L. Caecilius Firmianus Lactantius, Divinarum institutionum liber VI, De vero cultu

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(n1) ‹anchor: Cujus asserendae atque illustrandae causam› · lemma note (no call), text cols 633–634

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

"The cause of asserting and illustrating which, both conscience and faith and our Lord Himself laid upon me." So I have restored it from the very old 1st Regius manuscript, another 1st Regius of the best quality, and the 2nd Brunswick, with the support of the 1st Leipzig, in which there is "conscientiam"; likewise the manuscripts 2nd Regius, 2nd Claromontanus, Bodleian, Cottonian, 1st Sorbonne, 1st Colbertine and Walch's edition, except that they have "scientia". The 2nd Regius, 3rd Oxford, 1st Colbertine and eight printed editions: "causam mihi, et scientiam et fidem", etc. The 4th Colbertine, Emmanuel, Cambridge, Gotha, Marmoutier, and the Rome edition of 1474, the Paris editions and Cellarius: "causam mihi, et scientiam, et fidem ipse Dominus", etc. In Junius and the 1st Claromontanus, in place of "Dominus" there is "Deus", with "ipse", the word before it, deleted. "To illustrate the truth" is a familiar phrase in Lactantius: Divine Institutes book I, chapter 1 (twice), chapter 2; book IV, chapter 5; book VI, chapter 1; book VII, chapter 7, and the book On the Workmanship of God, chapter 20. In Bünemann one reads: "Et scientiam et fidem ipse Dominus." — Walch. "Causam mihi et scientia et fides et ipse Dominus." Book III, chapter 13: "For the defence of which (the goodness of the cause)… the knowledge of the divine and truth itself suffice." Bon.

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(n1) ‹anchor: ficti› · lemma note (no call), col 635

Ficti. Mss. 2 Reg. rec. Jun. Tornes. Pal. et 5 vet. edit. facti.

"Fashioned." Manuscripts 2nd Regius (recent), Junius, Tournes, Palatine and five old editions: "facti" (made).

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(n2) ‹anchor: Anaxagoras› · lemma note (no call), col 635

Anaxagoras. De quo supra dicum est, l. III, c. 9 et 23. <!-- 'dicum' as read on the page (for dictum); UNSURE at this resolution. -->

"Anaxagoras." Of whom it was said above, book III, chapters 9 and 23.

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(n3) ‹anchor: solis et coeli Deum› · lemma note (no call), col 635

Et coeli Deum, 1 Bonon. antiq. et coeli Dominum.

"And God of the sky": the old 1st Bologna manuscript: "and Lord of the sky".

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(n4) ‹anchor: defenderim› · lemma note (no call), col 635

Defenderim. Mss. 9, defenderimus; Edit. Paris. et Graph. defenderem.

"I have defended." Nine manuscripts: "defenderimus" (we have defended); the Paris and Gryphius editions: "defenderem."

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(n5) ‹anchor: Nihil enim sancta› · lemma note (no call), col 635

Nihil enim sancta et singularis illa majestas aliud ab homine desiderat, quam solam innocentiam. Non quia exterius quoque sacrificium Deo non sit acceptissimum: sed haec saepe prisci Patres ingerebant auribus Ethnicorum, qui sceleribus omnibus cooperti se religiosos putabant, si templa et aras hostiarum sanguine cruentarent, tanquam Deus victimis indigeret. Caeterum de sanctissimo eucharistiae a Christo Domino instituto sacrificio, quod missam nominamus, quodque ex hoc vel aliis hujusmodi locis temere admodum infamant haeretici, vide antiquissimorum Patrum testimonia: Ignatii Christi contemporanei, et Apostolorum discipuli Epist. 10, et ad Philadelph. Epist. 9, ad Ephes. Epist. 14, ad Romanos Epist. 15. Irenaei discipuli Polycarpi, qui fuit auditor Joannis Apostoli, lib. IV, cap. 32, ubi ait: Ex creatura panis accepit, et gratias egit dicens: Hoc est corpus meum, et calicem similiter, qui est ex ea creatura, quae est secundum nos, suum sanguinem confessus est, et Novi Testamenti novam docuit oblationem, quam Ecclesia ab Apostolis accipiens in universo mundo offert Deo. Et cap. 34: Igitur Ecclesiae oblatio, quam Dominus docuit offerri in universo mundo, purum sacrificium reputatum est apud Deum, et acceptum esse ei. Item Tertulliani lib. II ad Uxor., de Monogam., de Corona milit., de Oration., de Castit., de Cultu foeminar., pr. adversus Marcion. et alibi saepe; Cypriani epist. 63, ad Caecilium, et epist. 66, Nazianzeni in carmine ad Episcopos; Chrysost. in Homil. de prodit. Jud. et super Epist. ad Hebraeos; Hieronymi ad Damas. de Fil. prodig.; Augustini de Civit. Dei lib. XVII, cap. 20; Cyrilli Catech. Mystagog.; Gregorii Magni 4 Dialog., cap. 58; Leonis pr. ad Dioscor. epist. 9; Fulgentii ad Monim. lib. II, etc.

"For that holy and singular majesty desires nothing else from man but innocence alone." Not that an outward sacrifice too is not most acceptable to God; but the ancient Fathers often pressed this on the ears of the heathen, who, though covered with every crime, thought themselves religious if they bloodied temples and altars with the blood of victims, as if God needed victims. As for the most holy sacrifice of the Eucharist instituted by Christ the Lord, which we call the Mass, and which heretics most rashly defame from this or other passages of the kind, see the testimonies of the most ancient Fathers: of Ignatius, contemporary of Christ and disciple of the Apostles, Epistle 10, and to the Philadelphians Epistle 9, to the Ephesians Epistle 14, to the Romans Epistle 15. Of Irenaeus, disciple of Polycarp, who was a hearer of John the Apostle, book IV, chapter 32, where he says: "He took bread, part of creation, and gave thanks, saying: This is my body; and the cup likewise, which is of that creation which is ours, He confessed to be His blood, and taught the new oblation of the New Testament, which the Church, receiving it from the Apostles, offers to God throughout the whole world." And chapter 34: "Therefore the oblation of the Church, which the Lord taught to be offered in the whole world, has been reckoned a pure sacrifice before God, and is acceptable to Him." Likewise Tertullian, book II To his Wife, On Monogamy, On the Soldier's Crown, On Prayer, On Chastity, On the Dress of Women, especially Against Marcion, and often elsewhere; Cyprian, letter 63, to Caecilius, and letter 66; Nazianzen in the poem to the Bishops; Chrysostom in the Homily on the betrayal of Judas and on the Epistle to the Hebrews; Jerome to Damasus on the Prodigal Son; Augustine, City of God book XVII, chapter 20; Cyril's Mystagogical Catecheses; Gregory the Great, Dialogues 4, chapter 58; Leo, especially to Dioscorus, letter 9; Fulgentius to Monimus book II, etc.

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(n6) ‹anchor: si focos odorati› · lemma note (no call), col 635 → col 636

Si focos odorati ac veteris vini, etc. Ita ferunt 7 Reg. inter quos sunt duo antiquissimi, II Colb., 4 Oxon., Marm., Brun., et alii; ac 9 impressi, et 1 Lips. antiq., necnon ed. Cellar. in quibus est aut, pro ac. 1 Reg. et 1 Colb. adorati, corrupte; 1 Clarom. odorarint; alter Clarom. odoraverint, mendose; Cauc., Jun., 1 Colb. et 6 typis excusi, adoleverint. Si focos odorati. SA. Jun. legunt pro illud odorati, adoleverint. Sic etiam habent editiones, Gymnici 1539, et Cratandri 1524, Aldi 1515. Isaeus testatur se ita reperisse in aliis mss. antiquiss. Editio Veneta anni 1490 legit, si foco adoraverint; L. C. si focos adoraverint. Ego receptam lectionem mutare nolui, quippe quae ad rem, nec ullam secum adfert absurditatem. Gallaeus.

"If the hearths of fragrant and old wine," etc. So read seven Regius manuscripts, among which are two very old ones, two Colbertine, four Oxford, Marmoutier, Brunswick and others; and nine printed editions, and the old 1st Leipzig, and also Cellarius's edition, in which there is "aut" (or) for "ac" (and). The 1st Regius and 1st Colbertine: "adorati", corruptly; the 1st Claromontanus: "odorarint"; the other Claromontanus: "odoraverint", faultily; the Chauci manuscript, Junius, the 1st Colbertine and six printed editions: "adoleverint" (should have burned). "Si focos odorati." Sa. Junius reads "adoleverint" in place of "odorati". So too the editions of Gymnicus 1539, Cratander 1524 and Aldus 1515. Isaeus attests that he found it so in other very old manuscripts. The Venice edition of 1490 reads "si foco adoraverint"; L. C. "si focos adoraverint". I have been unwilling to change the received reading, since it is to the point and brings no absurdity with it. Gallaeus.

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(n7) ‹anchor: profusione› · lemma note (no call), col 636

Profusione. Mss. 6 rec. et 7 edit., perfusione. Arnobius lib. VII: Merum thuris est socium, quod explanari consimiliter poscimus, cur ei superinfundatur incensioni.

"Pouring-out." Six recent manuscripts and seven editions: "perfusione" (drenching). Arnobius book VII: "Unmixed wine is the companion of incense; and we likewise ask that it be explained why it is poured over it as it burns."

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(n8) ‹anchor: quasi aliquid inde libaturis› · lemma note (no call), col 636

Quasi aliquid inde libaturis offerunt. Rectissime libaturis, id est, gustaturis diis. Hinc cap. 2: Mactant... hostias Deo quasi esurienti; profundunt vina tanquam sitienti. Epitom. cap. 28: His quotidie libatur, ut laribus; quasi id dii essent libaturi aut gustaturi, ut Bel in hist. Danielis. Bon. — Quasi aliquid inde libaturis offerunt. Quidquid, etc. Mss. 11 rec. et edit. 5., libaturi; 1 ms. Colb., offerant. Libaturis autem, ut puto, hic est pro delibaturis, simplex pro composito, quod Lactantio familiare est; vel de excidit, similitudine praecedentis syllabae. Vid. Arnob. lb. VII, circa med.

"They offer as if to those who would take a taste of it." "Libaturis" is quite right, that is, to gods who would taste it. Hence chapter 2: "They slaughter… victims to God as if He were hungry; they pour out wine as if to one thirsty." Epitome chapter 28: "To these a libation is poured daily, as to the household gods"; as if the gods would sip or taste it, like Bel in the story of Daniel. Bon. — "They offer as if to those who would take a taste of it. Whatever," etc. Eleven recent manuscripts and five editions: "libaturi"; one Colbertine manuscript: "offerant". But "libaturis" here, I think, stands for "delibaturis", the simple verb for the compound, which is familiar in Lactantius; or "de" fell out through likeness to the preceding syllable. See Arnobius book VII, about the middle.

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(n9) ‹anchor: id gratum esse diis suis› · lemma note (no call), col 636

Id gratum esse diis suis. Mss. 16 rec. et 5 edit. et haec grata esse.

"That this is pleasing to their gods." Sixteen recent manuscripts and five editions: "and that these things are pleasing."

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(n10) ‹anchor: terrenis opibus› · lemma note (no call), col 636

Terrenis opibus. Mss. 2 Reg. rec., Jun., 1 Clarom. et 5 edit. vet. operibus.

"With earthly wealth." Manuscripts 2nd Regius (recent), Junius, 1st Claromontanus and five old editions: "operibus" (works).

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(n11) ‹anchor: mancipaverunt› · lemma note (no call), col 636

Mancipaverunt. Nam juxta Sallustium, ita comparati esse debemus, ut animi imperio, corporis servitio utamur.

"They have enslaved." For according to Sallust, we ought to be so constituted that we use the mind's command and the body's service.

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(n12) ‹anchor: libidinibus frena permittunt› · lemma note (no call), col 636

Libidinibus frena permittunt. Videtur alludere ad Socratis fabulam, quae apud Platonem in Phaedro est, ubi animam trifariam dividit.

"They give the reins to their lusts." He seems to allude to Socrates' fable in Plato's Phaedrus, where he divides the soul into three parts.

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(n13) ‹anchor: nihil… moderati aut pensi habent› · lemma note (no call), col 636

Nihil... moderati aut pensi habent. Lips. 2, 3, Reimm. nihil moderati ac pensi. Imitatur Sallustii Catil. XII. 2, ubi et ad Catil. 5, 6, consule Cortium, qui priori loco nihil moderati atque pensi habere, exponit non considerare, nec temperanter tractare. Bun.

"They hold nothing… moderate or weighed." Leipzig 2 and 3 and Reimmann: "nihil moderati ac pensi". He imitates Sallust, Catiline XII. 2, where, and also at Catiline 5, 6, consult Cortius, who in the former place explains "to hold nothing moderate and weighed" as "not to consider, nor to handle with restraint". Bün.

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(n14) ‹anchor: stipati familiarum gregibus› · lemma note (no call), col 636

Stipati familiarum gregibus. Sic emendavi ex mss. 7. Reg. inter quos duo sunt antiquissimi, 3 Colb. Goth. 2 Lips. 1 Clarom. Brun. edit. 3 vet. Rom. ac rec. Cellar. et Walch. id est, coetu servorum, seu magno famulitio. Familia enim, servi apud Phaedrum lib. II Fabul. 8, de cervo ac bove; lib. III, fab. 7, de lupo ad canem: et 10 ejusdem libri, necnon 19, de Aesopo ad garrulum, et ut videtur Instit. de Lege Fus. Canin. Scripti rec. 3 Reg., 2 Colb., 1 Clarom. et 9 vulgati, familiarium; quod idem est, sed minus forsan tum temporis usitatum. Seneca enim in obsoletis ponit epist. 47; Dominum, inquit, patrem familiae appellaverunt: servos, quod etiam in mimis durat, familiares. Partim ex Cellario.

"Thronged with crowds of their households." So I have corrected from seven Regius manuscripts, among which are two very old ones, three Colbertine, Gotha, 2nd Leipzig, 1st Claromontanus, Brunswick, three old Roman editions and the recent ones of Cellarius and Walch; that is, with a company of slaves, or a great retinue. For "familia" means slaves in Phaedrus, book II, Fable 8, of the stag and the ox; book III, fable 7, of the wolf to the dog; and 10 of the same book, and also 19, of Aesop to the chatterer; and, it seems, the Institutes on the Lex Fufia Caninia. The recent manuscripts, three Regius, two Colbertine, the 1st Claromontanus and nine common editions: "familiarium"; which is the same, but perhaps less usual at that time. For Seneca puts it among obsolete words, letter 47: "They called the master," he says, "father of the household; the slaves, a usage that still lasts in the mimes, familiares." Partly from Cellarius.

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(n15) ‹anchor: per dimotum populum semper incedant› · lemma note (no call), col 636 (continues)

Per dimotum populum semper incedant. Ita mss. 9. Reg. ex quibus sunt duo veterrimi, 4 Colb., 3 Lips., 2 Clarom., Brun., et 6 edit. Id est per servos, aut si magistratus esset, per lictorem turba submota de via. Scripti 1 Reg., Tornes., 1 Colb. et nonnulli alii, (continues)

"Let them always walk through a people parted for them." So nine Regius manuscripts, of which two are very old, four Colbertine, three Leipzig, two Claromontanus, Brunswick, and six editions. That is, with the crowd moved out of the way by slaves, or, if he were a magistrate, by the lictor. The manuscripts 1st Regius, Tournes, 1st Colbertine and some others, (continues)

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(n1) ‹anchor: per dimotum populum semper incedant› · lemma note (no call), continued from page 331 (n635), col 637

veteresque octo editi, domitum, corrupte. — Per dimotum populum. Illustravit uberius Gronovius ad Livii, l. XXVIII, c. 2. Frequentius hac in re verbum submovere; hinc l. III Liv. c. 48: Lictor, submovet urbam, et da viam domino. Bun. <!-- 'submovet urbam' as printed (for submove turbam). -->

and eight old editions: "domitum", corruptly. — "Through a people parted." Gronovius has illustrated it more fully on Livy, book XXVIII, chapter 2. In this matter the verb "submovere" is more frequent; hence Livy book III, chapter 48: "Lictor, clear the crowd, and make way for your master." Bün.

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(n2) ‹anchor: sic addicti et servientes› · lemma note (no call), col 637

Sic addicti et servientes. Metaphora ex jure civili. Nam jureconsultis addicti sunt, homines obaerati; qui et nexi dicuntur, qui lege XII Tabb. ob aes alienum creditoribus in temporariam servitutem addicebantur. Et bene quidem. Nam peccatorum servitus verius in diem addictio est, quam servitus alia: ex qua ad libertatem per poenitentiam janua resipiscentibus beneficio Christi patet. Betuleius.

"Thus bound over and serving." A metaphor from civil law. For to the jurists the "addicti" are men in debt, who are also called "nexi", who under the law of the Twelve Tables were bound over to their creditors in temporary servitude for debt. And aptly so. For the servitude of sins is more truly a bondage for a term than any other servitude: from it, by the kindness of Christ, a door to freedom lies open through penance to those who come to their senses. Betuleius.

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(n3) ‹anchor: quae sunt terrae› · lemma note (no call), col 637

Quae sunt terrae. Ita mss. et quamplures edit. In nonnullis impressis legitur qui, mendose.

"Which are of the earth." So the manuscripts and a great many editions. In some printed copies one reads "qui", faultily.

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(n4) ‹anchor: a coelo› · lemma note (no call), col 637

A coelo. Mss. 13 rec. et 7 edit. de coelo.

"From heaven." Thirteen recent manuscripts and seven editions: "de coelo".

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(n5) ‹anchor: eadem miseros ubique caecitas premit› · lemma note (no call), col 637

Eadem miseros ubique caecitas premit. Conspirant omnes libri in edita lectione: sunt haec dicta, ut l. III, c. 24: Nam semper eodem modo falluntur. Bun.

"The same blindness everywhere oppresses the wretches." All the books agree in the printed reading: this is said as in book III, chapter 24: "For they are always deceived in the same way." Bün.

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(n6) ‹anchor: quasi esurienti› · lemma note (no call), col 637

Quasi esurienti. Ita Apuleius l. VIII Metam. p. 215: A quodam... pinguissimum deposcunt arietem, qui deam Syriam esurientem suo satiaret sacrificio. Observa in Lactantio copiam, quasi, tanquam, velut. Bun.

"As if to one hungry." So Apuleius, Metamorphoses book VIII, p. 215: "From a certain man… they demand a very fat ram, to satisfy the hungry Syrian goddess with its sacrifice." Note in Lactantius the abundance of "quasi", "tanquam", "velut". Bün.

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(n7) ‹anchor: accendunt lumina› · lemma note (no call), col 637

Accendunt lumina. Omnium pene gentium communis fuit ritus ad gaudii significationem ignem accendere; neque occurrit quidquam frequentius apud veteres auctores, quam λυχνοκαΐας, et accensarum facum mentio, ob res sive publice, sive privatim laetas. Nec solum in templis lumina accendebant, sed etiam domi quisque suae, eaque januis et fenestris appendebant. Juvenalis in 12 apparatum diei festi describens, non quidem ex judaïca disciplina, sed ex ritu romano: Cuncta nitent, longos erexit Janua ramos, / Et matutinis operitur festa lucernis.

"They light lamps." It was a rite common to almost all nations to kindle fire as a sign of joy; nor does anything occur more often in the ancient authors than mention of lamp-lightings and of torches lit for occasions of rejoicing, public or private. And they lit lamps not only in the temples but each man at his own home too, and hung them on doors and windows. Juvenal, in Satire 12, describing the preparations for a feast day, not indeed from Jewish practice but from the Roman rite: "All is shining; the door has raised long branches, / and, festive, is covered with lamps at morning."

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(n8) ‹anchor: velut in tenebris agenti› · lemma note (no call), col 637 → col 638

Velut in tenebris agenti. Lactantius Ethnicis exprobrare potuit, quod de die in templis deorum suorum, velut in tenebris agentium, lumina accenderent sine ulla necessitate, siquidem in aperto sacrificabant, ut ipse ait Div. Institut. lib. II, cap. 2. Neque ex supradictis auctoris nostri verbis concludere debuit Gallaeus, Lactantii aevo, in Christianorum conventiculis non obtinuisse morem illum candelas accendendi; siquidem priscis Christianis necesse erat uti lucernis et lampadibus, cum persecutionis metu ante lucem conventus agerent, et in cryptis sacrificarent. Itaque lumina ibi erant omnino necessaria. Celeberrimas Galliae urbes olim lustrando, vidi in ecclesia S. Petri urbis Andecavorum, seu Andegavorum (Gallice Angers), antiquissimas cryptas duas, in quarum una, scilicet subtus chorum, fornici infixi adhuc suspiciuntur unci multi, etiamque trochleae plures, quibus lampades vel cerei appendebantur. Huic usui assueta Ecclesia illum eo libentius retinuit, quod lumen necessarium esset in sacris aedibus, quae sedatis persecutionibus fuerunt constructae valde obscurae; et etiamnum tales extant plures, inter quas sunt Bituricensis, Carnotensis, et Sancta Capella Parisiensis, in quibus accensos vidi cereos necessarios ad cantandam in libris solemnem missam et sextam hyeme hora decima matutina: necnon ecclesiae ordinis Cisterciensis, in quibus ponitur ex ejus ordinario, seu caeremoniali ms. in abbatia Vallium-Sarnaii dioecesis Parisiensis asservato, lumen in absconsa accensum, sacerdoti missam post tertiam celebranti necessarium ad legendum. Et quod olim fuit absolutae necessitatis, hodieque est in nonnullis ecclesiis, fit in aliis majestatis causa, ad gaudii significationem, et ad laetitiam testandam, ut demonstrat Hieronymus adversus Vigilantium. Vide Athanasium in epist. ad Orthodoxos; Euseb. lib. VI Histor. cap. 33; S. Epiphan. ad Joan. Hierosolym. episc.; S. Paulin. carm. in Natali 3 et 6 S. Felicis; S. Augustinum in Serm., de Tempore, 215; Theodoret. in Historia sanctorum Patrum, cap. 21, in Jacobo; Bellarminum, lib. II de Reliquiis sanctorum, c. 3 et 4; ac Baronium, tom. I Annal. ad annum Domini 58. Ex S. Justino Dialog. cum Tryphone Judaeo, lucernae in liturgia apud christianos accensae fuisse videntur. Haec J.-B. le Brun.

"As if to one acting in darkness." Lactantius could reproach the heathen that by day, in the temples of their gods, they lit lamps as if for beings living in darkness, without any need, since they sacrificed in the open, as he himself says, Divine Institutes book II, chapter 2. Nor ought Gallaeus to have concluded from these words of our author that in Lactantius's age the custom of lighting candles did not obtain in the gatherings of Christians; for the early Christians had to use lamps and lights, since for fear of persecution they held their assemblies before daybreak and offered sacrifice in crypts. So lights were altogether necessary there. Touring the most famous cities of France some time ago, I saw in the church of St Peter in the city of the Andecavi or Andegavi (in French, Angers) two very ancient crypts, in one of which, namely under the choir, many hooks fixed in the vault are still to be seen, and also many pulleys, from which lamps or candles used to be hung. The Church, accustomed to this usage, kept it the more willingly because light was needed in the sacred buildings, which, once the persecutions had ceased, were built very dark; and many such are still standing, among which are those of Bourges, Chartres and the Sainte-Chapelle of Paris, in which I have seen lit the candles needed for singing from the books the solemn Mass and Sext in winter at ten in the morning; and also the churches of the Cistercian order, in which, according to its ordinary or ceremonial, kept in manuscript at the abbey of Vaux-de-Cernay in the diocese of Paris, a light lit in a shaded lantern is set for the priest celebrating Mass after Terce, needed for reading. And what was once of absolute necessity, and is so even today in some churches, is done in others for the sake of majesty, as a sign of joy and to bear witness to gladness, as Jerome shows against Vigilantius. See Athanasius in the letter to the Orthodox; Eusebius, History book VI, chapter 33; St Epiphanius to John, bishop of Jerusalem; St Paulinus, poems on the 3rd and 6th Birthday of St Felix; St Augustine, Sermons de Tempore, 215; Theodoret, in the History of the holy Fathers, chapter 21, on James; Bellarmine, book II On the Relics of the Saints, chapters 3 and 4; and Baronius, Annals volume I, at the year of the Lord 58. From St Justin's Dialogue with Trypho the Jew it appears that lamps were lit in the liturgy among Christians. So J.-B. Le Brun.

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(n9) ‹anchor: cognoscant› · lemma note (no call), col 638

Cognoscant. Heum. legit cognoscerent.

"Let them know." Heumann reads "cognoscerent".

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(n10) ‹anchor: jam sentient› · lemma note (no call), col 638

Jam sentient. Mss. 3 Reg., 2 Colb. et 11 ed., sentiant.

"They will now perceive." Manuscripts three Regius, two Colbertine and eleven editions: "sentiant".

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(n11) ‹anchor: quam non indigeat› · lemma note (no call), col 638

Quam non indigeat. Ita omnes prope mss. inter quos sunt Bonon. ac Reg. et ed. vet. Rom., Is., Cellar. In 1 Reg. rec. legitur quia; in Cauc., Jun. 1 Reg. rec. et 13 editis, quod.

"How He does not need." So almost all the manuscripts, among them the Bologna and Regius, and the old Roman edition, Isaeus, Cellarius. In the recent 1st Regius one reads "quia"; in the Chauci manuscript, Junius, the recent 1st Regius and thirteen editions, "quod".

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(n12) ‹anchor: tam claram, tam candidam lucem› · lemma note (no call), col 638

Tam claram, tam candidam lucem. Simplicius in cit. loco Epitomes solem dixit. Docte vero hic vocat candidam lucem, exemplo Ennii, Ciceronis, aliorum. Ennius in Cic. lib. I, Divin., c. 48: Exin candida se radiis dedit icta foras lux. Cic. l. II, de Nat. deor. c. 15: solis candor illustrat. Bun.

"So clear, so bright a light." In the passage of the Epitome cited he said more simply "the sun". Here he learnedly calls it "candida lux", after the example of Ennius, Cicero and others. Ennius in Cicero, On Divination book I, chapter 48: "Then the bright light, struck by rays, came forth." Cicero, On the Nature of the Gods book II, chapter 15: "the brightness of the sun illumines." Bün.

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(n13) ‹anchor: quam humani capitis› · lemma note (no call), col 638

Quam humani capitis. Heraclitus solem latitudine pedali esse dixit: Epicurus tantum, quantus apparet, ut Plut. in Placitis refert. Laert. hoc posterius etiam ad Heraclitum refert. Contra Epicurum disputat Cleomedes lib. II. Caeterum de solis magnitudine lege Plin. lib. II, cap. 11; Macrob. lib. I, de Somnio Scip., cap. 20; ipsum Ptol. lib. V, cap. 16, de Magna Construct.; et ibidem Theonem, atque eumdem rursus in Arato.

"Than a human head." Heraclitus said the sun was a foot wide; Epicurus, just as big as it appears, as Plutarch reports in the Placita. Laertius refers this latter view also to Heraclitus. Cleomedes argues against Epicurus in book II. For the rest, on the size of the sun read Pliny book II, chapter 11; Macrobius, On the Dream of Scipio book I, chapter 20; Ptolemy himself, book V, chapter 16, of the Great Composition; and Theon on the same place, and the same again on Aratus.

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(n14) ‹anchor: non queat contueri› · lemma note (no call), col 638

Non queat contueri. Ms. Torn. non valeat contueri; 2 Clarom., non queat intueri.

"Could not gaze upon." The Tournes manuscript: "non valeat contueri"; 2nd Claromontanus: "non queat intueri".

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(n15) ‹anchor: tantumque istarum rerum› · lemma note (no call), col 638 (continues)

Tantumque istarum rerum. Id est, tantum fulgoris (continues)

"And so much of these things." That is, so much brilliance (continues)

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(n1) ‹anchor: tantumque istarum rerum› · lemma note (no call), col 639 (continued)

(continued) et caloris. Ita saepe Lactantius et Cicero. Noster, l. I Instit., cap. 3: Ut tantum in eo (Deo) sit istarum rerum (id est, magnitudinis, potestatis, virtutis, majesatis), quantum, etc. Bun.

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(n2) ‹anchor: pati possent› · lemma note (no call), col 639

Pati possent. Sic emendavi ex 3 editis cunctisque mss. quod poscunt praeced. noceret, et seq. postularet.

"Could endure." So I have corrected from three editions and all the manuscripts, as the preceding "noceret" and the following "postularet" require.

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(n3) ‹anchor: postularet› · lemma note (no call), col 639

Postularet. Heuman. leg. postulat.

"Would demand." Heumann reads "postulat".

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(n4) ‹anchor: cerarum› · lemma note (no call), col 639

Cerarum. Mss. 1. Reg. vet. cerorum; 1 Reg. rec. et edit. Is. cereorum; 1 al. Reg. rec. cerearum. Caeteri ut in textu.

"Of waxes." Manuscripts: the old 1st Regius "cerorum"; the recent 1st Regius and Isaeus's edition "cereorum"; another recent 1st Regius "cerearum". The rest as in the text.

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(n5) ‹anchor: poeta› · lemma note (no call), col 639

Poeta. Lucret. lib. V de Natura rerum.

"The poet." Lucretius, On the Nature of Things book V.

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(n6) ‹anchor: sed liquidum› · lemma note (no call), col 639

Sed liquidum. Hoc est, clarum, quod sincerum, a vino colis defoecato translatione facta. Ita Virg. Ecl. 6: Et liquidi simul ignis; et Lucret: nobilis ille / Devolet in terram liquidi calor aureus ignis, dixere. Quae contraria omnino videntur igni. Liquidum enim a liquore: sed liquidus vocatur, hoc est purus, fumo non inquinatus. Turnebus.

"But clear." That is, bright, because pure, by a transfer of sense from wine cleared through strainers. So Virgil, Eclogue 6: "and of clear fire at once"; and Lucretius: "that noble golden heat of clear fire may fly down to earth", they said. These seem wholly contrary to fire. For "liquidum" comes from "liquor", liquid; but fire is called "liquidus", that is, pure, unsullied by smoke. Turnebus.

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(n7) ‹anchor: Φῶτες nuncupamur› · lemma note (no call), col 639

Φῶτες nuncupamur. Sic restitui ex mss. 2 Reg. antiquissimis, suffragantibus veterrimis Cauc., 1 Bonon. et rec. 2 Reg., Marm. 1 Clarom. et Brun. quibus est φῶτες nuncupatur; Ultr. fortes; 2 Reg. rec. φωτος; 1 Reg. et ed. Rom. 1474, phantes; 1 Reg., 1 Bonon., Pen., edd. Florent. et Ald. 1515, Phanetes; 1 Clarom. focus; 1 Reg., 2 Colb. focos; 1 al. Colb. fodes; in altero Colb. fontes, mendose, pro φῶτες, quod est viri nuncupamur. In 1 Reg., 2 Colb. et editis φῶς nuncupatur, id est, lux appellatur. Grammatici dicunt φώς, quando virum significat, gravi tono scribi; quando vero lumen, circumflexo.

"We are called φῶτες." So I have restored from two very old Regius manuscripts, with the support of the very old Chauci manuscript, the 1st Bologna, and the recent 2nd Regius, Marmoutier, 1st Claromontanus and Brunswick, which have "φῶτες nuncupatur"; Utrecht: "fortes"; recent 2nd Regius: "φωτος"; 1st Regius and the Rome edition of 1474: "phantes"; 1st Regius, 1st Bologna, Pen., the Florence and Aldine 1515 editions: "Phanetes"; 1st Claromontanus: "focus"; 1st Regius, 2nd Colbertine: "focos"; another 1st Colbertine: "fodes"; in the other Colbertine "fontes", faultily, for "φῶτες", which means "we are called men". In the 1st Regius, 2nd Colbertine and the editions: "φῶς nuncupatur", that is, "it is called light". The grammarians say that φώς, when it means "man", is written with the grave accent, but when it means "light", with the circumflex.

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(n8) ‹anchor: eo vesci› · lemma note (no call), col 639

Eo vesci. Sc. sanguine. Rarius vesci de potionibus. Cic. lib. II de Nat. deor., cap. 23: Dii nec escis nec potionibus vescuntur. Bun.

"To feed on it." Namely, on blood. "Vesci" is used more rarely of drink. Cicero, On the Nature of the Gods book II, chapter 23: "The gods feed neither on food nor on drink." Bün.

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(n9) ‹anchor: hujusmodi› · lemma note (no call), col 640

Hujusmodi. Ita repositum ex omnibus ferme mss. et edit. Paris. 1525. In 2 Reg. rec. cunctisque fere editis est hujuscemodi. Persius Satyr. 2, v. 30.

"Of this kind." So restored from almost all the manuscripts and the Paris edition of 1525. In the recent 2nd Regius and almost all the editions there is "hujuscemodi". Persius, Satire 2, line 30.

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(n10) ‹anchor: emeris auriculas› · lemma note (no call), col 640

Emeris auriculas. Id est, auditionem benignam.

"You have bought the ears." That is, a kindly hearing.

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(n11) ‹anchor: lactibus unctis› · lemma note (no call), col 640

Lactibus unctis. Hoc est, pinguibus intestinis.

"With greasy small guts." That is, with fat entrails.

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(n12) ‹anchor: non carne….. ad placandam› · lemma note (no call), col 640

Non carne..... ad placandam. Egregie Cic. pro Cluentio c. 68: Neque intelligit, pietate et religione, et justis precibus deorum mentes, nec superstitione, neque ad scelus perficiendum caesis hostiis posse placari. Bon.

"Not with flesh… to appease." Excellently Cicero, For Cluentius chapter 68: "Nor does he understand that the minds of the gods can be appeased by piety and religion and just prayers, not by superstition, nor by victims slain for the accomplishment of a crime." Bon.

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(n13) ‹anchor: naturali sit honestate generosum› · lemma note (no call), col 640

Naturali sit honestate generosum. Persii verbis vocem naturalis adjecit, quam perperam acceperunt nonnulli. Ideo autem vox illa inserta, quia naturalia firmissime haerent, ut nativi colores et similia; nisi tamen honestatem naturalem appellavit Lactant. ad dogma Stoicum respiciens. Generosum dixit, quia vera pietas generosa est, bonae spei plena; contra vero superstitio meticulosa, et in humum dejecta. Quare Plato superstitionem esse disputat, non θεραπείαν numinis, sed κολακείαν: cui vitio proprium τὸ ταπεινὸν, quod generoso animo repugnat. Is. Casaubonus. Incoctum generoso pectus honesto. Pers.

"Noble with natural uprightness." To Persius's words he added the word "naturalis", which some have taken wrongly. The word was put in because natural things cling most firmly, like native colours and the like; unless Lactantius called uprightness natural with an eye to the Stoic doctrine. He said "noble" because true piety is noble, full of good hope, whereas superstition is fearful and cast down to the ground. Hence Plato argues that superstition is not service of the deity but flattery; and proper to that vice is baseness, which is repugnant to a noble mind. Is. Casaubon. "A breast steeped in noble uprightness." Persius.

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(n14) ‹anchor: de officio› · lemma note (no call), col 640

De Officio. Scripti ergo sunt Officiorum libelli ante Hortensium, qui periit.

"On Duty." So the books of Duties were written before the Hortensius, which has perished.

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(n15) ‹anchor: pro seditioso homine Cornelio› · lemma note (no call), col 640

Pro seditioso homine Cornelio. Non Balbo, cujus actionis de civitate quaestio est. Actionum pro Cornelio meminit ipse Cicero in lib. de Orat. et de Petitione consulatus. Caeterum haec Ciceronis verba puto ex Hortensio esse deprompta. Betuleius.

"For Cornelius, a seditious man." Not Balbus, whose case concerns citizenship. Cicero himself mentions the speeches for Cornelius in the book On the Orator and in On Canvassing for the Consulship. For the rest, I think these words of Cicero are drawn from the Hortensius. Betuleius.

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(n16) ‹anchor: credo, ut libros› · lemma note (no call), col 640

Credo, ut libros. Ita restitui ex edit. Cellar. cunctisque mss. praeter 2 Reg. rec. in quibus, ut in vulgatis, legitur libellos.

"I believe, as the books." So I have restored from Cellarius's edition and all the manuscripts except the recent 2nd Regius, in which, as in the common editions, one reads "libellos".

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(n17) ‹anchor: testatur› · lemma note (no call), col 640

Testatur. Cicer. de Offic. initio.

"He testifies." Cicero, On Duties, at the beginning.

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(n18) ‹anchor: infinitum› · lemma note (no call), col 640

Infinitum. 1 Colb. Brun. edit. Rom. 1470, et Is. infimum.

"Endless." The 1st Colbertine, Brunswick, the Rome edition of 1470, and Isaeus: "infimum" (lowest).

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(n19) ‹anchor: perfectus› · lemma note (no call), col 640

Perfectus. Inter philosophos, alii erant proficientes, alii perfecti.

"Perfect." Among the philosophers, some were "those making progress", others "the perfect".

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(n1) ‹anchor: recte dare› · lemma note (no call), col 641

Recte dare. Sic emendavi ex omnibus mss. ac vet. edit. Rom. et Betul. Et sic legendum, quae [illi scilicet] solent ad probitatem recte dare. Edit. 13, dari.

"To give rightly." So I have corrected from all the manuscripts and the old Rome edition and Betuleius. And so one must read: "which [they, that is] are wont to give rightly towards uprightness." Thirteen editions: "dari".

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(n2) ‹anchor: duae sunt viae› · lemma note (no call), col 641

Duae sunt viae. Post haec verba in multis mss. Constantine imperator addi asserit Gallaeus, additaque etiam reperi in uno Reg. veterrimo, in alio item Regio, Marm. et in editis sex. Desunt in 2 Bon., 7 Regiis, 6 Colb., 5 Oxoniensibus, aliisque 18 rec. in editis 3 vet. Rom. et 9 aliis.

"There are two ways." Gallaeus asserts that after these words "O Emperor Constantine" is added in many manuscripts, and I too found it added in one very old Regius, likewise in another Regius, Marmoutier, and in six editions. It is lacking in two Bologna, seven Regius, six Colbertine, five Oxford and eighteen other recent manuscripts, and in three old Roman editions and nine others.

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(n3) ‹anchor: quas et poetae› · lemma note (no call), col 641

Quas et poetae. Hesiodus. in Ergis.

"Which the poets too." Hesiod in the Works.

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(n4) ‹anchor: et philosophi› · lemma note (no call), col 641

Et philosophi. Xenophon, vel apud Xenophontem in libro Ἀπομνημονευμάτων II; Socrates ex Prodico Herculis narrat insomnium, quo virtus et voluptas illi visae, quarum utraque juvenem ad sui studium pellicere satagit: quo loco citati a nobis Hesiodi versus referuntur. Qua de re vide etiam Philostratum in Prodico, et Ciceronem Officiorum primo; et apud Platonem in Protagora ipse Prodicus inducitur, de hoc virtutis colle verba faciens. Atque hujus rursus meminit idem Plato lib. de Legib. quarto. Nec dissimilia sunt, quae Cebes nobis, in sua depinxit tabula.

"And the philosophers." Xenophon, or rather, in Xenophon's Memorabilia book II, Socrates relates after Prodicus the dream of Hercules, in which Virtue and Pleasure appeared to him, each striving to lure the young man to her pursuit; in that place the verses of Hesiod we have cited are quoted. On this see also Philostratus on Prodicus, and Cicero, On Duties book I; and in Plato's Protagoras Prodicus himself is brought in, speaking of this hill of virtue. And the same Plato mentions it again in book four of the Laws. Nor unlike are the things Cebes has painted for us in his Tablet.

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(n5) ‹anchor: esse, et virtutes› · lemma note (no call), col 641

Esse, et virtutes. Deest et in 1 Bonon. antiq. ac 5 editis.

"Are, and virtues." "Et" is lacking in the old 1st Bologna and five editions.

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(n6) ‹anchor: humanae vitae cursum Y litterae esse similem› · lemma note (no call), col 641 → col 642

Humanae vitae cursum Y litterae esse similem. Litterae Pythagoricae meminit ex ecclesiasticis scriptoribus Hieronymus, in epistola quadam ad Laetam, item ad Pammachium, de obitu Paulinae; et in c. 10 Ecclesiastis, hunc locum liquido cum elogio citat. Describitur ab Ausonio his versiculis: Littera Pythagorae discrimine secta bicorni / Humanae vitae speciem praeferre videtur. / Nam via virtutis dextrum petit ardua collem, / Difficilemque aditum primum spectantibus offert: / Sed requiem praebet fessis in vertice summo. / Molle ostentat iter via lata: sed ultima meta / Praecipitat captos, volvitque per ardua saxa. / Quisquis enim duros casus virtutis amore, / Vicerit, ille sibi laudemque decusque parabit: / At qui desidiam, luxumque sequetur inertem, / Dum fugit oppositos incauta mente labores, / Turpis, inopsque, simul miserabile transiget aevum. Attingit et Palingenius in Sagittario. Ptyhagorica fortassis dicitur, quia y et z creduntur a Pythagora inventae. Ex Betuleio, qui perperam hos versus sub Maronis nomine citaverat, cum sint Ausonii, ut observavit Francius. Vide Servium in lib. VI Virgil. Aeneid.

