneid 1.212: "A part cut it into pieces." Ovid, Metamorphoses 1.244: "A part approve Jove's words with their voice." See Ausonius, in the Thales 6, 27. DAVIES. — The ordinary construction of these words is this: "Most of you know that the demons themselves confess all these things about themselves." Nor is such an interweaving of two clauses rare in the best writers. For the rest, since in the manuscript codex it is found written "plerique pars vestrum" (and no one who knows Gronovius will wonder that he defends it), Davies directs that it be read thus: "pleraque pars vestrum." But the speech that results is too harsh, such as should not be attributed to our Minucius. And perhaps Rigault erred in teaching that it is so in the manuscript. Certainly Hérault, who examined the same codex with his own eyes, did not see the little word "pars" there: unless perhaps he did not wish to point out an obvious error. HEUMANN.

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Tormentis verborum. Legebatur antea, et meritis verborum, quæ lectio nihil habebat incommodi. Sed ms. regii lectio, præterquam quod videtur commodior, adstipulatorem etiam habet Cyprianum, hac in re Minucii imitatorem. Ad Demetrianum: Quando a nobis adjurantur et torquentur spiritualibus flagris, et verborum tormentis, de obsessis corporibus ejiciuntur. Lactantius, V, 22: Sic extorti et cruciati virtute divini numinis exululant. HERALD.

"By the torments of words." Formerly it read "and by the merits of words," a reading which had nothing unsuitable. But the royal manuscript's reading, besides seeming more suitable, also has Cyprian to support it, Minucius's imitator in this matter. To Demetrian: "When they are adjured by us and tortured with spiritual scourges and the torments of words, they are cast out of the possessed bodies." Lactantius 5.22: "So, wrenched and tortured by the power of the divine majesty, they howl aloud." HÉRAULT.

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Ipsis testibus. Teste viro docto in Miscell Observ. 1734, vol. IV, p. 423, in ms. exstat credite fissis, quamvis aliquatenus hoc fissis deletum sit: et hæc verba: de se verum confitentibus solummodo inter versus sunt (utique, sed eadem manu. EDD.). Unde quidem ille conjectabat Ipsis testibus esse eos dæmonas credite fassis. Sed in tali lectione illud testibus longe melius abesset: tautologicum enim nimis, nimisque durum hoc videtur. Malim itaque: ipsis testibus esse eos dæmonas credite de se verum fassis. WOPK. — Esse eos dæmonas manifestum glossema. HEUM.

"Themselves being witnesses." On the testimony of a learned man in the Miscellaneae Observationes, 1734, vol. 4, p. 423, the manuscript has "credite fissis," although this "fissis" is to some extent deleted: and these words, "confessing the truth about themselves," stand only between the lines (yes, but in the same hand. THE EDITORS). Whence he conjectured: "Believe them, themselves witnesses, who have confessed that they are demons." But in such a reading that "witnesses" would be far better absent: for this seems too tautological and too harsh. I would therefore prefer: "Believe them, themselves witnesses, who have confessed the truth about themselves, that they are demons." WOPKENS. — "That they are demons" is a manifest gloss. HEUMANN.

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Inviti miseri corporibus inhorrescunt. Ita ms. dæmones adjurati in corporibus inhorrescunt, idem est quod Jacobus II, 19 dicit: Καὶ φρίσσουσι. Et est hic primus fructus exorcismi. Tum vero exsiliunt, idque inviti, ut Luc. IX, 39: Καὶ ἐξαίφνης κράζει καὶ σπαράσσει αὐτὸν μετὰ ἀφροῦ καὶ ΜΟΓΙΣ ἀποχωρεῖ. Et Noster cap. 22, invitus, miser, infirmitatis argueris, nec fateris, LINDN. — Malim inviti miseris corporibus inhorrescunt. Obsessa corpora Cyprianus dixit. Mirum porro legendum visum fuisse viro docto in Miscell, Obs. l. d. miseri inhorrescunt, e corporibus vel exsiliunt, etc. Ut enim sensu plano ac facili hic adhibetur phrasis, corporibus inhorrescere, sic in his et vel exsiliunt, etc. commodissime subauditur inde vel ex iis c., nec tale quid præfigebat Cyprianus IV, 7. WOPK. — Legendum hoc modo: Victi in miseris corporibus inhorrescunt. HEUM. Alii legunt, inhærescunt. LINDNER.

"Unwilling, wretched, they shudder in the bodies." So the manuscript. That the demons, adjured, shudder in the bodies, is the same as what James 2:19 says: "And they tremble." And this is the first fruit of exorcism. Then indeed they leap out, and that unwillingly, as in Luke 9:39: "And suddenly he cries out, and it convulses him with foaming, and HARDLY departs." And our author, chapter 22: "unwilling, wretched, you are convicted of weakness, and do not confess it." LINDNER. — I would prefer "unwilling, they shudder in the wretched bodies." Cyprian spoke of "possessed bodies." It is strange, moreover, that a learned man in the Miscellaneae Observationes, in the place cited, thought one should read "wretched, they shudder, and either leap out of the bodies," etc. For as the phrase "to shudder in the bodies" is used here in a plain and easy sense, so in "and either leap out," etc., "thence" or "out of them" is most suitably understood, and Cyprian prefixed nothing of the kind, 4.7. WOPKENS. — Read thus: "Conquered, they shudder in the wretched bodies." HEUMANN. Others read "inhærescunt" (they cling). LINDNER.

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Et quem metueris, infestare. Jacet prorsus et flaccescit oratio, nisi rescribatur: et quem oderis, infestare; prout conjecit Joan. Freinshemius ad Curtii lib. X, cap. 8. Quæ quidem emendatio Jac. Gronovio merito probatur. Adi Hieronymum Columnam ad Ennii Fragm. pag. 298, et Janum Gruterum ad Publii Syri vs. 37. DAVIS. — Assentior. Origo namque mendi est in propatulo. En prope similem Taciti gnomen in Vita Agricolæ, cap. 42: Proprium humani ingenii est odisse quem læseris. Prorsus vero similiter, ut Minucius noster loquitur apud Ciceronem, lib. II de Offic., cap. 7. Ennius: Quem metuunt, oderunt: quem quisque odit, perisse expetit. HEUM.

"And to harass him whom you fear." The sentence lies utterly flat and limp unless it is rewritten: "and to harass him whom you hate"; as Joan. Freinsheim conjectured on Curtius book 10, chapter 8. This emendation is rightly approved by Jacob Gronovius. Consult Hieronymus Columna on the Fragments of Ennius, p. 298, and Janus Gruter on Publilius Syrus, line 37. DAVIES. — I agree. For the origin of the error is in plain view. See an almost similar maxim of Tacitus in the Life of Agricola, chapter 42: "It is proper to human nature to hate the one you have injured." And quite like our Minucius's way of speaking is Cicero, On Duties book 2, chapter 7, Ennius: "Whom they fear, they hate: whom each man hates, he wishes to have perished." HEUMANN.

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Quam autem iniquum sit. Ita optime in ms. regio. Antea legebatur: Quantum autem vitium sit. Tangit eam iniquitatem Minucius, quam pluribus excogitat Tertullianus in Apolog. HERALD.

"But how unjust it is." So, excellently, in the royal manuscript. Formerly it read: "But how great a fault it is." Minucius touches on that injustice which Tertullian works out at greater length in the Apology. HÉRAULT.