"That the course of human life is like the letter Y." Of the ecclesiastical writers, Jerome mentions the Pythagorean letter in a letter to Laeta, likewise to Pammachius on the death of Paulina; and on chapter 10 of Ecclesiastes he cites this passage plainly and with praise. Ausonius describes it in these lines: "The letter of Pythagoras, cleft in a two-horned fork, / seems to show the image of human life. / For the steep way of virtue seeks the hill on the right, / and at first offers a hard approach to those who look on it, / but gives rest to the weary on the very summit. / The broad way displays an easy road, but its final goal / casts its captives headlong and rolls them over rugged rocks. / For whoever, for love of virtue, overcomes hard chances / will win himself praise and honour; / but he who follows sloth and idle luxury, / while with heedless mind he flees the labours set before him, / will pass a wretched life, base and needy alike." Palingenius also touches on it in the Sagittarius. It is perhaps called Pythagorean because y and z are believed to have been invented by Pythagoras. From Betuleius, who wrongly cited these verses under Maro's name, though they are Ausonius's, as Francius observed. See Servius on Virgil, Aeneid book VI.

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(n7) ‹anchor: cum primae adolescentiae limen attigerit› · lemma note (no call), col 642

Cum primae adolescentiae limen attigerit. Ita mss. omnes, praeter 2 Reg. rec. in quibus, ut et in vulgatis, est primum.

"When he has reached the threshold of early youth." So all the manuscripts, except the recent 2nd Regius, in which, as also in the common editions, there is "primum".

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(n8) ‹anchor: partes› · lemma note (no call), col 642

Partes. Haec ex Virgil. VI Aeneid. v. 540.

"Parts." This is from Virgil, Aeneid VI, line 540.

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(n9) ‹anchor: findit› · lemma note (no call), col 642

Findit. 1 Reg., 1 Brun. et edit. Thomas. scindit.

"Splits." The 1st Regius, 1st Brunswick and the Thomasius edition: "scindit".

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(n10) ‹anchor: in sinistram viam› · lemma note (no call), col 642

In sinistram viam, quae melioris speciem mentiatur. Edit. 5, ad sinistram. Mss. Cauc., Jun., ed. Gymmic. et Betul., quae virtutis ac melioris speciem mentiatur.

"Into the left-hand way, which feigns the look of the better." Five editions: "ad sinistram". The Chauci and Junius manuscripts, the Gymnicus edition and Betuleius: "which feigns the look of virtue and of the better."

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(n11) ‹anchor: incidere› · lemma note (no call), col 642

Incidere. Sic emendavi ex antiquioribus ac melioribus mss. 1 Bonon. et 2 Reg. necnon edit. Is. Et sic legendum esse censebant Isaeus et Francius. Alii codices incedere.

"To fall into." So I have corrected from the older and better manuscripts, the 1st Bologna and 2nd Regius, and also Isaeus's edition. And Isaeus and Francius judged that it should be so read. Other codices: "incedere" (to walk).

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(n12) ‹anchor: videntur› · lemma note (no call), col 642

Videntur. Heum. legit videantur.

"Seem." Heumann reads "videantur".

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(n13) ‹anchor: apud inferos› · lemma note (no call), col 642

Apud inferos. De hoc sequenti capite dicetur.

"Among the dead below." This will be discussed in the following chapter.

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(n1) ‹anchor: quomodo autem hae viae› · lemma note (no call), col 643

Quomodo autem hae viae. Ita edit. Betul., Is., cunctique mss. praeter 2 Reg. rec. et Cant. in quibus, ut in 14 impressis, est viae istae; in 4 excusis, vitae istae, male; non enim Lactantius loquitur de vitiis, sed permanet in allegoria duarum viarum, quarum una in coelum, altera itur ad inferos.

"But how these ways." So the editions of Betuleius and Isaeus, and all the manuscripts except the recent 2nd Regius and the Cambridge, in which, as in fourteen printed editions, there is "viae istae"; in four printed copies "vitae istae", wrongly; for Lactantius is not speaking of vices, but keeps to the allegory of the two ways, by one of which one goes to heaven, by the other to the dead below.

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(n2) ‹anchor: aperiam› · lemma note (no call), col 643

Aperiam. Editi plerique hic perperam addunt que. — Aperiamque, quae. Saepe talia in libris corrupta ab iis, qui putarunt male sonare, que quae. At ita supra, eamque, quae sit assignata. Lib. VI, c. 18: Patientiaeque, quae omnium virtutum maxima. Cic. lib. I de Nat. deor. c. 2: Multaque, quae dicentur; Ibid., cap. 42: Eaque, quae. Lib. III de Nat. deor., c. 7: Omniaque, quae. Vindicavit Sallustio et illustravit Cortius. Catil. III 5, p. 25. Bun.

"I will disclose." Most editions here wrongly add "que". — "Aperiamque, quae." Such things are often corrupted in the books by those who thought "que quae" sounded ill. But so above: "eamque, quae sit assignata". Book VI, chapter 18: "Patientiaeque, quae omnium virtutum maxima." Cicero, On the Nature of the Gods book I, chapter 2: "Multaque, quae dicentur"; ibid., chapter 42: "Eaque, quae". Book III On the Nature of the Gods, chapter 7: "Omniaque, quae". Cortius defended and illustrated it for Sallust, Catiline III 5, p. 25. Bün.

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(n3) ‹anchor: sive enim virtutes inseras› · lemma note (no call), col 643

Sive enim virtutes inseras, vitia sua sponte decedent: sive vitia eximas. Mss. 6 Reg. rec. et 3 edit. legunt, Si enim; mss. 13 rec. et 8 impressi codices inferas, male. Vide infra, virtutes inseri. Post sive, mss. 7 addunt etiam, quod respuunt antiquiores ac potiores scripti et typis excusi.

"For whether you implant virtues, vices will depart of their own accord; or whether you remove vices." Six recent Regius manuscripts and three editions read "Si enim"; thirteen recent manuscripts and eight printed copies "inferas" (bring in), wrongly. See below, "virtutes inseri". After "sive", seven manuscripts add "etiam", which the older and better manuscripts and printed copies reject.

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(n4) ‹anchor: vitia detrahi› · lemma note (no call), col 643

Vitia detrahi. Mss. 16 rec. et 2 edit., retrahi. Mox sequitur, sine detractione vitiorum.

"That vices be drawn off." Sixteen recent manuscripts and two editions: "retrahi". Soon there follows: "without the drawing off of vices".

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(n5) ‹anchor: nec virtutes inseri› · lemma note (no call), col 643

Nec virtutes inseri. Ita mss. omnes et quamplures typis excusi. Ed. Paris. 1525, Crat., Is., inferri. Vide supra virtutes inseras. — Virtutes inseri. Recte. Epit. c. 60: De nostris animis prius vitia detrahenda, et tum demum virtutes inserendae; cap. 61: Hae vitiorum stirpes eruendae, ut virtutes inseri possint... neque detrahi possunt..., natura insiti. Infra, Neque detrahendos... Deus inseruit. Bun.

"Nor virtues be implanted." So all the manuscripts and a great many printed copies. The Paris edition of 1525, Cratander, Isaeus: "inferri". See above, "virtutes inseras". — "Virtutes inseri." Rightly. Epitome chapter 60: "From our souls the vices must first be drawn off, and only then the virtues implanted"; chapter 61: "These roots of vices must be dug out, so that virtues can be implanted… nor can they be drawn off…, implanted by nature." Below: "Nor to be drawn off… God implanted." Bün.

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(n6) ‹anchor: ac bonis praesit› · lemma note (no call), col 644

Ac bonis praesit. Edit. Sublac. habet: bonis sit praeditus.

"And presides over the good." The Subiaco edition has: "bonis sit praeditus" (is endowed with goods).

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(n7) ‹anchor: perenni luce potietur› · lemma note (no call), col 644

Perenni luce potietur. Vox perenni in Ven. 1493 et 97 desideratur: forte ob consimilem vocem praemio excidit. Vindicavi ad l. IV, c. 30: perenni luce potiatur.

"Will enjoy everlasting light." The word "perenni" is missing in the Venice editions of 1493 and 97: perhaps it dropped out because of the similar word "praemio". I defended it at book IV, chapter 30: "perenni luce potiatur".

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(n8) ‹anchor: itaque› · lemma note (no call), col 644

Itaque. Mss. Jun. Ult. et 5 edit. vet. igitur.

"And so." The Junius and Utrecht manuscripts and five old editions: "igitur".

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(n9) ‹anchor: at laeva malorum› · lemma note (no call), col 644

At laeva malorum. Verba Maronis in VI Aeneid. citantur, ab eodem Hier. in X Ecclesiastis caput. Similis ex eadem re argumentatio est apud Chrysost. contra vituperatores vitae monasticae, lib. II.

"But the left, of the wicked." The words of Maro in Aeneid VI are cited by the same Jerome on chapter X of Ecclesiastes. A similar argument from the same matter is in Chrysostom, Against the Opponents of the Monastic Life, book II.

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(n10) ‹anchor: omni genere florum› · lemma note (no call), col 644

Omni genere florum. Expunxi superabundantem copulam et, quam praemittunt 8 mss. totidemque vulgati; sed quae abest a plurimis bonae notae et 5 vet. editis.

"With every kind of flower." I have struck out the redundant conjunction "et", which eight manuscripts and as many common editions put before it; but it is absent from very many of good quality and from five old editions.

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(n11) ‹anchor: esse› · lemma note (no call), col 644

Esse. Hoc verbum desideratur in Bon., Tax., Pen.

"To be." This word is missing in the Bologna, Tax. and Pen. manuscripts.

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(n12) ‹anchor: posita sunt omnia› · lemma note (no call), col 644

Posita sunt omnia. Ita restitui ex mss. 2 Bonon., Regio-Put. aliisque 2 Reg., 3 Lips., 2 Colbert., Jun., Torn., Bodl., Christ., 2 Clarom. aliisque optimis et antiquissimis, ut observavit Michael Thomasius. Eamque lectionem mavult Isaeus, quam posuit Deus omnia, 1 Reg. antiq. et 13 recentissimorum, novemque edit. necnon scriptorum 3 Oxon. et 4 vulgatorum, expuncto nomine Deus; nulla enim vitia posuit Deus. Nam, ut optime observat Thomasius, illa quae mala sunt, vel speciem quamdam habent mali, non referenda sunt ad Deum, sed ad nos, qui peccatis nostris mala nobis creamus, rebusque bonis in perniciem nostram utimur.

"All things are set." So I have restored from the manuscripts 2nd Bologna, Regius-Puteanus and other 2nd Regius, 3rd Leipzig, 2nd Colbertine, Junius, Tournes, Bodleian, Christ Church, 2nd Claromontanus and others of the best and oldest, as Michael Thomasius observed. And Isaeus prefers this reading to "God has set all things", that of the old 1st Regius and thirteen of the most recent, and of nine editions, and also of the manuscripts 3rd Oxford and four common editions, the name "God" being struck out; for God has set no vices. For, as Thomasius very well observes, the things that are evil, or have some look of evil, are not to be referred to God, but to us, who by our sins create evils for ourselves and use good things to our own ruin.

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(n13) ‹anchor: hujus viae› · lemma note (no call), col 644

Hujus viae. Mss. 5 rec. et 4 edit.; hujus vitae legitur in quibusdam, sed male.

"Of this way." Five recent manuscripts and four editions; "hujus vitae" (of this life) is read in some, but wrongly.

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(n14) ‹anchor: cum ventum fuerit ad extremum› · lemma note (no call), col 644 (continues)

Cum ventum fuerit ad extremum. Seneca Vit. (continues)

"When one has come to the end." Seneca, On the Happy Life (continues)

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(n1) ‹anchor: cum ventum fuerit ad extremum› · lemma note (no call), col 645 (continued)

(continued) Brev., c. 3: Simul ad temporis jacturam ventum est. Virg. VI. Aen. 45: Ventum erat ad limen. Sil. Ital. XV. v. 510: Ut ventum in culmen. Bun.

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(n2) ‹anchor: in altitudinem profundam cadat› · lemma note (no call), col 645 → col 646

In altitudinem profundam cadat. Sic emendavi ex omnibus ferme mss. et editis. Quam lectionem non improbandam existimo, ut improbavit Thomasius; cum enim altitudo a profunditate, ut ita dicam, nonnisi ratione differat, saepe altitudo pro profunditate, seu profundo ponitur. Sic Altitudinem maris, Ps. LXVIII, 2; Ab altitudine inferorum eduxit illos, Sap. X, 19; De altitudine ventris inferis, Eccli. LI, 7; Duc in altum, Luc, V. 4; et, Puteus altus est, Joan. IV, 11, id est, ubi profunda est aqua. Hac quoque voce eodem significatu usi sunt Caesar l. IV, Bell. Gallic.; Cicero ad Attic. IX: Terra descendit ad infinitam altitudinem. lib. I de Divinatione; et, Sacrum depressum est in mirandam altitudinem, VII Verr. Cels, lib. VII, cap. 7; Lactantius ipse Divin. Institut. lib. III, cap. 28: In puteo sic alto, ut fundus sit nullus. In Epitome cap. 72: Subsident valles in altitudinem profundam, juxta ms. Taurin; et recte. Vide seq. Porro quamvis opposita videantur altitudo et profundum, tamen, juxta Augustinum, Altitudo in latina lingua utrumque significat; et quod sursum versus est, altitudinis nomen habet; et quod in profundum altum est, altitudinis nomen habet. S. Augustinus Serm. 165, de Verbis Apostoli Ephes. III. Ita que non opus est emendatione ms. Bononiensis antiq. quam inducunt Thomasius, Isaeus, Thysius, Gallaeus, Sparkius, Walchius, scilicet, ex altitudine in profunda cadat. — In altitudinem profundam cadat. Seneca ep. 70: O virum fortem!.. quam animose in profundam se altitudinem maris..., immisisset! Arnobius l. V, p. 173: Profundae altitudinis specum dixit.

"Fall into a deep height." So I have corrected from almost all the manuscripts and editions. I think this reading should not be rejected, as Thomasius rejected it; for since height differs from depth, so to speak, only in point of view, "altitudo" is often put for depth, or the deep. So "the height (depth) of the sea", Psalm 68:2; "He brought them out of the depth of the underworld", Wisdom 10:19; "From the depth of the belly of hell", Ecclesiasticus 51:7; "Put out into the deep", Luke 5:4; and "The well is deep", John 4:11, that is, where the water is deep. Caesar too used this word in the same sense, Gallic War book IV; Cicero to Atticus IX: "The earth goes down to an infinite depth", On Divination book I; and "The shrine is sunk to a marvellous depth", Verrines VII; Celsus book VII, chapter 7; Lactantius himself, Divine Institutes book III, chapter 28: "In a well so deep that there is no bottom." In the Epitome chapter 72: "The valleys will sink into a deep depth", according to the Turin manuscript; and rightly. See what follows. Further, although height and depth seem opposites, yet, according to Augustine, "In the Latin language 'altitudo' means both: what is upward has the name of height, and what is deep downward has the name of height." St Augustine, Sermon 165, on the words of the Apostle, Ephesians 3. So there is no need of the emendation from the old Bologna manuscript which Thomasius, Isaeus, Thysius, Gallaeus, Sparke and Walch bring in, namely "ex altitudine in profunda cadat". — "In altitudinem profundam cadat." Seneca, letter 70: "O brave man!… how boldly would he have cast himself into the deep height of the sea…!" Arnobius book V, p. 173, spoke of "a cave of deep height".

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(n3) ‹anchor: posuit› · lemma note (no call), col 646

Posuit. Intelligas, Deus.

"Has set." Understand: God.

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(n4) ‹anchor: amaritudines› · lemma note (no call), col 646

Amaritudines. Mss. Christ. Merton. Em. valetudines.

"Bitternesses." The Christ Church, Merton and Emmanuel manuscripts: "valetudines" (illnesses).

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(n5) ‹anchor: angustias illas ingredi› · lemma note (no call), col 646

Angustias illas ingredi. Paulinus Nolanus ep. 29, c. 2: Pharisaeus... intrare non potuit, quia subfarcinatos arcta non capiunt. Nec poterat eo recipi lata jactantia, quo se humilitas angusta collegit, et angusto angustior contriti cordis exilitate penetravit.

"To enter those narrows." Paulinus of Nola, letter 29, chapter 2: "The Pharisee… could not enter, because narrow places do not admit the overloaded. Nor could broad boasting be received where narrow humility drew itself in, and, narrower than the narrow, made its way through by the slenderness of a contrite heart."

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(n6) ‹anchor: provenire› · lemma note (no call), col 646

Provenire. Eleganter. Idem mox, procedere. Justin. l. VII, c. 6: Rebus feliciter provenientibus. Cic. l. I, de Fin., c. 14: Nec quid proventurum sit, providet.

"To come off." Elegantly. Soon he says the same with "procedere". Justin book VII, chapter 6: "Affairs turning out happily." Cicero, On Ends book I, chapter 14: "Nor does he foresee what will come of it."

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(n7) ‹anchor: difficile› · lemma note (no call), col 646

Difficile. Adverb. Plinius l. II, c. 18: Difficile se... explicantibus. L. XVII, c. 23 fin.: Difficile sanescunt; et alibi saepius. Vocula hodie fere neglecta, cujus in Fabro duo tantum loca ex Cic. et Velleio producta.

"With difficulty." An adverb. Pliny book II, chapter 18: "Unfolding themselves with difficulty." Book XVII, chapter 23 end: "They heal with difficulty"; and more often elsewhere. A little word nearly neglected today, for which only two places, from Cicero and Velleius, are adduced in Faber.

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(n8) ‹anchor: cupiditas, aut voluptas› · lemma note (no call), col 646

Cupiditas, aut voluptas. Mss. 1 Bonon. antiq., Cauc., Jun., Lips., cupiditas ac voluptas.

"Desire or pleasure." The manuscripts old 1st Bologna, Chauci, Junius, Leipzig: "desire and pleasure".

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(n9) ‹anchor: in una enim› · lemma note (no call), col 646

In una enim. Bonon. antiq., In sua enim.

"For in one." The old Bologna: "For in his own."

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(n10) ‹anchor: incidat mala› · lemma note (no call), col 646

Incidat mala. Bene, ob praeced. consequatur bona. Mss. 14 rec. et 8 edit., incidet.

"May fall into evils." Rightly, because of the preceding "consequatur bona". Fourteen recent manuscripts and eight editions: "incidet".

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(n11) ‹anchor: vita corporalis› · lemma note (no call), col 646

Vita corporalis. Ita mss. antiq. et optimi permulti. Cauc. 9 rec. cum edd. habent temporalis. At ibi fit antithesis de corporali ad spiritalem. Isaeus, atque ante ipsum Thomasius.

"Bodily life." So the old and very many of the best manuscripts. The Chauci and nine recent ones, with the editions, have "temporalis". But there an antithesis is made from bodily to spiritual. Isaeus, and before him Thomasius.

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(n12) ‹anchor: cum simul› · lemma note (no call), col 646

Cum simul. Mss. 12 semel. Videas saepe in mss. confundi semel et simul.

"When at once." Twelve manuscripts: "semel". You may often see "semel" and "simul" confused in the manuscripts.

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(n13) ‹anchor: pignoribus› · lemma note (no call), col 646

Pignoribus. Id est, filiis. — Salvis pignoribus. Id est, liberis. Conf. l. VI, c. 12, not. Saepe Cyprianus, e. g. de Eleemos., ed. Gryph., p. 334; Charis pignoribus... providere... Da utilia et salutaria praecepta pignoribus.

"Pledges." That is, sons. — "With the pledges safe." That is, children. Compare book VI, chapter 12, note. Cyprian often, e.g. On Almsgiving, Gryphius edition, p. 334: "to provide… for dear pledges… Give useful and wholesome precepts to your pledges."

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(n1) ‹anchor: stationes agendae› · lemma note (no call), col 647

Stationes agendae. Mimesis ex fragmento de Rep. Unde etiam hoc est, quod Deum imperatorem (αὐτοκράτορα) nominat. De quo supra libro III, cap. 18. Betuleius.

"Watches must be kept." An imitation from the fragment of the Republic. Hence too it is that he names God commander (autokrator). On which see above, book III, chapter 18. Betuleius.

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(n2) ‹anchor: eo… promptius, quod› · lemma note (no call), col 647

Eo... promptius, quod. Multi quidem scripti, in his Witt., Lips., Reimm., cum editis omnibus, eo... promptius, quo; sed edidi ex Guelferb. et Goth. membranis: eo promptius, quod: ita noster c. 6: Faciunt... multa quae boni faciunt, eo quidem promptius, quod fallendi gratia faciunt. Bun.

"The more readily… because." Many manuscripts indeed, among them Wittenberg, Leipzig, Reimmann, with all the editions, have "eo… promptius, quo"; but I have printed from the Wolfenbüttel and Gotha parchments "eo promptius, quod"; so our author, chapter 6: "They do… many things that good men do, and the more readily because they do them for the sake of deceiving." Bün.

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(n3) ‹anchor: quibus id acquiritur› · lemma note (no call), col 647

Quibus id acquiritur. Mss. 3 rec., quo id acquiritur. Editi octo, quo id acquiratur.

"By which it is acquired." Three recent manuscripts: "quo id acquiritur". Eight editions: "quo id acquiratur".

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(n4) ‹anchor: ad unius hostis insidias› · lemma note (no call), col 647

Ad unius hostis insidias. Mss. 1 Reg. et Brun., ad hujus hostis; Cauc., 1 Reg., 1 Colbert. et 7 editi, ad invisibilis hostis; 3 Reg., 4 Colbert., 2 Clarom., Cant. et ed. Rom. 1470, ad unius vel invisibilis hostis insidias.

"Against the snares of one enemy." The manuscripts 1st Regius and Brunswick: "of this enemy"; the Chauci, 1st Regius, 1st Colbertine and seven editions: "of the invisible enemy"; 3rd Regius, 4th Colbertine, 2nd Claromontanus, Cambridge and the Rome edition of 1470: "against the snares of one, or invisible, enemy".

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(n5) ‹anchor: ut voluptati et corpori› · lemma note (no call), col 647

Ut voluptati et corpori. 1 Reg. rec. et Brun., ut voluptati corporis servientes.

"As to pleasure and the body." The recent 1st Regius and Brunswick: "as serving the pleasure of the body".

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(n6) ‹anchor: inflat ambitionibus› · lemma note (no call), col 647

Inflat ambitionibus. Ita emendavi ex antiquissimis et optimis mss. 1 Bonon. antiq., 3 Reg., Cauc., 1 Lips., Pal., Brun. et edit. Is. At scripti 7 Reg. rec., 6 Colbert., 1 Clarom. et 14 typis excusi ferunt inflammat, quod non convenit, et jam mox praecessit inflammat irae stimulis. 1 Clarom., inflammat et inflat ambitionibus. — Alios inflat ambitionibus. Ita l. VI, c. 24: Superbia tumidus infletur. Lib. VII, c. 1. Ambitione inflati. Conf. not., l. V, c. 22. Cyprian., l. II, ep. 2: Inflet superbia, iracundia inflammet. Plurali numero ambitiones in Verrinis Cicero dixit. Conf. Lact., l. IV, c. 16, injustitias. Bun.

"Puffs up with ambitions." So I have corrected from the oldest and best manuscripts, the old 1st Bologna, 3rd Regius, Chauci, 1st Leipzig, Palatine, Brunswick, and Isaeus's edition. But the manuscripts, seven recent Regius, six Colbertine, the 1st Claromontanus and fourteen printed copies give "inflammat" (inflames), which does not fit, and "inflammat irae stimulis" has just gone before. The 1st Claromontanus: "inflames and puffs up with ambitions". — "Others he puffs up with ambitions." So book VI, chapter 24: "Swollen, let him be puffed up with pride." Book VII, chapter 1: "Puffed up with ambition." Compare the note at book V, chapter 22. Cyprian, book II, letter 2: "Let pride puff up, anger inflame." Cicero used "ambitiones" in the plural in the Verrines. Compare Lactantius, book IV, chapter 16, "injustitias". Bün.

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(n7) ‹anchor: et annis› · lemma note (no call), col 647 → col 648

Et annis. Legendum forte anno. Et annis nomen imponant. Quam varia et multiplex in numerandis suis annis Vetustas fuerit, enarrare hic longum foret. Consulantur D. Augustin., lib. XII de Civit. Dei, cap. 10; et lib. XV ejusdem operis, cap. 14. C. Plin. lib. VII, cap. 48. A. Gell., lib. III Noct. Atticar., cap. 18. Censorinus de Die Natali, cap. 15 et copiosius. Jan. Parrhas., epist. 63. Pet. Nannius Miscellaneor., lib. V, cap. 7. Carol. Sigon., lib. II. Emendat., cap. 16. Servius Honoratus ad illud, lib. I Aeneid. Triginta magnis volvendis mensibus orbes. Et primi mortalium Aegyptii ante usum litterarum inventum, draconem ore caudam retinentem, ad motus reciprocos astrorum et vicissitudines exprimendas, pro anno effinxerunt. Isidor. Hispalens., lib. V. Etymolog. cap. 36, et alii. Idem Servius ad illud, l. V. Aeneid.: Aditis cum lubricus anguis ab imis.... Annum autem Jovi, menses Junoni consecrabant. Plutarch. problemat. Rom. cap 77, constatque initio unius tantum mensis spatium annum habuisse, quem quia ad lunae cursum metiebantur, lunarem appellabant. Joan. Jovian. Pontan. lib. II Uraniae, de Luna: Orbibus orbes / Mutat, agens circum, et parvum convertitur annum. Alii bimestris spatio annum terminabant, inter quos et Aegyptii. Idem Pontanus eodem loco: Aegypti primum veteres fecere bimestrem. Iidem illi Aegyptii interdum in tres menses, aliquando in quatuor annum suum secabant. Plutarch. in Numa. Cares et Acarnanes sex mensium spatio annum claudebant. Censorin. lib. de die Natali, cap. 19, ut et Hebraei ad lunae motum annum sex mensium effecere, Suid. in voce ἐνιαυτός, annus. Atque hi quidem pro summo Deo lunam venerabantur; ideo ad ejusdem cursum annos suos circumscribebant: aliis aliter visum, qui coelestium siderum ducem Solem agnoverunt, ejusque metientes cursus, annos suos ad motum illius conformabant. Serv. ad illud lib. III. Aeneid.: Interea magnum sol circumvertitur annum. — Ut fastos signent, et annis nomen imponant. Agit Lactantius de iis quos inflavit ita ambitio, ut nihil cogitent aliud quam ut gerant magistratus, tales maxime, quibus Fastorum signandi et annis nomen imponendi ratio adjuncta fuit; id est, agit de consulibus, de quibus Fasti consulares dicti, iidemque consules annis nomen imponebant. Apte Seneca de Ira libro primo exeunte: Ambitio non est contenta honoribus annuis; si fieri potest, uno nomine occupare fastos vult, per omnem orbem titulos disponere. Salvianus, lib. VI, ed Brem., p. 106: Quum haec omnia ipsi (consules) agant, qui annis nomina tribuunt, et a quibus anni ipsi exordium sumant.

"And to the years." Perhaps one should read "anno". "And give their name to the years." How varied and manifold antiquity was in numbering its years would take long to recount here. Consult St Augustine, City of God book XII, chapter 10, and book XV of the same work, chapter 14; C. Pliny book VII, chapter 48; A. Gellius, Attic Nights book III, chapter 18; Censorinus, On the Birthday, chapter 15, and more fully; Janus Parrhasius, letter 63; Peter Nannius, Miscellanies book V, chapter 7; Carlo Sigonio, Emendations book II, chapter 16; Servius Honoratus on the line of Aeneid book I: "thirty great circles of rolling months." And the Egyptians, first of mortals, before the use of letters was invented, fashioned for the year a serpent holding its tail in its mouth, to express the returning motions of the stars and their changes. Isidore of Seville, Etymologies book V, chapter 36, and others. The same Servius on the line of Aeneid V: "When from the inmost shrine a slippery snake…" They consecrated the year to Jupiter and the months to Juno. Plutarch, Roman Questions chapter 77; and it is agreed that at first the year had the length of only one month, which, because they measured it by the course of the moon, they called lunar. Giovanni Gioviano Pontano, Urania book II, On the Moon: "Circles upon circles / she changes, driving round, and the small year is turned." Others bounded the year by the space of two months, among them also the Egyptians. The same Pontano in the same place: "The ancients of Egypt first made it of two months." The same Egyptians sometimes cut their year into three months, sometimes into four. Plutarch in the Numa. The Carians and Acarnanians closed the year in the space of six months. Censorinus, On the Birthday, chapter 19; as the Hebrews too made a year of six months by the moon's motion, Suidas under the word ἐνιαυτός, year. And these indeed worshipped the moon as the highest god, and therefore bounded their years by its course; others thought otherwise, who acknowledged the Sun as leader of the heavenly stars and, measuring its courses, shaped their years to its motion. Servius on the line of Aeneid III: "Meanwhile the sun rolls round the great year." — "That they may mark the Fasti and give their name to the years." Lactantius is treating of those whom ambition has so puffed up that they think of nothing but holding magistracies, above all those to which the right of marking the Fasti and giving a name to the years was attached; that is, he treats of the consuls, after whom the consular Fasti are named, and the same consuls gave their name to the years. Aptly Seneca at the end of On Anger book I: "Ambition is not content with yearly honours; if it can be done, it wants to fill the Fasti with one name, to set out its titles through the whole world." Salvian, book VI, Bremen edition, p. 106: "Since they themselves (the consuls) do all these things, who give names to the years, and from whom the years themselves take their beginning."

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(n8) ‹anchor: variis implicat› · lemma note (no call), col 648 (continues)

Variis implicat. Sic lego cum mss. antiquissimis (continues)

"Entangles with various." So I read with the very old manuscripts (continues)

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(n1) ‹anchor: variis implicat› · lemma note (no call), col 649 (continued)

(continued) 2 Bonon., Regio-Put., Jun., 3 al. Reg. et 2 Colbert. In 4 Reg., Cauc., 3 Colbert., Em., 2 Clarom. et 13 edit.; vanis implicat; in 1 Colbert., vanis impleat; in 1 Reg. rec., Pen., Cant. et 6 vulgatis, inanibus implicat; in 1 Reg. rec., inanibus impleat. — Vanis.... religionibus. Bon., Jun., Goth., variis. Pen., Subl., Rost., Ven. 1471, 1515, Paris., Crat., Gymn., Isaeus, inanibus. Cauc., Lips., Reimm., Fasit., Gryph., Torn., Thomas. et sqq., vanis. Bun.

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(n2) ‹anchor: uti specie lucis excaecet› · lemma note (no call), col 649

Uti specie lucis excaecet. Mss. 2 Bonon. et 2 Clarom. a prima manu, speciem.

"To blind with the look of light." The manuscripts 2nd Bologna and 2nd Claromontanus, first hand: "speciem".

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(n3) ‹anchor: vias publicis laetus erroribus› · lemma note (no call), col 649

Vias publicis laetus erroribus. Mss. 2 Reg., 4 Colb. et 1 Brun. ac 5 edit. vet. latas; 1 Clarom. latenter. — Laetus erroribus. Neglexerunt Lexica constructionem cum ablativo, qua etiam usus Claudianus in Eutrop. 573: profunda laetus caede. Saepe Ovidius, e. g., Heroid. ep. XII, 178: Rideat, et vitiis laeta sit illa meis. L. 4 Pont. 9: Imperii laetus honore tui. Bun.

"Rejoicing in public errors, the ways." Manuscripts 2nd Regius, 4th Colbertine and 1st Brunswick and five old editions: "latas" (broad); 1st Claromontanus: "latenter" (secretly). — "Laetus erroribus." The lexicons have neglected the construction with the ablative, which Claudian also used, Against Eutropius 573: "rejoicing in deep slaughter". Ovid often, e.g. Heroides letter XII, 178: "Let her laugh, and rejoice in my faults." Ex Ponto book 4, 9: "Rejoicing in the honour of your rule." Bün.

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(n4) ‹anchor: armavit› · lemma note (no call), col 649

Armavit. Ms. Tornesianus, firmavit.

"Has armed." The Tournes manuscript: "firmavit" (has strengthened).

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(n5) ‹anchor: incipio› · lemma note (no call), col 649

Incipio. Sic reposui ex antiquissimis et optimis mss. 2 Bonon., 6 Reg., Tax. et ed. Cellar. In mss. 13 rec. et 17 impressis est incipiam. Sed et lib. III, cap. 8, priusquam dicere incipio.

"I begin." So I have restored from the oldest and best manuscripts, 2nd Bologna, 6th Regius, Tax., and Cellarius's edition. In thirteen recent manuscripts and seventeen printed editions there is "incipiam". But also book III, chapter 8: "before I begin to speak".

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(n6) ‹anchor: in definitione› · lemma note (no call), col 649

In definitione. Ita sex edit. vet. cum omnibus mss. praeter 1 Reg. rec. cui, ut et editis 14 est in definitionem.

"In the definition." So six old editions with all the manuscripts except the recent 1st Regius, which, like fourteen editions, has "in definitionem".

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(n7) ‹anchor: virtus› · lemma note (no call), col 649

Virtus. In Lucilii fragmentis circa finem. Vide et Horat., lib. I, Epist. 1 ad Maecenatem.

"Virtue." In the fragments of Lucilius, near the end. See also Horace, Epistles book I, 1, to Maecenas.

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(n8) ‹anchor: queis in versamur› · lemma note (no call), col 649

Queis in versamur. Id est, in queis, vel quibus versamur, per anastrophen, ut lib. V, c. 9, Quibus coram. Bun.

"Which we are engaged in." That is, "in queis", or "in which we are engaged", by anastrophe, as in book V, chapter 9, "quibus coram". Bün.

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(n9) ‹anchor: virtus est homini› · lemma note (no call), col 649

Virtus est homini. Sic restitui ex mss. pene omnibus, 12 editis, et ex Lucilio ipso. In 4 scriptis rec. et 6 vulgatis est hominis.

"Virtue is, for a man." So I have restored from almost all the manuscripts, twelve editions, and from Lucilius himself. In four recent manuscripts and six common editions there is "hominis".

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(n10) ‹anchor: hos magnifacere› · lemma note (no call), col 649

Hos magnifacere. 1 Reg. antiquissimus, magis facere corrupte. Mss. 15 et 4 vet. edit., Hos magnificare, male, repugnante metro. 1 Colbert., 1 Clarom., Magnificare hos.

"To make much of these." The very old 1st Regius: "magis facere", corruptly. Fifteen manuscripts and four old editions: "Hos magnificare", wrongly, against the metre. 1st Colbertine, 1st Claromontanus: "Magnificare hos".

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(n11) ‹anchor: Panaetium Stoicum secutus› · lemma note (no call), col 649 → col 650

Panaetium Stoicum secutus. Cic. lib. I de Offic., cap. 2: Panaetius sine controversia de officiis accuratissime disputavit, quemque nos, correctione quadam adhibita, potissimum secuti sumus. Hunc 4 Acad. quaest., cap. 33, Principem prope Stoicorum dicit; et Scipionis Africani familiarem, de Offic., lib. I, c. 26. Putà minoris, seu Aemiliani, quod ex Velleii, lib. I, cap. 13 apertum est. Cell.

"Following Panaetius the Stoic." Cicero, On Duties book I, chapter 2: "Panaetius, beyond dispute, discussed duties most accurately, and we have followed him above all, with some correction applied." In Academic Questions 4, chapter 33, he calls him almost the chief of the Stoics; and the friend of Scipio Africanus, On Duties book I, chapter 26. That is, the younger, or Aemilianus, as is plain from Velleius, book I, chapter 13. Cell.

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(n12) ‹anchor: dignatio divina› · lemma note (no call), col 650

Dignatio divina. Ex stylo Apuleii et maxime Scriptorum Sacrorum. Apul. ad Asclep., p. 80: Homines soli deorum dignatione perfruuntur. Saepe Cyprianus, lib. I, epist. 1, ed. Gryph., p. 38: Et si quis... prior divinae dignationis celeritate praecesserit, lib. I, ep. 2, p. 39: Plebem divina dignatione nobis commissam... praeparemus. Ep. 3, p. 47: Quibus honor tantus de Dei dignatione conceditur.

"Divine condescension." After the style of Apuleius and above all of the sacred writers. Apuleius, Asclepius, p. 80: "Men alone enjoy the gods' regard." Cyprian often, book I, letter 1, Gryphius edition, p. 38: "And if anyone… has gone ahead first by the swiftness of the divine regard"; book I, letter 2, p. 39: "Let us prepare… the people entrusted to us by the divine regard." Letter 3, p. 47: "To whom so great an honour is granted by the regard of God."

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(n13) ‹anchor: scire quid sit› · lemma note (no call), col 650

Scire quid sit. Disputat Plutarchus, utrum virtus doceri possit; et Musonius apud Stobaeum virtutis genus facit scientiam. At quamvis radicem virtutis, quae est vel in ipsa benigna natura, vel in gratiae divinae operatione, doceri nemo possit, ipsius tamen limites, attributa, ac circumstantias, non nisi a magistris prudentibus habere possumus.

"To know what it is." Plutarch debates whether virtue can be taught; and Musonius, in Stobaeus, makes knowledge the genus of virtue. But although no one can be taught the root of virtue, which lies either in kindly nature itself or in the working of divine grace, yet its limits, attributes and circumstances we can have only from wise teachers.

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(n14) ‹anchor: quid minus. brevius facere potuit› · lemma note (no call), col 650

Quid minus. Brevius facere potuit. Mss. 3 rec., quod minus brevius; 1 Colbert., quid minus brevius; Jun., quid tamen brevius; 6 al. scripti, quid minus brevius, absque ulla incisione.

"What less. He could have done it more briefly." Three recent manuscripts: "quod minus brevius"; 1st Colbertine: "quid minus brevius"; Junius: "quid tamen brevius"; six other manuscripts: "quid minus brevius", without any break.

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(n15) ‹anchor: Cicero› · lemma note (no call), col 650

Cicero. In III Offic., cap. 1, haec ait: Nam sive honestum solum bonum est, ut Stoicis placet; sive quod honestum est, id ita summum bonum est, quemadmodum Peripateticis placet... dubitandum non est, quin nunquam possit utilitas cum honestate contendere.

"Cicero." In On Duties III, chapter 1, he says this: "For whether the honourable is the only good, as the Stoics hold, or whether what is honourable is the highest good, as the Peripatetics hold… there is no doubt that advantage can never contend with honour."

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(n16) ‹anchor: verum scientia› · lemma note (no call), col 650

Verum scientia, etc. Argumentum hoc non tam verum est, quam verosimile. Nam fides quae ex Platone est vera Dei cognitio in Theaeteto, virtus est: atqui fides, ut Paulus ad Rom. scripsit, ex auditu est. Quare diligentius expendendum est, quatenus in nobis sit, vel non sit. Quod si philosophis illis credimus, nostrum discere nihil aliud esse, quam reminisci, facile intelligemus quiddam in nobis esse, quod per doctrinam excitatur, quod Dialectici φυσικὴν δύναμιν appellant, Ethici φυσικὴν ἀρετήν. Taceo, quod ne forinsecus quidem docente doctore, et mentis lumen per suam doctrinam accendente, doctrina coelestis accedit, nisi una coelestis doctor in pectora nostra latente quadam vi penetraverit; non magis quam vera virtus ipsa, quam nemo in pectoribus humanis, quam solus sanctificator formare potest. Usque adeo non in nobis est virtus illa, ut quidquid illud sit, quod in nobis a nobis est, nil valeat ad salutem, nisi id fuerit a numine divino per regenerationem emendatum, reformatumque.

"But knowledge," etc. This argument is not so much true as plausible. For faith, which according to Plato in the Theaetetus is true knowledge of God, is a virtue; yet faith, as Paul wrote to the Romans, comes from hearing. So one must weigh more carefully how far it is in us, or is not. If we believe those philosophers that our learning is nothing other than remembering, we shall easily understand that there is something in us which is roused by teaching, which the dialecticians call a natural power, the moralists a natural virtue. I say nothing of the fact that, even when a teacher teaches from outside and kindles the light of the mind by his teaching, heavenly teaching does not come unless the one heavenly Teacher has also entered our hearts by a certain hidden force; no more than true virtue itself, which no one can form in human hearts but the Sanctifier alone. So far is that virtue from being in us that whatever is in us from ourselves avails nothing for salvation unless it has been amended and reformed by the divine power through regeneration.

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(n1) ‹anchor: virtus tota nostra est› · lemma note (no call), col 651

Virtus tota nostra est. Rem alioqui veram docet ex fundamentis parum solidis. Nam Paulus volebat quidem recte facere, dictante hoc spiritu: sed praestandi facultatem in se non inveniebat; sicut etiam Petro caro et sanguis veram sapientiam non revelaverant. Quare ita statuendum est; virtutem et scientiam juxta in homine vel esse, vel non esse. Est enim in homine scientiae lumen, si coelitus fuerit accensum: ita virtus vera in nobis non est, nisi divino numine in nobis excitata: quae tamen, dum in hac carne vivimus, ita imbecillis est, ut in conflictu saepe succumbat; neque quidquam roboris habet, nisi fuerit divinitus suppeditatum.