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Incognitis et inexploratis, scilicet rebus. Plene est apud Ciceronem pro Cæcin. 29: Dum (continues)

"Unknown and unexamined," that is, things. It is in full in Cicero, For Caecina 29: "While (continues)

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Idem fecimus. Sic ms. — Fuimus impress. EDD. — Scribo, iidem. MEURS. — Scribe idem fecimus. Præcedit enim quod facitis. WOPK.

"We did the same." So the manuscript. — "We were," the printed editions. THE EDITORS. — I write "the same men." MEURSIUS. — Write "we did the same." For "what you do" precedes. WOPKENS.

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Ventilari. Heumannus scribit venditari et sequens et delet. LINDNER.

"To be tossed about." Heumann writes "venditari" (to be cried up for sale) and deletes the following "et." LINDNER.

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Indicii gratiam. Ita ediderat Gelenius optime. At Rom. editio judicii. Male. Gelenii editionem confirmat ms. reg. An autem id est, quod significabat Tertullianus Apologet., cap. 7: Quis talia facinora, cum invenisset, celavit aut vendidit ipsos trahens homines? ut vendere eo loco dicat, accepto pretio indicare. Diximus nobis non liquere. HERALD.

"The reward of informing." So Gelenius had printed, excellently. But the Roman edition has "judicii" (of judgement). Wrongly. The royal manuscript confirms Gelenius's edition. But is it what Tertullian meant, Apology chapter 7: "Who, having discovered such crimes, concealed them or sold them, dragging the men themselves along?" so that in that place he uses "sell" for informing for a price received? We have said that it is not clear to us. HÉRAULT.

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Malum autem. Hoc est: nec intelligebamus malum adeo non esse, ut potius Christianus reus nec erubesceret, etc. Actionibus enim malis inest pudor quidam naturalis conjunctus cum timore. LINDN.

"But an evil." That is: nor did we understand that it was so far from being an evil that, rather, the Christian on trial did not even blush, etc. For in evil actions there is a certain natural shame joined with fear. LINDNER.

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Unum solummodo... pœniteret. Hæc constructio licet insolens possit videri, bonis tamen auctoribus haud ignoratur. Cicero Tuscul. lib. V, cap. 28: Sapientis est enim proprium, nihil quod pœnitere possit, facere. Idem de Invent. lib. II, pag. 60: Utrum id facinus sit, quod pœnitere fuerit necesse. Videsis A. Gellium Noct. Att. lib. XIII, cap. 2. DAVIS.

"One thing only ... he regretted." Though this construction may seem unusual, it is not unknown to good authors. Cicero, Tusculans book 5, chapter 28: "For it is proper to the wise man to do nothing that he could regret." The same, On Invention book 2, p. 60: "Whether that is a crime which it was necessary to regret." See A. Gellius, Attic Nights book 13, chapter 2. DAVIES.

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Aliquos. Delendum videtur. Lactant. V, 1, 2. HEUM.

"Some." It seems it should be deleted. Lactantius 5.1.2. HEUMANN.

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Suscipiebamus. Ex foro verbum. Suscepti enim clientes, Servius ad illud Æneid. VI, 609: Et fraus innexa clienti; Vult, inquit, intelligi prævaricatores qui patroni sunt clientium, quos nunc SUSCEPTOS vocamus, WOWER.

"We undertook." A word from the law court. For clients are "undertaken": Servius on that line of Aeneid 6.609, "And fraud woven against a client": "He means," he says, "to be understood the betrayers who are patrons of clients, whom we now call 'undertaken.'" WOWER.

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Miserentes eorum. Misericordia in eos perditi, quorum vitam servare studebamus. Heumannus scribit miserentes. LINDN.

"Pitying them" (lemma printed "Miserentes"). Lost to pity towards those whose life we were eager to save. Heumann writes "miserentes." LINDNER.

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Ut torqueremus. Sic ms. At Romana jam in editione rescriptum ut urgeremus. Recte. Ac statim, hoc urgere usurpatur iterum. HEUM.

"That we might torture." So the manuscript. But already in the Roman edition it was rewritten "that we might press." Rightly. And at once this "press" is used again. HEUMANN.

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Videlicet ne perirent. Innuit commodum, quod ex illa negatione ad eos redundare deberet, [et]iam chirurgus, miserens ægri, membra amputat, secat, urit, ne videlicet pereat. LINDN.

"That is, lest they perish." He hints at the benefit that was to come to them from that denial; so too the surgeon, pitying the sick man, amputates limbs, cuts, cauterizes, that is, lest he perish. LINDNER.

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Malo pressus et victus. Nihil opus ut cum [Heu]manno rescribamus, dolore oppressus et victus Scilicet cogitaverat vir doctus de malo non physico, sed morali. Malum autem pro pœna et dolore dici omnibus probatur lexicis. Premere vero pro opprimere dixit etiam Quinct., Instit. orat. lib. III, cap. 2, p. m. 407: Varemus, qui in omnibus publicis malis premebatur: nam et damnatus est. Cicero Tuscul. 2, 17: Quis autem non miser modo tunc, quum premetur summis doloribus, si in his est summum malum. LINDN.

"Pressed and overcome by evil." There is no need for us to rewrite with Heumann "oppressed and overcome by pain." The learned man, of course, had thought of evil not physical but moral. But that "malum" is used for punishment and pain is shown by all the lexicons. And Quintilian too said "premere" for "opprimere," Institutio oratoria book 3, chapter 2, p. 407 of my edition: "Varius (printed 'Varemus'), who was pressed by all public evils: for he was even condemned." Cicero, Tusculans 2.17: "But who is not wretched, at least then, when he is pressed by the greatest pains, if the greatest evil lies in these." LINDNER.

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Nos sensisse et egisse, quæ sentitis et geritis. Vel cum anonymo Parisiensi propter sequens geritis rescribendum est gessisse; vel, quod mihi præplacet, propter antecedens egisse, pro geritis scribendum agitis. HEUM. — Alterutro scilicet opus esset, si non liceret verbum æquipollens in locum alterius substituere. LINDN.

"That we felt and did what you feel and carry on." Either, with the anonymous Parisian, we should rewrite "gessisse" on account of the following "geritis"; or, as I much prefer, on account of the preceding "egisse," we should write "agitis" for "geritis." HEUMANN. — One or the other would indeed be needed, if it were not permitted to substitute a word of equal force in place of another. LINDNER.

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Cum, si ratio, non instigatio dæmonis judicaret urgendi magis. Ms. urguendi: male editum erat arguendi, Supple cum urgendi Christiani erant vel essent. CELLAR. — Heumannus τὸ magis ejecit, quod valet potius, cap. 5, et scritut urgendum esset. LINDN.

"When, if reason and not the goading of a demon were judging, they should rather be pressed." The manuscript has "urguendi": "arguendi" (to be convicted) had been wrongly printed. Supply: "when the Christians were, or would be, to be pressed." CELLARIUS. — Heumann threw out "magis," which means "rather," chapter 5, and writes (printed "scritut") "it would have to be pressed." LINDNER.