"Virtue is wholly ours." He teaches a thing otherwise true from foundations not solid enough. For Paul did indeed wish to do right, as this spirit dictated, but did not find in himself the power to perform it; just as flesh and blood had not revealed true wisdom to Peter either. So it must be laid down thus: virtue and knowledge alike either are or are not in man. For the light of knowledge is in man if it has been kindled from heaven; so true virtue is not in us unless roused in us by the divine power; and yet, while we live in this flesh, it is so weak that it often gives way in the struggle, and has no strength at all unless it is supplied from above.

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(n2) ‹anchor: faciendi boni› · lemma note (no call), col 651

Faciendi boni. Sic restitui ex quatuor vetustissimis optimisque mss. 1 Bonon., 2 Reg., Cauc. Alii 15 rec. ferunt bona; 1 Reg., Cant. et ed. Rom. 1468, faciendi bonum, mss. Tornes., 1 Reg. et 1 alter Reg. a secunda manu, faciendi bene.

"Of doing good." So I have restored from four of the oldest and best manuscripts, the 1st Bologna, 2nd Regius, Chauci. Fifteen other recent ones give "bona"; the 1st Regius, Cambridge and the Rome edition of 1468: "faciendi bonum"; the manuscripts Tournes, 1st Regius and another 1st Regius in a second hand: "faciendi bene".

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(n3) ‹anchor: in itinere celebrando› · lemma note (no call), col 651

In itinere celebrando. Antiquiores et meliores mss. 28 cum ed. Rom. 1470, celebrando; edit. 18, celerando. At celebrare viam apud Cicer. pro Coelio 4, viae celebritas et via celebrata, in eodem Cicerone. Apud Lactantium campus celebratus, pro frequentatus, lib. de Mortibus Persec. — In itinere celebrando. Celebrare nonnunquam est frequentare et velociter ire; unde Cicero aliquoties celebrare viam dixit. Ciceronem sequitur Hieronymus epist. 14, ad Celantium f. m. 109. Illa (via) celebratur et teritur a multis, haec vix invenitur a paucis. Bun.

"In travelling the road." Twenty-eight of the older and better manuscripts, with the Rome edition of 1470: "celebrando"; eighteen editions: "celerando" (hastening). But "celebrare viam" is in Cicero, For Caelius 4, and "the thronging of a road" and "a thronged road" in the same Cicero. In Lactantius, "campus celebratus" for "frequented", in the book On the Deaths of the Persecutors. — "In itinere celebrando." "Celebrare" sometimes means to frequent and to go quickly; hence Cicero several times said "celebrare viam". Jerome follows Cicero, letter 14, to Celantia, f. m. 109: "That (road) is thronged and trodden by many; this is scarcely found by a few." Bün.

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(n4) ‹anchor: vires suppetant› · lemma note (no call), col 651

Vires suppetant. Ita restitui ex 5 edd. cunctisque mss. praeter 2 Reg. rec. in quibus, ut in impressis 11, est suppeditent.

"Strength may suffice." So I have restored from five editions and all the manuscripts except the recent 2nd Regius, in which, as in eleven printed editions, there is "suppeditent".

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(n5) ‹anchor: cupiditas recta› · lemma note (no call), col 652

Cupiditas recta. Vel quia gratiae obicem ponunt, vel quia gratiae resistunt.

"Right desire." Either because they put an obstacle to grace, or because they resist grace.

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(n6) ‹anchor: quod potest› · lemma note (no call), col 652

Quod potest. Mss. 15 et 12, edit. quia: quod idem est.

"Because it can." Fifteen manuscripts and twelve editions: "quia", which is the same.

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(n7) ‹anchor: in quo, quoniam recte ad culpam pertinet› · lemma note (no call), col 652

In quo, quoniam recte ad culpam pertinet. Recte desideratur in 5 editis: reperitur autem in caeteris editis et omnibus mss.

"In which, since it rightly belongs to fault." "Recte" is missing in five editions, but is found in the other editions and all the manuscripts.

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(n8) ‹anchor: subsequatur› · lemma note (no call), col 652

Subsequatur. 1 Bonon. antiq. consequatur. — Actio subsequatur. Bon. consequatur, eleganter quidem pro sequatur. Sed plurimi hic subsequatur, pro more nostri, lib. II, c. 8: Intelligentia subsequi. Lib. VII, c. 2: Intelligere est quasi e vestigio subsequi. Bun.

"Follow after." The old 1st Bologna: "consequatur". — "Let action follow after." Bologna: "consequatur", elegantly indeed, for "sequatur". But very many here have "subsequatur", after our author's custom, book II, chapter 8: "to follow after with understanding". Book VII, chapter 2: "To understand is as it were to follow after on the track." Bün.

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(n9) ‹anchor: Horatius› · lemma note (no call), col 652

Horatius. Quem vide, lib. I, Ep. 1.

"Horace." See him, Epistles book I, 1.

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(n10) ‹anchor: stultitia caruisse› · lemma note (no call), col 652

Stultitia caruisse. Haec duo verba quae Horatii sunt, desiderantur in 23 mss. et in octo editis, et necessaria videntur, quia pertinent ad haec et sapientia prima non autem ad illa priora, virtus est vitium fugere. Et ita videtur Isaeo.

"To have been free of folly." These two words, which are Horace's, are missing in twenty-three manuscripts and eight editions, and they seem necessary, because they belong to "and the first wisdom", not to the earlier words "virtue is to flee vice". And so it seems to Isaeus.

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(n11) ‹anchor: sanctitatem› · lemma note (no call), col 652

Sanctitatem. Id est, castitatem. Tacit., lib. XIV Annal., 60: Plures perstitere sanctitatem dominae (Octaviae) tueri... castiora, etc. Lact. VI, c. 24: Alienam mulierem sancte videat. Bun.

"Sanctity." That is, chastity. Tacitus, Annals book XIV, 60: "More persisted in defending the chastity of their mistress (Octavia)… more chaste," etc. Lactantius VI, chapter 24: "Let him look on another's wife chastely." Bün.

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(n12) ‹anchor: recta faciamus› · lemma note (no call), col 652

Recta faciamus. Mss. Torn. et 1 Colbert. recte.

"Let us do right things." The Tournes and 1st Colbertine manuscripts: "recte" (rightly).

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(n13) ‹anchor: omne igitur virtutis officium est› · lemma note (no call), col 652

Omne igitur virtutis officium est. 1 Reg. a secunda manu, et 7 edit. Omnis; Ed. Is., Nunc igitur.

"So the whole duty of virtue is." The 1st Regius in a second hand, and seven editions: "Omnis"; Isaeus's edition: "Nunc igitur".

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(n14) ‹anchor: determinem› · lemma note (no call), col 652

Determinem. Ita restitui ex vet. edit. Rom. cunctisque mss. praeter 1 Clarom. in quo est determinentur; in 13 excusis, determinemus.

"I should define." So I have restored from the old Rome edition and all the manuscripts except the 1st Claromontanus, in which there is "determinentur"; in thirteen printed copies, "determinemus".

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(n15) ‹anchor: quia pene› · lemma note (no call), col 652

Quia pene. Sic reposui ex omnibus fere mss. et edit. Rom. 1470. In sex rec. scriptis et 13 editis, quod; in edit. Paris., plene; in 1 Reg. rec., plane; in Jun., bene.

"Because almost." So I have restored from almost all the manuscripts and the Rome edition of 1470. In six recent manuscripts and thirteen editions: "quod"; in the Paris edition: "plene"; in the recent 1st Regius: "plane"; in Junius: "bene".

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(n1) ‹anchor: quia autem› · lemma note (no call), col 653

Quia autem. Haec lectio est quamplurimorum mss. et edit. Tornes. ac Soubron.; Qui autem 4 mss. rec. et omnium fere excusorum.

"But because." This is the reading of a great many manuscripts and of the Tournes and Soubron editions; "Qui autem" that of four recent manuscripts and of almost all the printed copies.

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(n2) ‹anchor: quid esset summum nescierunt› · lemma note (no call), col 653

Quid esset summum nescierunt. Ita mss. maximo numero et antiquissimi, ac sex editi. In 8 rec. scriptis et 4 vet. editis inseritur bonum. Haec autem vox summum et summa Lactantio familiaris et peculiaris est, pro notitia veri Dei, sive cultus illius, ut hic, lib. VI, c. 6, initio, et c. 8, et c. 23; lib. VII, c. 3 et c. 5; Epitom., c. 67, in fine, c. 69 initio, lib. de Ira Dei, c. 6, et de Opificio Dei, c. 6, ante finem.

"They did not know what the highest was." So the manuscripts in very great number, and the oldest, and six editions. In eight recent manuscripts and four old editions "bonum" is inserted. But this word "summum", and "summa", is familiar and peculiar to Lactantius, for the knowledge of the true God or his worship, as here, book VI, chapter 6, beginning, and chapter 8, and chapter 23; book VII, chapter 3 and chapter 5; Epitome chapter 67, at the end, chapter 69, beginning; On the Anger of God, chapter 6; and On the Workmanship of God, chapter 6, before the end.

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(n3) ‹anchor: quae non potest› · lemma note (no call), col 653

Quae non potest. Sic quamplurimi manu exarati, et 8 typis excusi. Mss. 1 Reg. et 1 Bonon. antiquissimi, 1 Colb. et 1 Clarom., quia; 2 Reg., Jun., Pen. et 8 vulgati, quod.

"Which cannot." So a great many handwritten copies and eight printed. The very old manuscripts 1st Regius and 1st Bologna, the 1st Colbertine and 1st Claromontanus: "quia"; 2nd Regius, Junius, Pen. and eight common editions: "quod".

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(n4) ‹anchor: ut a coelestibus avocatum› · lemma note (no call), col 653

Ut a coelestibus avocatum. Praepositionem, a, quae plerisque editis deest, restitui ex omnibus mss. et editis 2 vet. Rom., Gymnic., Grat., Tornes., Soubron. Et recte. Vide infra, ab immortalibus suis operibus avocari.

"As called away from heavenly things." The preposition "a", which is missing in most editions, I have restored from all the manuscripts and the editions, two old Roman, Gymnicus, Cratander, Tournes, Soubron. And rightly. See below, "to be called away from his immortal works".

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(n5) ‹anchor: num igitur dubium est, quin… ignoraverint› · lemma note (no call), col 653

Num igitur dubium est, quin... ignoraverint. Ita mss. antiquiores. Recentiores, Non... ignoraverint, sine interrogatione.

"Is there then any doubt that… they did not know?" So the older manuscripts. The more recent: "Non… ignoraverint", without a question.

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(n6) ‹anchor: qui nec Deum, nec adversarium Dei scierint› · lemma note (no call), col 653 → col 654

Qui nec Deum, nec adversarium Dei scierint. Haec lectio est 9 Vaticanorum, 7 Regiorum, Cauc., Goth., Ultr., 2 Lips., 1 Clarom. et 5 ed. At 2 Reg. rec., 3 Vatic., Pen. et omnes fere impressi referunt adversarium ejus; 3 rec., scierunt, 1 Reg., 1 Lips. 1 Brun. pro adversarium, habent aemulum; 1 Bonon. antiquior, nec adversarium humani generis. Omnes hae lectiones bonae sunt. Lactantius supra, lib. II, Institut., cap. 10, diabolum vocavit antitheum, id est, Dei adversarium.

"Who knew neither God nor God's adversary." This is the reading of nine Vatican, seven Regius manuscripts, Chauci, Gotha, Utrecht, 2nd Leipzig, 1st Claromontanus and five editions. But the recent 2nd Regius, 3rd Vatican, Pen. and almost all printed editions give "his adversary"; three recent ones "scierunt"; the 1st Regius, 1st Leipzig, 1st Brunswick have "aemulum" (rival) for "adversarium"; the older 1st Bologna: "nor the adversary of the human race". All these readings are good. Lactantius above, Institutes book II, chapter 10, called the devil "antitheus", that is, the adversary of God.

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(n7) ‹anchor: possessio› · lemma note (no call), col 654

Possessio. Quin imo etiam juxta Stoicos, neque corpus nostrum in nobis esse crediderunt, neque earum rerum quidquam quae ad corpus pertinent. Qua de re vide Epictetum in Enchiridio, cap. 1.

"Possession." Indeed even according to the Stoics: they believed that neither our body is in our power, nor any of the things that belong to the body. On this see Epictetus, Enchiridion, chapter 1.

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(n8) ‹anchor: quaestu› · lemma note (no call), col 654

Quaestu. Ita omnes scripti, editique; mallem quaesitu, quo praeter Plinium l. 51, c. 9, usus et Boethius, l. IV, Pros. 6: Rem quaesitu maximam dicens. Bun.

"By gain." So all the manuscripts and editions; I would prefer "quaesitu", which besides Pliny, book 51, chapter 9, Boethius also used, book IV, prose 6, saying: "a thing greatest to inquire into." Bün.

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(n9) ‹anchor: ab immortalibus suis operibus avocari› · lemma note (no call), col 654

Ab immortalibus suis operibus avocari. Mss. rec. 1 Colb., Cotton., 1 Clarom. opibus. — Ab immortalibus suis opibus. Edidi opibus ex Cotton., Lips. altero et Reimm., ubi alii et editi omnes, ab immortalibus suis operibus. Agitur hic ubique de opibus, et dicit animam coelestibus intentam bonis. Facilis confusio; quum opibus et opibus differant modo linea per o ducta. Bun.

"To be called away from his immortal works." The recent manuscripts 1st Colbertine, Cottonian, 1st Claromontanus: "opibus" (riches). — "From his immortal riches." I have printed "opibus" from the Cottonian, the other Leipzig and Reimmann, where the others and all the editions have "from his immortal works". Riches are in question throughout here, and he speaks of the soul intent on heavenly goods. An easy confusion, since "opibus" and "operibus" differ only by a stroke drawn through the o. Bün.

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(n10) ‹anchor: idem fere significat› · lemma note (no call), col 654

Idem fere significat. Mss. 2 rec. vere. In 3 rec. scriptis id. 1 Bonon. antiq. legitur id significat.

"Means nearly the same." Two recent manuscripts: "vere". In three recent manuscripts: "id". In the old 1st Bologna one reads "id significat".

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(n11) ‹anchor: id enim poeta› · lemma note (no call), col 654

Id enim poeta. 1 Reg. antiq. Hic enim; 2 Reg. rec., 1 Clarom. et edit. 4, Idem enim; 1 Colb., Brun., Idem ille; 2 Reg. et ed. Rom. 1470, Iidem enim poetae; male. Vide seqq. Caeteri id, recte; refertur enim ad pretium, quod praecessit.

"For this the poet." The old 1st Regius: "Hic enim"; the recent 2nd Regius, 1st Claromontanus and four editions: "Idem enim"; 1st Colbertine, Brunswick: "Idem ille"; 2nd Regius and the Rome edition of 1470: "Iidem enim poetae"; wrongly. See what follows. The rest: "id", rightly; for it refers to "pretium" (price), which went before.

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(n12) ‹anchor: quidam enim probitate ficta› · lemma note (no call), col 654 (continues)

Quidam enim probitate ficta, etc. Haec Licinio recte (continues)

"For some, with feigned uprightness," etc. These words rightly to Licinius (continues)

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(n1) ‹anchor: quidam enim probitate ficta› · lemma note (no call), col 655 (continued)

(continued) conveniunt. Vide librum de Mortibus Persecutorum, cap. 36, 48, 50, 51.

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(n2) ‹anchor: an aliquis ignorat, quoties melior› · lemma note (no call), col 655

An aliquis ignorat, quoties melior, etc. Sic restitui ex 5 vet. editis et 20 manu exaratis, inter quos sunt antiquissimi 1 Bon. et 2 Reg.

"Is anyone unaware how often the better," etc. So I have restored from five old editions and twenty handwritten copies, among which are the very old 1st Bologna and 2nd Regius.

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(n3) ‹anchor: Cneius Pompeius› · lemma note (no call), col 655

Cneius Pompeius. 4 Reg., 3 Colbert., 2 Clarom. habent Gneius; Jun., 1 Colbert., edit. Ald., Paris., Juntar., Crat., Graph., Cneius enim Pompeius; Ultr., Brun., Cum enim Pompeius. De Cneii Pompei in rempublicam amore vide Plutarchum, Appian. Alexandrinum, ac praesertim Ciceronem in epistolis passim.

"Gnaeus Pompeius." The 4th Regius, 3rd Colbertine, 2nd Claromontanus have "Gneius"; Junius, 1st Colbertine, the Aldine, Paris, Juntine, Cratander and Gryphius editions: "For Gnaeus Pompeius"; Utrecht, Brunswick: "For when Pompeius". On Gnaeus Pompey's love for the commonwealth see Plutarch, Appian of Alexandria, and especially Cicero throughout his letters.

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(n4) ‹anchor: idem› · lemma note (no call), col 655

Idem. Sic reposui ex omnibus mss. et ed. vet. Rom. et Betul. In caeteris legitur, Is tamen victus.

"The same man." So I have restored from all the manuscripts and the old Rome edition and Betuleius. In the rest one reads: "Yet he, defeated."

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(n5) ‹anchor: occidit› · lemma note (no call), col 655

Occidit. Ita omnes prope mss. et impressi. 3 Reg. et Jun. et 5 vet. edit., occiditur; 1 Colbert., occubuit.

"Fell." So almost all the manuscripts and printed editions. The 3rd Regius and Junius and five old editions: "occiditur" (is killed); 1st Colbertine: "occubuit" (lay dead).

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(n6) ‹anchor: a spadonibus Aegyptiis› · lemma note (no call), col 655

A Spadonibus Aegyptiis. Photinum eunuchum regium intelligit, qui loco Ptolomaei juvenis regnum administrabat. Betuleius.

"By Egyptian eunuchs." He means Pothinus, the royal eunuch, who governed the kingdom in place of the young Ptolemy. Betuleius.

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(n7) ‹anchor: sublata hominum concordia› · lemma note (no call), col 655

Sublata hominum concordia, virtus nulla est omnino. Deest virtus in 8 Reg., 6 Colbert., Cauc., Jun. et 10 aliis. In 14 scriptis, pro nulla, legitur nihil.

"Once concord among men is taken away, there is no virtue at all." "Virtus" is lacking in the 8th Regius, 6th Colbertine, Chauci, Junius and ten others. In fourteen manuscripts "nihil" is read for "nulla".

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(n8) ‹anchor: patriae commoda› · lemma note (no call), col 655 → col 656

Patriae commoda. Naturae sive humanitatis Jus constringit et copulat universum genus humanum, quod qui violat, naturam ipsam evertit: contra quod peccant ii, qui sui commodi causa, quod aliis proprium est detrahunt. Hoc enim, juxta Ciceronem, magis est contra naturam ipsam, quam mors, quam dolor, quam alia quaevis mala. Hinc colligere licebit, jus istud humanum nihil prorsus aliud esse, quam jus Gentium, quod qui dirimit, dirimere etiam omnem generis humani consociationem putandus est. Nulla siquidem lex aequa censenda est, quae vel in fraudem naturae constituitur, vel non ex aeterna lege fluit. Unde etiam privilegia omnia contra aequabilitatem consociationis humanae invecta, cum aequitate conjuncta non sunt. Ex hac nota emenda totum hunc Lactantii locum, qui justam defensionem cum iniqua aggressione confundit.

"The advantages of one's country." The law of nature, or of humanity, binds and joins together the whole human race, and he who violates it overturns nature itself; against it sin those who, for their own advantage, take away what belongs to others. For this, according to Cicero, is more against nature itself than death, than pain, than any other evils. Hence one may gather that this human law is nothing else at all than the law of nations, and he who sunders it must be thought to sunder also the whole fellowship of the human race. For no law is to be judged fair that is either framed to defraud nature or does not flow from the eternal law. Hence also all privileges brought in against the equality of human fellowship are not joined with equity. By this note correct this whole passage of Lactantius, which confuses just defence with unjust aggression.

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(n9) ‹anchor: ereptos› · lemma note (no call), col 656

Ereptos. Sic restitui ex 8 vet. editis, omnibusque mss. praeter Pal. et 1 Lips. in quibus est ereptis, mendose; in Cauc. et 13 impressis, ejectis.

"Snatched." So I have restored from eight old editions and all the manuscripts except the Palatine and 1st Leipzig, in which there is "ereptis", faultily; in the Chauci and thirteen printed editions, "ejectis".

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(n10) ‹anchor: vectigalia facere majora› · lemma note (no call), col 656

Vectigalia facere majora. Mss. 2 Colb., Goth., et 7 edit., meliora. Plinius in Panegyric., Fisci nunquam causa bona est, nisi sub bono Principe. — Vectigalia facere meliora. Caesar libro 1 de B. Civ., c. 35, dixit vectigalia augere; et ex opposito l. I de B. Gall., c. 36, vectigalia deteriora facere. Forte scripsit noster: vectigalia facere majora atque meliora. Bun.

"To make the revenues greater." Manuscripts 2nd Colbertine, Gotha, and seven editions: "meliora" (better). Pliny in the Panegyric: "The treasury's cause is never good, except under a good Prince." — "To make the revenues better." Caesar, Civil War book 1, chapter 35, said "to increase the revenues"; and conversely, Gallic War book I, chapter 36, "to make the revenues worse". Perhaps our author wrote: "to make the revenues greater and better". Bün.

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(n11) ‹anchor: Ciceronis› · lemma note (no call), col 656

Ciceronis. Lib. III Offic. cap. 2, unde haec omnia desumpta sunt.

"Of Cicero." On Duties book III, chapter 2, from which all this is taken.

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(n12) ‹anchor: justitia funditus tollitur› · lemma note (no call), col 656

Justitia funditus tollitur. Funditus, quod deest in nonnullis editis, restitui ex caeteris impressis omnibusque mss. et ex ipso Cicerone lib. III Offic. cap. 2.

"Justice is utterly done away." "Funditus", which is missing in some editions, I have restored from the other printed editions and all the manuscripts and from Cicero himself, On Duties book III, chapter 2.

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(n13) ‹anchor: justus esse› · lemma note (no call), col 656

Justus esse. Post haec, ex omnibus mss. et editis quamplurimis addidi, qui nocet, qui odit, quod in nonnullis deerat.

"To be just." After these words I have added, from all the manuscripts and a great many editions, "who harms, who hates", which was missing in some.

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(n14) ‹anchor: disciplinae auctoritas› · lemma note (no call), col 656

Disciplinae auctoritas. Sic reposui ex 11 Mss. quorum unus est antiq. Regio-Put. adduntque nonnulli quoque. In scriptis 8 et vulgatis 17 est disciplina et auctoritas.

"The authority of teaching." So I have restored from eleven manuscripts, one of which is the old Regius-Puteanus; and some add "quoque". In eight manuscripts and seventeen common editions there is "disciplina et auctoritas".

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(n15) ‹anchor: disputant› · lemma note (no call), col 656

Disputant. Mss. Jun. et 3 edit., disputent.

"They argue." The Junius manuscript and three editions: "disputent".

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(n16) ‹anchor: oratio› · lemma note (no call), col 656

Oratio. Mss. Tornes., 2 Colb. et edd. 4, ratio.

"Discourse." Manuscripts Tournes, 2nd Colbertine, and four editions: "ratio".

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(n17) ‹anchor: Cicero› · lemma note (no call), col 656

Cicero. Offic. lib. III, cap. 3, vel n. 69, de his infra cap. 12.

"Cicero." On Duties book III, chapter 3, or no. 69; on these, below, chapter 12.

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(n18) ‹anchor: umbra et imaginibus utimur› · lemma note (no call), col 656

Umbra et imaginibus utimur. 1 Clarom., umbris; et sic legendum esse censebat Francius. Utraque lectio bona. Legitur umbra hic loci apud Ciceronem; et mox Umbra et imago justitiae, et infra cap. 7: Specie virtutis inducti, umbras et imagines apprehendunt; et cap. 12, umbram imaginemque virtutis, et ad umbram imaginemque justitiae; capite vero 11 circa medium, Abjice umbras illas imaginesque justitiae.

"We use a shadow and images." The 1st Claromontanus: "umbris" (shadows); and Francius judged it should be so read. Both readings are good. "Umbra" is read at this place in Cicero; and soon after, "the shadow and image of justice"; and below, chapter 7: "Led on by the look of virtue, they grasp shadows and images"; and chapter 12, "the shadow and image of virtue, and to the shadow and image of justice"; and in chapter 11, about the middle, "Cast away those shadows and images of justice."

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(n1) ‹anchor: ab optimis naturae ac veritatis exemplis› · lemma note (no call), col 657

Ab optimis naturae ac veritatis exemplis. Ita omnes (quod sciam) mss. et editi Lactantii. In nonnullis editis Ciceronis habetur, ex optimis naturae principiis, et veritatis exemplis, quod rectius est. Quaedam tamen editiones non habent τὸ principiis.

"From the best examples of nature and truth." So all the manuscripts (so far as I know) and editions of Lactantius. In some editions of Cicero one has "from the best principles of nature and examples of truth", which is more correct. Some editions, however, do not have the word "principiis".

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(n2) ‹anchor: aut cum Fabricius (inquit)› · lemma note (no call), col 657

Aut cum Fabricius (inquit) aut Aristides justus nominatur, aut ab illis fortitudinis, aut ab his justitiae petitur tamquam a sapiente exemplum. Hunc locum sic emendavi et restitui, non solum ex 8 mss. Reg., 4 Colb. aliisque, sed et ex Cicerone, expuncto nomine fortis, post Fabricius; ita ut vox illis referatur ad duos Decios et ad duos Scipiones, quos Cicero viros fortes mox commemoravit. Sic habetur hic locus apud Ciceronem lib. III Officiorum, cap. 4: Nec vero cum duo Decii, aut duo Scipiones etiam fortes viri commemorantur, aut cum Fabricius, aut Aristides justus nominatur, aut ab illis fortitudinis, aut ab his justitiae tamquam a sapiente petitur exemplum, etc. Hinc vides Fabricium a Cicerone adduci non ad Fortitudinis, sed ad Justitiae exemplum. Unde hic vox fortis abundare videtur; et locus ex Cic. restituendus. Ex Isaeo. — Aut cum Fabricius. Heumannus legi vult nec cum Fabricius.

"Or when Fabricius (he says) or Aristides is called just, or an example of courage is sought from the former, or of justice from the latter, as from a wise man." I have corrected and restored this passage thus, not only from eight Regius manuscripts, four Colbertine and others, but also from Cicero, striking out the word "fortis" after "Fabricius"; so that the word "illis" refers to the two Decii and the two Scipios, whom Cicero has just named as brave men. The passage stands thus in Cicero, On Duties book III, chapter 4: "Nor indeed when the two Decii or the two Scipios are mentioned as brave men, or when Fabricius or Aristides is called just, is an example of courage sought from the former, or of justice from the latter, as from a wise man," etc. Hence you see Fabricius adduced by Cicero not as an example of Courage but of Justice. So the word "fortis" seems superfluous here, and the passage is to be restored from Cicero. From Isaeus. — "Aut cum Fabricius." Heumann would read "nec cum Fabricius".

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(n3) ‹anchor: Cato et Laelius› · lemma note (no call), col 657

Cato et Laelius. De hoc apud ipsum Ciceronem in Laelio, sive de Amicitia, et in Catone, sive de Senectute. Vide supra lib. V, cap. 18.

"Cato and Laelius." On this, in Cicero himself, in the Laelius, or On Friendship, and in the Cato, or On Old Age. See above, book V, chapter 18.

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(n4) ‹anchor: sapientium› · lemma note (no call), col 657

Sapientium. Ita manuscripti, praeter 2 Brun. et 4 edd. in quibus est sapientiae. 1 Reg. rec. et ed. Rom. 1470, sapientiam, mendose; 3 edd., sapientum.

"Of the wise." So the manuscripts, except the 2nd Brunswick and four editions, in which there is "sapientiae". The recent 1st Regius and the Rome edition of 1470: "sapientiam", faultily; three editions: "sapientum".

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(n5) ‹anchor: si ergo et philosophis› · lemma note (no call), col 657

Si ergo et philosophis. Addidi ergo ex omnibus mss. et 12 vulgatis.

"If then even to the philosophers." I have added "ergo" from all the manuscripts and twelve common editions.

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(n6) ‹anchor: nisi justus ac sapiens› · lemma note (no call), col 657

Nisi justus ac sapiens. Post haec verba addidi ex 12 editis cunctisque mss. praeter tres, Justus autem ac sapiens, quae desiderantur in 1 Reg., 1 Bonon. antiq. et in 1 Sorbon. in quorum postremis duobus et in 4 editis est, quod nemo est. In 1 Reg., nullus est.

"Except the just and wise man." After these words I have added, from twelve editions and all the manuscripts but three, "But the just and wise man", which is missing in the 1st Regius, the old 1st Bologna and the 1st Sorbonne; in the last two of these, and in four editions, there is "which no one is". In the 1st Regius: "nullus est".

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(n7) ‹anchor: nam illi omnes› · lemma note (no call), col 657

Nam illi omnes. Nam reposui ex edit. 2 vet. Rom. et Is. ac Cellar. nec non ex omnibus mss. praeter 1 Reg. rec. cui est Jam, ut et 15 impressis.

"For all those." I have restored "Nam" from the two old Rome editions and those of Isaeus and Cellarius, and also from all the manuscripts except the recent 1st Regius, which has "Jam", as also fifteen printed editions.

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(n8) ‹anchor: disciplinarum› · lemma note (no call), col 657 → col 658

Disciplinarum. Ita legendum ex omnibus mss. et 12 editis. Plures vulgati vitiose legunt discipulorum, quod vitio typographorum aut librariorum accidisse constat ex sequentibus, quae sunt dissimiles atque diversae. Si Lactantius discipulorum scripsisset, foeminino genere sequentia non potuissent enuntiari: deinde ex scopo Auctoris sic etiam legendum esse patet, quia non propter discipulorum, sed propter disciplinarum varietatem ipsi discipuli feruntur ad occasum. Gallaeus.

"Of the schools." So it must be read from all the manuscripts and twelve editions. Several common editions faultily read "discipulorum" (of the disciples), which plainly happened through the fault of printers or copyists, from what follows, "which are unlike and different". Had Lactantius written "discipulorum", what follows could not have been expressed in the feminine gender; further, from the author's aim it is plain that it must be so read, because it is not by the variety of disciples but by the variety of schools that the disciples themselves are carried to their ruin. Gallaeus.

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(n9) ‹anchor: in vita hominum dissimiles› · lemma note (no call), col 658

In vita hominum dissimiles. 1 Colb. et 7 edit., hominis.

"Unlike in the life of men." The 1st Colbertine and seven editions: "hominis" (of man).

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(n10) ‹anchor: quod arripiant› · lemma note (no call), col 658

Quod arripiant. Sic reposui ex mss. antiquissimis Bonon., 2 Reg., Cauc., 4 Reg. rec., 4 Colbert. aliisque et 3 vet. edit. Scripti 7 et vulgati 14 habent arripiunt.

"Which they may seize." So I have restored from the very old manuscripts Bologna, 2nd Regius, Chauci, recent 4th Regius, 4th Colbertine and others, and three old editions. Seven manuscripts and fourteen common editions have "arripiunt".

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(n11) ‹anchor: praecursor ejus viae› · lemma note (no call), col 658

Praecursor ejus viae. Ita ferunt omnes prope editi et mss. inter quos sunt veterrimi et optimi. Et sic legendum, quia Lactantius loquitur de inductione in fraudem, quod de praecursore commodius, quam de percursore, ut habent nonnulli mss. et editi, dici potest.

"The forerunner on that way." So almost all the editions and manuscripts give it, among them the oldest and best. And so it must be read, because Lactantius is speaking of leading into deceit, which can more fittingly be said of a forerunner than of one who runs through, as some manuscripts and editions have it.

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(n12) ‹anchor: ostentaret› · lemma note (no call), col 658

Ostentaret. I Bonon. antiq. solus, ostenderet.

"Would display." The old 1st Bologna alone: "ostenderet".

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(n13) ‹anchor: immortale illud arcanum ejus› · lemma note (no call), col 658 (continues)

Immortale illud arcanum ejus. 1 Bonon. antiq., immortalitatem,?ita arcanum. Deus enim, ut immortale illud arcanum ejus, etc. Locus perobscurus, ait Thomasius, ac primo aspectus videtur Lactantius Deum auctorem facere rerum turpium et malarum: sed ex his, quae ante in eodem capite dixit, et praesertim ex capite ultimo praecedentis libri, hic locus debet intelligi. Ait ergo Deum in via sua posuisse ea, quae turpia vel mala, vulgo putantur; ut sunt cruces, opprobria, verbera et mors. Quare? primum ut probentur electi, dein ut multi, qui sapientiam inquirebant, videntes Christianos pro religione et disciplina suscepta constanter omnia tormenta, et mortem ipsam subire, inquirant quaenam sit ea disciplina, cui se addictos profitentur. Ita illi qui aversi erant a sapientia et veritate, id est, a vera doctrina christianorum, cum tamen sapientiam sine ullo duce quaererent, quam tamen quomodo quaererent nesciebant, in id ipsum incidebant, quod vitare ac fugere cupiebant, id est, in ipsam religionem et sapientiam christianam, vel in illa eadem tormenta et cruces, quas antea vitare constituerant. Quod quidem exemplo suo docuit Justinus philosophus et martyr; sic enim de se ait: quod cum Platonis philosophia delectaretur, (continues)

"That immortal secret of his." The old 1st Bologna: "immortality, so the secret. For God, as that immortal secret of his," etc. A very obscure passage, says Thomasius, and at first sight Lactantius seems to make God the author of base and evil things; but this passage must be understood from what he said before in the same chapter, and especially from the last chapter of the preceding book. He says, then, that God has set in his way the things commonly thought base or evil, such as crosses, reproaches, scourgings and death. Why? First, that the elect may be proved; next, that many who were seeking wisdom, seeing Christians constantly undergo every torment and death itself for the religion and teaching they had embraced, might inquire what that teaching is to which they profess themselves bound. So those who were turned away from wisdom and truth, that is, from the true teaching of the Christians, while they still sought wisdom without any guide, and yet did not know how to seek it, fell into the very thing they wished to avoid and flee, that is, into the Christian religion and wisdom itself, or into those same torments and crosses which they had earlier resolved to avoid. This Justin, philosopher and martyr, taught by his own example; for he says of himself that when he took delight in the philosophy of Plato, (continues)

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(n1) ‹anchor: immortale illud arcanum ejus› · lemma note (no call), col 659 (continued)

(continued) audiens multos ex nostris martyribus pro religione christiana constantissime mortem oppetere, voluit eam Religionem nosse, pro qua illi tam libenter occumbebant; quam quidem ille cum perfectissime intellexisset, pro eadem postea non dubitavit vitam libentissime profundere, in se expertus, quod in aliis antea fuerat admiratus. Haec eo fine scribimus, ut Lactantium ab omni errore liberemus, ne dicatur gravissimum auctorem, Deum auctorem mali fecisse, a quo errore ex aliis Scriptoris hujus locis nobis videtur immunis. — Arcanum ejus in operto esset. Remittit nos Lactantius ad librum praecedentem, id est, quintum, ubi c. 18: Idcirco virtutem ipsam Deus sub persona stultitiae voluit esse celatam, ut mysterium veritatis ac religionis suae esset arcanum. Quod nostro loco dicitur arcanum ejus in operto esset, in libro quinto est, ut mysterium... esset arcanum. Idem dicit l. IV, c. 2: Stultitiae velamento Deus, ne arcanum sui divini operis in propatulo esset, thesaurum sapientiae veritatis abscondit. Ibid., c. 5: Multi veritatem sub velamine stultitiae latentem aspernantur ac respuunt. Bun.

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(n2) ‹anchor: alia inertes, alia strenuos› · lemma note (no call), col 659

Alia inertes, alia strenuos. Goth. alia ineptos, alia strenuos. Inepte. Reliqui inertes, recte; repetuntur enim fortes ab inertibus. Inertes fortibus ac strenuis opponuntur. Conf. not. l. VI, c. 14: Quietum ab inerti; cap. 18: Habebitur pro segni et inerti, cui ibidem fortis ac strenuus oppositus. Ita in Valer. Max. l. VIII, c. 8, inertes et strenui sibi adversantur. Boethius IV Metr. 7: Ite nunc fortes..... cur inertes terga non datis? Bun.

"Some the idle, others the vigorous." Gotha: "some the inept, others the vigorous." Ineptly. The rest have "inertes", rightly; for the brave are distinguished from the idle. The idle are opposed to the brave and vigorous. Compare the note at book VI, chapter 14: "The quiet from the idle"; chapter 18: "He will be held slothful and idle", to whom in the same place the brave and vigorous man is opposed. So in Valerius Maximus book VIII, chapter 8, the idle and the vigorous are set against each other. Boethius IV, metre 7: "Go now, you brave… why, idle ones, do you not turn your backs?" Bün.

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(n3) ‹anchor: per fragosa› · lemma note (no call), col 659

Per fragosa. Ita scribo ex antiquissimis mss. 2 Bonon., Betul. et 1 Regio-Put. a prima manu: quae vox reperitur apud Virgilium et Quintilianum. Nostrae lectioni favet vet. editio Romana 1468, quae habet fragrosa, vitiose. Alii mss. rec. complures et editi confragrosa.

"Through rough places." So I write from the very old manuscripts 2nd Bologna, Betuleius, and the 1st Regius-Puteanus in the first hand: a word found in Virgil and Quintilian. Our reading is supported by the old Rome edition of 1468, which has "fragrosa", faultily. Other recent manuscripts, several of them, and the editions: "confragrosa".

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(n4) ‹anchor: non sunt aliae viae› · lemma note (no call), col 660

Non sunt aliae viae. Bonon. antiq. solus non sunt clivosa.

"There are no other ways." The old Bologna alone: "they are not steep."

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(n5) ‹anchor: referuntur› · lemma note (no call), col 660

Referuntur. Id est, rursum feruntur. Francius.

"Are carried back." That is, are carried again. Francius.

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(n6) ‹anchor: una sedes› · lemma note (no call), col 660

Una sedes. Ms. solus 1 Bonon. antiq. et cum eo edit. 4 rec. addunt suavis, quae vox proscribenda videtur. — Una sedes, et simplex est. Sed simplex hic dicitur in oppositione viae mendacis, quae supra, multos tramites habet: inde vocat viam multiplicem. Bun.

"One seat." The old 1st Bologna manuscript alone, and with it four recent editions, add "suavis" (sweet), a word that seems to deserve banishing. — "There is one seat, and it is simple." But "simple" is said here in opposition to the lying way, which, above, has many paths; hence he calls it the manifold way. Bün.

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(n7) ‹anchor: quod› · lemma note (no call), col 660

Quod. Heumann. legit quo.

"Which." Heumann reads "quo".

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(n8) ‹anchor: nec ducem sequuntur ullum› · lemma note (no call), col 660

Nec ducem sequuntur ullum. Ultimam vocem ullum 5 rec. editis neglectam restitui ex caeteris et cunctis mss. praeter 1 Bonon. antiq. cui est, Nec ducem sequuntur. Rationem hanc. Pro ullum, 1 Reg. rec., 1 Colb., 1 Brun. habent, illum.

"Nor do they follow any leader." The last word, "ullum", omitted in five recent editions, I have restored from the others and all the manuscripts except the old 1st Bologna, which has "Nec ducem sequuntur. Rationem hanc." For "ullum", the recent 1st Regius, 1st Colbertine, 1st Brunswick have "illum".

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(n9) ‹anchor: non hominem sequi debet› · lemma note (no call), col 660

Non hominem sequi debet. Abest debet ab 1 Bonon. antiq.

"He ought not to follow a man." "Debet" is absent from the old 1st Bologna.

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(n10) ‹anchor: multo clarior sol est, quam hic› · lemma note (no call), col 660

Multo clarior sol est, quam hic, etc. Sic restitui ex mss. 3 Reg. quorum duo sunt veterrimi, 2 Colb., Goth., Marm., 1 Clarom., faventibus scriptis 2 Reg. et 2 Colb. in quibus est, multo clarior sole est; in Brun., multo clarior, quam sol est. In mss. 4 Reg. rec., 2 Colb., 2 Lips., 1 Clarom. et editis, multo clarius sole est.

"A sun far brighter than this one," etc. So I have restored from the manuscripts 3rd Regius, two of which are very old, 2nd Colbertine, Gotha, Marmoutier, 1st Claromontanus, with the support of the manuscripts 2nd Regius and 2nd Colbertine, in which there is "multo clarior sole est"; in the Brunswick, "multo clarior, quam sol est". In the manuscripts recent 4th Regius, 2nd Colbertine, 2nd Leipzig, 1st Claromontanus and the editions: "multo clarius sole est".

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(n11) ‹anchor: quem carne mortali videmus› · lemma note (no call), col 660

Quem carne mortali videmus. Ita scripti et editi, praeter ms. Pal. et sex edit. quibus est, quem in carne mortali videmus.