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Nec tamen mirum, cum omnium fama. Si nihil heic omissum est in exemplari, tota periodus ita constituenda est ut aliquis sensus eliciatur: His enim et hujusmodi fabulis iidem dæmones ad exsecrationis horrorem imperitorum aures adversus nos referserunt. Nec tamen mirum. Cum hominum fama, quæ semper insparsis mendaciis alitur, ostensa veritate consumitur, sic est negotium dæmonum; ab ipsis enim rumor falsus et seritur et fovetur. Illa autem verba; cum hominum fama, annecti debent istis, sic est negotium dæmonum. Ut clausula sic accipiatur: Nec tamen mirum. Si est negotium dæmonum cum hominum fama quæ, etc. Hominum intellige, Christianorum. In ms. legitur, omnium. RIGALT. — Bene Rigaltius, cum pro omnium, reponit hominum: sed male, cum id de Christianis intelligi vult, ut jam monuit V. C. Jo. Fr. Gronovius Observ. in Eccl. script., cap. 7, ubi totum hunc locum ita restituendum censet: Nec tamen mirum, cum hominum fama quæ semper insparsis mendaciis alitur, ostensa veritate consumitur, sit et negotium dæmonum: ab ipsis enim rumor falsus et seritur et fovetur. Hoc est, eo interprete: Fama illa, hominum oribus jactata et propagata, quæ semper alitur et crescit mendaciis, quæque veritate patefacta evanescit, eadem hominum fama est ipsorum dæmonum negotium et opus: horum est auctoritas et instinctus, illorum ministerium. OUZEL. — Nec tamen mirum. Primus huic loco manus medicas attulit Rigaltius, cum pro omnium, quod est in ms., reponit hominum, scilicet Christianorum, hoc sensu: Nec tamen mirum. Sic est negotium dæmonum cum hominum fama, quæ, etc. (continues)

"Nor yet is it a wonder, since the report of all." If nothing has been omitted here in the exemplar, the whole period must be arranged so that some sense is drawn out: "For with these and suchlike tales the same demons have filled the ears of the ignorant against us, to the horror of execration. Nor yet is it a wonder. Since the report of men, which is always fed by lies sprinkled in, is consumed when the truth is shown, so is the business of the demons; for by them the false rumour is both sown and fostered." But those words, "with the report of men," must be attached to these, "so is the business of the demons," so that the clause is taken thus: "Nor yet is it a wonder. If the demons have business with the report of men, which," etc. By "men" understand Christians. In the manuscript one reads "of all." RIGAULT. — Rigault does well to substitute "of men" for "of all": but badly in wishing it to be understood of the Christians, as the distinguished Jo. Fr. Gronovius already advised, Observationes in scriptores ecclesiasticos, chapter 7, where he judges that the whole passage should be restored thus: "Nor yet is it a wonder, since the report of men, which is always fed by lies sprinkled in, is consumed when the truth is shown, that it is also the business of demons: for by them the false rumour is both sown and fostered." That is, as he interprets it: that report, tossed about and spread by men's mouths, which is always fed and grows by lies, and which vanishes when the truth is laid open, that same report of men is the business and work of the demons themselves: theirs is the authority and the prompting, men's the service. OUZEL. — "Nor yet is it a wonder." Rigault first brought healing hands to this passage, substituting "of men," namely of the Christians, for "of all," which is in the manuscript, in this sense: "Nor yet is it a wonder. So is the business of the demons with the report of men, which," etc. (continues)

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Cum vestra vel Epona scriptum in ms. reg. Ed. Rom. vel Hippona. Sane scriptum puto a Minucio, cum vestra Epona, et notatum ab aliquo ad marginem vel Hippona. Eponam autem scripsisse veteres, pluribus ostendit Adrianus Turnebus in Advers. HERALD — Non igitur debebat Gronovius filius Vesta scribere pro vestra. Solam enim Eponam hic nominatam esse a Minucio, laudatus modo Tertulliani locus, qui ei fuit ob oculos, facile persuadet. Inspice et alterum simillimum locum Tertulliani Apolog., cap. 16. De Epona vid. et Tomasini liber de Donariis, cap. 1. Non Eponam, sed Equonam dictam fuisse deam hanc, audacia non ferenda statuit Barthius Advers. lib. XXVI, cap. 2, et lib. XXXVII, cap. 1. HEUM. — Cum particulæ vel efficaciam non sentirent interpretes, varie ingenio indulserunt. Voculæ ejus vim deinceps posita declarabunt. Tertullianus Apolog. 23. Quod vel ex pabulis eorum..... intelligi debet. Terent. Heaut. III, 3, 7: Vel heri in vino, quam immodestus fuisti! Cicero ad Diversos VII, 15: Quam sint morosi, qui amant, vel ex hoc intelligi potest. Forte nemo de integritate loci dubitasset, si scripsisset Minucius: vel cum Epona vestra. Sed iste verborum positus morari nos non debet, cum et supra cap. 11: Vel ut exemplo crederemus, pro ut vel. Et ita fere Cicero de Orat. II, 27: Hæc sunt omnia ingenii vel mediocris. pro vel ingenii m. GRUNER. — Inscriptionem, quæ de hac dea Soloduri apud Helvetios legitur, affert Jo. Georg. Keyssler in Itinarario, epist. 19, p. 123. LIND. — Quæ exstant de dea Stabularia sive in testimoniis veterum, sive in monumentis epigraphicis vel pictis, vel ære fusis, vel numismaticis, disertissime collegit idem jam me rito laudatus D. Greppo, in not. ad edit. Lugd., p. 275-288. EDD.

"With your Epona too," as written in the royal manuscript. The Roman edition has "or Hippona." I certainly think Minucius wrote "with your Epona," and that someone noted "or Hippona" in the margin. That the ancients wrote "Epona," Adrien Turnèbe shows at length in his Adversaria. HÉRAULT. — So Gronovius the son ought not to have written "Vesta" for "vestra." For the passage of Tertullian just cited, which was before Minucius's eyes, easily persuades one that Epona alone is named here by Minucius. Look also at another very similar passage of Tertullian, Apology chapter 16. On Epona see also Tomasini's book On Votive Offerings, chapter 1. Barth, Adversaria book 26, chapter 2, and book 37, chapter 1, held with unbearable boldness that this goddess was called not Epona but Equona. HEUMANN. — Since the interpreters did not feel the force of the particle "vel," they gave free rein to their wit in various ways. The following will show the force of the little word. Tertullian, Apology 23: "Which ought to be understood even from their fodder ....." Terence, Heautontimorumenos 3.3.7: "Even yesterday in your cups, how immoderate you were!" Cicero, Letters to Friends 7.15: "How peevish lovers are can be understood even from this." Perhaps no one would have doubted the soundness of the passage if Minucius had written "even with your Epona." But that word order should not detain us, since above too, chapter 11, we have "vel ut exemplo crederemus" for "ut vel." And so, almost, Cicero, On the Orator 2.27: "These are all things of even a moderate talent," for "vel ingenii mediocris." GRUNER. — Jo. Georg. Keyssler, in his Itinerary (printed "Itinarario"), letter 19, p. 123, gives the inscription about this goddess that is read at Solothurn among the Swiss. LINDNER. — What survives about the stable goddess, whether in the testimonies of the ancients or in inscribed or painted monuments, or cast in bronze, or on coins, the same D. Greppo, already duly praised by me, has collected most eloquently, in the notes to the Lyons edition, pp. 275–288. THE EDITORS.

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Devotatis. In ms. est devoratis, quod locum tueri posset, si quis ostenderet Isidem asinos devorasse vel in sacrificiis asinos fuisse adhibitos, quia sacrificiorum partem sacris operantes comedebant. Quod, quia a nemine, quod sciam, est factum, Meursius rescripsit: devotatis, quod est, vel consecrare, vel devotum se asinis et Isidi esse ostendere. Heraldus: denotatis, id est: asinum, Isidis gerulum, simul cum Iside religiosa denotatione colitis. Nic. Heinsius in Syll. epist. t. IV, p. 268, adoratis. Wopkenius: religione decoratis. i. e. dignamini, cohonestatis. Rigaltius et Heumannus decoratis, quia asino, Isidem pretioso ornatam gestanti, circumdata fuerunt minoris pretii ornamenta, et Ovidius Fast. VI, 311 et 317. Coronatos et ornatos asinos tales memorat. LINDNER.