"Which we see with mortal flesh." So the manuscripts and editions, except the Palatine manuscript and six editions, which have "which we see in mortal flesh".

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(n12) ‹anchor: sic reget› · lemma note (no call), col 660

Sic reget. Haec ex mss. et plerisque editis addidi, quae nonnullis impressis desunt.

"So will it guide." I have added these words from the manuscripts and most editions; they are lacking in some printed copies.

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(n13) ‹anchor: ut ad summum sapientiae› · lemma note (no call), col 660

Ut ad Summum sapientiae. Ita ex mss. et quamplurimis editis vet. reposui. In sex vulgatis est, summam.

"So that to the summit of wisdom." So I have restored from the manuscripts and a great many old editions. In six common editions there is "summam".

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(n14) ‹anchor: dirigat› · lemma note (no call), col 660

Dirigat. Jam dixerat David: Lucerna pedibus meis verbum tuum.

"Direct." David had already said: "Your word is a lamp to my feet."

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(n15) ‹anchor: lex› · lemma note (no call), col 660

Lex. Sic idem Cicero lib. I de Legibus ait: Lex est ratio summa, insita in natura, quae jubet ea quae facienda sunt.

"Law." So the same Cicero says, On the Laws book I: "Law is the highest reason, implanted in nature, which commands what must be done."

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(n16) ‹anchor: huic legi nec obrogari fas est› · lemma note (no call), col 660 (continues)

Huic legi nec obrogari fas est. Sic legunt mss. 1 Reg. antiquissimus, Ultr., Pal., Lips., Brun., et 6 (continues)

"It is not lawful to amend this law by another." So read the manuscripts: the very old 1st Regius, Utrecht, Palatine, Leipzig, Brunswick, and six (continues)

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(n1) ‹anchor: huic legi nec obrogari fas est› · lemma note (no call), col 661 (continued)

(continued) edit. Et ita emendandum esse censent Latinius, Joan., Cauci, Betuleius, Francius. Alii legunt abrogari; promulgari, propagari, prorogari, corrupte. Obrogari. Ex Ulpiano lex obrogatur, cum prior lex tollitur: derogatur, cum pars primae tollitur: subrogatur, cum aliquid adjicitur; abrogatur, cum aliquid mutatur. Spark. — Quae interpretatio est ipsius Ulpiani.

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(n2) ‹anchor: nec erit alia lex Romae, alia Athenis› · lemma note (no call), col 661

Nec erit alia lex Romae, alia Athenis. Notatio est juris nimirum civilis, non unius, sed alterius etiam reipublicae. De quo vide § Sed jus. Institut. de jure naturali, gent. et civili. et in Decretis Pontific. cap. 2, distinctione 1.

"Nor will there be one law at Rome, another at Athens." A remark, that is, about civil law, not of one commonwealth only but of another too. On this see § "Sed jus", Institutes, on natural, national and civil law, and in the Pontifical Decrees, chapter 2, distinction 1.

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(n3) ‹anchor: sed et omnes gentes› · lemma note (no call), col 661

Sed et omnes gentes. 1 Bonon. antiq., omni genti.

"But all nations too." The old 1st Bologna: "omni genti" (for every nation).

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(n4) ‹anchor: continebit; unusque erit› · lemma note (no call), col 661

Continebit; unusque erit. Idem Bonon. quam si continebit, unusquisque, erit. Cicero igitur in secundo de Legibus ait de lege scilicet naturali: Hanc igitur video, sapientissimorum fuisse sententiam, legem neque hominum ingeniis excogitatam, nec scitum aliquod esse populorum, sed aeternum quiddam, quod universum mundum regeret, imperandi prohibendique sapientia. Verum, juxta mentem Thomasii, nolumus Lectorem privare antiqua codicis Bononiensis lectione in qua sic legitur: sed et omni genti et omni tempore una lex est sempiterna et immutabilis, quam si continebit unusquisque, erit communis quasi magister. Quae Verba egregium etiam sensum repraesentant.

"Will hold; and there will be one." The same Bologna: "which if each one will hold, there will be." So Cicero, in the second book of the Laws, says of natural law: "This, then, I see was the view of the wisest men: that law was neither thought out by the minds of men, nor is it some decree of peoples, but something eternal, ruling the whole world by wisdom in commanding and forbidding." But, following the mind of Thomasius, we do not wish to deprive the reader of the ancient reading of the Bologna codex, in which one reads thus: "but for every nation and at every time there is one law, everlasting and unchangeable, which if each one will hold, there will be a common master, as it were." These words too give an excellent sense.

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(n5) ‹anchor: inventor› · lemma note (no call), col 661

Inventor. Ergo Demosthenes de civili lege faciens verba, cum ait: πάντα τὸν νόμον εὕρημα καὶ δῶρον θεῶν εἶναι: significat, eas ex naturali fluere, et ob id veras esse, nulloque tempore abolendas. Caeterae, quae ex naturali originem non habent, sine piaculo vel negligi, vel abrogari possunt. Facile vero ex hoc lib. intelligetur, quae leges ex hac aeterna non manarint: nempe quae cum vera religione et cum charitate proximi pugnant; et illae quia vi potissimum constant, legis nomen non merentur, nec apud Graecos, nec apud Latinos. His enim delectum significat, a legendo nimirum dicta: illis, ἀπὸ τοῦ νέμειν, eo quod suum cuique tribuat. Nemini autem quidquam debemus, inquit Apostolus, praeter charitatem. Nam praecepti finis est charitas. 1 ad Timotheum c. 1. Betuleius.

"Inventor." So Demosthenes, speaking of civil law, when he says "that every law is a discovery and gift of the gods", means that laws flow from natural law and are therefore true and never to be abolished. The others, which do not have their origin from the natural law, can be neglected or repealed without sin. From this book it will easily be understood which laws have not flowed from this eternal law: namely those that fight against true religion and against charity towards one's neighbour; and these, because they rest above all on force, do not deserve the name of law, either among the Greeks or among the Latins. For with the latter it means choice, being named, of course, from "legere" (to choose); with the former, from "nemein" (to distribute), because it assigns to each his own. "Owe no one anything," says the Apostle, "except love." For "the end of the commandment is charity", 1 Timothy chapter 1. Betuleius.

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(n6) ‹anchor: aspernatus› · lemma note (no call), col 661 → col 662

Aspernatus. Sic emendavi ex vetustissimis mss. Bonon. Reg. et quamplurimis aliis ac 3 vet. edit. Scripti vero 2 Reg. rec., 2 Colbert., 2 Clarom. habent aspernatur; 10 impressi, aspernabitur.

"Having spurned." So I have corrected from the very old manuscripts Bologna, Regius and a great many others, and three old editions. But the manuscripts recent 2nd Regius, 2nd Colbertine, 2nd Claromontanus have "aspernatur" (spurns); ten printed editions: "aspernabitur" (will spurn).

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(n7) ‹anchor: posset› · lemma note (no call), col 662

Posset. Ita quamplurimi mss. inter quos sunt antiquissimi Bonon., 8 Reg., Jun., 4 Colbert. Brun. et 5 vet. edit. Scripti 6 rec. et 12 vulgati, possit.

"Could." So a great many manuscripts, among which are the very old Bologna, 8th Regius, Junius, 4th Colbertine, Brunswick, and five old editions. Six recent manuscripts and twelve common editions: "possit".

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(n8) ‹anchor: imprudentes› · lemma note (no call), col 662

Imprudentes. Sic restitui ex omnibus fere mss. et 2 vet. editis. In 1 Reg. rec. et 1 Colbert. ac 14 impressis est imprudenter. Vetus versio Gallica, Ceux qui sans le connaître disent les choses vraies.

"Unaware." So I have restored from almost all the manuscripts and two old editions. In the recent 1st Regius and 1st Colbertine and fourteen printed editions there is "imprudenter" (unawares). The old French version: "Those who, without knowing it, say true things."

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(n9) ‹anchor: tamquam divinent spiritu aliquo instincti› · lemma note (no call), col 662

Tamquam divinent spiritu aliquo instincti. Pro divinent, ms. 1 Lips. habet dementes. 1 Colb., 1 Clarom. et Brun., tanquam divinent spiritu aliquo instructi. Jun. et 5 excusi, tanquam divino spiritu instructos. Vide supra eodem libro 6, initio capitis 1, divino spiritu instruente. De lege aeterna prae caeteris ecclesiasticis Scriptoribus praeclare locutus est S. Augustinus lib. I de Libero Arbitrio.

"As if they divined, moved by some spirit." For "divinent", the 1st Leipzig manuscript has "dementes" (out of their minds). The 1st Colbertine, 1st Claromontanus and Brunswick: "as if they divined, equipped by some spirit". Junius and five printed copies: "as if equipped by a divine spirit". See above, in this same book 6, at the beginning of chapter 1, "with the divine Spirit equipping". Of the eternal law St Augustine spoke excellently, above the other ecclesiastical writers, in On Free Will book I.

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(n10) ‹anchor: fuisset› · lemma note (no call), col 662

Fuisset. 1 Colb., fuit; 3 Reg. et tredecim edit. esset.

"Had been." The 1st Colbertine: "fuit"; the 3rd Regius and thirteen editions: "esset".

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(n11) ‹anchor: hujus legis› · lemma note (no call), col 662

Hujus legis. 1 Bon. antiq. et 1 Reg. rec., Cujus.

"Of this law." The old 1st Bologna and the recent 1st Regius: "Cujus".

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(n12) ‹anchor: solum colere› · lemma note (no call), col 662

Solum colere. Exod. XX, Deuter. V, Psal. LXXX.

"To worship him alone." Exodus 20, Deuteronomy 5, Psalm 80.

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(n13) ‹anchor: ut diis alienis serviat› · lemma note (no call), col 662

Ut diis alienis serviat. Brun. aliis. 1 Bonon. antiq. facit diis alienis servire.

"That he serve strange gods." Brunswick: "aliis" (other). The old 1st Bologna: "makes him serve strange gods".

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(n14) ‹anchor: bonitatis. vel si› · lemma note (no call), col 662

Bonitatis. Vel si. ms. Brun. et edit. Betul., bonitatis ac veritatis. Vel si; 1 Bonon. antiq., bonitatis. Ne si.

"Of goodness. Or if." The Brunswick manuscript and Betuleius's edition: "of goodness and truth. Or if"; the old 1st Bologna: "of goodness. Lest if."

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(n15) ‹anchor: justitiam sequi volet Dei› · lemma note (no call), col 662

Justitiam sequi volet Dei. Vocem Dei deletam vult Heumannus; et posset abesse, ut saepe justitiam sequi ita posuit, etiam quum de divina agit, ut lib. II, cap. 17, et lib. VII, cap. 11. Sed habent hic omnes libri. Conf. infra. Buneman.

"Will wish to follow the justice of God." Heumann wants the word "Dei" deleted; and it could be absent, as he often put "to follow justice" so, even when he treats of the divine, as in book II, chapter 17, and book VII, chapter 11. But all the books have it here. Compare below. Bünemann.

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(n16) ‹anchor: qui per Feciales bella indicendo› · lemma note (no call), col 662

Qui per Feciales bella indicendo. In mss. 2 Reg. rec., Lips., Ultr., Brun., qui frequenter per Feciales, etc. 1 Bonon. antiq., qui perfida bella indicendo. Fecialium officium erat, dare operam ne bellum injustum alicui inferretur; si laesi essent Romani, legatos mittere, ut jus illorum repeteretur; et si confoederati spernebant legatos vel verba, tum illi faciebant postulata, et bellum indicebant: pacem item conficiebant, aut illegitimam irritam reddebant; judicabant etiam de legatorum injuriis, etc. De quibus vide Dionysium et Plin. Gallaeus.

"Who, by declaring wars through the Fetials." In the manuscripts recent 2nd Regius, Leipzig, Utrecht, Brunswick: "who often through the Fetials", etc. The old 1st Bologna: "who by declaring treacherous wars". The office of the Fetials was to take care that no unjust war was made on anyone; if the Romans had been wronged, to send envoys to demand redress for them; and if the allies scorned the envoys or their words, then they made the demands and declared war; likewise they concluded peace, or made an illegitimate one void; they also judged of wrongs done to envoys, etc. On which see Dionysius and Pliny. Gallaeus.

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(n17) ‹anchor: et legitime injurias faciendo› · lemma note (no call), col 662

Et legitime injurias faciendo. Haec est lectio omnium fere mss., 2 vet. edit. Rom., Is., Cellar., Walch. In Cauc., Em., Cant. et 11 excusis legitur inferendo. Legitime vero, id est, secundum Romanas leges.

"And by doing wrongs lawfully." This is the reading of almost all the manuscripts, the two old Rome editions, Isaeus, Cellarius, Walch. In the Chauci, Emmanuel, Cambridge and eleven printed copies one reads "inferendo" (inflicting). "Lawfully", that is, according to Roman laws.

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(n18) ‹anchor: aliena cupiendo› · lemma note (no call), col 662 (continues)

Aliena cupiendo. Lips. 2, 3, Reimm., Torn. 1587, (continues)

"By coveting what belongs to others." Leipzig 2, 3, Reimmann, Tournes 1587, (continues)

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(n1) ‹anchor: aliena cupiendo› · lemma note (no call), col 663 (continued)

(continued) 1613, Genev. 1630, aliena capiendo. Praefero prius. lib. V, cap. 22: Concupiscit aliena et rapit, quae concupierit, per injuriam. Conf. not. lib. V, cap. 22. Buneman.

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(n2) ‹anchor: hi justos se putant, si› · lemma note (no call), col 663

Hi justos se putant, si. Addidi si ex omnibus fere mss. et impressis. Deest in ms. Cantabrig. et 5 editis.

"These think themselves just, if." I have added "si" from almost all the manuscripts and printed editions. It is lacking in the Cambridge manuscript and five editions.

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(n3) ‹anchor: num idcirco› · lemma note (no call), col 663

Num idcirco.... 1 Bonon. antiq., Non idcirco.

"Is it therefore…" The old 1st Bologna: "Non idcirco" (Not therefore).

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(n4) ‹anchor: duodecim Tabularum conditores› · lemma note (no call), col 663

Duodecim Tabularum conditores. Decemviri. Imo injusti fuerunt, eo quod in unum annum condendarum legum causa creati, rempub. vi quadam oligarchica occupantes, neque magistratum, neque exercitum deponere voluerunt: praesertim Appius Claudius, qui tyrannide plus quam Sicula, Virginiam contra jus et fas in servitutem vindicare nitebatur. De quo Pomp. lib. II, ff. de orig. juris. Lege ex historicis Livium lib. V, Urbis cond.; Dionys. Halicarn. lib. X et XI; Val. Max. lib. VI, cap. 1; Florum lib. I, cap. 24; Eutrop. lib. I, cap. 12; Oros. lib. II, cap. 13; Plin. de Viris illust. cap. 21; Plutarchus in lib. cui titulus est, De sera numinis vindicatione, leves aliquot et inutiles leges Atheniensium, Lacedaemoniorum et Romanorum enarrat, sicut etiam Phavorinus apud Gell. Decemvirales eodem notavit nomine. Theophilus in sua paraphrasi memorat aliquot leges, in una repub. utilissimas quidem illas, in altera nullius momenti futuras. Betuleius.

"The framers of the Twelve Tables." The Decemvirs. Indeed they were unjust, because, though created for one year to frame the laws, they seized the commonwealth by a kind of oligarchic force and would lay down neither office nor army: above all Appius Claudius, who with a tyranny worse than Sicilian strove to claim Virginia into slavery against right and law. On whom see Pomponius, Digest book II, on the origin of law. Read among the historians Livy, book V From the Founding of the City; Dionysius of Halicarnassus books X and XI; Valerius Maximus book VI, chapter 1; Florus book I, chapter 24; Eutropius book I, chapter 12; Orosius book II, chapter 13; Pliny, On Illustrious Men chapter 21. Plutarch, in the book entitled On the Delay of the Divine Vengeance, recounts some trivial and useless laws of the Athenians, Spartans and Romans, as Favorinus too, in Gellius, marked the Decemviral laws with the same name. Theophilus in his paraphrase records some laws that were most useful in one commonwealth but would be of no weight in another. Betuleius.

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(n5) ‹anchor: et ipsam justitiam ignoret necesse est› · lemma note (no call), col 663 → col 664

Et ipsam justitiam ignoret necesse est. Sic legendum esse patet ex scopo auctoris, et ex omnibus mss. dempto uno Cantabrig. in quo, ut et in 7 editis, legitur, et ipsum Deum ignoret. Lectionis vero, quam in textu sequimur, sensus clarus est ac facilis; vult enim probare Romanos, quia Deum ignoraverunt, justitiam quoque ipsam ignoravisse. At contrarium colligeretur, si legeretur ut in vulgatis quibusdam editionibus, quem qui ignorat, et ipsum Deum ignoret necesse est; quod minime congrueret cum superiori oratione. — Quem qui ignorat, et ipsam justitiam. Ald., Fasit., Gryph.; Torn., Betul., Thomas., Thys. et Cant. ed., quam justitiam qui ignorat, et ipsum Deum ignoret. At uterque Bonon., Tax., Pen., Jun., Lips., Goth., Reimm., Angl., Rom., Rost., Ven. 1471, 72, utraque 78, 90, 93, 97, Pier., Parrh., Paris., Junt., Crat., Gymn., Isaeus, Gall., Spark., Walch., Heum.: Quem qui ignorat, et ipsum justitiam. Buneman.

"He must needs be ignorant of justice itself too." That it must be so read is plain from the author's aim and from all the manuscripts but one, the Cambridge, in which, as also in seven editions, one reads "and he must be ignorant of God himself". The sense of the reading we follow in the text is clear and easy; for he wishes to prove that the Romans, because they did not know God, did not know justice itself either. But the contrary would be inferred if one read, as in certain common editions, "whom whoever does not know must needs be ignorant of God himself too"; which would not at all agree with the preceding argument. — "Whom whoever does not know, justice itself too." Aldus, Fasitelius, Gryphius; Tournes, Betuleius, Thomasius, Thysius and the Cambridge edition: "which justice whoever does not know, must be ignorant of God himself too." But both Bologna manuscripts, Tax., Pen., Junius, Leipzig, Gotha, Reimmann, the English, Roman and Rostock, Venice 1471, 72, both of 78, 90, 93, 97, Pierius, Parrhasius, Paris, Juntine, Cratander, Gymnicus, Isaeus, Gallaeus, Sparke, Walch, Heumann: "Quem qui ignorat, et ipsum justitiam." Bünemann.

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(n6) ‹anchor: qualem fuisse Cimonem› · lemma note (no call), col 664

Qualem fuisse Cimonem. Praeter Plutarchum et Aemilium Probum celebrant Cimonis hospitalitatem Athenaeus lib. XII; Cicero lib. Off. III. Sed ad quaestionem. Quid ergo? Numquid Cornelii hominis gentilis eleemosynae, quae ἀπὸ τοῦ ἐλέους nomen acceperunt, in memoria apud Dominum fuerunt? An non Samaritani in vulneratum officium ab ipso Christo commendatur? Respondemus: Illis hominibus fidei naturalis quemdam igniculum causam efficientem fuisse, finalem vero ipsam pietatem: in Cimone solum gloriae studium, humanitate quadam tinctum. Betuleius.

"Such as Cimon was." Besides Plutarch and Aemilius Probus, Athenaeus book XII and Cicero, On Duties III, celebrate Cimon's hospitality. But to the question. What then? Were not the alms of Cornelius, a gentile, which took their name from mercy (eleos), held in remembrance before the Lord? Is not the Samaritan's service to the wounded man commended by Christ himself? We answer: in those men a certain spark of natural faith was the efficient cause, and piety itself the final cause; in Cimon there was only the love of glory, tinged with a certain humanity. Betuleius.

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(n7) ‹anchor: similis erit› · lemma note (no call), col 664

Similis erit. Ita reposui ex quamplurimis vet. et opt. mss. In 9 recentioribus legitur, similis est. Similis erit, habent codices Thomasii.

"Will be like." So I have restored from a great many old and excellent manuscripts. In nine more recent ones one reads "similis est". Thomasius's codices have "similis erit".

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(n8) ‹anchor: eget› · lemma note (no call), col 664

Eget. Scripti 6 rec., indiget; 2 Reg. rec. et 5 edit., caret.

"Lacks." Six recent manuscripts: "indiget"; the recent 2nd Regius and five editions: "caret".

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(n9) ‹anchor: non possit› · lemma note (no call), col 664

Non possit. Sic restitui ex omnibus prope mss. et 6 vet. editis. In 1 Reg. rec. legitur posset; in Cauc. Pal. et in excusis, 7 potest.

"Could not." So I have restored from almost all the manuscripts and six old editions. In the recent 1st Regius one reads "posset"; in the Chauci, Palatine and in seven printed copies, "potest".

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(n10) ‹anchor: debile› · lemma note (no call), col 664

Debile. H. l. non est aegrum, sed, ut exponit sup. Membris quibusdam egens. De Opif. cap. 7. Quod membrum si detrahas, imperfectum sit animal ac debile. Buneman.

"Crippled." In this place it does not mean sick but, as he explains above, "lacking certain limbs". On the Workmanship, chapter 7: "If you take away this limb, the animal would be incomplete and crippled." Bünemann.

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(n11) ‹anchor: vivet› · lemma note (no call), col 664

Vivet. Ita reposui ex cunctis fere mss. et veteribus editis. In Brun. et 10 vulgatis est vivit.

"Will live." So I have restored from almost all the manuscripts and the old editions. In the Brunswick and ten common editions there is "vivit".

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(n12) ‹anchor: habere enim caput coepit› · lemma note (no call), col 664

Habere enim caput coepit. Christiani atque regenerati homines, et exteriores corporis et interiores animi sensus communes habent cum hominibus ethnicis: sed ea hominis pars quae spiritus appellatur, amplius et acutius et videt et audit, et eadem proportione reliquis sensibus utitur longe copiosius atque potentius. Betuleius.

"For it has begun to have a head." Christian and regenerate men have both the outward senses of the body and the inward senses of the soul in common with heathen men; but that part of man which is called spirit both sees and hears more fully and more keenly, and in the same proportion uses the other senses far more abundantly and powerfully. Betuleius.

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(n1) ‹anchor: praecepta vitalia› · lemma note (no call), col 665

Praecepta vitalia. Imitatur Cyprianum de Idolor. vanit., cap. 7: Ut de eo ad praecepta vitalia instrui possent. De Habitu Virg., ed. Gryph., p. 280: Dominica et vitalia praecepta custodit. Lib. IV, epist. 3: Evangelii sancta praecepta et... mandata vitalia.., teneantur. Buneman.

"Life-giving precepts." He imitates Cyprian, On the Vanity of Idols, chapter 7: "That from him they might be instructed in life-giving precepts." On the Dress of Virgins, Gryphius edition, p. 280: "She keeps the Lord's life-giving precepts." Book IV, letter 3: "Let the holy precepts of the Gospel and… the life-giving commandments… be held." Bünemann.

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(n2) ‹anchor: dempta spe› · lemma note (no call), col 665

Dempta spe. Jun., 1 Clarom. et Brun., adempta spe.

"Hope removed." Junius, 1st Claromontanus and Brunswick: "adempta spe".

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(n3) ‹anchor: mortem, quae timentur› · lemma note (no call), col 665

Mortem, quae timentur. Editi habent, mortemque quae timentur. Delendum que, quod abest a mss. et videtur natum ex altero quae, quod sequitur.

"Death, things which are feared." The editions have "mortemque quae timentur". The "que" should be deleted; it is absent from the manuscripts and seems to have arisen from the other "quae", which follows.

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(n4) ‹anchor: quia constet› · lemma note (no call), col 665

Quia constet. Sic reposui ex antiq. et melioribus mss. et 7 vet. editis. In rec. 10 scriptis et 8 excusis est, constat.

"Because it is agreed." So I have restored from the old and better manuscripts and seven old editions. In ten recent manuscripts and eight printed copies there is "constat".

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(n5) ‹anchor: si sunt alia majora› · lemma note (no call), col 665

Si sunt alia majora. Sic restitui ex edit. Torn. ac Soubr. cunctisque mss. praeter 2 Reg. rec. et Cant. in quibus est aliqua.

"If there are other greater things." So I have restored from the Tournes and Soubron editions and all the manuscripts except the recent 2nd Regius and Cambridge, in which there is "aliqua".

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(n6) ‹anchor: tanti sit› · lemma note (no call), col 665

Tanti sit. Eleganter. Vid. l. III. c. 8, c. 12, et de Opif. c. 3. Seneca de Provid. c. 5 extr.: Est tanti per ista ire casuro. De hac elegantia Ciceroni frequentissima conf. Graevium ad l. V Attic., ep. 20, p. 542.

"Be worth so much." Elegantly. See book III, chapter 8, chapter 12, and On the Workmanship, chapter 3. Seneca, On Providence, end of chapter 5: "It is worth it, for one who is going to fall, to go by these ways." On this elegance, very frequent in Cicero, compare Graevius on Letters to Atticus book V, letter 20, p. 542.

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(n7) ‹anchor: ea vero nulla sunt alia› · lemma note (no call), col 665 → col 666

Ea vero nulla sunt alia. Ita mss. plerique antiquissimi et optimi Bonon., Reg. Put., Jun. sexque alii ac decem vulgati. Cauc. et 10 scripti rec. cum 5 editis addunt bona; 1 Reg. rec., 1 Colb., Pent. et vet. ed. Rom., dona; 1 Reg. antiquiss. et 5 edit.: Ea vera nulla sunt alia. Bun.

"But these are no other." So most of the oldest and best manuscripts, Bologna, Regius-Puteanus, Junius and six others, and ten common editions. The Chauci and ten recent manuscripts, with five editions, add "bona" (goods); the recent 1st Regius, 1st Colbertine, Pent. and the old Rome edition: "dona" (gifts); the very old 1st Regius and five editions: "Ea vera nulla sunt alia" (these true things are no other). Bün.

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(n8) ‹anchor: ut in tertio docui› · lemma note (no call), col 666

Ut in tertio docui. Subauditur libro, quam vocem addunt 4 mss. rec. et edit. Torn. ac Soubron.

"As I taught in the third." "Book" is understood, a word which four recent manuscripts and the Tournes and Soubron editions add.

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(n9) ‹anchor: nisi perpetuae vitae› · lemma note (no call), col 666

Nisi perpetuae vitae. 2 Reg. rec. et Brun. nisi perpetua vita.

"Except of everlasting life." The recent 2nd Regius and Brunswick: "nisi perpetua vita".

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(n10) ‹anchor: pietate› · lemma note (no call), col 666

Pietate. Hoc loco affectu filiali. Senec. l. I Clement., c. 13: Non amicorum fidei credens, non liberorum pietati. Bun.

"Dutiful love." In this place, filial affection. Seneca, On Clemency book I, chapter 13: "Trusting neither the faith of friends nor the dutiful love of children." Bün.

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(n11) ‹anchor: in eo promerendo› · lemma note (no call), col 666

In eo promerendo. Plane vero, inquit Heumannus, huc non quadrat verbum hoc. Lege, demerendo. Sed habent omnes libri; et quidni quadraret toties in nostro aliisque ita obvium? Vindicamus ad l. VI, c. 15: Ut promereare viventem; et ad libr. de Ira cap. 5: Beneficiis... genus hom. promereri. Tertull. Apol. c. 21: Quibus edocebatur de promerendo Deo. Bun.

"In winning his favour." "Plainly indeed," says Heumann, "this word does not fit here. Read 'demerendo'." But all the books have it; and why should it not fit, when it occurs so often in our author and others? We defend it at book VI, chapter 15: "That you may win the favour of the living man"; and at the book On Anger, chapter 5: "To win the favour… of the human race by benefits." Tertullian, Apology chapter 21: "By which they were taught about winning God's favour." Bün.

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(n12) ‹anchor: homo Dei simulacrum est› · lemma note (no call), col 666

Homo Dei simulacrum est. Minutius Felix in Octav. Quod simulacrum Deo fingam? cum si recte existimes sit Dei homo ipse simulacrum.

"Man is the image of God." Minucius Felix in the Octavius: "What image shall I fashion for God, when, if you judge rightly, man himself is the image of God?"

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(n13) ‹anchor: cultorum Dei› · lemma note (no call), col 666

Cultorum Dei. Juxta illud Evangelii: Estote misericordes sicut Pater vester coelestis.

"Of the worshippers of God." According to the Gospel saying: "Be merciful, as your heavenly Father."

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(n14) ‹anchor: naturalibus› · lemma note (no call), col 666

Naturalibus. De his vide librum de Opificio Dei, infra.

"With natural." On these see the book On the Workmanship of God, below.

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(n15) ‹anchor: nam si ab uno homine› · lemma note (no call), col 666

Nam si ab uno homine. Act. cap. XVII, v. 26. Hieron. contra Helvid., Omnes homines ex uno patre vel homine.

"For if from one man." Acts chapter 17, verse 26. Jerome against Helvidius: "All men from one father, or man."

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(n16) ‹anchor: tollendas› · lemma note (no call), col 666

Tollendas. Matth. V, Luc. VI, Rom. XII.

"To be removed." Matthew 5, Luke 6, Romans 12.

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<!-- VARIORUM NOTAE: lemma notes without call marks, labelled (n1)... in print order. The column-foot images are cropped at the top; the opening (lemma) of the first note in col 667 and the closing lines of "Philosophorum praecepta nulla sunt" at the top of col 668's foot are visible in the column images and were set from them (Q2b). --> (printed under page 347)

(n1) ‹anchor: conjunctiores, quod animis, quam quod corporibus› · lemma note (no call), col 667

Conjunctiores, quod animis, quam quod corporibus. Sic restitui ex mss. antiquissimis 2 Reg., 2 Bonon., 2 Colbert., Tax., Pen., 1 Clarom., Brun. ed. Is. In 5 Reg. rec. 1 Colbert., 1 Clarom. et 9 editis legitur, conjunctiores qui animis, quam qui corporibus. Caeteri male; 2 Reg. conjunctiores quidem animis; 3 Colbert. quam animis; 1 Reg. conjunctioresque animis. Simile aliquid legimus apud Paulinum Nolanum epist. 20 (alias 16) ad Delphinum n. 1. Quanto fortior carne est spiritus, tanto potior est conjunctio animorum, quam corporum.

"More closely joined, in that in souls rather than in bodies." So I have restored it from the very old manuscripts, 2 Regius, 2 Bologna, 2 Colbertine, Tax., Pen., the 1st Clermont, Brunswick, and the edition Is. In 5 recent Regius, 1 Colbertine, 1 Clermont and 9 editions one reads "more closely joined who in souls than who in bodies". The rest are wrong; the 2nd Regius: "more closely joined indeed in souls"; the 3rd Colbertine: "than in souls"; the 1st Regius: "and more joined in souls". We read something similar in Paulinus of Nola, letter 20 (otherwise 16), to Delphinus, no. 1: "As much as the spirit is stronger than the flesh, so much better is the union of souls than of bodies."

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(n2) ‹anchor: Lucretius› · lemma note (no call), col 667

Lucretius. Lib. II. Cui simile Paulus in actis c. 17. Athenaeus citat ex Arati Phaenomenis: Τοῦ γὰρ καὶ γένος ἐσμέν. Ipsius enim et genus sumus. Quod etiam Ovidius expressit: Sanctius his animal mentisque capacius altae / Deerat adhuc, et quod dominari in caetera posset: / Natus homo est, sive hunc divino semine fecit / Ille opifex rerum, mundi melioris origo. Betul. — Vide et Lactantium de Opificio Dei, c. 19.

"Lucretius." Book II. Like this is Paul in Acts chapter 17. Athenaeus quotes from Aratus's Phaenomena: "For we are also his offspring." "For we are also his race." Which Ovid too expressed: "A creature holier than these, more capable of lofty mind, / was still lacking, one that could rule over the rest: / man was born, whether that maker of things, / the source of a better world, made him from divine seed." Betul. — See also Lactantius, On the Workmanship of God, chapter 19.

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(n3) ‹anchor: semine oriundi› · lemma note (no call), col 667

Semine oriundi. Ita omnes mss. et editi; sed infra lib. de Opificio Dei, cap. 19, semine creti..

"Sprung from seed." So all the manuscripts and editions; but below, in the book On the Workmanship of God, chapter 19, "semine creti" (grown from seed).

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(n4) ‹anchor: qui homini nocent› · lemma note (no call), col 667

Qui homini nocent. Ita omnes mss. sed praeter Cauc., Jun., 2... Reg. rec. qui cum editis habent hominibus.

"Who harm man." So all the manuscripts, except the Chauci, Junius, 2… recent Regius, which with the editions have "hominibus" (men).

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(n5) ‹anchor: praescribit› · lemma note (no call), col 667

Praescribit. Ezech. XVIII, Isai., LVIII, Matth. XXV.

"He prescribes." Ezekiel 18, Isaiah 58, Matthew 25.

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(n6) ‹anchor: ad hanc partem› · lemma note (no call), col 667

Ad hanc partem. Walchius exponit, quod attinet ad hanc partem. Eleganter dicitur, esse praecepta ad aliquid, et praecipere ad aliquid. Lib. VI, c. XXIV: Haec sunt, quae ad continentiam praecipiuntur a Deo. Lib. VII, cap. I: Quae Deus ad justitiam praecipit. Imitatur Ciceronem III Off., c. VII: At quas ipsas consultationes... satis multa praecepta sunt. Bun.

"To this part." Walch explains: "as regards this part." It is elegantly said, "there are precepts towards something", and "to give precepts towards something". Book VI, chapter 24: "These are the precepts God gives towards continence." Book VII, chapter 1: "What God prescribes towards justice." He imitates Cicero, On Duties III, chapter 7: "But for those very deliberations… there are precepts enough." Bün.

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(n7) ‹anchor: philosophorum praecepta nulla sunt› · lemma note (no call), col 667 → col 668

Philosophorum praecepta nulla sunt. Praesertim Stoicorum. Nam peripatetici, qui iram laudant, misericordiam non improbant; et Cicero in Caesare misericordiam commendat. Stoici autem inter doloris species τὸ ἔλεος numerant. Cicero pro Muraena, Stoicorum paradoxa enumerans: Fuit, inquit, quidam summo ingenio vir Zeno, cujus inventorum aemuli Stoici nominantur; hujus sententiae sunt, atque praecepta hujusmodi: sapientem gratia nunquam moveri, nunquam cujusquam delicto ignoscere, neminem misericordem esse, nisi stultum, et levem, viri non esse neque exorari, neque placari. Contra Stoicos disserit Augustinus libro de Moribus ecclesiae primo, cap. XXVII. Non autem improbo eos, qui generaliori voce pietatem appellant eam virtutem. Betuleius. — Nulla praecepta. Walchius explicat nulla per nullius pretii. Lactantius vero vult: Nulla omnino praecepta esse ad misericordiam data, sive philosophos Stoicos nihil plane de misericordia praecepisse. Expresse c. XIV: Adparet philosophos longe abfuisse ab humano bono, qui neque praeceperunt ejusmodi quidquam, neque fecerunt, sed virtutem, quae in homine propemodum singularis est, pro vitio semper habuerunt. Bun.

"There are no precepts of the philosophers." Especially of the Stoics. For the Peripatetics, who praise anger, do not condemn mercy; and Cicero commends mercy in Caesar. But the Stoics count pity among the kinds of pain. Cicero, For Murena, listing the Stoics' paradoxes: "There was," he says, "a man of the highest talent, Zeno, the followers of whose discoveries are called Stoics; his opinions and precepts are of this kind: that the wise man is never moved by favour, never pardons anyone's fault, that no one is merciful but the foolish and fickle, that it is not manly to be won over by entreaty or appeased." Augustine argues against the Stoics in book I On the Morals of the Church, chapter 27. I do not, however, disapprove of those who with a more general word call that virtue piety. Betuleius. — "Nulla praecepta." Walch explains "nulla" as "of no value". But Lactantius means: "that there are no precepts at all given towards mercy", or that the Stoic philosophers taught nothing whatever about mercy. Expressly in chapter 14: "It is plain that the philosophers were far removed from human good, who neither taught anything of the kind nor did it, but always held as a vice the virtue which is almost unique in man." Bün.

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(n8) ‹anchor: falsae virtutis specie› · lemma note (no call), col 668

Falsae virtutis specie. Heumannus falsa scribit, neque hoc male, ut l. V, c. XI: Cui clementiae species falsa blanditur. At quia in omnibus libris falsae, hic nihil muto; nam sic rectum. III, c. XXVIII: Specie virtutis falsae inducti. Bun.

"By the look of false virtue." Heumann writes "falsa", and not badly, as in book V, chapter 11: "whom a false look of clemency flatters." But since all the books have "falsae", I change nothing here; for so it is correct. III, chapter 28: "Led on by the look of false virtue." Bün.

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(n9) ‹anchor: dum volunt sanare, vitiaverunt› · lemma note (no call), col 668

Dum volunt sanare, vitiaverunt. Sic restitui ex mss. VI reg. quorum duo sunt antiquissimi, 3 Colb., Goth., 1 Lips., Brun., Em., Cant. et vet. editis Rom. In 11 mss. rec. et 18, vulgatis est sanare vitia, auxerunt. At Ciceronis, ut et Lactantii, est verbum vitiare Gallice gâter, corrompre. Lactantius lib. II. Div. Institut. cap. XV, valetudinem vitiant; hoc libro VI, cap. XVI, aer vitiabitur; lib. VII, cap. XII, cum mentem vis aliqua morbi vitiaverit. Attamen putat Heumannus legendum esse, dum volunt sanare vitia, auxerunt.

"While they wish to heal, they have corrupted." So I have restored from the manuscripts, six Regius of which two are very old, three Colbertine, Gotha, 1st Leipzig, Brunswick, Emmanuel, Cambridge and the old Rome editions. In eleven recent manuscripts and eighteen common editions there is "while they wish to heal vices, they have increased them". But "vitiare" is a word of Cicero's, as also of Lactantius, in French "gâter, corrompre" (to spoil, to corrupt). Lactantius, Divine Institutes book II, chapter 15: "they corrupt health"; in this book VI, chapter 16: "the air will be corrupted"; book VII, chapter 12: "when some force of disease has corrupted the mind". Yet Heumann thinks one should read "while they wish to heal vices, they have increased them".

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(n10) ‹anchor: urbis condendae originem› · lemma note (no call), col 668

Urbis condendae originem. De hac vanitate lege Euseb. lib. I de praepar. evang. cap. 5, plurima ex Diodoro recitantem. Lege deinde Polydorum Urbinatem, libro de Inventoribus rerum I, cap. III. Betuleius.

"The origin of founding a city." On this vanity read Eusebius, Preparation for the Gospel book I, chapter 5, who quotes a great deal from Diodorus. Then read Polydore of Urbino [Polydore Vergil], On the Inventors of Things book I, chapter 3. Betuleius.

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(n11) ‹anchor: cum per silvas› · lemma note (no call), col 668

Cum per silvas, etc. Macrob. de Somnio Scip. II, cap. 10, ex hujusmodi incrementis probat, mundum non esse aeternum. Rem veram, inquam, ex re dubia probat. Nam, inquit, quis facile mundum semper fuisse consentiat, cum et ipsa historiarum fides multarum rerum cultum emendationemque, vel ipsam inventionem recentem esse fateatur? Cumque rudes primos homines, et incuria Sylvestri non multum a ferarum asperitate dissimiles, meminerit vel fabuletur antiquitas, tradatque nec hunc eis, quo nunc utimur, victum fuisse: sed glande prius et baccis alitos, sero sperare de sulcis alimoniam; amplexi fortassis philosophi pro vero sunt, quod Protagoras Platonicus in fabula Promethei atque Epimethei recensuit. Apud Plutarch. Euripides deorum opinionem refellens, homines olim belluinam vitam egisse testatur. De glandium cibo mentionem facit etiam Plin. in praefatione lib. XVI, et libro septimo, cap. LVI, ubi de inventoribus rerum scribit. Strabo ex Platone tria hominum genera post diluvium fuisse refert, lib. XIII, primum, quod in montibus vitam degerit: alterum, quod in radicibus montium: tertium, quod in campis. Ab hac Sylvestri vita Orpheum homines traxisse fabulantur, cum exponunt quidnam illud sit, quod saxa et arbores sua lyra traxisse creditus est. Betuleius.

"When through the woods," etc. Macrobius, On the Dream of Scipio II, chapter 10, proves from growths of this kind that the world is not eternal. He proves a true thing, I say, from a doubtful one. "For," he says, "who would readily agree that the world has always existed, when the very record of history admits that the cultivation and improvement of many things, or even their invention, is recent? And since antiquity remembers, or tells in fable, that the first men were rough, and in their woodland neglect not much unlike the wildness of beasts, and relates that they did not have this food we now use, but were first fed on acorns and berries, and only late hoped for nourishment from furrows…" The philosophers perhaps embraced as true what Protagoras in Plato recounted in the fable of Prometheus and Epimetheus. In Plutarch, Euripides, refuting the opinion about the gods, testifies that men once led a bestial life. Pliny too mentions the food of acorns in the preface to book XVI, and in book seven, chapter 56, where he writes of the inventors of things. Strabo reports from Plato, book XIII, that after the flood there were three kinds of men: the first, which lived in the mountains; the second, at the foot of the mountains; the third, in the plains. They tell in fable that Orpheus drew men away from this woodland life, when they explain what it means that he was believed to have drawn rocks and trees with his lyre. Betuleius.

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(n1) ‹anchor: nomina imprimendo› · lemma note (no call), col 669

Nomina imprimendo. Sic lego cum omnibus mss. et ed. Rom. 1470. Posteriores edd. habent imponendo.

"By impressing names." So I read with all the manuscripts and the Rome edition of 1470. The later editions have "imponendo" (by imposing).

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(n2) ‹anchor: cum autem nec multitudinem ipsam› · lemma note (no call), col 669

Cum autem nec multitudinem ipsam. Nec, quod in 12 mss. et 5 editis deest, ut necessarium restitui ex mss. Regio-Put. III, al. reg., 2 Colb., Goth., Em., Cant., I Clarom., 3, vet. edit. Rom. et 14 aliis. Vide seqq.

"But since not even their number." "Nec", which is lacking in twelve manuscripts and five editions, I have restored as necessary from the manuscripts Regius-Puteanus III, another Regius, 2nd Colbertine, Gotha, Emmanuel, Cambridge, 1st Claromontanus, three old Rome editions and fourteen others. See what follows.

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(n3) ‹anchor: viderint› · lemma note (no call), col 669

Viderint. Reimm., viderint. Non male, quia sequitur existimaverint. Nihilominus recentior in Reimm., ut est in plerisque correxit, viderent Goth., viderunt. Bun.

"Saw." Reimmann: "viderint". Not badly, since "existimaverint" follows. Nevertheless a later hand in the Reimmann corrected it, as it is in most, to "viderent"; Gotha: "viderunt". Bün.

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(n4) ‹anchor: cubilia› · lemma note (no call), col 669

Cubilia. mss. rec. Goth., 2 Reg., Cant. et 18 edit., cubicula.

"Lairs." The recent manuscripts Gotha, 2nd Regius, Cambridge and eighteen editions: "cubicula" (bedrooms).

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(n5) ‹anchor: quid metuere› · lemma note (no call), col 669

Quid metuere. 2 Reg. rec. et 18 edit. addunt sibi, quod a caeteris scriptis abest et abesse potest.

"What to fear." The recent 2nd Regius and eighteen editions add "sibi", which is absent from the other manuscripts and can be absent.

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(n6) ‹anchor: disceptatio› · lemma note (no call), col 669

Disceptatio. Mss. 1 Reg. rec. et Jun. disputatio. 1 Reg. rec. et 1 Colbert. discrepatio.

"Dispute." The manuscripts recent 1st Regius and Junius: "disputatio". The recent 1st Regius and 1st Colbertine: "discrepatio" (disagreement).

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(n7) ‹anchor: tanquam ex draconis alicujus dentibus› · lemma note (no call), col 669

Tanquam ex draconis alicujus dentibus. Notat Cadmeam victoriam. Fabula est apud Ovidium in tertio Metamorphoseon. Vide infra libro VII, cap. 4.

"As if from the teeth of some dragon." He alludes to the Cadmean victory. The fable is in Ovid, in the third book of the Metamorphoses. See below, book VII, chapter 4.

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(n8) ‹anchor: proseminati› · lemma note (no call), col 669

Proseminati. Sic restitui ex mss. antiquissimis Bon., 5 Reg., 1 Lips., Em., Goth. Et sic scripsisse Lactantium putat Joannes Cauci. In 2 Reg., Cauc., 2 Colb., et in edit. Rom. 1470 legitur perseminati; in 2 Reg. rec., 2 Colbert., 1 Clarom., 2 Lips., Brun. et 10 excusis praeseminati; in 1 Reg. rec., 1 Clarom. ac Jun. et in 6 vulgatis seminati. Sic adolescenti olim dixit Diogenes, ebrius te proseminavit pater.

"Sown forth." So I have restored from the very old manuscripts Bologna, 5th Regius, 1st Leipzig, Emmanuel, Gotha. And John Chauci thinks Lactantius wrote so. In the 2nd Regius, Chauci, 2nd Colbertine and the Rome edition of 1470 one reads "perseminati"; in the recent 2nd Regius, 2nd Colbertine, 1st Claromontanus, 2nd Leipzig, Brunswick and ten printed copies "praeseminati"; in the recent 1st Regius, 1st Claromontanus and Junius and six common editions "seminati". So Diogenes once said to a youth: "Your father begot you drunk."

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(n9) ‹anchor: unus homo a Deo fictus est› · lemma note (no call), col 669

Unus homo a Deo fictus est. Mss. 6 recentissimi et 15 editi, factus est. — A Deo fictus. Fictus plures mss. et Ven. 1471, 72, utraque 78, Paris., fictus; ut supra, Hominem Deus finxit. Conf. Epitom., c. 63, vide ad Lib. I, cap. 1. Saepe hae voces confunduntur. Bun.

"One man was fashioned by God." Six very recent manuscripts and fifteen editions: "factus est" (was made). — "Fashioned by God." "Fictus" in several manuscripts and the Venice editions of 1471, 72, both of 78, Paris: "fictus"; as above, "God fashioned man". Compare the Epitome, chapter 63; see on book I, chapter 1. These words are often confused. Bün.

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(n10) ‹anchor: praeter infantiam› · lemma note (no call), col 669 → col 670

Praeter infantiam. Ita emendavi ex cunctis ferme mss. et edit. Torn. ac Soubron. id est, excepta infantili aetate; Gallice, hors l'enfance: melius quam propter, quod habent 3 Reg. rec., 2 Colb., 1 Clar. et 16 editi. — Praeter infantiam. Mihi hic incidit Augustin. de Civ. Dei lib. XVI, c. 43 fin: A pueritia homo incipit loqui post infantiam, quae hinc appellata est, quia fari non potest. Bun.

"Except in infancy." So I have corrected from almost all the manuscripts and the Tournes and Soubron editions; that is, the age of infancy excepted; in French "hors l'enfance": better than "propter" (on account of), which the recent 3rd Regius, 2nd Colbertine, 1st Claromontanus and sixteen editions have. — "Praeter infantiam." Here Augustine occurs to me, City of God book XVI, end of chapter 43: "From boyhood a man begins to speak, after infancy, which is so called because it cannot speak." Bün.

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(n11) ‹anchor: ut eos suis potissimum sensibus› · lemma note (no call), col 670

Ut eos suis potissimum sensibus et suis rationibus refellamus. Idem Lactantius lib. V, cap. 4, sub finem, suis potissimum refutaretur auctoribus.

"That we may refute them above all by their own senses and their own reasonings." The same Lactantius, book V, chapter 4, near the end: "that he might be refuted above all by his own authorities."

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(n12) ‹anchor: inierint et sanxerint› · lemma note (no call), col 670

Inierint et sanxerint. Mss. 8 et 2 edit. rec., et sanxerint foedus: illud; 5 al. scripti sine ulla interpunctione.

"Entered into and ratified." Eight manuscripts and two recent editions: "and ratified a covenant: that"; five other manuscripts without any punctuation.

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(n13) ‹anchor: ictum› · lemma note (no call), col 670

Ictum. Sic restitui ex antiquissimo mss. Reg. 900 annor. optime. Apud Ciceronem pro Sext. 24, legitur quoque foedus ictum; pro Cornel. 21, 51, foedus icisse; et 1 P. 88, foedus iceras; apud Phaedr. lib. I, Fabul. 30, de milvio et columbis, icto foedere. Pro ictum, mss. Regio-Put., 4 al. Regii, 6 Colbertini, 2 Clarom. habent tutum, corrupte, litterarum similitudine, unde statutum in Em., statum in 2 Reg. et 1 Brun. atque in 2 Reg. rec. et in vulgatis, initum.

"Struck." So I have restored, very rightly, from the very old Regius manuscript, nine hundred years old. In Cicero, For Sestius 24, one also reads "foedus ictum" (a covenant struck); For Cornelius 21, 51, "foedus icisse"; and 1 P. 88, "foedus iceras"; in Phaedrus book I, Fable 30, of the kite and the doves, "icto foedere". For "ictum", the manuscripts Regius-Puteanus, four other Regius, six Colbertine, 2nd Claromontanus have "tutum", corruptly, from the likeness of the letters; whence "statutum" in the Emmanuel, "statum" in the 2nd Regius and 1st Brunswick, and in the recent 2nd Regius and the common editions "initum".

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(n14) ‹anchor: opera indigere› · lemma note (no call), col 670

Opera indigere. Ita reposui ex 3 edit. cunctisque mss. praeter 2 Reg. rec. qui cum 13 impressis ferunt ope.

"To need help." So I have restored from three editions and all the manuscripts except the recent 2nd Regius, which with thirteen printed editions gives "ope".

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(n15) ‹anchor: a corpore› · lemma note (no call), col 670

A corpore. Id est, a societate. — A corpore, id est, societate. De Mort. Pers., c. 48: Quae... corpori Christianorum... tradi oportebit. Euseb. X Hist. c. 5: τῷ σωματίῳ; mox, ad jus corporis eorum, id est, ecclesiarum, non hominum singulorum pertinentia. Seneca 1. Clemen. 12. Cives et ex eodem corpore. Plin. l. X, epist. 118: Quasi per corpora, non viritim. Bun.

"From the body." That is, from society. — "From the body", that is, society. On the Deaths of the Persecutors, chapter 48: "which… must be handed over to the body of the Christians." Eusebius, History X, chapter 5: "to the corporation"; soon after, "belonging to the right of their body, that is, of the churches, not of individual men." Seneca, On Clemency 1, 12: "citizens and of the same body." Pliny, book X, letter 118: "as if by bodies, not man by man." Bün.

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(n16) ‹anchor: retentio› · lemma note (no call), col 670 (continues)

Retentio. Retentio, inquit Krebsius de Stylo Lact. p. 26, pro eo quod retinetur, antiquis non est usita- (continues)

"Retaining." "Retentio," says Krebs, On the Style of Lactantius, p. 26, "for that which is retained, was not in use among the ancients (continues)

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<!-- VARIORUM NOTAE: lemma notes without call marks, labelled (n1)... in print order. --> (printed under page 349)

(n1) ‹anchor: retentio› · lemma note (no call), col 671 (continued)

(continued) tum. At, qui Ciceronis locum l. XIII. Att. ep. 21 legit, facile cognoscet, retentionem aurigae alia notione, quam hic sumi, pro ἐποχῇ et inhibitione; in Lactantio vero retentio idem est quod conservatio, ut ex supra conservare patet. Rarior quoque vocis hujus usus est in Cic. lib. XIII, Att., epist. 13: Ista retentione omnes uti, quae Gronovius docte explicat ibidem. Propius nostro sunt loca ab aliis, quod sciam, non observata; Tertulliani l. IV adv. Marcion. c. 28: Remissio et retentio delicti. Lib. V Adv. Marc., c. 3: Pervertentes evangelium retentione veteris disciplinae. Bun.

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(n2) ‹anchor: expolitis, et sermonis› · lemma note (no call), col 671

Expolitis, et sermonis. Sic restitui ex antiquissimis mss. 2 Reg. et Cauc., 5 al. Reg., 4 Colbert. et 6 aliis ac edit. Rom. 1470, item ex 1 Bonon. antiq., 1 Lips., Pal., Em., quibus deest et. In 5 scriptis et 18 impressis est sermone; in 1 Reg. rec. et 1 Lips. edit. Rom. 1474, et Parrhas., sermonibus.

"Polished, and of speech." So I have restored from the very old manuscripts 2nd Regius and Chauci, five other Regius, 4th Colbertine and six others, and the Rome edition of 1470, likewise from the old 1st Bologna, 1st Leipzig, Palatine, Emmanuel, which lack "et". In five manuscripts and eighteen printed editions there is "sermone"; in the recent 1st Regius and 1st Leipzig, the Rome edition of 1474, and Parrhasius, "sermonibus".

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(n3) ‹anchor: Ciceronis› · lemma note (no call), col 671

Ciceronis. Libro III Officiorum.

"Of Cicero." Book III of On Duties.

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(n4) ‹anchor: dispoliat› · lemma note (no call), col 671

Dispoliat. Quod verbum recurrit infra cap. 18. — Despoliat. Ita rectius scribunt Reimm. et Rost. Ven. 1471, 72, utraque 78 et Heumann. Saepe monui, syllabas de et di in verbis compositis confundi, idque in hac ipsa phrasi fit c. 18. Bun.

"Strips." The word recurs below, chapter 18. — "Despoliat." So more correctly write Reimmann and the Rostock, Venice 1471, 72, both of 78, and Heumann. I have often pointed out that the syllables "de" and "di" are confused in compound verbs, and this happens in this very phrase in chapter 18. Bün.

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(n5) ‹anchor: qui flecti ac misereri non putant esse sapientis› · lemma note (no call), col 671

Qui flecti ac misereri non putant esse sapientis. Ut Stoici, referente Cicerone III Tuscul. et in Oratione pro Muren. contra Catonem; ut Seneca lib. II de Clement. cap. 5; ut Agesilaus fortissimus imperator, cujus sententiam, etc., refert Plutarchus in Laconic. Apophthegmat., difficile esse, misereri simul, et sapere. Isaeus.

"Who do not think it the part of a wise man to be moved and to pity." Like the Stoics, as Cicero reports, Tusculans III and in the speech For Murena against Cato; like Seneca, On Clemency book II, chapter 5; like Agesilaus, the bravest of commanders, whose opinion Plutarch reports in the Laconian Sayings: that it is hard to pity and to be wise at the same time. Isaeus.

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(n6) ‹anchor: impudentes› · lemma note (no call), col 671

Impudentes. Quod magis convenit, quam imprudentes, quod est scriptorum 16 rec. et 5 editorum.

"Shameless." Which fits better than "imprudentes" (unwise), the reading of sixteen recent manuscripts and five editions.

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(n7) ‹anchor: impertiant› · lemma note (no call), col 672

Impertiant. Mss. 4 Reg., 1 Colb. et 8 edit., impartiant.

"Share." The manuscripts 4th Regius, 1st Colbertine and eight editions: "impartiant".

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(n8) ‹anchor: male meretur› · lemma note (no call), col 672

Male meretur, etc. Hic versus apud Plaut. ita legitur in Trinummo Act. II, scen. 2, de mendico: Male meretur, qui ei dat quod edat, aut quod bibat. Isaeus.

"He does ill service," etc. This line is read thus in Plautus, Trinummus Act II, scene 2, of a beggar: "He does ill service who gives him something to eat or drink." Isaeus.

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(n9) ‹anchor: persona› · lemma note (no call), col 672

Persona. Personae, actores sunt partium scenicarum.

"Character." Personae are the actors of stage parts.

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(n10) ‹anchor: Marcus Tullius› · lemma note (no call), col 672

Marcus Tullius. Vide Cic. II Offic. cap. 10.

"Marcus Tullius." See Cicero, On Duties II, chapter 10.

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(n11) ‹anchor: ita benignitate benignitas tollitur› · lemma note (no call), col 672

Ita benignitate benignitas tollitur. Ita reposui ex tribus antiquissimis mss. 1 Reg., 1 Bonon. et Cauc. aliisque septem ac 8 vet. excusis et Cicerone ipso. Mss. Regio-Put., Jun., aliique sex cum undecim editis referunt bonitate. — Benignitate benignitas tollitur. Ad hunc locum, quod ad rem, non verba, pertinet, respexit Hieronymus, Ciceronem, ut monet Erasmus, quasi explicans, ep. 13 ad Paulin., f. 104: Considera, ne Christi substantiam imprudenter effundas, id est, immoderato judicio rem pauperum tribuas non pauperibus, et secundum dictum prudentissimi viri liberalitate liberalitas pereat. Bun.

"So kindness is destroyed by kindness." So I have restored from three very old manuscripts, the 1st Regius, 1st Bologna and Chauci, and seven others, and eight old printed copies, and from Cicero himself. The manuscripts Regius-Puteanus, Junius and six others, with eleven editions, give "bonitate" (by goodness). — "Kindness is destroyed by kindness." Jerome had this passage in view, as to the matter, not the words, as if explaining Cicero, as Erasmus points out, letter 13 to Paulinus, f. 104: "Take care lest you rashly pour out Christ's substance, that is, lest by immoderate judgement you give the goods of the poor to those who are not poor, and, according to the saying of a most prudent man, liberality perish by liberality." Bün.

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(n12) ‹anchor: alio capite› · lemma note (no call), col 672

Alio capite. Vide Ciceronem de Officiis lib. III, cap. 15, Mox alio capite. 1 Reg. et 12 vulgati habent mox ex alio capite; item 9 mss. rec. et vet. edit. Rom. expuncto mox, ita ut alterum ex altero natum esse appareat. Antiquissimi 2 Reg., 14 alii et edit. Crat. ut in textu.

"In another chapter." See Cicero, On Duties book III, chapter 15. "Soon, in another chapter." The 1st Regius and twelve common editions have "mox ex alio capite"; likewise nine recent manuscripts and the old Rome edition, with "mox" struck out, so that one appears to have arisen from the other. The very old 2nd Regius, fourteen others and Cratander's edition as in the text.

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(n13) ‹anchor: quasi actus poenitentia› · lemma note (no call), col 672

Quasi actus poenitentia. Vide Ciceronem ipsum lib. II de Offic. c. 10 et 15.

"As if driven by repentance." See Cicero himself, On Duties book II, chapters 10 and 15.

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(n14) ‹anchor: idoneis› · lemma note (no call), col 672 (continues)

Idoneis. Boni vel idonei praecipue Jurisconsultis sunt locupletes. Vide Senecam lib. IV de Benefic. cap. 39. Cujus vocis ambiguitate inductus injuria Lactantius invadit in verba Ciceronis lib. II de Officiis cap. 15: Saepe idoneis hominibus egentibus de re familiari (continues)

"Suitable." "Boni" or "idonei" are, especially for the jurists, men of means. See Seneca, On Benefits book IV, chapter 39. Misled by the ambiguity of this word, Lactantius wrongly attacks Cicero's words, On Duties book II, chapter 15: "Often to suitable men in need, from one's own estate (continues)

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[Notes on this page are keyed by lemma (the author's words in italics), not by call letters.]

(continued) ‹anchor: impertiendum› · col 673

impertiendum. Lactantii aevo idonei homines haud alii fere, quam boni et locupletes dicebantur: ideo tanquam astutum et ἐπικούρειον hoc praeceptum reprehendit, quasi illis solum foret impertiendum, qui restituere possent, lib. VI, c. 11. Et persuasit (quod mirum) Turnebo lib. III Adversariorum cap. 16. Sed idoneos indigentes omnino dicit Cicero probos homines paupertate oppressos. GRONOV.

"to be bestowed." In Lactantius's age "suitable" (idonei) men were hardly anything else than the good and the wealthy: so he censures this precept as crafty and Epicurean, as though it should be bestowed only on those who could repay, book VI, ch. 11. And (strange to say) he persuaded Turnebus, book III of the Adversaria, ch. 16. But by "suitable needy" Cicero plainly means upright men oppressed by poverty. GRONOVIUS.

‹lemma: Metitus es› · col 673 Metitus es. Lactantius dixit per archaismum, pro mensus es.—Officia utilitate metitus es. Hunc archaismum etiam Reimm. et omnes editiones exhibent, illustratum a Vossio de Vit. Serm. Lat. I, c. 24, et l. 3 de Analog., c. 33. BUN.

"You have measured." Lactantius said it by archaism, for "mensus es."—"You have measured duties by advantage." This archaism Reimm. and all the editions also show; it is illustrated by Vossius, De vitiis sermonis Latini I, ch. 24, and De analogia book 3, ch. 33. BÜNEMANN.

‹lemma: Quantum potest› · col 673 Quantum potest. Potes 1 Clarom., 2 Reg. rec., 2 Colb.

"As much as it can." "Potes" ("you can"): 1 Clermont MS, 2 recent Royal MSS, 2 Colbert MSS.

‹lemma: Tenere vos dicis› · col 673 Tenere vos dicis. Ita reposui ex mss. 2 Reg. antiquissimis. Scripti 7 rec. et 14 editi, dicitis. Vide seq. Cicero lib. III de Officiis cap. 17.

"You say that you hold." So I have restored it from 2 very old Royal MSS. 7 recent manuscripts and 14 printed editions have "dicitis" ("you [plural] say"). See what follows. Cicero, De officiis book III, ch. 17.

‹lemma: Mercenariam› · col 673 Mercenariam. Cic. cap. 1 de Legib. et III Offic. cap. 1. — Pluribus locis clamas, mercenariam non esse. Ex iis locus est, ad quem mox provocat, lib. I, de Legib., c. 18. Liberalitas, inquit, gratuitane est an mercenaria? Si sine praemio benigna est, gratuita: si cum mercede, conducta. CELL.

"Mercenary." Cicero, De legibus ch. 1 and De officiis III, ch. 1. — "In many places you cry out that it is not mercenary." Among them is the passage to which he presently appeals, De legibus book I, ch. 18: "Is liberality," he says, "free or mercenary? If it is kindly without reward, it is free; if with a fee, it is hired." CELLARIUS.

‹lemma: Benignusque› · col 673 Benignusque. Apud Ciceronem, benignusve, melius. Cicero lib. I de Legib. prope fin.

"And kindly." In Cicero "benignusve" ("or kindly"), better. Cicero, De legibus book I, near the end.

‹lemma: Homines copiosi› · col 673 Homines copiosi. Hoc est, pecuniosi, divites: copia per se divitias significat. Cyprian. Serm. de Mortalitate: Fides firma et anima devota, quae ad praesentis vitae copiam non movetur. BARTHIUS.—Copiosi. Sequentia explicant. lib. VII, c. 27: Ille ad Deum copiosus, ille opulentus adveniet. Lib. VI, c. 3: Copiosam vitam peragere. BUN.

"Men of plenty." That is, moneyed, rich: "copia" by itself means riches. Cyprian, sermon On Mortality: "Firm faith and a devoted soul, which is not moved towards the plenty of the present life." BARTH.—"Of plenty." The following passages explain it: book VII, ch. 27: "He will come to God rich in plenty, he will come wealthy." Book VI, ch. 3: "To lead a life of plenty." BÜNEMANN.

‹lemma: Ultimae necessitati› · col 673 Ultimae necessitati. Id est, extremae egestati. Epitom. cap. 34: Ultima fames. Alibi, nempe lib. VII, cap. 27: Ultima necessitas significat mortem. BUN.

"The last necessity." That is, extreme want. Epitome ch. 34: "The last hunger." Elsewhere, namely book VII, ch. 27, "ultima necessitas" means death. BÜNEMANN.

‹lemma: Mercedem› · col 673 Mercedem. Sic restitui ex omnibus mss. et 14 editis. Aliis est justitiam. Memini alicubi me legisse, virtus abunde sui praemium est. Hic vero lege dicis, ut supra, non dicitis; Ciceronem enim alloquitur.

"Reward." So I have restored it from all the MSS and 14 editions. Others have "justitiam." I remember reading somewhere, "virtue is abundantly its own reward." But here read "dicis," as above, not "dicitis"; for he is addressing Cicero.

‹lemma: Ut dicis› · col 673 Ut dicis. Cicer. III Offic. cap. 3, et I de Legib.

"As you say." Cicero, De officiis III, ch. 3, and De legibus I.

‹lemma: Justitiam› · cols 673–674 Justitiam. Ita scribo cum mss. et pluribus editis, in aliis excusis est justitia.—Justitiam matrem. Alterutram ex postremis res poscit, et genuinus locus. L. III, cap. 22: Justitia virtutum omnium mater est. BUNEMAN.

"Justice." So I write with the MSS and most editions; in other printings it is "justitia."—"Justice the mother." The matter demands one or the other of the last readings, and so does the genuine passage, book III, ch. 22: "Justice is the mother of all the virtues." BÜNEMANN.

‹lemma: Aestima› · col 674 Aestima. Ei potissimum tribue. Sequor antiquissimos codices 2 Reg., 6 alios Reg., 4 Colbert., aliosque; necnon edit. Rom. 1470, qui copulam que, vel et, respuunt, quae in 4 scriptis recent. multisque editis legitur.

"Value it." Give it to him above all. I follow the very old codices, 2 Royal, 6 other Royal, 4 Colbert, and others, and also the Rome edition of 1470, which reject the connective "que" or "et" that is read in 4 recent manuscripts and many editions.

‹lemma: Moriendum est› · col 674 Moriendum est. 1 Bonon. antiq., minus vivendum est.

"He must die." 1 old Bologna MS: "he must live less."

‹lemma: Qui eos retinet in vita, qui spiritu donat› · col 674 Qui eos retinet in vita, qui spiritu donat. Sic lego cum omnibus mss. praeter 5 recent. qui habent spiritum, et 1 Bonon. antiq. et 2 Reg. recent. in quibus legitur qui eis vitam, qui spiritum donat. Nostrae lectioni accedunt edit. Thys., Gall., quibus est, qui eos vita, qui spiritu donat. Caeteris ut in textu nostro. Qui spiritu donat, etc. Hic respicit Lactantius ad dictum Evangelicum, qui solem suum facit oriri super bonos et malos, et pluit super justos et injustos. Matth. V, v. 44. Verum quidquid dicat dominus le Brun, nobis placeret magis lectio manuscripti antiqui Bononiensis, ubi habetur, qui eis vitam, qui spiritum donat; cujus lectionis ratio est, quod latine non dicatur retinere in vita.

"Who keeps them in life, who endows them with breath." So I read with all the MSS except 5 recent ones, which have "spiritum," and 1 old Bologna MS and 2 recent Royal MSS, in which is read "who gives them life, who gives breath." The editions of Thysius and Gallaeus come close to our reading, having "who endows them with life, who endows with breath." The rest are as in our text. "Who endows with breath," etc. Here Lactantius looks to the Gospel saying, "who makes his sun rise on the good and the bad, and rains on the just and the unjust," Matth. 5:44. But whatever Monsieur Le Brun may say, we should prefer the reading of the old Bologna manuscript, which has "who gives them life, who gives breath"; the reason for this reading is that "retinere in vita" is not said in Latin.

‹lemma: Qui succurrere perituro potest› · col 674 Qui succurrere perituro potest, etc. Apuleius Metam. VII: An ignoras eos etiam qui morituris auxilium salutare denegarunt, quod contra bonos mores id ipsum fecerint, solere puniri? PRICAEUS. Ambrosius in Psalmum CXVIII: Hoc est occidere hominem, vitae suae subsidia denegare. Et alibi: Pasce fame morientem. Quisquis enim pascendo hominem servare poteras, si non pavisti, occidisti. Hic locus refertur a Gratiano Distinct. 86, cap. 20, sub nomine S. Ambrosii lib. de Officiis, ubi non reperitur, sed apud Anselmum. Reperitur quoque apud S. Thomam. 2. 2. quaest. 32, art. 5, in corp. Sed et Gregorius magnus Pastoral. III part. Admonit. 22: Incassum ergo se innocentes putant, qui commune Dei munus sibi privatim vendicant: qui cum accepta non tribuunt, in proximorum nece grassantur.

"Who can help one about to perish," etc. Apuleius, Metamorphoses VII: "Or do you not know that even those who have refused saving help to the dying are usually punished, because that very thing was done against good morals?" PRICAEUS. Ambrose on Psalm 118: "This is to kill a man: to deny him the supports of his life." And elsewhere: "Feed the one dying of hunger. For whoever could save a man by feeding him, if you did not feed him, you killed him." This passage is cited by Gratian, Distinction 86, ch. 20, under the name of St Ambrose's book On Duties, where it is not found, but in Anselm. It is found also in St Thomas, II-II, question 32, article 5, in the body. And Gregory the Great too, Pastoral Rule part III, Admonition 22: "In vain, then, do they think themselves innocent who claim for themselves privately the common gift of God; who, when they do not give out what they have received, run riot in the death of their neighbours."

‹lemma: Populari levitate› · col 674 Populari levitate. Id est, levi seu exigua ducti ratione, popularem quippe auram captandi. Veteres (inquit A. Gellius N. A. XVI, 11) leves dixerunt, quos vulgo nunc viles et nullo honore dignos dicimus. Popularis vero est, qui parandae populi gratiae studet; populare, id est, quod populo gratum: ut adeo Lactantius dixerit populari levitate per hypallagen. WALCHIUS.

"With popular lightness." That is, led by a light or slight reason, namely that of catching the popular breeze. "The ancients," says Aulus Gellius, Attic Nights XVI, 11, "called 'light' those whom we now commonly call cheap and worthy of no honour." "Popularis" is one who is eager to win the people's favour; "populare," that which is pleasing to the people: so that Lactantius said "with popular lightness" by hypallage. WALCH.

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[Notes printed under the heading VARIORUM NOTAE, spanning both columns; keyed by lemma, not by call letters.] ‹lemma: Vel magnis urbibus suffecturas opes› · col 675 Vel magnis urbibus suffecturas opes, etc. Mirum est quantum veteres impenderint in Ludis Theatralibus et scenicis; id etiamnum hodie patet ex variis theatris magno sumptu aedificatis, quae supersunt in variis Orbis partibus, Romae, Patavii, Nemausi, Avenione, aliisque urbibus. De his scenicis sumptibus vide Budaeum de Asse lib. II. — Magnis urbibus suffecturus opes.... muneribus. Haec illustrat Lipsius de Magnit. Rom. l. II, c. 11. Ad Cyprianum de opere et Eleemosyna ed. Oxon., f. 206: Munera... quam grandia, quam pretiosa, quam nimio et longo labore quaesita sumptuosissimis adparatibus comparant, rebus suis vel obligatis in muneris comparatione, vel venditis, etc. BUN.

"Wealth enough even for great cities," etc. It is wonderful how much the ancients spent on theatrical and stage games; this is evident even today from the various theatres built at great cost that survive in various parts of the world, at Rome, Padua, Nîmes, Avignon and other cities. On these stage expenses see Budé, De asse book II. — "Wealth enough for great cities .... on shows." Lipsius illustrates this, De magnitudine Romana book II, ch. 11. Compare Cyprian, On Works and Almsgiving, Oxford ed., p. 206: "Shows... how grand, how costly, sought with how excessive and long toil, they provide with most sumptuous apparatus, their property either pledged for the providing of the show, or sold," etc. BÜNEMANN.

‹lemma: Exhibendis muneribus› · col 675 Exhibendis muneribus. Scilicet ludis gladiatoriis et aliis edendis. Vide Tertullianum de Spectaculis, Lactantium nostrum Div. Institut. lib. VI, cap. 20, Epitom. cap. 63, al. 6, et Lipsium lib. I Saturn. cap. 7. Munerarius et Munerator appellabatur, qui hos ludos edebat, quandoque Editor. WALCH.

"In putting on shows." That is, in giving gladiatorial and other games. See Tertullian, On the Shows; our Lactantius, Divine Institutes book VI, ch. 20; Epitome ch. 63, otherwise 6; and Lipsius, Saturnalia book I, ch. 7. He who gave these games was called "munerarius" and "munerator," sometimes "editor." WALCH.

‹lemma: Quod et ipsi perdant et nemo.... accipiat› · col 675 Quod et ipsi perdant et nemo.... accipiat. Imitatur Cyprianum ad Donatum ed. Oxon., f. 8: Quibus (damnis) redemptus favor vulgi, et... popularis aura quaesita est. Stulta prorsus et vana jactura, frustrantis spectaculi voluptate id parare voluisse, quod nec populus acciperet, et perderet magistratus. BUN.

"Which they themselves lose and no one .... receives." He imitates Cyprian, To Donatus, Oxford ed., p. 8: "By which (losses) the favour of the crowd was bought, and... the popular breeze sought. A foolish and vain outlay indeed, to have wished to procure with the pleasure of a deceiving spectacle what the people would not receive and the magistrate would lose." BÜNEMANN.

‹lemma: Aut si adeo placuerunt› · col 675 Aut si adeo placuerunt. Sic lego cum mss. 2 Reg. antiquissimis, 3 Colbert., 2 Brun., edit. Paris. 1525, et Betul. In 12 scriptis recent. et 3 excusis placuerint; in 1 Lips., placaverint; 1 Reg., 1 Colb., 1 Clar. et 5 edit. placuerint; 1 Reg., 1 Colb., et si adeo placuerint.

"Or if they have so pleased." So I read with 2 very old Royal MSS, 3 Colbert, 2 Le Brun, the Paris edition of 1525, and Betuleius. In 12 recent manuscripts and 3 printings "placuerint"; in 1 Leipzig MS "placaverint"; 1 Royal, 1 Colbert, 1 Clermont and 5 editions "placuerint"; 1 Royal, 1 Colbert, "et si adeo placuerint."

‹lemma: Patrimonia... prodiguntur› · col 675 Patrimonia... prodiguntur. Ven. 1493, 97, patrocinia, prave. Mihi occurrit in Tertull. de Pudic. cap. 8: Prodacta substantia Dei; cap. 9. Omni substantia prodacta. Hieronym. ep. ad Sabinian. f. 228: Prodacta patris substantia. BUN.

"Patrimonies... are squandered." Venice 1493, '97, "patrocinia," wrongly. I recall in Tertullian, On Modesty ch. 8: "The substance of God squandered"; ch. 9: "All his substance squandered." Jerome, letter to Sabinianus, p. 228: "His father's substance squandered." BÜNEMANN.

‹lemma: Qui publicis operibus exstructis› · col 675 Qui publicis operibus exstructis, etc. De hoc vide Inscriptiones Gruteri, qui prolixe hanc vanitatem a pag. 158 usque ad p. 225, multis exemplis et Inscriptionibus ostendit. GALLAEUS.

"Who, having built public works," etc. On this see Gruter's Inscriptions, who shows this vanity at length from page 158 to page 225, with many examples and inscriptions. GALLAEUS.

‹lemma: Ne isti quidem recte: bona› · cols 675–676 Ne isti quidem recte: bona. Hic locus adhuc male distinctus fuit: legerunt enim omnes una serie: Ne isti quidem recte bona sua in terra sepeliunt. Quid vero est bona sua recte in terra sepelire? Unde ita distinguo: Ne isti quidem recte (scilicet faciunt.) Praecessit enim: Num ergo illi sapientius (sc. faciunt) qui... quaerunt? Resp. Ne isti quidem recte. Hinc sequitur inf. Illi ergo melius, sc. faciunt. Cap. 15: Peripatetici ergo rectius. BUN.

"Not even these rightly: their goods." This passage has till now been badly punctuated: for all read it in one run: "Not even these rightly bury their goods in the earth." But what is it to bury one's goods rightly in the earth? Hence I punctuate thus: "Not even these [act] rightly" (that is, "faciunt"). For there preceded: "Do those then [act] more wisely who... seek?" Answer: "Not even these rightly." Hence follows below: "Those then [act] better," understand "faciunt." Ch. 15: "The Peripatetics then more rightly." BÜNEMANN.

‹lemma: In terra sepeliunt› · col 676 In terra sepeliunt. Sic reposui ex 3 impressis et omnibus mss. praeter 2 Reg. rec. qui, ut multi editi, habent in terram.

"Bury in the earth." So I have restored it from 3 printings and all the MSS except 2 recent Royal ones, which, like many editions, have "in terram" ("into the earth").

‹lemma: Opere et manu factum, quod non conficiat et consumat vetustas› · col 676 Opere et manu factum, quod non conficiat et consumat vetustas. Ita omnes mss. et editi. Apud Ciceronem legitur: Nihil enim est opere aut manu factum, quod non aliquando conficiat et consumat vetustas. Et statim, At haec justitia et lenitas animi florescit. Cicero pro Marcello no 10. Quo loco docet Caesaris clementiam immortalem fore, si cum aliis rebus fluxis et caducis conferatur.

"Made by work and hand, which age does not wear out and consume." So all the MSS and editions. In Cicero we read: "For there is nothing made by work or hand which age does not at some time wear out and consume." And at once: "But this justice and gentleness of mind flourishes." Cicero, For Marcellus no. 10, where he teaches that Caesar's clemency will be immortal if compared with other fleeting and perishable things.

‹lemma: At haec justitia et lenitas florescit› · col 676 At haec justitia et lenitas florescit. Plures mss. et editi. Ad haec, male. Caeteri ut in textu, praeter Brun. et 1 Clarom. quibus est florescet quotidie magis, ut apud Ciceronem Orat. pro Marcello, n. 11.

"But this justice and gentleness flourishes." Several MSS and editions: "Ad haec," wrongly. The rest as in the text, except Le Brun and 1 Clermont MS, which have "will flourish more every day," as in Cicero's speech For Marcellus, n. 11.

‹lemma: Tribulibus suis› · col 676 Tribulibus suis. Ita cum editis quam plurimi mss. In 1 Reg. rec., 1 Colb., Ultr. Brun. legitur contribulibus suis, id est, ejusdem tribus consortibus. 1 Bonon. antiquior, qui indigentibus amicis suis.

"To their fellow tribesmen." So, with the editions, very many MSS. In 1 recent Royal, 1 Colbert, the Utrecht MS and Le Brun is read "contribulibus suis," that is, to those sharing the same tribe. 1 older Bologna MS: "who to their needy friends."

‹lemma: Nulla est› · col 676 Nulla est. De beneficentia lege Senecam in libris de Beneficiis, in quibus tam bene, tam praeclare de ea disserit, quam homo ethnicus et a Christo alienus potest.

"There is none." On beneficence read Seneca in his books On Benefits, in which he discourses on it as well and as admirably as a heathen and a man estranged from Christ can.

‹lemma: Tenendum est igitur› · col 676 Tenendum est igitur. 1 Bon. antiq. Tenenda. — Tenendum est. Id est, sciendum et pro certo habendum. Non, ut Bon., Tenenda est. BUN.

"It must be held, therefore." 1 old Bologna MS: "Tenenda." — "It must be held." That is, it must be known and taken as certain. Not, as the Bologna MS has, "Tenenda est." BÜNEMANN.

‹lemma: Omni modo› · col 676 Omni modo. Mss. 6 rec. et 5 vet. edit., omnino, quod est in hujus periodi clausula.

"In every way." 6 recent MSS and 5 old editions: "omnino" ("altogether"), which is in the close of this period.

‹lemma: Expectanda› · col 676 Expectanda. Sic emendavi ex omnibus mss. praeter 3 Colb., 1 Clarom. et edito Fasitel. in quibus est expectenda, mendose; et 2 Reg. rec. et 1 Colb., expetenda, ut in excusis.

"To be awaited." So I have corrected it from all the MSS except 3 Colbert, 1 Clermont and Fasitelius's edition, in which is "expectenda," a fault; and 2 recent Royal and 1 Colbert have "expetenda" ("to be sought"), as in the printings.

‹lemma: Beneficii foeneratio› · col 676 Beneficii foeneratio. mss. 2 Goth. 2 Colb. et 2 vet. edit. Rom. remuneratio.

"The lending of a benefit at interest." 2 Gotha MSS, 2 Colbert and 2 old Rome editions: "remuneratio" ("repayment").

‹lemma: Qui quod facit› · col 676 Qui quod facit. Ita restitui ex antiquissimis mss. 1 (continues)

"Who what he does." So I have restored it from very old MSS, 1 (continues)

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(continued) ‹lemma: Qui quod facit› · col 677

Bonon., 2 Reg., 17 aliis et 5 impressis. Scripti Cauc. et 5 alii, necnon 15 vulgati, fecit.

Bologna, 2 Royal, 17 others and 5 printings. The Cauchi manuscript and 5 others, and also 15 common editions, have "fecit" ("did").

‹lemma: Eodem redit› · col 677 Eodem redit. Eodem restitutum ex mss. veterrimis 2 Bonon., 2 Reg. et 5 aliis. Caeteri cum editis, eo redit.

"Comes back to the same place." "Eodem" restored from the very old MSS, 2 Bologna, 2 Royal and 5 others. The rest, with the editions, "eo redit" ("comes back there").

‹lemma: Idem Deus› · col 677 Idem Deus. Mss. 14 rec. et 5 edd., Item.

"The same God." 14 recent MSS and 5 editions: "Item" ("likewise").

‹lemma: Qui revocare non possint› · col 677 Qui revocare non possint. Scilicet ad convictum. Revocare est verbum invitatorium, et absolute significat, eum, qui antea nos convivio excepit, vicissim vocare. WALCHIUS.

"Who cannot invite in return." That is, to a meal. "Revocare" is a word of invitation, and used absolutely it means to invite in turn him who earlier received us at a banquet. WALCH.

‹lemma: Interdictum sibi putet, aut communione cum amicis› · col 677 Interdictum sibi putet, aut communione cum amicis. Ita antiquiores et meliores mss. 1 Bonon., Regio-Put., 3 al. Reg., Tax., 1 Colb. 1 Clarom. cum 4 editis. Et recte. Interdicere enim saepius cum dativo et ablativo construitur. Frustra scripti Cauc., 1 Reg. rec., Jun., 2 Lips. atque impressi 12, interdictam... communionem... aut charitatem; 1 Reg. antiq. et 15 alii rec. et edit. Sublac., interdictum.. communionem.. aut charitatem, etc. Buneman. quoque habet charitatem. — Interdictum.. communionem... charitatem. Ut antiquis futura in RUM. fuere saepe immobilia, e. g., Cic., lib. V, in Verrem c. 65: Hanc sibi rem praesidio futurum; ita idem praeteritis passivis interdum accidit. BUN.