"Devoted." In the manuscript it is "devoratis" (devoured), which could defend its place if someone showed that Isis devoured asses, or that asses were used in sacrifices, since those who performed the rites ate part of the sacrifices. Because no one, so far as I know, has done this, Meursius rewrote "devotatis," which means either to consecrate, or to show oneself devoted to asses and to Isis. Hérault: "denotatis," that is: you worship the ass, the bearer of Isis, together with Isis by a religious marking-out. Nic. Heinsius, in the Sylloge epistolarum vol. 4, p. 268: "adoratis" (you adore). Wopkens: "religione decoratis," that is, you deem worthy, you honour. Rigault and Heumann: "decoratis" (adorned), because the ass that carried Isis adorned with precious things was hung about with ornaments of lesser value; and Ovid, Fasti 6.311 and 317, records such asses crowned and adorned. LINDNER.

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Boum capita. Non in religionibus externis et Aegyptiis, sed Romanis, unde omnes aras videmus his capitibus esse obsitas, imo serta velut inter columnas templorum conlecta. Sic caput vervecis, aquilae, leonis, ad fasces ornandos, bovis ad alia ornamenta cernimus in sepulcro M. Antonii Antii Lupi, apud Bellorium in Sepulcris. Etiam tale bovis videtur incusum nummo Sardinorum sub Gordiano apud Erizzum, p. 512. Sed rem Romanam confirmat aspectus monumenti Caeciliae Metellae, Cretici filiae, quod notum est. GRONOV.

"The heads of oxen." Not in foreign and Egyptian religions but in Roman ones, whence we see all the altars covered with these heads, and indeed garlands gathered as it were between the columns of the temples. So we see the head of a wether, an eagle, a lion for adorning the fasces, and of an ox for other ornaments, on the tomb of M. Antonius Antius Lupus, in Bellori's Sepulcra. Such an ox-head also seems stamped on a coin of the Sardinians under Gordian, in Erizzo, p. 512. But the sight of the monument of Caecilia Metella, daughter of Creticus, which is well known, confirms that the thing is Roman. GRONOVIUS.

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Vultus. Sic est in ms. et explicari potest per appositionem. Nam vultus caninus erat Anubis, vel Cynocephalus. Vultus leonis erat Frugifer ille cujus mentionem facit Arnobius, lib. VI, p. 196, in loco a Cellario citato. Alii legunt, leonum et canum vultu (subaudi) mistos. Cui emendationi patrocinatur Tertullianus Apolog., cap. 16: Illi debebant adorare statim biforme numen, quia et canino et leonino capite commistos, et de capro et de ariete cornutos... deos receperunt. LINDN.

"Faces." So it is in the manuscript, and it can be explained as apposition. For the dog's face was Anubis, or the Cynocephalus. The lion's face was that Frugifer whom Arnobius mentions, book 6, p. 196, in the passage cited by Cellarius. Others read "mixed (understood) with the face of lions and of dogs." Tertullian supports this emendation, Apology chapter 16: "They ought at once to adore a two-formed deity, since they received gods mixed with a dog's and a lion's head, and horned from the goat and the ram ..." LINDNER.

(printed under page 224)

(46) ‹anchor: cum plerisque vobiscum› · call in col 344

Iidem Aegyptii cum plerisque vobiscum. Miror locum hunc tam foede corruptum voluisse edere, cum editiones aliae hic bene sese habeant, ut Parisiens. in qua sic legitur: Cum plerisque vobis, non vobiscum. SCHEFF.

"The same Egyptians with most of you." I wonder that he chose to print this passage so foully corrupted, when other editions are sound here, such as the Paris one, in which it reads thus: "with most of you," "vobis," not "vobiscum." SCHEFFER.

(printed under page 224)

(47) ‹anchor: corporis expressos› · call in col 344

Strepitus per pudenda corporis expressos. Rom. crepitus Petronius tamen strepitum obscoenum dixit. Alex. Aphrodis., lib. I, Prol. 164, ἀποπορδή. Ridicula autem haec superstitio nota ex verbis Catonis apud Festum, Prohibere comitia. WOWER.

"Noises forced out through the private parts of the body." The Roman edition has "crepitus" (rumblings); Petronius, however, spoke of an "obscene noise." Alexander of Aphrodisias, book 1, Problem 164 (printed "Prol."): "apopordē" (breaking wind). This ridiculous superstition is known from Cato's words in Festus, under "Prohibere comitia." WOWER.

(printed under page 224)

(48) ‹anchor: contremiscunt› · call in col 344

Contremiscunt. Editio Rom. habet extremiscunt. Male. HEUM.

"They tremble." The Roman edition has "extremiscunt." Wrongly. HEUMANN.

(printed under page 224)

(49) ‹anchor: ista enim impudicitiae (call printed (43))› · call in col 344

Ista impudicitiae, pro ista impudicitia. Paulo infra id in se pessimi facinoris admittunt; cap. 2, 4: id temporis; 3, 6; id loci. Heumanus impudicitiae tollendum esse pronuntiat. LINDNER.

"These [things] of unchastity," for "this unchastity." A little below: "they admit this of the worst crime upon themselves"; chapter 2, 4: "at this of time"; 3, 6: "this of place." Heumann (printed "Heumanus") declares that "impudicitiae" must be removed. LINDNER.

(printed under page 224)

(50) ‹anchor: sexus omnis› · call in col 344

Sexus omnis. Deleo omnis quod facile irrepsit, cum sequatur omnibus. Cave omnis mutes in femineus. De utroque enim sexu loquitur auctor noster. — Lactant. VI, 23, 10: Non sufficit sexus a Deo datus, nisi etiam suum sexum profane ac petulanter illudant. Idem. I, 20, 23: Nulla pudicitia, (continues)

"Every sex." I delete "every," which easily crept in, since "to all" follows. Beware of changing "every" into "female." For our author speaks of both sexes. — Lactantius 6.23.10: "The sex given by God does not suffice them, unless they also mock their own sex profanely and wantonly." The same, 1.20.23: "No chastity, (continues)

(printed under page 224)

Series: Variorum notae. (printed under page 225)

(51) ‹anchor: urbanitas› · call in col 345

Impudicitia vocatur urbanitas. Similiter Curtius V, 1, 38: Apud matronas et virgines Persarum comitas habetur vulgaris corporis vilitas. HEUM.

"Unchastity is called refinement." Similarly Curtius 5.1.38: "Among the matrons and maidens of the Persians, the common cheapening of the body is held for courtesy." HEUMANN.

(printed under page 225)

(52) ‹anchor: mali facinoris› · call in col 345

Facinoris. Rigaltius in exemplari mali esse testatur. Heraldus tamen nihil monet. Heumanno neutrum probatur, et scribit id in se facinoris admittunt. LINDNER.

"Of crime." Rigault testifies that "mali" (of evil) stands in the exemplar. Hérault, however, says nothing. Heumann approves neither, and writes "they admit this of crime upon themselves." LINDNER.