"Let him think himself barred, either from fellowship with friends." So the older and better MSS, 1 Bologna, the Regio-Puteanus, 3 other Royal, Tax., 1 Colbert, 1 Clermont, with 4 editions. And rightly; for "interdicere" is quite often construed with the dative and the ablative. Wrongly the Cauchi manuscript, 1 recent Royal, Junius, 2 Leipzig and 12 printings: "interdictam... communionem... aut charitatem"; 1 old Royal and 15 other recent ones and the Subiaco edition: "interdictum.. communionem.. aut charitatem," etc. Bünemann also has "charitatem." — "Interdictum.. communionem... charitatem." As with the ancients futures in -rum were often indeclinable, e.g. Cicero, Against Verres book V, ch. 65: "that this thing would be [futurum] a protection to him," so the same sometimes happened with past passives. BÜNEMANN.

‹lemma: Verum et justum› · col 677 Verum et justum. Heumannus scribit, vere justum. At pro recepta sunt omnes libri; et c. 11: Sed non est illa vera et justa largitio. BUN.

"True and just." Heumann writes "vere justum" ("truly just"). But all the books are for the received reading; and ch. 11: "But that is not true and just largess." BÜNEMANN.

‹lemma: Oportet› · col 677 Oportet. Sic reposui ex omnibus mss. ac edit. Rom. 1470. et Betul. Omnes fere editi, oportere. — Ita nos oportet. Ego ita intelligo: Benefacere amicis et proximis, id est, cognatis, pertinet ad hominem, id est, est mere humanum opus; at benefacere iis, qui non possunt vicem reddere, est divinum opus, ejusque beneficentiae merces a Deo exspectanda. Vid. supra et cap. 10. BUN.

"It behoves." So I have restored it from all the MSS and the Rome edition of 1470 and Betuleius. Almost all the editions: "oportere." — "So it behoves us." I understand it thus: to do good to friends and neighbours, that is, kinsmen, belongs to man, that is, is a merely human work; but to do good to those who cannot return it is a divine work, and the reward of that beneficence is to be awaited from God. See above and ch. 10. BÜNEMANN.

‹lemma: Hospitalitas› · col 677 Hospitalitas. Rom. XII, Hebr. XIII, I Petr. IV, Matth. XXV.

"Hospitality." Rom. 12, Heb. 13, 1 Pet. 4, Matt. 25.

‹lemma: Cicero› · col 677 Cicero. Lib. II de Officiis a Theophrasto cap. de Divitiis in libro de Moribus.

"Cicero." De officiis book II, from Theophrastus, the chapter On Riches in the book On Character.

‹lemma: Idoneis› · col 678 Idoneis. De idoneis, vide supra Not. ad caput 11.

"To the suitable." On "idonei" see above, the note on chapter 11.

‹lemma: Quid id faciat› · col 678 Quid id faciat. Ita editiones Parisienses annorum 1513 et 1525, atque ita legendum monent Betuleius et Isaeus. Vulgatae editiones habent quid faciat, etc. at 1 Reg. recent. faciat; 2 Reg. a secunda manu et Brun., quid faciat potentem; Jun., qui faciat. Haec Cicero de Officiis circa finem. — Quid id faciat. Exprimit hic vero mentem potius, quam verba Ciceronis, quae sunt l. III Off., cap. 18: Est... vehementer utile iis, qui honeste posse multum volunt, per hospites apud externos populos valere opibus et gratia. BUN.

"What it does." So the Paris editions of 1513 and 1525, and Betuleius and Isaeus advise that it be read so. The common editions have "quid faciat," etc.; but 1 recent Royal "faciat"; 2 Royal by a second hand, and Le Brun, "what makes one powerful"; Junius "qui faciat." Cicero says this in De officiis near the end. — "What it does." Here he expresses Cicero's mind rather than his words, which are in De officiis book III, ch. 18: "It is... very useful to those who wish honourably to have much power, to be strong in resources and favour among foreign peoples through their guest-friends." BÜNEMANN.

‹lemma: Coargui posset› · col 678 Coargui posset. Ita restitui ex omnibus mss. praeter 2 Reg. rec. in quibus, ut in editis, est redargui.

"Could be convicted." So I have restored it from all the MSS except 2 recent Royal, in which, as in the editions, is "redargui" ("refuted").

‹lemma: Idem etiam negat simplicis et aperti› · col 678 Idem etiam negat simplicis et aperti. In hunc fere modum disserit de simplice et aperto homine, lib. I de Offic., cap. 30. CELL.

"He also denies that of a simple and open man." He discourses in nearly this way about the simple and open man, De officiis book I, ch. 30. CELLARIUS.

‹lemma: Mihi› · col 678 Mihi. Abundat eleganter mihi pari modo, ut tibi, lib. III, c. 14: Cur non tibi verum confiteare? Commode Cicer. lib. VII, Fam. epist. 1: Tu mihi istam imbecillitatem valetudinis tuae sustenta.

"To me." "Mihi" is elegantly redundant, in the same way as "tibi," book III, ch. 14: "Why do you not confess the truth to yourself?" Aptly, Cicero, Letters to Friends book VII, letter 1: "Do keep up, for my sake, that weak health of yours."

‹lemma: Tu mihi.. utilitati tuae› · col 678 Tu mihi.. utilitati tuae. Heumannus in sua editione sex versus typis diversis imprimendos curavit, et sunt, inquit, haec verba Ciceronis, vel potius ei afficta a Lactantio. Imo vero Lactantius his verbis Ciceroni ironice quasi insultat. Conf. sup. unde nulla hic typorum diversitas esse debet. BUN.

"You to me.. to your advantage." Heumann in his edition had six lines printed in a different type, and "these are," he says, "Cicero's words, or rather words fastened on him by Lactantius." No indeed: Lactantius with these words as it were mocks Cicero ironically. Compare above; so there should be no difference of type here. BÜNEMANN.

‹lemma: Te justum› · col 678 Te justum. In aliquot excusis deest humanum.

"You just." In some printings "humanum" is missing.

‹lemma: Prudens ac sciens› · col 678 Prudens ac sciens. Etiam in his apparet Cicero pro Marcello c. 5: Ut prudens et sciens tanquam ad interitum ruerem voluntarium. L. 6 ad Famil. 6: Sic ego prudens et sciens ad pestem ante oculos positam sum profectus. BUN.

"Knowingly and wittingly." In these words too Cicero appears, For Marcellus ch. 5: "So that knowingly and wittingly I rushed as if to a voluntary ruin." Letters to Friends book 6, 6: "So I, knowingly and wittingly, set out towards a ruin set before my eyes." BÜNEMANN.

‹lemma: In hos se laqueos induit› · col 678 In hos se laqueos induit. Ita mss. antiq., 1 Bonon., 2 Reg., 3 al. Reg., Cauc. et 9 alii, edd. Rom. 1470, Is. ac Cellar. In 3 scriptis rec. injecit. At 9 scripti rec. et 14 impressi, induxit. Vide infra c. 24, in laqueos inducatur, Cic. IV Verr., c. 24, in quos se laqueos induerit. Falsum ergo quod Thomasius ait, neminem dixisse: se in laqueos induere.

"He entangled himself in these snares." So the old MSS, 1 Bologna, 2 Royal, 3 other Royal, the Cauchi manuscript and 9 others, the Rome edition of 1470, Isaeus and Cellarius. In 3 recent manuscripts "injecit" ("threw"). But 9 recent manuscripts and 14 printings "induxit" ("led"). See below, ch. 24, "is led into snares"; Cicero, Against Verres IV, ch. 24, "into what snares he has entangled himself." So Thomasius's claim that no one said "se in laqueos induere" is false.

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[Notes printed under the heading VARIORUM NOTAE, spanning both columns; keyed by lemma, not by call letters.] ‹lemma: Umbratico praeceptori› · col 679 Umbratico praeceptori. Per lusum eum vocat umbraticum, dixerat enim ad umbram imaginemque justitiae.. praecepta se dare. BUN.

"To the shade-dwelling teacher." He calls him "umbraticus" in play, for he had said that he gave precepts "for the shadow and image of justice." BÜNEMANN.

‹lemma: Atque haec benignitas› · col 679 Atque haec benignitas. Atque restitutum ex omnibus mss. et 7 vet. edd. caeteris est, Itaque.

"And this kindness." "Atque" restored from all the MSS and 7 old editions; the rest have "Itaque" ("therefore").

‹lemma: Pauperes› · col 679 Pauperes. Tob. IV, Eccles. IV, Matth. XXV.

"The poor." Tob. 4, Eccles. 4, Matt. 25.

‹lemma: Iis enim maximae laudis est› · col 679 Iis enim maximae laudis est. 1 ms. Reg. antiq., maximae laudi, nec male. BUN.

"For it is of the greatest praise to them." 1 old Royal MS: "maximae laudi" ("for the greatest praise"), and not badly. BÜNEMANN.

‹lemma: Quos nemo speravit esse facturos› · col 679 Quos nemo speravit esse facturos. Davisius ad c. l. tentat, Queis nemo speravit esse facturos. Non displicet, sed sine libris non recepimus, BUN.

"Whom no one hoped would do it." Davies, at the passage cited, tries "Queis nemo speravit esse facturos" ("for whom no one hoped they would do it"). It is not displeasing, but without the books we have not accepted it. BÜNEMANN.

‹lemma: Non magnam laudem› · col 679 Non magnam laudem. Hic alludere videtur Lactantius ad illud verbum Dominicum Matth. V, 46: Si dilexeritis eos qui vos diligunt, quam mercedem habebitis?

"No great praise." Here Lactantius seems to allude to the Lord's saying, Matth. 5:46: "If you love those who love you, what reward will you have?"

‹lemma: Patrimonia sua› · col 679 Patrimonia sua. Hic notatur Crates, de quo supra libro III, cap 23.

"Their patrimonies." Here Crates is meant, of whom above, book III, ch. 23.

‹lemma: Abjicientium› · col 679 Abjicientium. Copiae causa hic dixit, abjicere. Cap. 11: Patrimonia sua effundere; infra, In res supervacuas prodigere; Ibid. In terra sepelire. Cap. 12: In supervacua impendere. Voce cognata Cic. l. II Off., c. 17: Periclem vituperat... qui tantam pecuniam in... propylaea conjecerit.

"Of those who throw away." For variety he said "abjicere" here. Ch. 11: "to pour out their patrimonies"; below, "to squander on superfluous things"; ibid., "to bury in the earth." Ch. 12: "to spend on superfluities." With a kindred word, Cicero, De officiis book II, ch. 17: "He blames Pericles... for having thrown so much money into... the Propylaea."

‹lemma: Divina lex› · col 679 Divina lex. Exod. XXII, Job. XXIX et XXXI, Psalm. LXVII, Eccl. IV, Jacobi I. Commendantur pupilli et viduae in multis Davidicis Psalmis. Esaias cap. X, numine divino afflatus, invehitur in legislatores, sive νομοφύλακας, quorum negligentia, sive iniquitate atque avaritia flebat, ut pupilli atque viduae ipsis quasi praeda exponerentur. Duo sunt apud Ciceronem injustitiae genera: unum, eorum qui inferunt; alterum, eorum qui ab iis quibus infertur, si possint, non propulsant injuriam. Iniqui autem judices, non modo non propulsant a pupillis et viduis injuriam: sed etiam ipsis, quos defendere deberent, veluti praedae inhiant. BETULEIUS.

"The divine law." Exod. 22, Job 29 and 31, Ps. 67, Eccl. 4, James 1. Orphans and widows are commended in many of David's Psalms. Isaiah ch. 10, breathed upon by the divine power, inveighs against the lawgivers, or guardians of the law, through whose negligence, or iniquity and avarice, it came about that orphans and widows were laid open to them as a kind of prey. In Cicero there are two kinds of injustice: one, of those who inflict injury; the other, of those who do not ward it off, if they can, from those on whom it is inflicted. But unjust judges not only do not ward off injury from orphans and widows, but even gape after the very people they ought to defend, as after a prey. BETULEIUS.

‹lemma: Boni quique judices› · cols 679–680 Boni quique judices, etc. Non hic parentum, non patronorum, non fiduciariam tutelam intelligit; nec eam quae lege Hebraeorum divina, commissa judicibus et magistratui fuit: sed eam, quae jure Romanorum civili lege Attilia (unde etiam Attiliani tutores dicebantur, quos Praetor urbanus dare consueverat) lege item Julia et Titia dabatur: qua de re lege cap. 20 libri primi in Institutionibus Imperialibus. Justinianus igitur hoc nomine mihi reprehendendus videtur, quod pupillo ea conditione tutorem dari publice jussit, si facultates ejus ad quingentos solidos valeant. Quasi vero pupillus non gravius periclitetur, qui de unius solidi summa in periculum veniat, quam qui de centum. Itaque verum esse apparet, quod Lactantius ait illos non perspexisse, cur tutores pupillis dari debeant. Vituperandi propterea etiam nostri municipales mores sunt, quibus habentibus dumtaxat tutores dantur, et non potius inopia oppressis: quasi vero eos, qui semel miseri esse coeperunt, ad extremum usque miseros esse oporteat. BETULEIUS.

"All good judges," etc. He does not mean here the guardianship of parents, of patrons, or fiduciary guardianship; nor that which by the divine law of the Hebrews was entrusted to judges and the magistrate; but that which by the civil law of the Romans was given under the Atilian law (whence too the guardians whom the urban praetor used to appoint were called Atilian), and likewise under the Julian and Titian law: on which read ch. 20 of the first book of the Imperial Institutes. Justinian therefore seems to me blameworthy on this account, that he ordered a guardian to be publicly appointed for an orphan on condition that his means be worth five hundred solidi. As though an orphan who comes into danger over the sum of one solidus were not in graver peril than one who does so over a hundred! So it appears true, what Lactantius says, that they did not see why guardians should be given to orphans. For this reason our municipal customs are also to be blamed, under which guardians are given only to those who have property, and not rather to those oppressed by want: as though those who have once begun to be wretched must be wretched to the very end. BETULEIUS.

‹lemma: Ut eos naturali humanitate foveant› · col 680 Ut eos naturali humanitate foveant. Ita quamplurimi mss. et omnes fere impressi. In 2 Bonon., 5 Reg., Cauc. et 11 aliis, ut his... faveant. Sed verbum foveri infra est eodem sensu.

"That they may cherish them with natural humanity." So very many MSS and almost all printings. In 2 Bologna, 5 Royal, the Cauchi manuscript and 11 others, "ut his... faveant" ("that they may favour these"). But the verb "foveri" occurs below in the same sense.

‹lemma: Proprie nostra sunt› · col 680 Proprie nostra sunt. Goth. et Rom., propria. Sed etiam recepta lectio bona et laudanda. Cicero lib. IX, ep. 15, ad Paetum: Quod tu ipse tam amandus es, tamque dulcis, tamque in omni genere jucundus, id est proprie tuum. CELL.

"Are properly ours." The Gotha MS and the Rome edition: "propria." But the received reading too is good and praiseworthy. Cicero, book IX, letter 15, to Paetus: "That you yourself are so lovable, so sweet, so delightful in every way, that is properly your own." CELLARIUS.

‹lemma: Nostra sunt, qui legem› · col 680 Nostra sunt, qui legem. Haec duo ultima verba, quae in nonnullis editis desunt, addidi ex omnibus mss. et plurimis impressis. De his operibus vide Deuter. XXVII, et Isaiae I.

"Are ours, who [follow] the law." These last two words, which are missing in some editions, I have added from all the MSS and most printings. On these works see Deut. 27 and Isaiah 1.

‹lemma: Defendi ac foveri jubet› · col 680 Defendi ac foveri jubet. Mss. 12 rec. et 6 vet. editi, pro foveri, habent tueri, quod mox praecessit: sed male (ut opinor) verbum activum, seu deponens jungitur cum passivo: in 6 Reg. antiquioribus aliisque, et in 10, excusis est foveri.

"Commands that they be defended and cherished." 12 recent MSS and 6 old editions have "tueri" for "foveri," which came just before: but wrongly (as I think) an active, or deponent, verb is joined with a passive; in 6 older Royal MSS and others, and in 10 printings, it is "foveri."

‹lemma: Pignorum› · col 680 Pignorum. Pignora ponuntur pro liberis. — Pignorum suorum. Aliquoties Cyprianus de opere et eleemos. ed. Oxon. f. 205: Multorum pignorum pater,.. alendis sustinendisque pignoribus... quo amplior... pignorum copia... pignorum numerus. BUN.

"Of pledges." "Pignora" is put for children. — "Of their pledges." Several times in Cyprian, On Works and Almsgiving, Oxford ed., p. 205: "Father of many pledges,.. for feeding and supporting the pledges... the larger... the store of pledges... the number of pledges." BÜNEMANN.

‹lemma: Quibus defuerit qui assistat› · col 680 Quibus defuerit qui assistat. Mss. Jun., 3 Colbert. et 5 edit., quibus defuerint qui assistant.

"Who lack one to stand by them." Junius's MS, 3 Colbert and 5 editions: "who lack those to stand by them."

‹lemma: Magnae operationis est› · col 680 Magnae operationis est. In Psychomach. v. 575: Avaritiae opponitur operatio, ubi ab Aldo, Ant., Ne- (continues)

"It is of great working." In the Psychomachia, v. 575, "operatio" is set against Avarice, where by Aldus, Ant., Ne- (continues)

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(continued) ‹lemma: Magnae operationis est› · col 681

brissensi et Ge. Fabricio simili glossa miseratio, contra fidem mss. teste Rosweydo et N. Heinsio, fuerat subornata. Egregie Prudentius c. l.

-brissensis and Georg Fabricius, by a similar gloss, "miseratio" ("compassion") had been substituted, against the witness of the MSS, as Rosweyde and N. Heinsius attest. Excellently Prudentius, at the place cited.

‹lemma: Peregrinorum et pauperum sepultura› · col 681 Peregrinorum et pauperum sepultura. Illud maximum (ut vocat Lactantius) pietatis officium in peregrinorum et pauperum sepultura. Sepultura, res sacra fuit semper. Achab tanto infelicior habitus fuit, quod sepultura caruerit; et Joakim, quod asini sepulcrum sortitus fuerit. Isaias, cap. IV, Regi Babylonis ominatur. ipsum de sepulcro suo abjiciendum esse. An Christianorum corporibus officiat, si inhumata abjiciantur, disputat S. August. lib. I de Civitate Dei cap. 12 et 13. Nunc etiam vulgatum est, ut magnorum scelerum rei sepultura priventur. De pietate circa sepulturam sic ait Servius in lib. VI Aeneid.: Qui de pietatis generibus scripserunt, inquit, primum locum in sepultura esse voluerunt. Unde cum pontificibus nefas esset cadaver videre, magis tamen nefas fuit, si visum insepultum relinquerent. De sepultura porro exhibenda benignissime impendit cathedralis ecclesia Viennensis in Delphinatu. Si quis enim peregrinus et pauper Viennae aegrotans, divinis munitus sacramentis, in mortis articulo requisierit humari in cathedralis ecclesiae coemeterio, quod est in medio claustri, mortuus terrae ibi mandatur, pulsantibus campanis, sicut in canonici exequiis. Illius funeris exequias prosequuntur, non solum canonici et ejusdem ecclesiae clerus, verum etiam archiepiscopus ipse, si tunc sit in urbe, praecedentibus cruce et candelabris argenteis; iique amplum faciunt funus.

"The burial of strangers and the poor." That greatest duty of piety (as Lactantius calls it) in the burial of strangers and the poor. Burial was always a sacred thing. Ahab was held the more unhappy because he lacked burial; and Jehoiakim because he received the burial of an ass. Isaiah, ch. 4, foretells to the King of Babylon that he will be cast out of his own tomb. Whether it harms the bodies of Christians if they are cast out unburied, St Augustine discusses in The City of God book I, chs. 12 and 13. Now too it is a common practice that those guilty of great crimes are deprived of burial. On piety concerning burial Servius on Aeneid book VI says: "Those who have written about the kinds of piety," he says, "have given the first place to burial. Hence, though it was unlawful for the pontiffs to see a corpse, it was yet more unlawful if, having seen it, they left it unburied." Further, the cathedral church of Vienne in Dauphiné spends itself most kindly in providing burial. For if any stranger and poor man falling sick at Vienne, fortified with the divine sacraments, has asked at the point of death to be buried in the cathedral church's cemetery, which is in the middle of the cloister, when dead he is committed to the earth there, with bells tolling as at a canon's funeral. His funeral rites are attended not only by the canons and clergy of that church, but even by the archbishop himself, if he is then in the city, with the cross and silver candlesticks going before; and they make an ample funeral.

‹lemma: Omnia officia› · col 681 Omnia officia. Mss. 12 rec. et 7 edit. addunt sua. Verum Cellarius et Heumannus recte judicant non addendum esse sua.

"All the duties." 12 recent MSS and 7 editions add "sua" ("their"). But Cellarius and Heumann rightly judge that "sua" should not be added.

‹lemma: Propius oberrarunt› · col 681 Propius oberrarunt. Ita mss. 5 Reg. quorum duo sunt antiquissimi, 1 Colb., 2 Clarom., 2 Brun. ut non tam longe a recta via fuerint. Hoc vult particula propius, inquit Walchius, 3 Reg. rec., 3 Colbert., Em. et 8 edit. oberraverunt; 1 Reg., Jun., Pal., 2 Lips. aberraverunt; 3 Reg., 2 Colb., 1 Lips., Cant. et 2 vet. edit. Rom. aberrarunt. Quod verbum Heumannus rectius putat quam aliorum oberraverunt.

"They wandered nearer." So the MSS, 5 Royal, of which two are very old, 1 Colbert, 2 Clermont, 2 Le Brun: meaning that they were not so far from the right road. "This is what the particle 'propius' means," says Walch. 3 recent Royal, 3 Colbert, Em. and 8 editions: "oberraverunt"; 1 Royal, Junius, the Palatine, 2 Leipzig: "aberraverunt"; 3 Royal, 2 Colbert, 1 Leipzig, the Cant. MS and 2 old Rome editions: "aberrarunt" ("strayed away"). This verb Heumann thinks more correct than the others' "oberraverunt."

‹lemma: Supervacaneam facerent sepulturam› · cols 681–682 Supervacaneam facerent sepulturam. 1 Reg., 1 Colb. et Brun., supervacuam. Em., supervacaneam dixerunt esse sepulturam. Inutilem porro sepulturam opinati sunt Diogenes Cynicus, Menippus, Theodorus Cyrenaeus: de quibus Ludovicus Vives in commentario ad S. Augustinum de Civitate Dei.

"Made burial superfluous." 1 Royal, 1 Colbert and Le Brun: "supervacuam." Em.: "said burial was superfluous." Moreover Diogenes the Cynic, Menippus and Theodorus of Cyrene held burial useless: on whom see Luis Vives in his commentary on St Augustine's City of God.

‹lemma: Inhumatum› · col 682 Inhumatum. Id est, sine sepultura.

"Unburied." That is, without burial.

‹lemma: Divinae voces› · col 682 Divinae voces. Item lib. IV, cap. 26, Scriptura sacra.

"The divine voices." Likewise book IV, ch. 26, "Sacred Scripture."

‹lemma: Non ergo patiemur› · col 682 Non ergo patiemur. Sic restitui ex antiquissimis mss. 2 Bonon., 8 Reg., 5 Colb. aliisque, et ed Torn. In 2 Reg. rec. et 1 Colb. ac impressis est enim, quod mox praecessit. At Heumannus vult etiam deleri enim, et legi ergo sicut nos legimus.

"We shall not therefore allow." So I have restored it from the very old MSS, 2 Bologna, 8 Royal, 5 Colbert and others, and the Tournes edition. In 2 recent Royal and 1 Colbert and the printings it is "enim," which came just before. But Heumann too wants "enim" deleted and "ergo" read, as we read.

‹lemma: Sed reddemus id terrae› · col 682 Sed reddemus id terrae. Ita restitutum ex 4 Reg., 4 Colb., Em., Cant., Pen. ac 10 editis; et sequentia postulant, necessariorum munus implebimus. In 11 mss. et 6 excusis est, sed reddamus.

"But we shall give it back to the earth." So restored from 4 Royal, 4 Colbert, Em., Cant., Pen. and 10 editions; and what follows demands it, "we shall fulfil the office of kinsfolk." In 11 MSS and 6 printings it is "sed reddamus" ("but let us give back").

‹lemma: Quamvis in homine ignoto› · col 682 Quamvis in homine ignoto, etc. Haec perfectum omnino reddunt sensum; et sic ferunt mss. 2 Bon., Cauc. et 2 Reg. antiquissimi, Tax. et Marm. a prima manu. Alii tum mss. tum editi varie inserunt, quae ut glossemata ex ora libri in textum irrepsisse videntur, ideoque rejeci. Post necessariorum, 19 scripti rec., edit. 2 vet. Rom., Juntar., Parrhas., Gymn., Is addunt, sepulturam nulli negandam. Mss. sequendo Heumannus aeque ac nos cum doctiss. Cellario haec tria verba eradenda esse putat: at, inquit, recte Thomasius ea omisit in sua editione 5 Oxon. et 7 excusi, nulli negandum munus. Manu exarati 4 et edit. Betul. sepulturam nulli negandam impendemus; 1 Reg. rec. et Gat. necessariorum et amicorum sepulturam nulli denegandam impendendo, munus et officium implebimus.

"Even in an unknown man," etc. These words give an entirely complete sense; and so the MSS have it, 2 Bologna, the Cauchi manuscript and 2 very old Royal, Tax. and Marm. by the first hand. Others, both MSS and editions, insert various words which seem to have crept from the margin of the book into the text as glosses, and so I have rejected them. After "necessariorum," 19 recent manuscripts, 2 old Rome editions, the Juntine, Parrhasius, Gymnicus and Isaeus add "a burial to be denied to no one." Following the MSS, Heumann, like us with the most learned Cellarius, thinks these three words should be struck out: but, he says, Thomasius rightly omitted them in his edition. 5 Oxford MSS and 7 printings: "an office to be denied to no one." 4 handwritten copies and Betuleius's edition: "we shall bestow a burial to be denied to no one"; 1 recent Royal and Gat.: "by bestowing a burial, to be denied to no one, of kinsfolk and friends, we shall fulfil the office and duty."

‹lemma: Desiderabitur› · col 682 Desiderabitur. 1 Colb., Em., Cant., et ed. Rom. 1470, desiderabit.

"Will be missed." 1 Colbert, Em., Cant., and the Rome edition of 1470: "desiderabit" ("will miss").

‹lemma: Quae cum fit› · col 682 Quae cum fit. Haec verba quae fit, sunt ex 2 mss. Bononiensibus et nonnullis editis, desunt in aliis. Id est cum fit id quod ad humanitatem pertinet: illa vero dictio quae relativa fuit omissa in multis, propter conjunctionem que adjunctam dictioni justior. EX THOMAS.

"Which, when it is done." These words "quae fit" are from 2 Bologna MSS and some editions; they are missing in others. That is, when that is done which belongs to humanity: but the relative word "quae" was omitted in many because of the conjunction "-que" attached to the word "justior." FROM THOMASIUS.

‹lemma: Sacrificium› · col 682 Sacrificium. Misericordiam enim a nobis Deus exigit potius, quam sacrificium.

"Sacrifice." For God requires mercy of us rather than sacrifice.

‹lemma: Quam etiam vestri philosophi laudant› · col 682 Quam etiam vestri philosophi laudant. Vide Senecae epist. 17, 20 et alibi.

"Which even your philosophers praise." See Seneca, letters 17, 20 and elsewhere.

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[Notes printed under the heading VARIORUM NOTAE, spanning both columns; keyed by lemma, not by call letters.] ‹lemma: Forsan› · col 683 Forsan. 3 Reg. rec. et 16 edit. forsitan.

"Perhaps." 3 recent Royal MSS and 16 editions: "forsitan."

‹lemma: Thesauros tuos custodi Deo credere› · col 683 Thesauros tuos custodi Deo credere. Hoc est, apud Deum deponere. Nam Tertullianus in Apolog. cap. 39, ubi de Christianorum disciplina verba facit, in hunc modum scribit: Modicam unusquisque stipem menstrua die, vel cum velit, et si modo possit, apponit. Nam nemo compellitur, sed sponte confert. Haec quasi deposita pietatis sunt. Nam inde non epulis, nec poculis, nec ingratis voratrinis dispensatur, sed egenis alendis humandisque, et pueris ac pupillis re ac parentibus destitutis aetateque domitis senibus, item naufragis, et si qui in metallis, et si qui in insulis, vel in custodiis duntaxat ex causa Dei sectae alumni confessionis suae sunt, etc. BETUL.—Thesauros... custodi Deo credere, Ven. 1493, 97, tradere. Nihil muto. Imitatur Cyprianum de Opere et Eleemos., ed. Oxon. f. 205: Patrimonium Deo creditum nec resp. eripit, nec fiscus invadit, nec calumnia aliqua forensis evertit. In tuto haereditas ponitur, quae Deo custode servatur. Conf. Lact. Epit. cap. 65. BUN.

"To entrust your treasures to God as keeper." That is, to deposit them with God. For Tertullian in the Apology, ch. 39, where he speaks of the discipline of the Christians, writes in this way: "Each one puts in a modest coin on the monthly day, or when he will, and only if he can. For no one is compelled, but gives of his own accord. These are as it were deposits of piety. For from them nothing is spent on feasts or drinking-bouts or thankless eating-houses, but on feeding and burying the needy, and on boys and orphans bereft of property and parents, and on old men worn out by age, likewise on the shipwrecked, and on any who are in the mines, on the islands, or in prisons, only for the cause of God's sect, nurslings of their confession," etc. BETULEIUS.—"To entrust your treasures to God as keeper": Venice 1493, '97, "tradere" ("hand over"). I change nothing. He imitates Cyprian, On Works and Almsgiving, Oxford ed., p. 205: "A patrimony entrusted to God neither the state seizes, nor the treasury invades, nor any lawsuit of the courts overturns. The inheritance is placed in safety that is kept with God as its keeper." Compare Lactantius, Epitome ch. 65. BÜNEMANN.

‹lemma: Rubiginem› · col 683 Rubiginem. Matth. VI, Luc. XII.

"Rust." Matt. 6, Luke 12.

‹lemma: Potest› · col 683 Potest. Mss. Cauc. et Jun. et 5 edd., poterit.

"Can." The Cauchi and Junius MSS and 5 editions: "poterit" ("will be able").

‹lemma: Divitias tuas in aram Dei conferas› · col 683 Divitias tuas in aram Dei conferas. Sic lego ex antiquissimis codicibus mss. 2 Bonon., 6 Reg. et Tax. In 1 Colb. est iram, pro aram. In aram vero confert divitias, inquit Thomasius, qui illas dando pauperibus, Deo donat et offert: in arcam vero cum 12 editis rec. et excusis legi non potest, quia non eas accipit Deus ut recondat.

"Bring your riches to the altar of God." So I read from the very old manuscript codices, 2 Bologna, 6 Royal and Tax. In 1 Colbert it is "iram" for "aram." "He brings his riches to the altar," says Thomasius, "who by giving them to the poor gives and offers them to God: but 'in arcam' ('into the strong-box'), with 12 recent editions and printings, cannot be read, because God does not receive them in order to store them away."

‹lemma: Firmiora› · col 683 Firmiora. Subl., Meliora.

"Firmer." Subiaco edition: "Meliora" ("better").

‹lemma: Captos redime› · col 683 Captos redime. Mss. 7 rec., captivos.

"Ransom the captured." 7 recent MSS: "captivos" ("captives").

‹lemma: Unde homines ad gladium comparas› · col 683 Unde homines ad gladium comparas. A lanista gladiatores emis, ut populi voluptati committas. CELLAR. — Lanista autem erat ille, qui gladiatores in arte gladiatoria exercebat.

"With which you procure men for the sword." You buy gladiators from the lanista, to match them for the people's pleasure. CELLARIUS. — The lanista was the man who trained gladiators in the gladiatorial art.

‹lemma: Bestiarios› · col 683 Bestiarios. Bestiarii erant, qui ludis publicis in amphitheatro cum bestiis pugnabant, vel ad id mercede conducti, vel poena damnati. WALCHIUS.

"Beast-fighters." The bestiarii were those who fought with beasts at the public games in the amphitheatre, either hired for it for pay or condemned to it as a punishment. WALCH.

‹lemma: Pro his veris muneribus› · cols 683–684 Pro his veris muneribus. In 1 Reg. rec. deest his. Mallem legere pro his vanis muneribus; vel his terrae, ut in 1 Clarom.

"For these true shows." In 1 recent Royal MS "his" is missing. I would rather read "for these vain shows"; or "these of the earth," as in 1 Clermont MS.

‹lemma: Si audieris› · col 684 Si audieris. Matth. V, Luc. VI, ubi haec non ad verbum, sed quoad sensum.

"If you hear." Matt. 5, Luke 6, where this stands not word for word but as to the sense.

‹lemma: Et ego animum tuum contra te geram› · col 684 Et ego animum tuum contra te geram. Adversus te immisericors ero, sicut tu erga alios fuisti. 7 Scripti totidemque excusi omittunt tuum, quod in caeteris legitur, et necessarium est utique. Ex THOMASIO et CELLARIO.

"And I shall bear your own mind towards you." I shall be merciless towards you, as you were towards others. 7 manuscripts and as many printings omit "tuum," which is read in the rest and is certainly necessary. From THOMASIUS and CELLARIUS.

‹lemma: Dignus audiri› · col 684 Dignus audiri. Ita omnes ferme mss. quod elegantius est, quam exaudiri editorum, et 3 mss. rec. Dignus cum infinitivo, more poetarum. — Dignus audiri. De Mort. Pers., cap. 1 et cap. 52: Qui a Deo mereris audiri; ut saepe Cyprianus de Orat. Dominica ed. Ox., pag. 427: Cornelius Centurio quum oraret, meruit audiri; et pag. 428: Ipsi quoque a Deo merentur audiri. BUN.

"Worthy to be heard." So almost all the MSS, which is more elegant than the editors' "exaudiri," also in 3 recent MSS. "Dignus" with the infinitive, in the manner of the poets. — "Worthy to be heard." On the Deaths of the Persecutors, ch. 1 and ch. 52: "You who deserve to be heard by God"; as often Cyprian, On the Lord's Prayer, Oxford ed., p. 427: "Cornelius the centurion, when he prayed, deserved to be heard"; and p. 428: "They themselves too deserve to be heard by God." BÜNEMANN.

‹lemma: Quia peccaveris› · col 684 Quia peccaveris. Sic habent 3 veterr. mss. ac 9 alii, cum 3 editis. Recentiores, peccaveras.

"Because you have sinned." So 3 very old MSS and 9 others have it, with 3 editions. The more recent ones: "peccaveras" ("you had sinned").

‹lemma: Agi poenitentiam jubet› · col 684 Agi poenitentiam jubet. Ita scribo cum antiquissimis Bonon., 2 Reg. et 12 aliis, ac 7 editis. In 6 scriptis rec. et 8 vulgatis legitur agere. Jerem. XVIII, Ezech. XVIII, Luc. V.

"He commands that penance be done." So I write with the very old Bologna MS, 2 Royal and 12 others, and 7 editions. In 6 recent manuscripts and 8 common editions "agere" ("to do") is read. Jer. 18, Ezek. 18, Luke 5.

‹lemma: Agere poenitentiam... est affirmare, se ulterius non peccaturum› · col 684 Agere poenitentiam... est affirmare, se ulterius non peccaturum. Id prolixe explicat Lactantius cap. 24: Is enim quem facti sui poenitet, errorem suum pristinum intelligit... quem errati piget, castigatque seipsum dementiae, et confirmat animum suum ad melius vivendum, tum illud ipsum maxime cavet, ne rursus in eosdem laqueos inducatur. Et alibi lib. IV, cap. 17: Si cor nudaverimus, id est, si peccata nostra confessi, satis Deo fecerimus, veniam consequemur. Nemini autem, qui aut cupiditate victus, aut libidine impulsus, aut vi coactus ad injustitiae viam lapsus est, ait de salute sua desperandum, si eum poeniteat actorum, et ad meliora conversus, Deo satisfaciat: ubi vides poenitentiam a satisfactione aperte distinctam. Et ante Lactantium, dixerat Tertullianus: Ubi emendatio nulla, ibi poenitentia necessario vana est. Etenim, ut ait Gregorius magnus Pastoralis lib. III, Admonitione 31: Qui admissa deserunt, nec tamen plangunt, ne jam relaxatas aestiment culpas, quas etsi agendo non multiplicant, nullis (continues)

"To do penance... is to affirm that one will sin no further." Lactantius explains this at length in ch. 24: "For he who repents of his deed understands his former error... he who is sorry for his fault, and chastises himself for his madness, and strengthens his mind to live better, then guards above all against this very thing, that he be not led again into the same snares." And elsewhere, book IV, ch. 17: "If we lay bare the heart, that is, if, having confessed our sins, we have made satisfaction to God, we shall obtain pardon." But no one, he says, who has slipped into the way of injustice, either overcome by greed or driven by lust or compelled by force, should despair of his salvation, if he repents of his deeds and, turned to better things, makes satisfaction to God: where you see penance plainly distinguished from satisfaction. And before Lactantius Tertullian had said: "Where there is no amendment, there penance is necessarily vain." For, as Gregory the Great says, Pastoral Rule book III, Admonition 31: "Those who abandon what they have committed, yet do not lament it, must not think their faults already remitted, which, though they do not multiply them by doing, by no (continues)

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[Notes printed under the heading VARIORUM NOTAE, spanning both columns; keyed by lemma, not by call letters.]

(continued) ‹lemma: Agere poenitentiam... est affirmare› · col 685

tamen fletibus mundant. Neque enim scriptor si a scriptione cessaverit, quia alia non addidit, etiam illa quae scripserat delevit: nec qui contumelias irrogat, si solummodo tacuerit, satisfecit, cum profecto necesse sit, ut verba praemissae superbiae verbis subjunctae humilitatis impugnet: nec debitor absolutus est, quia alia non multiplicat, nisi et illa quae ligaverat solvat. Neque enim, ait S. Joan. Chrysostomus, vulnerato sufficit ad salutem tantummodo spicula de corpore evellere, sed etiam remedia adhibere vulneribus.

means do they cleanse with tears. For a writer who has stopped writing has not, because he has added nothing more, also erased what he had written; nor has he who heaps insults made satisfaction if he has only fallen silent, since surely he must attack the words of the pride that went before with words of humility added after; nor is a debtor acquitted because he does not multiply other debts, unless he also pays those he had contracted." For, says St John Chrysostom, "it is not enough for the healing of a wounded man merely to pull the darts from his body; remedies must also be applied to the wounds."

‹lemma: Peccatum› · col 685 Peccatum. Sublac. addit ignoranter.

"Sin." The Subiaco edition adds "ignorantly."

‹lemma: Veniam non habet, qui sciens peccat› · col 685 Veniam non habet, qui sciens peccat. Puta, qui post susceptum baptismum, maligna et nocenti improbitate, seu mala mente admittit peccata, veluti calumniae, meditatae caedis, ille veniam a Deo difficulter admodum obtinet. Nam, inquit Basilius M., serm. ad adolescentes, Quomodo ex graecis auctoribus utilitas capienda sit: Involuntarie quidem ab officio conveniente delinquenti venia aliqua a Deo contigerit: de industria vero deteriora eligenti nulla excusatio contingere potest, ut non multiplex supplicium subeat. Valde enim difficile est, ut per poenitentiam restituantur, qui post baptismum talia perpetraverunt scelera (quae nec ignorantiae, nec humanae sunt infirmitatis), tum quia difficile est, ut veram ac sinceram agant poenitentiam, dignos faciant (juxta Evangelium) poenitentiae et satisfactionis fructus, tum quia duram ac difficilem poenitentiae actionem a talibus exigit christianae severitas disciplinae. Et quidem Ambrosius lib. II de Poenitentia cap. 10, no 96, ait se facilius invenisse qui innocentiam servaverint, quam qui congrue egerint poenitentiam. Ad eam tamen peccatores ille hortatur duobus libris, et praecipue lib. I, cap. 16, n. 90: Si quis, inquit, occulta crimina habens, propter Christum tamen studiose poenitentiam egerit... volo veniam reus speret: petat eam lacrymis, petat gemitibus, petat populi totius fletibus ut ignoscatur obsecret, etc.

"He has no pardon who sins knowingly." That is, one who after receiving baptism commits sins with malicious and harmful wickedness, or with an evil mind, such as calumny or premeditated murder: he obtains pardon from God only with very great difficulty. "For," says Basil the Great in his address to young men, How profit is to be drawn from the Greek authors, "to one who involuntarily falls short of fitting duty some pardon may come from God; but to one who of set purpose chooses the worse no excuse can come that will spare him manifold punishment." For it is very difficult for those to be restored by penance who after baptism have committed such crimes (which belong neither to ignorance nor to human weakness), both because it is difficult for them to do true and sincere penance and to bring forth (according to the Gospel) fruits worthy of penance and satisfaction, and because the severity of Christian discipline requires of such men a hard and difficult course of penance. And indeed Ambrose, On Penance book II, ch. 10, no. 96, says that he had more easily found people who had kept their innocence than people who had done fitting penance. Yet he exhorts sinners to it in two books, and especially book I, ch. 16, n. 90: "If anyone," he says, "having secret crimes, has yet for Christ's sake earnestly done penance... I want the guilty man to hope for pardon: let him ask it with tears, ask it with groans, ask it with the weeping of the whole people, let him beg to be forgiven," etc.

‹lemma: Quae deleat› · col 685 Quae deleat. Id est, quae debeat redimere.

"Which may blot out." That is, which ought to redeem.

‹lemma: In medelam vulnerum› · cols 685–686 In medelam vulnerum. Id est, peccatorum. Cyprianus, de Lapsis, c. 13: Census omnis in medelam vulneris erogetur. Eidem in fine de Opere et Eleem. ed. Oxon., fol. 209: operatio (id est, eleemosyna) ipsi dicitur medela peccati. BUN.

"For the healing of wounds." That is, of sins. Cyprian, On the Lapsed, ch. 13: "Let all one's wealth be paid out for the healing of the wound." In the same author, at the end of On Works and Almsgiving, Oxford ed., p. 209, "operatio" (that is, almsgiving) is called the healing of sin. BÜNEMANN.

‹lemma: Nemo esse› · col 686 Nemo esse. III Reg. cap. VI, 2; Paral. cap. VI; Eccl. VII; Proverb. XX et XXIV, 1; Joan. cap. I.

"That no one is." 3 Kings ch. 6:2; Chronicles ch. 6; Eccles. 7; Prov. 20 and 24:1; John ch. 1.

‹lemma: Abstinere› · col 686 Abstinere. III Joan., vers. 10; Ps. XXXIII, 1; Petr. III, vers. 11.

"To abstain." 3 John v. 10; Ps. 33:1; Peter 3, v. 11.

‹lemma: Cogitatione› · col 686 Cogitatione. Isai. I; Jerem. IV, 1; Cor. XIII.

"In thought." Isa. 1; Jer. 4:1; Cor. 13.

‹lemma: Qui primum gradum ascendit, satis justus est› · col 686 Qui primum gradum ascendit, satis justus est. Non ille satis justus est, si ab operibus malis abstinens, male tamen aut loquatur, aut cogitet; id quod vel ipse Lactantius et confitetur, et docet infra, cap. 23, et lib. VII, cap. 27, ubi ait Deum judicaturum esse etiam pravas cogitationes. ISAEUS.

"He who has climbed the first step is just enough." He is not just enough if, abstaining from evil works, he yet speaks or thinks evil; which Lactantius himself both admits and teaches below, ch. 23, and book VII, ch. 27, where he says that God will judge even wicked thoughts. ISAEUS.

‹lemma: Ne in cogitationem quidem admittere› · col 686 Ne in cogitationem quidem admittere, etc. Mss. 15 rec. et 2 edit., ne in cogitatione; edit. 4, nec cogitatione.

"Not even to admit into thought," etc. 15 recent MSS and 2 editions: "ne in cogitatione"; 4 editions: "nec cogitatione."

‹lemma: Vitalis viri› · col 686 Vitalis viri. Hoc est, hominis vita digni, frugi et ad rem attenti: sic Horatius lib. II, Satyra 7: Amicus / Mancipium Domino et frugi, quod sit satis, hoc est, / Ut vitale putes. Ac Seneca libro V, Epistola 39: Magni animi magna contemnere, ac mediocra malle, quam nimia. Illa enim utilia, vitaliaque sunt. Vide Turnebum in Adversariis lib. XXVIII, caput 27.

"Of a vital man." That is, of a man worthy of life, thrifty and careful of his affairs: so Horace, book II, Satire 7: "A slave friendly to his master and thrifty enough, that is, so that you may think him fit to live." And Seneca, book V, Letter 39: "It is the mark of a great mind to despise great things and to prefer the moderate to the excessive. For the former are useful and life-giving." See Turnebus, Adversaria book XXVIII, chapter 27.

‹lemma: Insensibilia› · col 686 Insensibilia. Sensu carentia. FRANCIUS.

"Insensible things." Things lacking sensation. FRANCIUS.

‹lemma: Nec gratias agere, quod acceperint› · col 686 Nec gratias agere, quod acceperint. Restitui quod ex. vet. edit. Rom. omnibusque mss. praeter I Reg. rec. et 16 editos quibus est, qui acceperint; I al. Reg., qui acceperunt.

"Nor to give thanks for having received." I have restored "quod" from the old Rome edition and all the MSS except 1 recent Royal and 16 editions, which have "qui acceperint"; 1 other Royal: "qui acceperunt" ("who received").

‹lemma: Viventia Dei simulacra› · col 686 Viventia Dei simulacra. Homines scilicet.

"The living images of God." Men, that is.

‹lemma: Promereare viventem› · col 686 Promereare viventem. Ita mss. antiquissimi Bon., 4 Reg., Cauc., Jun. et 3 excusi. At mss. recentiores et omnes pene edit. ferunt, ut promereare invenire viventem. Scripti 2 Reg., 2 Colb., Tornes., 2 Clarom., ut promereare videre viventem. — Ut promereare viventem. Eodem pertinent Cypriani de Opere et Eleemos. ed. Oxon., f. 205. Ut intelligamus haec opera Deo dari, et eum, quisquis haec faciat, Dominum promereri. Ibidem f. 209: Promeretur Christum judicem. BUN.

"That you may win the favour of the Living One." So the very old MSS, Bologna, 4 Royal, the Cauchi manuscript, Junius, and 3 printings. But the more recent MSS and almost all editions have "that you may deserve to find the Living One." The manuscripts 2 Royal, 2 Colbert, Tournes, 2 Clermont: "that you may deserve to see the Living One." — "That you may win the favour of the Living One." To the same effect is Cyprian, On Works and Almsgiving, Oxford ed., p. 205: "That we may understand that these works are given to God, and that whoever does them wins the favour of the Lord." Ibid., p. 209: "He wins the favour of Christ the judge." BÜNEMANN.

‹lemma: Et probabit› · col 686 Et probabit. Addita vocula et ex omnibus mss. et plurimis impressis.

"And he will approve." The little word "et" added from all the MSS and most printings.

(printed under page 356)

[Notes printed under the heading VARIORUM NOTAE, spanning both columns; keyed by lemma, not by call letters.] ‹lemma: Ab humano bono› · col 687 Ab humano bono. Nihil invitis libris mutandum: ab humano bono est, a bono hominibus proprio, ab humanitate, a misericordia. BUN.

"From the human good." Nothing is to be changed against the books: "from the human good" means from the good proper to men, from humanity, from mercy. BÜNEMANN.

‹lemma: Sed virtutem› · col 687 Sed virtutem. Omnes fere editi articulum hanc interponunt, quem cum mss. respuunt editi Rom. 1470 ac Cellar., et expunxi ut inutilem. Contra Stoicorum de affectibus sententiam disputavit S. Augustin. de Civit. Dei lib. XIV, cap. 8 et 9.

"But virtue." Almost all the editions insert the article "hanc" ("this"), which, with the MSS, the Rome edition of 1470 and Cellarius reject, and I have struck it out as useless. St Augustine argued against the Stoics' opinion on the passions, City of God book XIV, chs. 8 and 9.

‹lemma: Liberalem a prodigo› · col 687 Liberalem a prodigo. Liberalitatis (inquam) rationem Philosophus in IV Moralium suis extremis hoc modo circumscribit: Prodigalitas, liberalitas, sordes, avaritia. Parcimonia igitur, quae Ciceroni, ubi stoicam tuetur personam, ingens vectigal esse dicitur, parcos, tenaces, , aridos, pro vitiosis habet, eo quod dando deficiunt. Sed Lactantius videtur parci nomine frugalem intelligere. BETULEIUS.

"The liberal from the prodigal." The Philosopher, in book IV of the Ethics, outlines the nature of liberality (I say) by its extremes in this way: prodigality, liberality, meanness, avarice. Thrift, then, which in Cicero, where he maintains the Stoic character, is said to be a great revenue, [Aristotle] counts the thrifty, the tenacious, the dry as vicious, because they fall short in giving. But Lactantius seems by the name "parcus" to mean the frugal man. BETULEIUS.

‹lemma: Parcum› · col 687 Parcum. Mss. 3 rec. purum; 1 Colbert. a splendido.

"Thrifty." 3 recent MSS: "purum"; 1 Colbert: "from the splendid."

‹lemma: Quietum ab inerti› · col 687 Quietum ab inerti. Quietus est, deficiens, iners, exuperans, succensens, Puto enim prorsus id esse, quod Arist. l. V Moral., c. 4, tradidit. Videtur, inquam, pro mansueto quietum dixisse, pro stolido inertem. BETUL.

"The quiet from the sluggish." The quiet man is [the mean]; the deficient, the sluggish; the excessive, the irascible. For I think it is precisely what Aristotle taught in Ethics book V, ch. 4. He seems, I say, to have said "quiet" for "gentle," "sluggish" for "dull." BETULEIUS.

‹lemma: Aut cautum a timido› · col 687 Aut cautum a timido. Arist. timiditatem defectum fortitudinis facit, sicut audaciam exuperantiam. Cicero in IV Tuscul. Stoicorum εὐλάβειαν interpretatur cautionem, eam a metu hoc nomine separans, quod hic contra rationem, illa cum ratione pericula vitat. BETULEIUS.

"Or the cautious from the timid." Aristotle makes timidity the defect of courage, as rashness is its excess. Cicero, Tusculans IV, renders the Stoics' "eulabeia" as "caution," separating it from fear on this ground, that fear avoids dangers against reason, caution with reason. BETULEIUS.

‹lemma: Fit impudentia› · col 687 Fit impudentia. Ita antiquiores mss. et quamplures editi. Et sic ut, quod mox praecessit, ponitur pro quemadmodum, ut apud Ciceronem, quod Cellarius non animadvertit, nec Francius, qui legere volebant sit impudentia, ut est in mss. 1 Reg., Brun. et Marm. a prima manu.

"Becomes shamelessness." So the older MSS and very many editions. And so "ut," which came just before, is put for "quemadmodum" ("just as"), as in Cicero; this Cellarius did not notice, nor Francius, who wanted to read "sit impudentia" ("let it be shamelessness"), as it is in the MSS 1 Royal, Le Brun and Marm. by the first hand.

‹lemma: Convertitur› · cols 687–688 Convertitur. Sic reposui ex multis excusis et omnibus mss. praeter 1 Colb. cui est convertatur; edit. 4, convertetur. Vide seq. contumacia est; fit saeva crudelitas.

"Is turned." So I have restored it from many printings and all the MSS except 1 Colbert, which has "convertatur"; 4 editions: "convertetur" ("will be turned"). See what follows: "is contumacy"; "becomes savage cruelty."

‹lemma: Libertas quoque› · col 688 Libertas quoque, etc. Παῤῥησία, quam Erasmus in Novo Testamento saepe fiduciam transfert, cujus exempla clarissima sunt in ipso Domino Christo, in Petro, in Paulo, qui Pharisaeis et Sacerdotibus sibi infestis fortiter restiterunt. Ergo fortitudinis species est, eadem fortassis, quam Cicero fidentiam, Graeci καρτερίαν appellant. Plutarchus, in eo libro cui titulum fecit: De discrimine adulatoris et amici, docet τὴν παῤῥησίαν amici esse propriam, et quomodo ea, ne acerbior offendat, sit condienda. BETULEIUS.

"Freedom too," etc. Parrhesia, which Erasmus in the New Testament often renders "confidence," of which the clearest examples are in the Lord Christ himself, in Peter, in Paul, who boldly withstood the Pharisees and priests hostile to them. So it is a species of courage, perhaps the same that Cicero calls "fidentia" and the Greeks "karteria." Plutarch, in the book he entitled On the Difference between a Flatterer and a Friend, teaches that frankness is proper to a friend, and how it should be seasoned so that it does not give offence by being too harsh. BETULEIUS.

‹lemma: Libertas› · col 688 Libertas. Huc pertinet egregius locus Valerii Maximi l. VI, c. 2: Quae (libertas) inter virtutem vitiumque posita, si salubri modo se temperaverit, laudem: si, quo non debuit, profuderit, reprehensionem meretur. BUN.

"Freedom." To this belongs an excellent passage of Valerius Maximus, book VI, ch. 2: "Which (freedom), placed between virtue and vice, earns praise if it has tempered itself in a wholesome measure; if it has poured itself out where it ought not, blame." BÜNEMANN.

‹lemma: Contumacia› · col 688 Contumacia. Opponitur libertati. Haec illustrat locus Macrob. II Saturn. c. 5. (Augustus) etiam militis non libertatem tantum, sed et temeritatem... quis non miratus est, non offenso Caesare abiisse militem contumacem? Suetonius in August. c. 52: Nec ideo libertas aut contumacia fraudi cuiquam fuit. Ubi Graevio contumacia est contradicendi studium, et libido in censendo. BUN.

"Contumacy." It is set against freedom. A passage of Macrobius, Saturnalia II, ch. 5, illustrates this: "(Augustus [bore]) not only the freedom but even the rashness of a soldier... who did not marvel that the contumacious soldier went away without Caesar being offended?" Suetonius, Augustus ch. 52: "Nor did freedom or contumacy on that account bring harm to anyone." Where for Graevius "contumacia" is the zeal for contradicting and wilfulness in giving opinions. BÜNEMANN.

‹lemma: Saeva crudelitas› · col 688 Saeva crudelitas. Juxta illud dictum: Summum jus summa injuria.

"Savage cruelty." According to that saying: "The height of right is the height of wrong."

‹lemma: Quae... quatitur› · col 688 Quae... quatitur. Nempe omnium viventium ratio. Phrasi, quati affectibus, usus quoque Augustinus l. XIV de Civ. Dei, c. 9 exeunte; uterque duce Cicerone l. III Tuscul. c. 6: Aegritudine, quasi tempestate quati.

"Which... is shaken." Namely, the reason of all living things. The phrase "to be shaken by the passions" Augustine also used, City of God book XIV, end of ch. 9; both following Cicero, Tusculans book III, ch. 6: "To be shaken by grief, as by a storm."

‹lemma: Fiunt› · col 688 Fiunt. Ita restitui ex omnibus mss. et multis editis. In 8 vulgatis legitur, sunt.

"Become." So I have restored it from all the MSS and many editions. In 8 common editions "sunt" ("are") is read.

(printed under page 357)

[Notes printed under the heading VARIORUM NOTAE, spanning both columns; keyed by lemma, not by call letters.] ‹lemma: Rebusque a natura insitis› · col 689 Rebusque a natura insitis. Mss. 11 rec. carent praepositione. — Natura insitis. Reimm. cum editis, A natura insitis. At solet sine praepositione ponere, ut infra, Natura insitos; cap. 14: Morbos vocant non tam natura insitos. Epitom. cap. 61: Siquidem natura insiti. Cicero pro Sulla c. 30: Hoc natura est insitum. BUN.

"And to things implanted by nature." 11 recent MSS lack the preposition. — "Implanted by nature." Reimm., with the editions: "a natura insitis." But he usually puts it without the preposition, as below, "natura insitos"; ch. 14: "They call them diseases, not so much implanted by nature"; Epitome ch. 61: "since implanted by nature." Cicero, For Sulla ch. 30: "This is implanted by nature." BÜNEMANN.

‹lemma: Metum cervis› · col 689 Metum cervis. Poetae cervos timidos fingunt. Sic Ovid. lib. V Tristium: Usque tamen timidae nactum vestigia cervae.

"Fear to deer." The poets represent deer as timid. So Ovid, Tristia book V: "Yet having caught the tracks of the timid hind all the while."

‹lemma: Placiditatem pecudibus› · col 689 Placiditatem pecudibus. Dixit l. III, cap. 26: Da mihi virum qui sit iracundus... tam placidum quam ovem reddam: ubi notavi Terentium exprimi. Item de Opif., c. 14: placidiora quaeque animalia. Seneca l. II de Ira c. 8: Ferarum iste conventus est, nisi quod illae inter se placidae sint. Imo ipsa vox placiditas est aureae aetatis; ea enim usus Varro de Ovibus l. II, R. R. c. 1, n. 4: Putant oves assumptas et propter utilitatem, et propter placiditatem. Maxime enim... quietae, etc. BUN.

"Placidity to cattle." He said in book III, ch. 26: "Give me a man who is irascible... I will render him as placid as a sheep": where I noted that Terence is being echoed. Likewise On the Workmanship [of God], ch. 14: "all the more placid animals." Seneca, On Anger book II, ch. 8: "That is a gathering of wild beasts, except that they are placid among themselves." Indeed the very word "placiditas" is of the golden age; for Varro used it, on sheep, On Agriculture book II, ch. 1, n. 4: "They think sheep were taken up both for their usefulness and for their placidity. For they are most... quiet," etc. BÜNEMANN.

‹lemma: Medici affirmant› · col 689 Medici affirmant. Ita restitui ex mss. In 3 rec. et in editis est dicunt; in 1 Reg., afferunt.

"Physicians affirm." So I have restored it from the MSS. In 3 recent ones and in the editions it is "dicunt" ("say"); in 1 Royal, "afferunt" ("allege").

‹lemma: In splene› · col 689 In splene. Sunt qui putent, adimi risum simul homini, intemperantiamque joci constare lienis magnitudine. Plin. lib. II, cap. 37: Caussa est, quod melancholicum ad se trahit humorem, quo sanguis purus ad cerebrum ac caeteras partes permeet. BETULEIUS.

"In the spleen." There are those who think that laughter is taken from a man together with it, and that excess in jesting comes from the size of the spleen. Pliny, book II, ch. 37: "The cause is that it draws the melancholic humour to itself, so that pure blood passes to the brain and the other parts." BETULEIUS.

‹lemma: Irae in felle› · col 689 Irae in felle. Plin. ibidem: Sed in felle, inquit, nigro insaniae caussa homini, morsque toto reddito. Hinc et in mores crimen, Bilis nomine. Adeo magnum est in hac parte virus, cum se fundit in animum. Hinc fel irae symbolum est. BETULEIUS.

"Of anger in the gall." Pliny in the same place: "But in black gall," he says, "lies the cause of madness for man, and death when the whole of it is discharged. Hence also a charge against character, under the name of 'bile.' So great is the poison in this part when it pours itself into the mind." Hence gall is the symbol of anger. BETULEIUS.

‹lemma: Libidinis in jecore› · col 689 Libidinis in jecore. Tityrus apud poetas propterea jecore poenam luere fingitur, quod eo libidine accensus, Latonam ad stuprum sollicitare ausus fuit, auctore Heraclide Pontico. Alexander Aphrodiseus in Problem. ait, sues ob id voluptati tam deditos esse, quod jecore sunt grandiore. Affectuum sedes Ovidius in Tristibus disticho complexus est: Cor sapit, et pulmo loquitur, fel commovet iras, / Splen ridere facit, cogit amare jecur. BETULEIUS. Vide Lactantii librum de Opificio Dei c. 14.

"Of lust in the liver." Tityrus [Tityos] is represented by the poets as paying the penalty in his liver because, inflamed with lust by it, he dared to solicit Latona to dishonour, on the authority of Heraclides of Pontus. Alexander of Aphrodisias in the Problems says that swine are so given to pleasure because they have a larger liver. Ovid in the Tristia has taken in the seats of the passions in a couplet: "The heart is wise, and the lung speaks, gall stirs up anger; the spleen makes us laugh, the liver compels us to love." BETULEIUS. See Lactantius's book On the Workmanship of God, ch. 14.

‹lemma: Timoris in corde› · cols 689–690 Timoris in corde. Plin. loco jam saepius citato: Bruta, inquit, existimantur animalium, quibus durum riget: audacia quibus parvum est: pavida, quibus praegrande. Unde Ulyss. Odyss., teste eodem Heraclide, procis iratus, cor pulsat, ceu domicilium quoddam τῆς μισοπονηρίας. Sed si rem rectius considerabimus, cor principale est organon omnium affectuum. De his lege cap. 14 de Opificio Dei. BETUL.

"Of fear in the heart." Pliny, in the passage already often cited: "Those animals," he says, "are thought dull in which [the heart] is hard and stiff; bold, those in which it is small; timid, those in which it is very large." Hence Ulysses in the Odyssey, on the testimony of the same Heraclides, angry with the suitors, strikes his heart, as a kind of dwelling of hatred of wickedness. But if we consider the matter more rightly, the heart is the chief organ of all the passions. On these read ch. 14 of On the Workmanship of God. BETULEIUS.

‹lemma: Nam si virtus est› · col 690 Nam si virtus est, etc. Haec sequentia caute sunt intelligenda; non absolute enim vera esse haec, patet in sanctis glorificatis: sed in hac vita.

"For if it is a virtue," etc. What follows must be understood with caution; for that these things are not absolutely true is clear in the glorified saints: but [they hold] in this life.

‹lemma: Cedentibus vitiis› · col 690 Cedentibus vitiis. Mss. Cant. et edit. Rom. 1470, cadentibus vitiis; 1 Colb., cadentibus spinis.

"As the vices give way." The Cant. MS and the Rome edition of 1470: "as the vices fall"; 1 Colbert: "as the thorns fall."

‹lemma: Posuit... materiam vitiorum... in vitiis› · col 690 Posuit... materiam vitiorum... in vitiis. Haec incommodius dicta emolliri quidem possunt ex Epit. c. 61, ubi de affectibus agit: Non enim per se mala sunt, quae Deus homini rationabiliter inseVit... male utendo fiunt mala; at non videtur noster undequaque sanus fuisse in doctrina de origine mali, ut ad Epit. cap. 29, notabitur. BUN.

"He placed... the material of the vices... in the vices." These words, rather awkwardly put, can indeed be softened from Epitome ch. 61, where he treats of the passions: "For the things that God has reasonably implanted in man are not evil in themselves... by being used ill they become evil"; but our author does not seem to have been wholly sound in his teaching on the origin of evil, as will be noted at Epitome ch. 29. BÜNEMANN.

‹lemma: Aut apparet, aut constat› · col 690 Aut apparet, aut constat. Mss. Jun. et 5 edit. aut appareat, aut constet; 1 Colbert., 1 Clarom. aut appareat, aut constat, mendose.

"Either appears or is established." Junius's MS and 5 editions: "aut appareat, aut constet"; 1 Colbert, 1 Clermont: "aut appareat, aut constat," faultily.

‹lemma: Ex opinione bonorum› · col 690 Ex opinione bonorum. Δοκοῦντα Graeci, Cicero opinata vocat. Verum sapiens non opinionibus ducitur. Quare cupit ea quae oportet: laetatur in rebus honestis, timet vere mala: dolet etiam, et aegro animo fert, quidquid dolendum acciderit. Quare multo rectius Ludovicus Vives, qui in lib. III de Philosophia praeclare de his rebus disserit. BETULEIUS.

"From the opinion of goods." The Greeks call them "dokounta," Cicero "opinata" ("things supposed"). But the wise man is not led by opinions. So he desires the things he ought; he rejoices in honourable things, fears what is truly evil; he also grieves, and bears with a sore mind whatever grievous thing has happened. So Luis Vives speaks much more rightly, who in book III of his Philosophy discourses admirably on these matters. BETULEIUS.

‹lemma: Ut pro cupiditate› · col 690 Ut pro cupiditate. Ita 1 Bon. antiq. et plures editi.

"As for desire." So 1 old Bologna MS and several editions.

‹lemma: Quam velle› · col 690 Quam velle. Expunxi malum: quae vox abest a ms. Betuleii codice; neque enim sano sensu retineri potest. Lactantio quippe cum Stoicis res est, quibus Solenne erat in verbis ludere; et proinde asserit cupiendi verbum adeo in se nihil vitii continere, ut longe praestet cupere quam velle, si modo circa bonum versetur hic affectus. SPARK. — Bonum cupere, quam velle. Major vis inest in verbo cupere, et cupiditas, quam in velle et voluntas. Patet ex lib. VI, cap. 17: Dicet Stoicus, voluntate opus esse ad haec consequenda, non cupiditate. Imo vero parum est velle. Multi enim volunt: sed quum dolor visceribus accesserit, voluntas cedit, cupiditas perseverat. BUN.

"Than to will." I have struck out "malum": the word is absent from Betuleius's manuscript codex; nor can it be kept with sound sense. For Lactantius is dealing with the Stoics, whose custom it was to play with words; and so he asserts that the verb "to desire" in itself contains so little fault that it is far better to desire than to will, provided this passion is concerned with the good. SPARK. — "To desire the good, than to will it." There is greater force in the verb "cupere," and in "cupiditas," than in "velle" and "voluntas." This is clear from book VI, ch. 17: "The Stoic will say that will is needed to attain these things, not desire. No indeed: to will is too little. For many will; but when pain has reached the vitals, will gives way, desire perseveres." BÜNEMANN.

‹lemma: Immutandi nominis eos ratio defecit› · col 690 Immutandi nominis eos ratio defecit. Ita emendavi ex vetustiss. mss. 2 Bon., Reg.-Put., Cauc., Tax, (continues)

"A reason for changing the name failed them." So I have corrected it from the very old MSS, 2 Bologna, the Regio-Puteanus, the Cauchi manuscript, Tax., (continues)

(printed under page 358)

[Notes printed under the heading VARIORUM NOTAE, spanning both columns; keyed by lemma, not by call letters.]

(continued) ‹lemma: Immutandi nominis eos ratio defecit› · col 691

Pen. et edd. Betul. In 6 aliis deficit. In aliis 9 legitur, nominis eis ratio deficit; in 5 rec. et in excusis, nominis ejus ratio deficit. Sed et infra in praeterito, non illis rem defuisse, sed verbum.

Pen. and Betuleius's editions. In 6 others "deficit" ("fails"). In 9 others is read "a reason for the name fails them"; in 5 recent ones and in the printings, "a reason for its name fails." But below too it is in the past: "that it was not the thing they lacked, but the word."

‹lemma: Hostis everterit› · col 691 Hostis everterit. Mss. 4 et 5 edd. invaserit.

"The enemy has overthrown." 4 MSS and 5 editions: "invaserit" ("has invaded").

‹lemma: Bonos viros› · col 691 Bonos viros. 1 Bonon. antiq. vicinos.

"Good men." 1 old Bologna MS: "vicinos" ("neighbours").

‹lemma: Imposita, aut certe non multum› · col 691 Imposita, aut certe non multum. Cauc., Jun. et 8 edit. interponunt, aut nihil, male; quia totam hanc orationem perturbat, ut ait Thomasius.

"Imposed, or at least not much." The Cauchi manuscript, Junius and 8 editions insert "or nothing," wrongly; because it throws this whole sentence into confusion, as Thomasius says.

‹lemma: Professum gaudium› · col 691 Professum gaudium. Mss. 3 rec. et editi, profusum gaudium. At scripti prope omnes melius professum, id est, apertum et externis signis demonstratum. Ed. Is. perfusum.

"Professed joy." 3 recent MSS and the editions: "profusum gaudium" ("poured-out joy"). But almost all the manuscripts better have "professum," that is, open and shown by outward signs. Isaeus's edition: "perfusum."

‹lemma: Medie temperanda sint› · col 691 Medie temperanda sint. Ita restitui ex omnibus mss. (praeter 7) et ex ed. Rom. 1470, et Gymnic. Quae lectio et infra sequentibus confirmatur, mediocriter temperant. Medie est modice, mediocriter, ut habet 1 Reg. rec. In 7 scriptis rec. et excusis legitur medio temperanda sint: cum vox medie parum usitata videretur, fecerunt medio. Est tamen medie apud Apuleium de Doctrina Plat. lib. II, pag. 22, medie morati; et apud Eutropium lib. VII, cap. 8, in Claudio, medie imperavit. In Gryphiana et Betuleiana, legitur temperanda, sicut et in Tornesiana: sed haec ultima monet in suo ms. esse medie temperanda. At si medie supprimas, recta aeque et concinna erit oratio.

"Are to be tempered moderately." So I have restored it from all the MSS (except 7) and from the Rome edition of 1470 and Gymnicus. This reading is also confirmed by what follows below, "they temper moderately." "Medie" is "modice," "mediocriter," as 1 recent Royal MS has. In 7 recent manuscripts and the printings is read "medio temperanda sint": since the word "medie" seemed little used, they made "medio." Yet "medie" is in Apuleius, On the Doctrine of Plato book II, p. 22, "medie morati" ("of middling character"); and in Eutropius book VII, ch. 8, on Claudius, "medie imperavit" ("he ruled moderately"). In the Gryphius and Betuleius editions "temperanda" is read, as also in the Tournes; but this last notes that its manuscript has "medie temperanda." But if you suppress "medie," the sentence will be equally correct and neat.

‹lemma: Nec enim quidquam vitiosum nasci potest› · col 691 Nec enim quidquam vitiosum nasci potest. Caute haec legenda sunt. Nam David confitetur se in iniquitatibus conceptum. Interim tamen verum est, affectus ex sui natura peccata non esse, nisi malis affectibus adsit consensus. Adeas Sanctum Augustinum. BETUL.

"For nothing faulty can be born." This must be read with caution. For David confesses that he was conceived in iniquities. Meanwhile it is nonetheless true that the passions by their own nature are not sins, unless consent is given to evil passions. Consult St Augustine. BETULEIUS.

‹lemma: Gradiendum quiete› · cols 691–692 Gradiendum quiete. Recte. ms. 1 rec. et 7 edd. moderate.

"One must walk quietly." Rightly. 1 recent MS and 7 editions: "moderate" ("moderately").

‹lemma: Quid si ostendo› · col 692 Quid si ostendo. Ita scribo in praesenti cum editis 3 vet. Rom. et Betul., Gymnic. omnibusque mss. praeter 2 Reg. rec. et 1 Clarom. in quibus legitur ostendero, ut in 15 editis.

"What if I show." So I write it in the present with the 3 old Rome editions and Betuleius, Gymnicus, and all the MSS except 2 recent Royal and 1 Clermont, in which "ostendero" ("shall have shown") is read, as in 15 editions.

‹lemma: Punctum gaudere› · col 692 Punctum gaudere. Id est, per punctum, seu momentum temporis. Sic supra dixit lib. III, cap. 17: Ergo nullum diem, nullum denique temporis punctum fluere nobis sine voluptate patiamur. Item lib. VII, cap. 12. [Book numeral of the first reference faint on the scan; read as III.]

"To rejoice for a point." That is, for a point or moment of time. So he said above, book III, ch. 17: "Let us therefore allow no day, indeed no point of time, to flow by without pleasure." Likewise book VII, ch. 12.

‹lemma: Fraenare debeat› · col 692 Fraenare debeat. Sic emendavi ex mss. 5 Reg. inter quos sunt duo veterrimi, multisque aliis; faventibus 9 aliis rec. in quibus est refraenare debeat. In 2 Reg. rec. editis refraenare debeant; et in 7 vulgatis fraenare debeant; mendose. Vide supra sapienti... videat.

"He ought to bridle." So I have corrected it from the MSS, 5 Royal, among which are two very old, and many others; 9 other recent ones support it, in which is "refraenare debeat" ("ought to rein back"). In 2 recent Royal and the editions "refraenare debeant"; and in 7 common editions "fraenare debeant" ("they ought"); faultily. See above, "sapienti... videat."

‹lemma: Quin et in illo exiguum laetari› · col 692 Quin et in illo exiguum laetari, etc. Loquitur juxta opinionem Gentilium Philosophorum, contra quos erat disputatio, ut eos suis ipsis positionibus arguat, quod hisce in libris professus est se esse facturum lib. V, cap. 4, non autem juxta dogmata Christianae sapientiae, qua docemur, vel ipsis hostibus bona omnia cupienda: de quo et ipse praeclare disserit infra cap. 18. ISAEUS. — Quin et in illo exiguum laetari. Haec est mens Lactantii: Nemo dubitat, quin et in illo, si inimico quid mali accidat, exiguum, id est, vel tantillum laetari sit gravissimum peccatum, quia inimico suo vere sapiens bene vult, nec est ἐπιχαιρέκακος: contra vero in hoc, si libertas et salus civibus parta sit, parum, id est, non satis, frigide laetari, aeque magnum crimen sit; talis enim proderet, se malle servitium iniquum et interitum civitatis. Sole clarius est ex supra: Quid si ostendo, ubi non tantum modicum, sed vel punctum gaudere vitiosum sit, etc. BUN. [The Greek word is blurred on the scan; read as ἐπιχαιρέκακος.]

"That even in that case to rejoice a little," etc. He speaks according to the opinion of the pagan philosophers, against whom the argument was directed, so as to refute them by their own positions, which he professed in these books that he would do, book V, ch. 4; not according to the doctrines of Christian wisdom, by which we are taught to wish all good things even to our very enemies: on which he himself discourses admirably below, ch. 18. ISAEUS. — "That even in that case to rejoice a little." This is Lactantius's meaning: no one doubts that in that case, if some evil befalls an enemy, to rejoice "a little," that is, even ever so slightly, is a very grave sin, because the truly wise man wishes his enemy well and is not one who rejoices at another's misfortune; but on the other hand in this case, if freedom and safety have been won for the citizens, to rejoice "too little," that is, not enough, coldly, is an equally great crime; for such a man would betray that he preferred unjust servitude and the destruction of the state. It is clearer than the sun from what is above: "What if I show where not only a moderate amount, but even a point of rejoicing is faulty," etc. BÜNEMANN.

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[Notes printed under the heading VARIORUM NOTAE, spanning both columns; keyed by lemma, not by call letters.] ‹lemma: Fraenos imponi› · col 693 Fraenos imponi. Ita plerique editi cum omnibus mss. praeter Jun. in quo, ut in 4 vulgatis, est fraena imponi. Utraque lectio recepta, vide infra fraenos imponere cap. 23, paulo ante finem; et cap. 18, post med. fraena permittere. Sequor mss. codices.

"That bridles be put on." So most editions, with all the MSS except Junius, in which, as in 4 common editions, it is "fraena imponi" (the neuter plural). Both readings are accepted: see below, "fraenos imponere," ch. 23, a little before the end; and ch. 18, after the middle, "fraena permittere." I follow the manuscript codices.

‹lemma: Possunt› · col 693 Possunt. Sic emendavi ex omnibus mss. et multis editis; in nonnullis possint. Sed possunt, recte. Vide seq. et maximi possunt.

"Can." So I have corrected it from all the MSS and many editions; in some "possint." But "possunt" is right. See what follows, "and can be very great."

‹lemma: Sin vero appetit alienum› · col 693 Sin vero appetit alienum. Scilicet torum de quo supra. 1 Reg., 1 Colb., 1 Lips. et ed. Torn. ac Soubron., aliena. — Appetit aliena. Alienum in neutro sumas in nostro loco; non enim debet ad torum referri, quia omnem libidinem legibus vetitam, non tantum adulterium proscribit. BUN.

"But if it seeks what is another's." That is, the bed of which he spoke above. 1 Royal, 1 Colbert, 1 Leipzig and the editions of Tournes and Soubron: "aliena" ("others' things"). — "Seeks others' things." In our passage you should take "alienum" as neuter; for it ought not to be referred to the bed, because he outlaws every lust forbidden by the laws, not adultery alone. BÜNEMANN.

‹lemma: Sed iracundum esse› · col 693 Sed iracundum esse. Habitus ergo vitiosus est: subitus animi motus, praesertim ex justa caussa, vitio caret, juxta illud: Irascimini, et nolite peccare, etc. Animadvertis ergo circumstantias ad caussae defensionem plurimum facere. Racha fratri imprecari, peccatum est: sed videmus Apostolos praeceptoris sui exemplo sine crimine non semel in iras exarsisse in vitia. BETUL.

"But to be irascible." The habit, then, is faulty: a sudden movement of the mind, especially from a just cause, is free of fault, according to the saying, "Be angry, and do not sin," etc. You notice then that circumstances count for very much in the defence of a cause. To call down "Raca" on a brother is a sin: but we see that the Apostles, following their Master's example, more than once blazed out without guilt in anger against vices. BETULEIUS.

‹lemma: Aut cum non oportet› · col 693 Aut cum non oportet. In 7 scriptis et 12 vulgatis est, aut cui.

"Or when one ought not." In 7 manuscripts and 12 common editions it is "aut cui" ("or with whom").

‹lemma: Earum rerum impetus› · col 693 Earum rerum impetus. Addidi rerum, ex mss. quod in Thys. et Gall. deest.

"The impulses of those things." I have added "rerum" from the MSS; it is missing in Thysius and Gallaeus.

‹lemma: Careat› · col 693 Careat. Mss. 5 rec. et 5 edit., caret.

"Should lack." 5 recent MSS and 5 editions: "caret" ("lacks").

‹lemma: Summum metum› · col 693 Summum metum. Summum non in se; est enim cum amore et laetitia conjunctus: sed respectu ejus, qui metuitur, qui utique summus est. Timorem enim Dei intelligit, quem verius reverentiam dicas. CELL.

"The highest fear." Highest not in itself, for it is joined with love and joy, but with regard to him who is feared, who is surely the highest. For he means the fear of God, which you might more truly call reverence. CELLARIUS.

‹lemma: Qui autem Deum metuit› · cols 693–694 Qui autem Deum metuit, etc. Non ut judicem severum, qui timor servilis a theologis nominatur. Sed timor de quo hic Lactantius, nihil aliud est, quam amor, quo filii bonos parentes prosequi solent: quia hic amor timore aliquo permixtus est, tunc reverentia Latinis, sive etiam veneratio dicitur.

"But he who fears God," etc. Not as a severe judge, which the theologians call servile fear. But the fear of which Lactantius speaks here is nothing other than the love with which children are wont to regard good parents: because this love is mingled with some fear, it is then called "reverentia" by the Latins, or also "veneratio."

‹lemma: Spectatae sunt enim semper, spectanturque adhuc› · col 694 Spectatae sunt enim semper, spectanturque adhuc. Ita omnes prope mss. In 2 Bonon. et Tax. est semperque spectantur; in Cauc. et 1 Colb. et 9 editis deest semper.

"For they have always been watched, and are watched still." So almost all the MSS. In 2 Bologna and Tax. it is "and are always watched"; in the Cauchi manuscript, 1 Colbert and 9 editions "semper" is missing.

‹lemma: Horret animus recordari› · col 694 Horret animus recordari. Antiqua elegantia, optimis quibusque solemni. Livius, lib. II, c. 37: Horret animus, ne quid inconsulte ac temere fiat. Plinius, l. VI, epist. 20: Animus meminisse horret. Lact., l. VII, c. 15: Horret animus dicere. BUNEMAN.

"The mind shudders to recall." An old elegance, customary with all the best writers. Livy, book II, ch. 37: "The mind shudders lest anything be done ill-advisedly and rashly." Pliny, book VI, letter 20: "The mind shudders to remember." Lactantius, book VII, ch. 15: "The mind shudders to say." BÜNEMANN.

‹lemma: Immanium bestiarum› · col 694 Immanium bestiarum. Hic intelligit crudelissimos homines tyrannos, aliosque quorum ministerio imperatores in vexandis Christianis utebantur; multoties enim in cineres martyrum saevitum est, ut novo hoc crudelitatis commento omnem Christiano resurgendi spem praeciderent. Vide caput 2 libri de Mort. persecut. ubi legere est, ossa (martyrum) in pulverem comminuta in flumen aut mare projecta fuisse.

"Of monstrous beasts." Here he means the most cruel men, tyrants, and others whose service the emperors used in harassing the Christians; for many times there was raging even against the ashes of the martyrs, so that by this new device of cruelty they might cut off from the Christian every hope of rising again. See chapter 2 of the book On the Deaths of the Persecutors, where one may read that the bones (of the martyrs), ground to dust, were thrown into a river or the sea.

‹lemma: Metus Dei› · col 694 Metus Dei. Id est, reverentia vel metus hominis ne Deo displiceat.

"The fear of God." That is, the reverence, or a man's fear of displeasing God.

‹lemma: Auferendi sunt metus› · col 694 Auferendi sunt metus. Pluralis nostro frequens. Lib. V, cap. 20; lib. VII cap. 16; Seneca epist. 13: Nulli tam perniciosi, tam irrevocabiles, quam lymphatici metus sunt. Epist. 24: Vanos esse inferorum metus. BUN.

"Fears must be taken away." The plural is frequent in our author. Book V, ch. 20; book VII, ch. 16; Seneca, letter 13: "None are so ruinous, so irrevocable, as frenzied fears." Letter 24: "That the fears of the underworld are vain." BÜNEMANN.

‹lemma: Ut hic solus relinquatur› · col 694 Ut hic solus relinquatur. Sic restitui ex antiq. 2. Bonon., 7 Reg., 4 Colb. aliisque et 3 excusis. 7 Script. rec. et 12 vulgati habent ut is; ed. Rom. 1470, ut his.

"That this alone may be left." So I have restored it from the old [MSS], 2 Bologna, 7 Royal, 4 Colbert and others, and 3 printings. 7 recent manuscripts and 12 common editions have "ut is"; the Rome edition of 1470, "ut his."