(printed under page 225)

(53) ‹anchor: servitus durior› · call in col 345

Nec cogi servitus durior. Ulpianus. Lege 2. Digest. De his qui sui vel alieni juris sunt, etc.: Si dominus in servos sævierit, vel ad impudicitiam turpemque violationem compellat: quæ sint partes præsidis, ex rescripto divi pii ad Ælium Marcianum, proconsulem Bæticæ, manifestabitur, cujus rescripti verba hæc sunt: « Dominorum quidem potestatem in suos servos illibatam esse oportet, nec cuiquam hominum suum jus detrahi, sed dominorum interest ne auxilium contra sævitiam vel famem vel intolerabilem injuriam denegetur his qui juste deprecantur. Ideoque cognosce de querelis eorum qui ex familia Julii Sabini ad statuam confugerunt: et si vel durius habitos quam æquum est, vel infami injuria affectos cognoveris, veniri jube, ita ut in potestatem domini non revertantur. » Vide Leg. 14 Cod. Just. de episcopali audientia; Senecam lib. III de Benefic., cap. 20; Photium, Nomocanon., tit. 13, cap. 22, ELMENH.

"Nor a harsher servitude be compelled." Ulpian, Law 2, Digest, "On those who are in their own or another's power," etc.: "If a master has raged against his slaves, or compels them to unchastity and shameful violation, what the governor's part is will be made plain from the rescript of the deified Pius to Aelius Marcianus, proconsul of Baetica, the words of which rescript are these: 'The power of masters over their own slaves must indeed be kept unimpaired, nor must any man's right be taken from him; but it is in the masters' interest that help against cruelty or hunger or intolerable wrong be not denied to those who rightly plead for it. Therefore take cognizance of the complaints of those of the household of Julius Sabinus who have fled for refuge to the statue: and if you find that they have been treated more harshly than is fair, or subjected to infamous wrong, order them to be sold, so that they do not return into their master's power.'" See Law 14, Code of Justinian, "On the bishop's hearing"; Seneca, On Benefits book 3, chapter 20; Photius, Nomocanon, title 13, chapter 22. ELMENHORST.

(printed under page 225)

(54) ‹anchor: qui putatis deum credi› · call in col 345

Deum credi. Construe: aut noxium meruisse credi Deum, aut terrenum potuisse credi Deum. LINDNER.

"To be believed God." Construe: "either that a guilty man deserved to be believed God, or that an earthly one could be believed God." LINDNER.

(printed under page 225)

(55) ‹anchor: Ægyptii sane› · call in col 345

Ægyptii sane. Pro sane rescribi saitæ vult Jac. Gronovius. Assentiatur qui volet. HEUM.

"The Egyptians indeed." Jac. Gronovius wants "saitæ" (the Saites) rewritten for "sane." Let him agree who will. HEUMANN.

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(56) ‹anchor: not visible› · call in col 346 (above the visible text)

Honor verius. Cave cum Heumanno verius deleas, hic pernecessarium. Duæ propositiones uno eodemque verbo cohærent: Quum et { præclaro viro honor | optimo amor } { verius | dulcius } præbeatur. LINDNER

"Honour more truly." Beware of deleting "more truly" with Heumann; it is quite necessary here. Two propositions hang on one and the same verb: "Since honour is bestowed more truly on an outstanding man, and love more sweetly on the best." (Printed as a brace diagram pairing "præclaro viro honor" with "verius" and "optimo amor" with "dulcius," both governed by "præbeatur.") LINDNER.

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(57) ‹anchor: not visible› · call in col 346 (above the visible text)

Cruces etiam nec colimus, nec optamus, Non est cur codicem ms. deseramus, qui refert optamus Ut enim crucibus affligi non optabant veteres Christiani, sic nec eam pœnam subire recusabant, potius quam religioni suæ nuntium remitterent. Ausonius in Orat. Matut., v. 73: Nec timeat mortem bene conscia vita, nec optet. Idem Periandro, v. 3, pag. 290: Mortem optare malum, timere pejus DAVIS. — Lege ornamus. Contra gentes disputat, quibus mox ornatas cruces objicit. GRUNER. l. c. pag. 246, — Cruces nec colimus. Christianis vitio vertebat Cæcilius quod crucem colerent. Hinc supra, cap. 9. crucis ligna feralia Christianorum cærimonias vocabat. Et cap. 12 clarius adhuc crucis cultum Christianis objiciens: Ecce, inquit, vobis jam non adorandæ, sed subeundæ cruces. Quando igitur Cæcilio hæc objicenti Minucius respondet, cruces non colimus, de cultu sane absoluto quem Cæciliana objectio præ se ferebat, ejusmodi verba esse accipienda noscuntur. Perinde ac si dixisset Minucius: Cruces non ita colimus Christiani, ut crucibus ipsismet honorem cultumque tribuamus: quemadmodum quidem vos ethnici vestra colitis simulacra. Atque hanc esse auctoris nostri sententiam, ex iis liquet quæ statim subdit, eam ipsam accusationem in gentiles retorquens: Vos plane qui ligneos deos consecratis, cruces ligneas, ut deorum vestrorum partes, forsitan adoratis. Videsis Diar. Erud Ital. tom. XXVII, pag. 391 seq; et adi VV. CII. Orsi. Histor. Eccl. lib. VI, § VII; ac Trombellium De cultu SS. tom. II, part. III, pag 373. GALLAND.

"Crosses too we neither worship nor wish for." There is no reason to abandon the manuscript codex, which gives "optamus" (we wish for). For as the early Christians did not wish to be afflicted with crosses, so neither did they refuse to undergo that punishment rather than send their religion a notice of divorce. Ausonius, Morning Prayer, line 73: "Let a life of good conscience neither fear death nor wish for it." The same, Periander, line 3, p. 290: "To wish for death is bad, to fear it worse." DAVIES. — Read "ornamus" (we adorn). He is arguing against the Gentiles, whom he presently reproaches with adorned crosses. GRUNER, in the place cited, p. 246. — "Crosses we do not worship." Caecilius had made it a fault in the Christians that they worshipped the cross. Hence above, chapter 9, he called the deadly wood of the cross the Christians' ceremonies. And in chapter 12, reproaching the Christians still more clearly with the worship of the cross: "Behold," he says, "for you there are now crosses, not to be adored but to be undergone." When therefore Minucius answers Caecilius's reproach, "we do not worship crosses," such words are known to be understood of absolute worship, which Caecilius's objection implied. Just as if Minucius had said: We Christians do not so worship crosses as to pay honour and worship to the crosses themselves, as you heathen indeed worship your images. And that this is our author's meaning is clear from what he adds at once, turning that very accusation back on the Gentiles: "You plainly, who consecrate wooden gods, perhaps adore wooden crosses as parts of your gods." See the Giornale de' letterati d'Italia, vol. 27, p. 391 f.; and consult the most distinguished Orsi, Ecclesiastical History book 6, § 7; and Trombelli, On the Cult of the Saints, vol. 2, part 3, p. 373. GALLAND.

(printed under page 225)

(58) ‹anchor: et cantabra› · call in col 346

Cantabra, vexilla militum. Vide Tertull. ad Nat. I. et quæ ibi notantur, et quæ alibi, eodem tomo, D. Le Nourry disseruit. EDD.

"Cantabra," the soldiers' banners. See Tertullian, To the Nations 1, and what is noted there, and what D. Le Nourry discussed elsewhere in the same volume. THE EDITORS.

(printed under page 225)

(59) ‹anchor: Deum pura mente› · call in col 346

Pura mente. Hæc verba nihil plane ad rem faciunt. Signum crucis homo format, qui, porrectis manibus, Deum veneratur, sive id pura, sive impura mente fiat. LINDNER.

"With a pure mind." These words have plainly nothing to do with the matter. A man who worships God with hands outstretched forms the sign of the cross, whether this is done with a pure or an impure mind. LINDNER.

(printed under page 225)

Series: Variorum notae. (printed under page 226)

(60) ‹anchor: not visible› · call in col 347 (above the visible text)

De cæde. Deleo de, illatinum quippe. HEUM.

"From the slaughter." I delete "de," since it is un-Latin. HEUMANN.

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(61) ‹anchor: not visible› · call in col 347 (above the visible text)

Fata vulnerum. Rescribo tanta (id est tot) vulnera. HEUM. — Cum Valerius Argon, VI, 652; dixerit fatale vulnerum. Nostrum recte fata vulnerum, dicere potuisse arbitror. LINDNER.

"The fates of wounds." I rewrite "so great (that is, so many) wounds." HEUMANN. — Since Valerius, Argonautica 6.652, said "the fatal of wounds," I think our author could rightly say "the fates of wounds." LINDNER.

(printed under page 226)

(62) ‹anchor: not visible› · call in col 347 (above the visible text)

Rudem sanguinem. Nulla vel minima ratione allata, editor Lugdunens inoffenso pede lectionem quasi delicatulam adduxit: roseum sanguinem! EDD.

"Raw blood." Without giving even the smallest reason, the Lyons editor, without stumbling, brought in a rather dainty reading: "rosy blood"! THE EDITORS.

(printed under page 226)

(63) ‹anchor: not visible› · call in col 347 (above the visible text)

Nemo hoc potest credere. Tertullianus Apologet, cap. 9: Qui ista credis de homine, potes et facere. ELMENH.

"No one can believe this." Tertullian, Apology chapter 9: "You who believe these things of a man can also do them." ELMENHORST.

(printed under page 226)

(64) ‹anchor: (64) filios nunc feris› · call in col 347

Procreatos. Non inscite Nic. Heinsius Advers lib. III, cap, 2, p. 499, suspicatur unum hic excidisse verbulum, atque ita legit: modo procreatos. HEUM. — Lactant. V, 9, 15: Quis natos ex se pueros aut strangulent, aut, si nimium pii fuerint, exponant. LINDNER.

"Begotten." Nic. Heinsius, Adversaria book 3, chapter 2, p. 499, not unskilfully suspects that one little word has dropped out here, and reads thus: "just begotten." HEUMANN. — Lactantius 5.9.15: "Who either strangle the boys born of them, or, if they are too dutiful, expose them." LINDNER.

(printed under page 226)

(65) ‹anchor: medicaminibus et potis› · call in col 347

Medicaminibus et potis. Sic legitur in codice regio, non epotis, ut in vulgatis plerisque. Utrum autem et potis unum idemque sit verbum, videant periti. EDD.

"By drugs and potions." So it reads in the royal codex, not "epotis" (drunk down), as in most of the common editions. Whether "et potis" is one and the same word, let the experts see. THE EDITORS.

(printed under page 226)

(66) ‹anchor: not visible› · call in col 347 (below the visible text)

Tauais etiam Ponticis. Heraldus edidit Pontificis. LINDNER.

"Even to the Pontic Taurians" (lemma printed "Tauais"). Hérault printed "Pontificis" (to the pontiff's). LINDNER.

(printed under page 226)

(67) ‹anchor: not visible› · call in col 347 (below the visible text)

Et Mercurio Gallos. Excidit verbum constat, vel simile. Durius enim est cum Wopkenio rescribere Gallis atque ritus fuit ἀπὸ κοινοῦ subaudire. HEUM. — Wowerus in notis ad hæc verba, ut ostendat Getas Zamolxi servos suos immolare, provocat ad Æneæ Gazei dialogum qui Theophrastus inscribitur. Sed, cum nihil tale ibi reperiatur, Casp. Barthius in notis ad laudatum dial. p. 125, b, memoria lapsum eum esse credit. LINDNER.

"And the Gauls to Mercury." The word "constat" (it is established), or something like it, has dropped out. For it is too harsh to rewrite "Gallis" with Wopkens and to understand "ritus fuit" as shared from the clause before. HEUMANN. — Wower, in his notes on these words, to show that the Getae sacrificed their slaves to Zamolxis, appeals to the dialogue of Aeneas of Gaza entitled Theophrastus. But since nothing of the kind is found there, Casp. Barth, in his notes on that dialogue, p. 125b, believes his memory failed him. LINDNER.

(printed under page 226)

(68) ‹anchor: not visible› · call in col 347 (below the visible text)

Humanas vel inhumanas victimas. Aut vel inhumanas glossema est, aut vel ponitur, pro vel potius. Sic Cicero Phil. II, cap. 12: Sed stuporem hominis,, vel dicam pecudis, attendite. Idem de Amic. cap. 12, Gracchus regnum occupare conatus est, vel regnavit is quidem paucos dies. Et lib. IV, ad Famil. Epist. 13, extrema: Sed hæc tu melius omnium HEUM.

"Human or rather inhuman victims." Either "or inhuman" is a gloss, or "vel" is put for "or rather." So Cicero, Philippics 2, chapter 12: "But note the stupidity of the man, or shall I say of the beast." The same, On Friendship chapter 12: "Gracchus tried to seize kingly power, or rather he reigned for a few days." And Letters to Friends book 4, letter 13, at the end: "But you know these things best of all." HEUMANN.

(printed under page 226)

(66) ‹anchor: not visible› · call in col 347 or 348 (numeral as printed, apparently for (69))

Sacrificii viventes obruere. Edidit Gelenius sacrificii viventes obruere.; ms. autem sacrificii, testante Rigaltio; quæ vera est lectio, subauditur enim causa. Terentius Adelph. act. IV, sc. IV, 6: Nec id assentandi magis, quam habeo quod gratum facere existimes. Apuleius Apol., pag. 187: Ut obtentu ejus ætatulæ, ipse insimulationis falsæ non plectetur. Vide et intt. ad Sallustii Bel. Catil. cap. 6. DAVIS. — Sacrificii. Cum in ms. esset sacrificii, huic lectioni acquiescebat Davis., subaudito causa. Sed ellipsin hanc satis latinam exemplis suis neutiquam videtur probasse. Jac. Gronovius legebat sacri vice. Facilis autem mutatio sensusque planus si rescripseris sacrificiis, vel in sacrificiis. Tacitus Annal. XV, 47: Bicipites,.. partus... in sacrificiis quibus gravidas hostias immolare mos est, reperti. Paulinus Nol. Epist. XI, 7: Illa per legem jussa sacrificiis animalia mactemus in vitiis Sic lustratione, ludis, comitiis, etc. dicitur de tempore quo talia fiunt; quod ex Observ, Prodig., cap. 130; Livio II, 36; et aliunde dudum notatum a criticis. WOPK. — Mihi videtur ab aliena manu profectum esse hoc verbum, adeoque ejiciendum. Imo, cum in editione Romana (quam etiam Heraldus est secutus) sit sacrifici, facile credetur a quopiam adscriptum fuisse hoc verbum in margine ad verbum Romani. HEUM. — Mihi perplacet lectio ed. Rom. sic ut Romani sit adjectivum, sacrifici vero substantivum Est enim sacrificus qui sacra facit. Ovidius Fastor, VI: Marcia sacrifico deductum nomen ab Arco. LINDNER.

"To bury alive for the sake of sacrifice." Gelenius printed "sacrificii viventes obruere"; the manuscript too has "sacrificii," on Rigault's testimony; which is the true reading, for "causa" (for the sake of) is understood. Terence, Adelphoe act 4, scene 4, 6: "Nor is it so much for flattery as that I have what you would think a pleasing thing to do." Apuleius, Apology p. 187: "So that, under the pretext of her tender age, he himself may not be punished for a false accusation." See also the commentators on Sallust, Catiline chapter 6. DAVIES. — "Sacrificii." Since the manuscript had "sacrificii," Davies rested in this reading, understanding "causa." But he seems by no means to have proved by his examples that this ellipsis is good enough Latin. Jac. Gronovius read "sacri vice" (by way of a rite). But the change is easy and the sense plain if you rewrite "sacrificiis" or "in sacrificiis" (at sacrifices). Tacitus, Annals 15.47: "Two-headed births ... were found at the sacrifices in which it is the custom to slaughter pregnant victims." Paulinus of Nola, Letter 11.7: "Let us slay in our vices those animals commanded by the law for sacrifices." So "at a lustration," "at the games," "at the elections," etc., is said of the time at which such things take place; which the critics noted long ago from Obsequens On Prodigies, chapter 130; Livy 2.36; and elsewhere. WOPKENS. — To me this word seems to have come from another hand, and so to be thrown out. Indeed, since in the Roman edition (which Hérault also followed) it is "sacrifici," it will easily be believed that this word was written by someone in the margin against the word "Romani." HEUMANN. — I much prefer the reading of the Roman edition, so that "Romani" is an adjective and "sacrifici" a noun. For a "sacrificus" is one who performs sacred rites. Ovid, Fasti 6: "Marcia, her name derived from the sacrificing Ancus" (printed "Arco"). LINDNER.

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(70) ‹anchor: not visible› · call in col 347 or 348 (above the visible text)

Obruere, Non est infinitivus, sed præteritum indicativi. HEUM. — In ms. reg. pleraque hujusmodi paradigmata indicantur tantum per abbreviationem er, obruer, unde in impressis, induci solet hoc verbum abbreviatum ere, obruere. EDD.

"To bury," Not an infinitive but the perfect indicative ("they buried"). HEUMANN. — In the royal manuscript most forms of this kind are indicated only by the abbreviation "-er," "obruer," whence in the printed editions this abbreviated verb is usually rendered "-ere," "obruere." THE EDITORS.

(printed under page 226)

(71) ‹anchor: hominis sanguine saginatur› · call in col 348

Mali et noxii hominis. Hoc est bestiarii. Tertullianus Apolog. cap. IX: Ecce in illa religiosissima urbe Æneadarum piorum est Jupiter quidam quem ludis suis humano proluunt sanguine. Sed bestiarii, inquitis. Hoc opinor minus quam hominis. An hoc turpius, quod mali hominis? LINDNER.

"Of a wicked and guilty man." That is, of a beast-fighter. Tertullian, Apology chapter 9: "Behold, in that most religious city of the pious descendants of Aeneas there is a certain Jupiter whom at his games they drench with human blood. 'But of a beast-fighter,' you say. That, I suppose, is less than of a man. Or is it baser, because it is of a wicked man?" LINDNER.

(printed under page 226)

(72) ‹anchor: Bellonam sacrum suum› · call in col 348

Bellonam sacrum suum. Sic legitur in exemplari. Sacro Bellonæ tribuit Minucius, quod Tertullianus de sacris et servientibus Bellonæ dixerat in Apologet. RIGALT. — Codicis regii lectionem retinet etiam Salmasius Exerc. Plin. p. 130, et sacrum pro sacrificio poni confirmat. Equidem viri doctissimi sententiæ non accedo; cum ἀκυρολογίας reus esset Minucius, si tali modo loqueretur. Omnino enim necessaria videtur hominis mentio, quem cruoris haustus imbuat. Hoc igitur loco sacer sacrati potestatem sibi vindicat. Virgilius Æn. VI. 484. Cererique sacrum Polybœten. Ubi Servius: Sacrum, sacratum, Numen pro participio. Prudentius Perist. Hymn. XI. 2: Vidimus, o Christi Valeriane sacer. Nihil igitur opus ut vel servum cum Gelenio, vel sacratum cum Heraldo reponamus. DAVIS. — Bel- (continues)

"That Bellona [imbued] her votary." So it reads in the exemplar. Minucius attributed to Bellona's votary what Tertullian had said in the Apology of those consecrated to and serving Bellona. RIGAULT. — Salmasius too keeps the royal codex's reading, Exercitationes Plinianae p. 130, and confirms that "sacrum" is put for "sacrifice." For my part I do not accede to the opinion of that most learned man; since Minucius would be guilty of improper diction if he spoke in such a way. For mention of a man, whom the draught of blood should imbue, seems altogether necessary. In this place, therefore, "sacer" claims the force of "consecrated." Virgil, Aeneid 6.484: "And Polyboetes, consecrated to Ceres." Where Servius: "'Sacrum,' consecrated; a noun for a participle." Prudentius, Peristephanon hymn 11.2: "We have seen, O Valerian, consecrated one of Christ." So there is no need to substitute either "servum" (servant) with Gelenius or "sacratum" with Hérault. DAVIES. — Bel- (continues)

(printed under page 226)

Series: Variorum notae. (printed under page 227)

(73) ‹anchor: not visible› · call in col 349 (above the visible text)

Non dissimiles. Hoc est: His Bellonariis non dissimiles et illi qui, etc. LINDNER.

"Not unlike." That is: "Not unlike these devotees of Bellona are those too who," etc. LINDNER.

(printed under page 227)

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Nec audire. Dele turpe hoc additamentum. Nobis, inquit Minucius, homicidium nec videre fas, id est, ne videre quidem. HEUM. — Lego audere. Objecerat enim Cæcilius Christianis, quod cæde infantis initiarentur. Huic calumniæ respondet Octavius, dicens tantum abesse ut Christianus audeat cædem facere, ut ne cædem quidem videre sibi licitum esse putet. Possem equidem hoc loco constructionem verbi audere cum accusativo vindicare, nisi viderem id omnibus jam lexicis esse factum. Addo tantum duo loca, Lactantii Instit. Div. VI, 20, 25: Si homicidium facere nullo modo licet, nec interesse omnino conceditur. Idem Epitome (IV), LXIII, 4: Quod si interesse omnino sceleris conscientia est, et eidem facinori spectator obstrictus est, cui et admissor: ergo et in his gladiatorum cædibus non minus cruore perfunditur qui spectat, quam ille qui facit. LINDNER.

"Nor to hear." Delete this shameful addition. "For us," says Minucius, "it is not lawful even to see homicide," that is, not even to see it. HEUMANN. — I read "audere" (to dare). For Caecilius had charged the Christians with being initiated by the slaughter of an infant. To this calumny Octavius replies, saying that the Christian is so far from daring to commit slaughter that he does not think it lawful for him even to see slaughter. I could indeed vindicate in this place the construction of the verb "audere" with the accusative, did I not see that this has already been done by all the lexicons. I add only two passages of Lactantius, Divine Institutes 6.20.25: "If it is in no way lawful to commit homicide, neither is it permitted at all to be present at it." The same, Epitome (4), 63.4: "But if to be present at all is complicity in the crime, and the spectator is bound by the same deed as the doer: then in these slaughters of gladiators too he who watches is no less drenched with blood than he who does it." LINDNER.

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Edulium pecorum. Edulia pecora vocat quibus vesci licebat, uti Horatius. lib. II. Sat. 4, 43, edules dixit capreas. Tertullianus Apol. cap. 9, vocat, epulas esculentas, et Plinius lib. VIII, cap. 55, esculenta animalia. HEUM.

"Of edible beasts." He calls "edible beasts" those which it was lawful to eat, as Horace, Satires book 2, 4, 43, said "edible roes." Tertullian, Apology chapter 9, calls them "eatable feasts," and Pliny, book 8, chapter 55, "eatable animals." HEUMANN.

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Coitio. Ms. cotio. Scripserat Minucius coitio, id est factio, conspiratio HERALD. — Rom. ed., teste Heumanno, habet concio.

"Coalition." The manuscript has "cotio." Minucius had written "coitio," that is, a faction, a conspiracy. HÉRAULT. — The Roman edition, on Heumann's testimony, has "concio" (assembly).

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Aversione, Rescribo adspersione, vel, ut monachi scribebant, aspersione. Ac ita jam emendavit Woverus. Corn. Nepos in Alcibiade, cap. 3, 6: Aspergebatur etiam infamia, quod, etc. Cicero Orat. pro Cælio, cap. 10: Istius facti non modo suspicione, sed ne infamia quidem, est aspersus. Similiter Curtius X, 10, 18: Quos rumor asperserat. Rursus Cicero Orat. in Vatinium cap. ultimo: Ne qua ex tua summa indignitate labes illius dignitati aspergatur. Jac. Gronovius, qui putabat haud dubie scripsisse Minucium accessione, haud dubie erravit. HEUM. — Assentior viro doctissimo. Scripserat aliquis aversione: quia sequitur verbum averteret. Sed præstat aspersione, ob sequens ut orator aspersit. LINDNER.

"By aversion." I rewrite "adspersione," or, as the monks wrote, "aspersione" (by bespattering). And Wower has already so emended. Cornelius Nepos, Alcibiades chapter 3, 6: "He was also bespattered with infamy, because," etc. Cicero, Speech for Caelius, chapter 10: "He was bespattered not only with no suspicion of that deed but not even with ill repute." Similarly Curtius 10.10.18: "Whom rumour had bespattered." Again Cicero, Speech against Vatinius, last chapter: "Lest any stain from your utter unworthiness be spattered on his worthiness." Jac. Gronovius, who thought Minucius undoubtedly wrote "accessione," undoubtedly erred. HEUMANN. — I agree with the most learned man. Someone had written "aversione" because the verb "averteret" follows. But "aspersione" is better, on account of the following "as the orator bespattered." LINDNER.

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Terrore. Recte, si grammaticorum regulas spectes, ab Heumanno rescribi terror, hoc video; an etiam, si mentem auctoris, dubito. Minucius utique scripsit errore, et repeti ἀπὸ κοινοῦ voluit dæmonum coitio. Nam coitio dæmonum avertit homines a Christianis terrore infandæ opinionis. Pari scilicet jure dicere possum: dæmonum astutia homines a virtute, terrore difficultatis, avertit. Et, terror difficultatis homines a virtute avertit. LINDNER.

"By terror." That Heumann rightly rewrites "terror," if you look to the rules of the grammarians, I see; whether rightly also if you look to the author's meaning, I doubt. Minucius certainly wrote "errore" (as printed), and wanted "the coalition of demons" to be repeated as shared from before. For the coalition of demons turns men away from the Christians by the terror of an abominable opinion. With equal right, of course, I can say: "The cunning of demons turns men from virtue by the terror of difficulty." And: "The terror of difficulty turns men from virtue." LINDNER.

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Tuus Fronto. Ex vocabulo tuus Dallæus exsculpere voluit Minucium coævum esse Frontonis, contra Bellarminum, qui eumdem Tertulliano juniorem esse affirmaverat. Sed fallitur vir cætera doctus. Nam tuus non modo coætaneum, sed et convicem ejusdem religionis asseclam, et quem quis testem sententiæ suæ probandæ allegat, significat. LINDNER. — Vides. supra annotata ad caput. 9. EDD.

"Your Fronto." From the word "your" Daillé wanted to extract that Minucius was a contemporary of Fronto, against Bellarmine, who had affirmed that he was younger than Tertullian. But this otherwise learned man is mistaken. For "your" signifies not only a contemporary but also a neighbour and adherent of the same religion, and one whom someone cites as a witness to prove his own opinion. LINDNER. — See what is noted above on chapter 9. THE EDITORS.

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Nota sunt. Lege nota sunt. HEUM.

"Are known." Read "are known" (the lemma and the correction are printed identically). HEUMANN.

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Ægyptiis et Athenis. Lege vel Ægyptiis et Atheniensibus. vel Ægypti et Athenis. LINDNER.

"Among the Egyptians and at Athens." Read either "among the Egyptians and the Athenians," or "in Egypt and at Athens." LINDNER.

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Memoriæ et tragædiæ vestræ incestis. Memoriæ scripta et libri sunt, quibus memoria proditur; sive monimenta litterarum, ut supra cap. 7: Specta de libris memorias. Et Gellius lib. IV, cap. 6: In veteribus memoriis scriptum legimus. Idem lib. V, cap. 5 ineunte: In libris veterum memoriarum scriptum est. Tertullianus adversus Judæos cap. 1: Secundum Scripturarum divinarum memorias populus Judæorum major, id est antiquior, derelicto Deo, idolis servivit. Non est ergo causæ satis ut cum F. Ursino et Wowero comœdiæ sufficiamus. CELLARIUS.

"Your records and tragedies [glory] in incests." "Memoriæ" are the writings and books by which memory is handed down; or written monuments, as above, chapter 7: "Look at the records in the books." And Gellius book 4, chapter 6: "We read it written in the ancient records." The same, book 5, beginning of chapter 5: "It is written in the books of ancient records." Tertullian, Against the Jews chapter 1: "According to the records of the divine Scriptures, the greater, that is the older, people of the Jews forsook God and served idols." So there is not reason enough for us to substitute "comedies" with F. Orsini and Wower. CELLARIUS.

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Cum matre. Jovem respicit, cui Juno fuit et soror et conjux, ut loquitur Virgilius, Æn. I, 51. Sed hoc notum est; illud vero non ita, proletarium regem istum deorum cum matre etiam et filia rem habuisse; quam ob causam tacent interpretes, non enim, ut puto, sceleris magnitudine ad silentium sunt stupefacti. Nos, quod diximus, veterum testimoniis ostendemus. Clemens Alex. Protrept. p. 8, D: Δηοῦς δὲ μυστήρια καὶ Διὸς πρὸς μητέρα Δήμητραν ἀφροδίσιοι συμπλοκαί. Athenag. Legat. pro Christ., c. 27: Χρῆν δ' αὐτούς... τὸν Δία μεμισηκέναι ἐκ μητρὸς μὲν Ῥέας, θυγατρὸς δὲ Κόρης πεπαιδοποιημένον. Idem cap. 16 memorat θυγατέρα τοῦ Διὸς ἣν ἐκ τῆς μητρὸς Ῥέας ἢ Δήμητρος ἐπαιδοποιήσατο. Rem prolixe narrat et Arnobius lib. V, pag. 170, sq. DAVIS.

"With his mother." He has Jupiter in view, for whom Juno was "both sister and wife," as Virgil says, Aeneid 1.51. But this is well known; not so, however, that this vulgar king of the gods had to do also with his mother and his daughter; on which account the interpreters are silent, not, I think, struck dumb by the enormity of the crime. We shall show what we have said by the testimonies of the ancients. Clement of Alexandria, Protrepticus p. 8 D: "The mysteries of Deo, and the amorous couplings of Zeus with his mother Demeter." Athenagoras, Plea for the Christians, chapter 27 (as printed): "They ought ... to have hated Zeus, who begot children of his mother Rhea and of his daughter Kore." The same, chapter 16, records "a daughter of Zeus, whom he begot of his mother Rhea, or Demeter." Arnobius also relates the matter at length, book 5, p. 170 f. DAVIES.

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