‹lemma: Cupiditas› · col 694 Cupiditas. Est desiderium; sic apud Celsum reverti cupiditas cibi; et apud Quintilian. lucis cupiditas. Cupiditas non est vitium nisi cum malo adhaeret. [A stray type mark after "reverti" on the scan is not set.]

"Desire." It is longing; so in Celsus, "the desire for food returns"; and in Quintilian, "the desire for light." Desire is not a vice unless it clings to evil.

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[Notes printed under the heading VARIORUM NOTAE, spanning both columns; keyed by lemma, not by call letters.] ‹lemma: Potentatus› · col 695 Potentatus. Rarius verbum; nec tamen ideo minus Latinum. Caesar Bell. Gallic., lib. I, cap. 31: Hi cum tantopere de potentatu inter se multos annos contenderent. Et Livius, l. VI, c. 38: Aemulo potentatus inimicus.

"Power." A rarer word, yet not on that account less Latin. Caesar, Gallic War book I, ch. 31: "When these had contended so hard among themselves for many years over power." And Livy, book VI, ch. 38: "Hostile to a rival in power."

‹lemma: Parum est velle› · col 695 Parum est velle. Eleganter exprimit illa Ovidii l. III, de Ponto I, 35: Velle parum est; cupias, ut re potiaris, oportet. Adde not. ad Lact. VI, c. 15: praestabilius bonum cupere, quam velle. BUN.

"To will is too little." He elegantly expresses those words of Ovid, Ex Ponto book III, 1, 35: "To will is too little; you must desire, to gain the thing." Add the note on Lactantius VI, ch. 15: "it is better to desire the good than to will it." BÜNEMANN.

‹lemma: Quamlibet concitate ierit› · col 695 Quamlibet concitate ierit. 1 Reg. vet., 1 Colb. et 7 edd. licet quam concitate ierit.

"However fast it has gone." 1 old Royal MS, 1 Colbert and 7 editions: "licet quam concitate ierit."

‹lemma: Per confragosa› · col 695 Per confragosa. Supra cap. 7 et 3, viam confragosam. Id est, asperam.

"Through broken places." Above, ch. 7 and 3, "a broken road." That is, rough.

‹lemma: Sic currus ille vitae› · col 695 Sic currus ille vitae. Ita meliores mss. Vide supra currui; et hic, equis pernicibus ducitur. Alii, cursus.

"So that chariot of life." So the better MSS. See above, "currui"; and here, "is drawn by swift horses." Others: "cursus" ("course").

‹lemma: Animae conservatione› · col 695 Animae conservatione. Mss. 2 Colb. et edit. Rom. 1740, conversatione.

"By the preservation of the soul." 2 Colbert MSS and the Rome edition of "1740" [as printed]: "conversatione" ("by the conduct").

‹lemma: Est enim frugalitas› · col 695 Est enim frugalitas, etc. Sunt qui σωφροσύνην graece dictam putant: quam tamen Cicero tum temperantiam, tum moderationem solet appellare, nonnunquam etiam modestiam. Certe frugalitatis apud Lactantium definitio congruit cum ea, qua Graeci τὴν σωφροσύνην definiunt. BETUL.

"For frugality is," etc. Some think it is what is called "sophrosyne" in Greek: which Cicero, however, is wont to call now temperance, now moderation, sometimes also modesty. Certainly Lactantius's definition of frugality agrees with that by which the Greeks define sophrosyne. BETULEIUS.

‹lemma: Praetimentis› · col 695 Praetimentis. Sic restitui ex 4 editis et mss. 8 Reg., 3 Colbert. aliisque plurimis. Quod verbum est Plauto usitatum in Prologo Amphitr. v, 29. Scripti 7 rec. cum pluribus editis habent pertimentis.

"Of one fearing beforehand." So I have restored it from 4 editions and the MSS, 8 Royal, 3 Colbert and very many others. This word is used by Plautus in the Prologue of the Amphitruo, v. 29. 7 recent manuscripts with several editions have "pertimentis" ("of one fearing greatly").

‹lemma: Rursus› · col 696 Rursus. Mss. 2 Reg. rec. Brun. et ed. Betul., prorsus.

"Again." 2 recent Royal MSS, Le Brun and Betuleius's edition: "prorsus" ("utterly").

‹lemma: Qui et bene meritis› · col 696 Qui et bene meritis. Sic lego cum mss. 10 Reg., 2 Bonon., 5 Colbert. aliisque pluribus, et cum 7 editis. Scripti Cauc., Pen., Jun., Lips., Pal., 1 Colb. et 8 vulgati interponunt cibum: quae vox addita videtur.

"Who also to the well-deserving." So I read with the MSS, 10 Royal, 2 Bologna, 5 Colbert and several others, and with 7 editions. The manuscripts Cauchi, Pen., Junius, Leipzig, Palatine, 1 Colbert and 8 common editions insert "cibum" ("food"): this word seems to have been added.

‹lemma: Perductores› · col 696 Perductores. Ita restitui ex mss. 10 Reg., 3 Colb., 2 Clarom., Brun. et 11 editis. In 2 Colb. et in quibusdam excusis est productores. Vox perductores extat apud Ciceronem III in Verrem de Praet. urb. cap. 12: Lenonum, aleatorum, perductorum nulla mentio fiat. Ubi Asconius Pedianus: Lenones sunt scortorum; perductores etiam invitarum personarum, et in quibus stupra exercita legibus vindicantur. Tertullianus, Apolog. cap. 43: Lenones, perductores, aquarioli. Ex WALCH.

"Procurers." So I have restored it from the MSS, 10 Royal, 3 Colbert, 2 Clermont, Le Brun, and 11 editions. In 2 Colbert and in some printings it is "productores." The word "perductores" occurs in Cicero, Against Verres III, On the Urban Praetorship, ch. 12: "Let no mention be made of pimps, gamblers, procurers." Where Asconius Pedianus says: "Pimps are of harlots; procurers also of unwilling persons, and those in whom debaucheries committed are punished by the laws." Tertullian, Apology ch. 43: "Pimps, procurers, bath-attendants." From WALCH.

‹lemma: Ad immobilem stuporem› · col 696 Ad immobilem stuporem. Ven. 1471, et Rost. ad mobilem stuporem, perperam. Vid. infra. Stupor immobilis: est idem, qui de Ira, c. 17, Stupor insensibilis, ubi paulo ante dixit: Deum faciunt immobilem, id est, insensibilem. BUN.

"To an immovable stupor." Venice 1471 and Rostock: "to a movable stupor," wrongly. See below. "Immovable stupor" is the same as, in On the Anger [of God], ch. 17, "insensible stupor," where a little before he said: "They make God immovable," that is, insensible. BÜNEMANN.

‹lemma: Animum perturbationibus liberare› · col 696 Animum perturbationibus liberare. Ita mss. omnes. In cunctis fere editis legitur, a perturbationibus.

"To free the mind from disturbances." So all the MSS. In almost all the editions is read "a perturbationibus" (with the preposition).

‹lemma: Sicut aqua› · col 696 Sicut aqua, etc. Similitudines satis probabiles. Plin. lib. XXXI, cap. 3. Quaeritur inter medicos, cujus generis aquae sint utilissimae. Stagnantes pigrasque merito damnant, utiliores quae profluunt existimantes. Et Varro de Re rustica aquam vivam caeteris praefert, lib. I, cap. 1 BETUL.

"As water," etc. Quite acceptable comparisons. Pliny, book XXXI, ch. 3: "It is asked among physicians what kind of waters are most useful. They rightly condemn stagnant and sluggish ones, judging those that flow to be more useful." And Varro, On Agriculture, prefers running water to the rest, book I, ch. 1. BETULEIUS.

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[Notes printed under the heading VARIORUM NOTAE, spanning both columns; keyed by lemma, not by call letters.] ‹lemma: Mentis agitatio› · col 697 Mentis agitatio. Mens, ut ait Thales, est substantia quae semper, et ex se ipsa movetur; id est Deo motus principium dante.

"The agitation of the mind." The mind, as Thales says, is a substance which is always moved, and of itself; that is, with God giving the principle of motion.

‹lemma: Immobilitatem animi› · col 697 Immobilitatem animi. Mss. Cant. et 5 edd. vet. immutabilitatem.

"Immobility of mind." The Cant. MS and 5 old editions: "immutabilitatem" ("unchangeableness").

‹lemma: Et omnes› · col 697 Et omnes. ms. Cant. et 9 edit. ut: quae particula mox praecessit.

"And all." The Cant. MS and 9 editions: "ut": a particle which came just before.

‹lemma: Haec vera constantia› · col 697 Haec vera constantia. Mss. 2 Reg. rec. Jun., 2 Colbert. Brun., Haec est vera constantia.

"This is true constancy." 2 recent Royal MSS, Junius, 2 Colbert, Le Brun: "Haec est vera constantia" (with "est").

‹lemma: Ciceronis› · col 697 Ciceronis, etc. Ab auctoritate. Eodem modo idem Cicero in III Offic. cap. 8, ait detrahere alteri sui commodi causa magis esse contra naturam, quam mortem, quam dolorem, quam caetera. Senecae nullus liber hoc titulo extat: periit procul dubio.

"Of Cicero," etc. [An argument] from authority. In the same way Cicero himself, De officiis III, ch. 8, says that to take from another for one's own advantage is more against nature than death, than pain, than the rest. No book of Seneca with this title survives: it has perished, beyond doubt.

‹lemma: Flamma ore rapienda est› · col 697 Flamma ore rapienda est. Sic ferunt edd. Rom. 1470, et Cellar. cunctique mss. praeter 1 Reg. in quo, sicut in multis editis, legitur recipienda est.

"Flame must be snatched with the mouth." So the Rome edition of 1470 and Cellarius have it, and all the MSS except 1 Royal, in which, as in many editions, is read "recipienda est" ("must be received").

‹lemma: Haec patitur› · col 697 Haec patitur. Pierr., Parrh., Ald., Crat., Gymn.: Nec patitur, perperam. Rectius mss. et Rost., Ven. 1471, 97, Paris., Fasit. Gryph., reliqui, Haec patitur. Reimm. Hoc patitur. BUN.

"Suffers these things." Pierr., Parrhasius, Aldus, Cratander, Gymnicus: "Nec patitur" ("nor suffers"), wrongly. More rightly the MSS and Rostock, Venice 1471, '97, Paris, Fasitelius, Gryphius and the rest: "Haec patitur." Reimm.: "Hoc patitur." BÜNEMANN.

‹lemma: Ergo justus est› · col 697 Ergo justus est. Ex mss. vetustissimo Regio-Put., 5 al. Reg., 4 Colb. aliisque 5 et edit. 3 addidi est, quod necessarium videtur.

"Therefore he is just." From the MSS, the very old Regio-Puteanus, 5 other Royal, 4 Colbert and 5 others, and 3 editions, I have added "est," which seems necessary.

‹lemma: Nihil sciunt› · col 697 Nihil sciunt. Academicos intelligit.

"They know nothing." He means the Academics.

‹lemma: Pro summa scientia› · cols 697–698 Pro summa scientia. Redolent haec stylum Lactantii; ita enim de Ira, cap. 1: Ut id ipsum, pro summa doctrina profiteretur, quod nihil scire didicisset. Pro summa scientia, idem est ac, tanquam summam scientiam, quod nostro solemne e. g., lib. III, cap. 3: Sapientiam pro summa stultitia computat. BUN.

"As the highest knowledge." This smells of Lactantius's style; for so in On the Anger [of God], ch. 1: "So that he professed as the highest learning this very thing, that he had learned to know nothing." "Pro summa scientia" is the same as "as if the highest knowledge," which is customary with our author, e.g. book III, ch. 3: "He reckons wisdom as the height of folly." BÜNEMANN.

‹lemma: Praeferunt› · col 698 Praeferunt. Ita restitui ex mss. antiquissimis 2 Bon., Cauc., 8 Reg., 5 Colb., 3 Lips. et 8 aliis. Scripti 2 Reg. rec. ac editi 12, prae se ferunt: quod idem valet.

"They display." So I have restored it from the very old MSS, 2 Bologna, the Cauchi manuscript, 8 Royal, 5 Colbert, 3 Leipzig and 8 others. The manuscripts 2 recent Royal and 12 editions: "prae se ferunt," which means the same.

‹lemma: Perspiciunt› · col 698 Perspiciunt. Mss. 2 Reg. rec. prospiciunt. 2 Bonon., 3 Reg., Jun., Tax., 1 Colb., 2 Clarom. et 4 edit., percipiunt.

"They see through." 2 recent Royal MSS: "prospiciunt" ("foresee"). 2 Bologna, 3 Royal, Junius, Tax., 1 Colbert, 2 Clermont and 4 editions: "percipiunt" ("perceive").

‹lemma: Comprehensis; ut, Non mentiatur› · col 698 Comprehensis; ut, Non mentiatur. Ita distinxi. Ut enim h. l. idem est quod exempli gratia, si genuinum est. BUN.

"Included; as, Let him not lie." I have punctuated it so. For "ut" in this passage is the same as "for example," if it is genuine. BÜNEMANN.

‹lemma: Nullus mendacio locus est› · col 698 Nullus mendacio locus est. Apage itaque officiosum mendacium homine Christiano indignum. Vide Augustinum, lib. de Mendacio, et contra Mendacium; nec non Jonam Aurelianensem episcopum, lib. II de Institutione laicali, cap. 27.

"There is no place for a lie." Away, then, with the officious lie, unworthy of a Christian man. See Augustine, the book On Lying, and Against Lying; and also Jonas, bishop of Orléans, On the Instruction of the Laity book II, ch. 27.

‹lemma: Accipiet› · col 698 Accipiet. Buneman. legit Accipiat, suamque sic confirmat lectionem: — Legendum, inquit Heumannus, accipiet, quia praecessit, dicet, existimabit, committet. At nihil mutandum: ea, quae cultori Dei dicit observanda, effert in praesenti conjunctivi; quae cum illustrat, variat in temporibus. Praecepta talia sunt: Non mentiatur, supra: Non accipiat usuram, inf. Munus non accipiat a paupere, ibid. Male dicenti benedicto respondeat, ibid. Caveat ne... inimicum faciat, ibid. Innocentiam... custodiat, etc. BUN. — Pecuniam si quam crediderit, non accipiet usuram. Sic lego cum mss. 9 Reg. quorum duo sunt veterrimi, 2 Bonon., 5 Colb., Jun., multisque aliis. Eodem (continues)

"He will receive." Bünemann reads "Accipiat" ("let him receive") and confirms his reading thus: — "We must read," says Heumann, "'accipiet,' because 'dicet,' 'existimabit,' 'committet' went before." But nothing is to be changed: what he says the worshipper of God must observe he expresses in the present subjunctive; when he illustrates them, he varies the tenses. Such are the precepts: "Let him not lie," above; "Let him not take interest," below; "Let him not take a gift from a poor man," ibid.; "Let him answer one who speaks ill with a blessing," ibid.; "Let him beware lest... he make an enemy," ibid.; "Let him guard... innocence," etc. BÜNEMANN. — "If he has lent any money, he will not take interest." So I read with the MSS, 9 Royal, of which two are very old, 2 Bologna, 5 Colbert, Junius, and many others. In the same (continues)

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[Notes printed under the heading VARIORUM NOTAE, spanning both columns; keyed by lemma, not by call letters.]

(continued) ‹lemma: Accipiet (Pecuniam si quam crediderit, non accipiet usuram)› · col 699

loquendi modo usum fuisse Lactantium aliosque auctores puto me vidisse, saltem in Vulgata Psalm. CXVII, v. 22: Lapidem quem reprobaverunt aedificantes, hic factus est in caput anguli; et Joan. XIV, 24: Sermonem quem audistis, non est meus, sed ejus qui misit me Patris. In I Reg. rec. et 3 aliis est pecuniae; in Ultr. et Brun., pecuniaeque. In Goth. et Lips. pecuniam si qui crediderit: si qui, est pro si quis ut in mss. Ciceronis saepe legitur. Scripti 11 habent accipiat. Sed mox praecessit dicet, existimabit, committet; et sequitur, praetermittet, inquinabit, efficiet. Quoad usuram ex hoc loco et lib. I, cap. 15, a Gallaeo intellectam, consule si lubet librum gallice Parisiis editum an. 1677, cui titulus est: Défense des sentiments de Lactance sur le sujet de l'Usure. Vide et Levitici capite XXV, Deuteron. XXIII, Psalm. IV, et Ezechiel. cap. XVIII.

manner of speaking I think I have seen used by Lactantius and other authors, at least in the Vulgate, Psalm 117, v. 22: "The stone which the builders rejected, this has become the head of the corner"; and John 14:24: "The word which you have heard is not mine, but the Father's who sent me." In 1 recent Royal MS and 3 others it is "pecuniae"; in the Utrecht MS and Le Brun, "pecuniaeque." In the Gotha and Leipzig MSS: "pecuniam si qui crediderit": "si qui" stands for "si quis," as is often read in the MSS of Cicero. 11 manuscripts have "accipiat." But just before came "dicet, existimabit, committet"; and there follows "praetermittet, inquinabit, efficiet." As to usury as understood by Gallaeus from this passage and book I, ch. 15, consult if you please the book published in French at Paris in 1677, entitled "Défense des sentiments de Lactance sur le sujet de l'Usure" (A Defence of Lactantius's Views on the Subject of Usury). See also Leviticus ch. 25, Deut. 23, Ps. 4, and Ezekiel ch. 18.

‹lemma: Quod succurrit› · col 699 Quod succurrit. Sic restitui ex omnibus mss. et quamplurimis editis. Vulgati 5 habent, succurrat.

"That he helps." So I have restored it from all the MSS and very many editions. 5 common editions have "succurrat."

‹lemma: Accipiat› · col 699 Accipiat. Ita complures mss. et 9 editi, et sequentia illud postulant. Scripti Cauc., Jun., 1 Colb. et 6 impressi ferunt accipiet. De muneribus non suscipiendis lege Exod. XXIII, Proverb. XV, Deuteron. XVI, Luc. VI, ad Romanos XV.

"Let him receive." So very many MSS and 9 editions, and what follows demands it. The manuscripts Cauchi, Junius, 1 Colbert and 6 printings have "accipiet." On not accepting gifts read Exod. 23, Prov. 15, Deut. 16, Luke 6, Romans 15.

‹lemma: Respondeat› · col 699 Respondeat. Vide Matth. V, Lucae VI, et ad Roman. XII.

"Let him answer." See Matt. 5, Luke 6, and Romans 12.

‹lemma: Ne verbum malum› · col 699 Ne verbum malum. Ita cum omnibus mss. edit. vet. Rom. et Cellar. Caeteri vulgati, nec.

"Not an evil word." So with all the MSS the old Rome edition and Cellarius. The other common editions: "nec."

‹lemma: Qui colit Verbum bonum› · col 699 Qui colit Verbum bonum. Id est, Jesum Dei Filium, qui est Verbum Patris.

"Who worships the good Word." That is, Jesus the Son of God, who is the Word of the Father.

‹lemma: Et ultionem suam sibi non assumat› · col 699 Et ultionem suam sibi non assumat. Pronomen suam, quod abest a mss. 1 Bon. antiq. et 4 editis, addidi ex caeteris.

"And let him not take his own vengeance on himself." The pronoun "suam," which is absent from 1 old Bologna MS and 4 editions, I have added from the rest.

‹lemma: Judici Deo reservet› · col 699 Judici Deo reservet. Sic lego cum 2 Reg. antiquissimis, quod praestantius est, quam judicio Dei reservet, in caeteris tam mss. quam editis, praeter 1 Bonon. antiq. et 5 edit. in quibus est servet. De non ulciscendo, vide Deuteron. cap. XXXII, et ad Hebraeos cap. X, Roman. XII.

"Let him reserve it for God the judge." So I read with 2 very old Royal MSS, which is better than "let him reserve it for the judgement of God," in the rest, both MSS and editions, except 1 old Bologna MS and 5 editions, in which it is "servet." On not taking vengeance, see Deut. ch. 32, and Hebrews ch. 10, Romans 12.

‹lemma: Speculator ac testis omnium› · col 700 Speculator ac testis omnium. Sequitur Minucium cap. 32: Quanto magis Deus auctor omnium ac speculator omnium, a quo nullum potest esse secretum, etc. Plura talia Lact. l. II, c. 16; l. VI, c. 24: Scit ille omnia... putemus... desuper spectari ab eo qui et judex, et testis ipse futurus est, etc. De Ira c. 8. BUN.

"The watcher and witness of all." He follows Minucius, ch. 32: "How much more God, the author of all and watcher of all, from whom nothing can be secret," etc. More such in Lactantius, book II, ch. 16; book VI, ch. 24: "He knows all... let us think... that we are watched from above by him who will himself be both judge and witness," etc. On the Anger [of God] ch. 8. BÜNEMANN.

‹lemma: Pro segni et inerte› · col 700 Pro segni et inerte. Ita ferunt mss. Regio-Put., 4 al. Reg., 5 Colbert., 3 Lips. aliique, et sic infra. In 3 Reg., 1 Colb. et 16 excusis est inerti.

"As slothful and inert." So the MSS have it, the Regio-Puteanus, 4 other Royal, 5 Colbert, 3 Leipzig and others, and so below. In 3 Royal, 1 Colbert and 16 printings it is "inerti."

‹lemma: Tametsi prodesse pluribus possit› · col 700 Tametsi prodesse pluribus possit. Sic reposui ex omnibus prope mss. et editis Cellar. et Walch. expunctis omnibus vel, quae non extant nisi in margine unius ms. Colb. et in 10 editis. Pluribus vero deest etiam in 4 Reg. quorum unus est antiquissimus, in 1 Colb. et Brun.

"Although he can benefit very many." So I have restored it from almost all the MSS and the editions of Cellarius and Walch, striking out "omnibus vel" ("all or"), which are found only in the margin of one Colbert MS and in 10 editions. But "pluribus" is also missing in 4 Royal, of which one is very old, in 1 Colbert and Le Brun.

‹lemma: Officialibus› · col 700 Officialibus. Mss. duo rec. et 15 impressi addunt libris, quae vox deest in caeteris; neque necessaria est, siquidem supra ante finem capitis 17, praecessit sententia Ciceronis, petita ex secundo libro de Officiis.

"In the [books] On Duties." Two recent MSS and 15 printings add "libris" ("books"), a word missing in the rest; nor is it necessary, since above, before the end of chapter 17, came the opinion of Cicero taken from the second book On Duties.

‹lemma: Nisi lacessitus injuria› · col 700 Nisi lacessitus injuria. Post haec verba sequitur haec sententia in mss. Lat. Ubi male adjecit Tullius, non lacessitus injuria.

"Unless provoked by injury." After these words this sentence follows in Latin MSS: "Where Tullius wrongly added, 'not provoked by injury.'"

‹lemma: Caudam turpissimam› · col 700 Caudam turpissimam. Forte nonnulli prae castitate noluerunt caudam nominare, ut Lact. l. I, cap. 17, et Epit., c. 9; Semen in mss. omiserunt. Reliqui et Fasit., Gryph. legunt recte caudam. BUN.

"A most shameful tail." Perhaps some, out of modesty, were unwilling to name the "tail," as at Lactantius book I, ch. 17, and Epitome ch. 9; "Semen" [as printed] they omitted in the MSS. The rest, and Fasitelius and Gryphius, rightly read "caudam." BÜNEMANN.

‹lemma: Quod si patientiam› · col 700 Quod si patientiam. Sic emendavi ex omnibus mss. et pluribus editis: in nonnullis est, sapientiam. Certa emendatio. Vide praeced. et seqq.

"But if patience." So I have corrected it from all the MSS and most editions: in some it is "sapientiam" ("wisdom"). A certain correction. See what precedes and follows.

‹lemma: Tanquam› · col 700 Tanquam. Mss. 1 Reg. rec. et 1 Colb. novemque edit. perperam addunt si, quod a caeteris abest, et merito. Infra cap. 19 initio, tanquam nemo possit adversus hostes fortiter dimicare. — Tanquam igni. Cicero quoque improbitatem cum incendio comparat l. I, in Verrem c. 58: Communi praesidio talis improbitas tanquam aliquod incendium restinguenda est. BUNEMAN.

"As." 1 recent Royal MS, 1 Colbert and nine editions wrongly add "si" ("as if"), which is absent from the rest, and rightly. Below, at the beginning of ch. 19, "as though no one could fight bravely against enemies." — "As on fire." Cicero too compares wickedness with a conflagration, Against Verres book I, ch. 58: "Such wickedness must be put out by common defence, like some conflagration." BÜNEMANN.

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[Notes printed under the heading VARIORUM NOTAE, spanning both columns; keyed by lemma, not by call letters.] ‹lemma: Comparem› · col 701 Comparem. Improbitas et impatientia hic ut par gladiatorum componuntur. Vid. l. VI, c. 20 et de Opif. c. 19, in notis: Nisi fuerit compar aliquis. BUNEMAN.

"A match." Wickedness and impatience are matched here like a pair of gladiators. See book VI, ch. 20, and On the Workmanship [of God] ch. 19, in the notes: "Unless there is some match." BÜNEMANN.

‹lemma: Quid igitur› · col 701 Quid igitur. Mss. 5 rec. et 20 edit. Quid ergo. 1 Bonon. antiq. Cauc., 1 Colb., pro igitur, habent enim, quod mox praecessit. Caeteri maximo numero ut in textu.

"What then." 5 recent MSS and 20 editions: "Quid ergo." 1 old Bologna MS, the Cauchi manuscript, 1 Colbert have "enim" for "igitur," which came just before. The rest, a very great number, as in the text.

‹lemma: Quod cum de virtute› · col 701 Quod cum de virtute. Reposui quod ex cunctis fere mss. In 3 rec. et in editis legitur quia.

"That when of virtue." I have restored "quod" from almost all the MSS. In 3 recent ones and in the editions "quia" is read.

‹lemma: Loqueretur› · col 701 Loqueretur. Sic restitui ex mss. 1 Bonon. et 1 Reg. antiquissimis, 2 al. Reg. rec. quorum unus est optimae notae, Lips., Pal., 1 Colbert. Marm. a prima manu. Scripti 8 et 10, editi habent quaereretur; 11 mss. rec. et 7 vulgati, quaeritur.

"He was speaking." So I have restored it from the very old MSS, 1 Bologna and 1 Royal, 2 other recent Royal, of which one is of the best mark, Leipzig, Palatine, 1 Colbert, Marm. by the first hand. 8 manuscripts and 10 editions have "quaereretur" ("it was being asked"); 11 recent MSS and 7 common editions "quaeritur."

‹lemma: Et ruentem quacumque improbitas provocarit› · col 701 Et ruentem quacumque improbitas provocarit. Ita mss. ferme omnes. Brun. provocaverit. Subaudiendum parte, quod ex glossa forsan mss. 2 Reg. rec. Cantabrig. et edit. 3 vet. Rom. receperunt, quacumque in parte, referentes, et 1 Colb. in marg. In vulgatis 8 est quamcumque in partem. Explica (inquit Walchius) et per etiam; sensus carebit obscuritate.

"And rushing wherever wickedness has provoked him." So almost all the MSS. Le Brun: "provocaverit." "Parte" ("direction") is to be understood, which, perhaps from a gloss, the MSS 2 recent Royal and the Cambridge MS and 3 old Rome editions took in, reading "in whatever direction," and 1 Colbert in the margin. In 8 common editions it is "into whatever direction." "Explain 'et,'" says Walch, "by 'even'; the sense will be free of obscurity."

‹lemma: Caninam... facundiam› · cols 701–702 Caninam... facundiam. Plures ad hoc Appii dictum provocant de quo uberius Wasse ad Sallust. Frag. l. VI, c. 11, p. 88. Omnes praetermiserunt locum Hieronymi Lactantiano proximum in epist. ad Rusticum Mon. f. 47: Procedunt in publicum, ut caninam exerceant facundiam. Isidorus, l. III de Summo Bono, c. 60: Antiqui forensem eloquentiam caninam facundiam nuncupabant, eo quod causidici in certaminibus caussarum omissis quae agunt, veluti canes alterutrum se latrant, jurgiaque causarum ad injurias suas commutant. BUN.

"Dog-like... eloquence." Several appeal on this to the saying of Appius, on which see Wasse on Sallust, Fragments book VI, ch. 11, p. 88, more fully. All have passed over the passage of Jerome closest to Lactantius's, in the letter to Rusticus the monk, p. 47: "They go out in public to practise their dog-like eloquence." Isidore, On the Highest Good book III, ch. 60: "The ancients called forensic eloquence dog-like eloquence, because advocates in the contests of lawsuits, leaving aside the matters they are pleading, bark at one another like dogs, and turn the quarrels of the cases into insults of their own." BÜNEMANN.

‹lemma: Refert› · col 702 Refert. Apud Nonium in Rabula. Quintilian., l. XII, cap. 9,

"Reports." In Nonius, under "Rabula." Quintilian, book XII, ch. 9.

‹lemma: Canino modo› · col 702 Canino modo. Mss. 3 rec. canino more.

"In dog-like manner." 3 recent MSS: "canino more" ("in dog-like fashion").

‹lemma: Petetur exemplum› · col 702 Petetur exemplum. Mss. 3 rec. et 3 edd. Peteretur.

"An example will be sought." 3 recent MSS and 3 editions: "Peteretur" ("would be sought").

‹lemma: Praeceptoris› · col 702 Praeceptoris. In 1 Reg. et in editis est doctoris, id est, Ciceronis ipsius morte.

"Of the teacher." In 1 Royal MS and in the editions it is "doctoris," that is, by the death of Cicero himself.

‹lemma: Quod si lacessitus› · col 702 Quod si lacessitus. Mss. Jun. et 5 edd. Qui.

"But if provoked." Junius's MS and 5 editions: "Qui" ("who").

‹lemma: Orationes alieno titulo inscriptas› · col 702 Orationes alieno titulo inscriptas. Philippicarum, quas ad imitationem Demosthenis hoc modo inscripsit. Historiam lege apud Plut. in Vita Cicer. et Antonii: apud Appianum lib. IV Bellorum Civilium. Vix potest excusari Cicero, qui illatam sibi ab Antonio potius, quam publicam injuriam tam acriter vindicavit.

"Speeches inscribed with another's title." The Philippics, which he entitled in this way in imitation of Demosthenes. Read the history in Plutarch's Lives of Cicero and of Antony, and in Appian, Civil Wars book IV. Cicero can hardly be excused, who so fiercely avenged an injury done to himself by Antony rather than a public one.

‹lemma: Quam ut caperet homo justus› · col 702 Quam ut caperet homo justus. Ita restitui ex mss. antiquissimis 1 Bonon., 2 Reg. aliisque 18 ac 7 vet. editis: id est, quam ut posset continere homo justus. Scripti 10 totidemque vulgati legunt, qua ut non careret homo justus.

"Than a just man could contain." So I have restored it from the very old MSS, 1 Bologna, 2 Royal, and 18 others, and 7 old editions: that is, than a just man could hold in. 10 manuscripts and as many common editions read "by which a just man should not be without."

‹lemma: Victus est› · col 702 Victus est. 1 Clarom. victus erit; Jun. virtus non est; 1 Bonon. antiquior, virtus nulla est. Caeteri ut in textu.

"He is beaten." 1 Clermont MS: "he will be beaten"; Junius: "it is not virtue"; 1 older Bologna MS: "there is no virtue." The rest as in the text.

‹lemma: Imperat sibi› · col 702 Imperat sibi. 1 Reg. rec. et 12 editi addunt conjunctionem et, quam respuunt caeteri ut superfluam. Idem in fine, cap. 19, hic patiens, hic fortis, hic justus est.

"He commands himself." 1 recent Royal MS and 12 editions add the conjunction "et," which the rest reject as superfluous. The same at the end of ch. 19: "this man is patient, this man is brave, this man is just."

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[Notes printed under the heading VARIORUM NOTAE, spanning both columns; keyed by lemma, not by call letters.] ‹lemma: Immortalitatis velut candidati sumus› · col 703 Immortalitatis velut candidati sumus. Sic emendavi ex 12 mss. et 4 editis. Ita legunt veteres editiones XV saeculi, quod etiam probat Thomasius ex veter. mss. Gallaeus in editione sua rescripsit, immortalitatis velamine canditati; et sic habent mss. 2 Reg. rec., 1 Colb. a secunda manu, Jun. et Cantabrig. ac nonnulli recentiores editi. In mss. 1 Colb., Nav., Marm. et Victor., immortalitatis velo canditati. At optimi et antiqui codices mss. 4 Reg., 1 Bon., Tax., Cauc., Pal., Brun., Emmanuel., 1 Colbert. a prima manu, ed. Betul., Is., Spark., Walch., immortalitatis velut candidati sumus. Recte; faventibus mss. 5 Reg., Gat., Tornes., 1 Sorbon., 2 Clarom., Cott., Bodl. qui habent immortalitate velut candidati sumus; 1 Bon. antiq. immortalitate candidati sumus. Et profecto candidatos immortalitatis dixit Lactantius eodem sensu, quo Cyprianus virgines integritatis et pudoris candidatas, quo Tertullianus profligatae conscientiae homines candidatos diaboli vocat, sumpta a Romanorum more similitudine, apud quos alba toga induti procedebant, qui magistratus officium ambiebant, et sic induti ad comitia veniebant, et in colle considebant, ut ab omnibus possent videri. Candidatos igitur immortalitatis appellat Christianos; quemadmodum candidati consulatus vel praeturae dicebantur, ii qui consulatum vel praeturam petebant. Hoc cum non intelligerent scribae quidam amanuenses, ex illa vocula velut, fecerunt velamine, quod plane ineptum est, juxta Thomasium.

"We are, as it were, candidates for immortality." So I have corrected it from 12 MSS and 4 editions. So read the old editions of the fifteenth century, which Thomasius also approves from old MSS. Gallaeus in his edition rewrote it "canditati [as printed] with the veil of immortality"; and so have the MSS 2 recent Royal, 1 Colbert by a second hand, Junius and the Cambridge MS, and some more recent editions. In the MSS 1 Colbert, Navarre, Marm. and St Victor: "canditati with the covering of immortality." But the best and old manuscript codices, 4 Royal, 1 Bologna, Tax., Cauchi, Palatine, Le Brun, Emmanuel, 1 Colbert by the first hand, and the editions of Betuleius, Isaeus, Sparke, Walch, have "we are, as it were, candidates for immortality." Rightly; the MSS 5 Royal, Gat., Tournes, 1 Sorbonne, 2 Clermont, Cotton, Bodleian support it, which have "we are, as it were, candidates by immortality"; 1 old Bologna MS "we are candidates by immortality." And certainly Lactantius spoke of "candidates for immortality" in the same sense in which Cyprian calls virgins candidates of integrity and chastity, and in which Tertullian calls men of ruined conscience candidates of the devil: a comparison taken from the Roman custom, among whom those who canvassed for the office of a magistracy went about clothed in a white toga, and so clothed came to the assemblies and sat on the hill so that they could be seen by all. So he calls Christians candidates for immortality, just as those who sought the consulship or praetorship were called candidates for the consulship or praetorship. Some copying scribes, not understanding this, made "velamine" out of the little word "velut," which is plainly absurd, according to Thomasius.

‹lemma: Stoicis› · col 703 Stoicis. Veteres editiones XV saeculi habent Stoici.

"To the Stoics." The old editions of the fifteenth century have "Stoici."

‹lemma: Recte id quidem› · col 703 Recte id quidem. Ita mss. et edd. Francius mallet, Recte ii quidem. Verum in hoc capite improbat Lactantius Peripateticorum doctrinam, qui affectus in homine tanquam necessarios esse contendebant. Lactantii doctrina toto in hoc capite apprime congruit cum catholica veritate.

"That indeed rightly." So the MSS and editions. Francius would prefer "Those indeed rightly." But in this chapter Lactantius disapproves the teaching of the Peripatetics, who maintained that the passions in man are as it were necessary. Lactantius's teaching throughout this chapter agrees excellently with Catholic truth.

‹lemma: Cotem dicunt esse virtutis› · cols 703–704 Cotem dicunt esse virtutis. Haec lectio est manuscriptorum 1 Regio-Put., 4 Colb., Jun., Ultr., Nav., Vict., Marm., 2 Lips., Em., Brun. et codicis quo usus est Janus Guilielmi et 4 editorum. Et recte. Haud dubie enim auctor noster expressit illud Ciceronis Academic. Quaest. lib. IV, cap. 44: Iracundiam fortitudinis quasi cotem esse dicebant, puta veteris Academiae sectatores. 1 Reg. antiq., 2 Colbert., 1 Sorb., Gat., Cant., ed. 2 vet., Rom., Veneta 1490, Fasit., Thys. legunt comitem. Longius abeunt Ald., Parrhas. et 9 al. edit., fomitem praeferentes.

"They say it is the whetstone of virtue." This is the reading of the manuscripts 1 Regio-Puteanus, 4 Colbert, Junius, Utrecht, Navarre, St Victor, Marm., 2 Leipzig, Emmanuel, Le Brun, and of the codex used by Janus Gulielmius, and of 4 editions. And rightly. For without doubt our author was rendering that saying of Cicero, Academic Questions book IV, ch. 44: "They said that anger was, as it were, the whetstone of courage," meaning the followers of the Old Academy. 1 old Royal MS, 2 Colbert, 1 Sorbonne, Gat., Cant., 2 old editions, Rome, Venice 1490, Fasitelius, Thysius read "comitem" ("companion"). Aldus, Parrhasius and 9 other editions go further astray, preferring "fomitem" ("tinder").

‹lemma: Quae si nobis ideo data est› · col 704 Quae si nobis ideo data est. Reprehendit caussam finalem, quae novam gignit quaestionem, utrum Christiano bella gerere liceat: quam suspensam in medio brevitatis causa relinquimus; homo enim animal est paci natum. Videtur autem Lactantius hic ea reprehendere, quae sunt apud Aristotelem in III Moralium, cap. 7. BETULEIUS.

"If it was given to us for this purpose." He censures the final cause, which raises a new question, whether it is lawful for a Christian to wage war: which for brevity's sake we leave hanging undecided; for man is an animal born for peace. Lactantius seems here to censure what is in Aristotle, Ethics III, ch. 7. BETULEIUS.

‹lemma: Agant› · col 704 Agant. Sic reposui ex antiq. mss. Regio-Put., Cauc., Jun. aliisque septem, ac 5 editis vet. In 12 scriptis et 14 vulgatis est agunt; in 1 Brun. faciunt.

"Drive." So I have restored it from the old MSS, Regio-Puteanus, Cauchi, Junius and seven others, and 5 old editions. In 12 manuscripts and 14 common editions it is "agunt" (indicative); in 1 Le Brun MS "faciunt."

‹lemma: Dixerunt› · col 704 Dixerunt. Orph. in hymn. Eumenid., Virgil. lib. XII Aen.

"They said." Orpheus in the hymn to the Eumenides; Virgil, Aeneid book XII.

‹lemma: Exagitent› · col 704 Exagitent. Ita restitutum ex cunctis ferme mss. et editis, ut supra agant. Sic etiam editiones saeculi decimi quinti. Mss. 2 Reg. rec., 2 Colb., 1 Clarom. cum 5 excusis exagitant; alter Clarom. agitant.

"Harry." So restored from almost all the MSS and editions, as "agant" above. So too the editions of the fifteenth century. 2 recent Royal MSS, 2 Colbert, 1 Clermont with 5 printings: "exagitant"; the other Clermont: "agitant."

‹lemma: Libido, ad sobolem propagandum› · col 704 Libido, ad sobolem propagandum. De Ira c. 18: Libidinem producendae sobolis gratia dedit. Epit. c. 61: Libidinis affectus ad procreandos liberos insitus et innatus est: inde cognoscas copiam. Isaeus legit, libido ad sobolem procreandam. Non male quidem; nam ita dixit l. VII, c. 5: Procreare sobolem: at libri omnes, ad sobolem propagandam; ut noster dixit, l. I, c. 8. BUN.

"Lust, for propagating offspring." On the Anger [of God] ch. 18: "He gave lust for the sake of producing offspring." Epitome ch. 61: "The passion of lust is implanted and inborn for the procreating of children": from this you may see his abundance of expression. Isaeus reads "lust for procreating offspring." Not badly indeed; for so he said in book VII, ch. 5, "to procreate offspring": but all the books have "for propagating offspring," as our author said in book I, ch. 8. BÜNEMANN.

‹lemma: Id est› · col 704 Id est. Restitui ex omnibus mss. et 8 editis.

"That is." I have restored it from all the MSS and 8 editions.

‹lemma: Maledicis› · col 704 Maledicis. Matth. IX. Sic emendavi ex antiquissimis mss. Regio-Put., Cauc. et 16 aliis, ac 9 editis, cum antea esset maledictis, mendose, in 8 scriptis rec. et 15 impressis. In 1 Bonon. et 3 Reg. pro maledicis est inimicis; idque dictum est juxta Christi Domini praeceptum de inimicis diligendis.

"With the abusive." Matt. 9. So I have corrected it from the very old MSS, Regio-Puteanus, Cauchi and 16 others, and 9 editions, whereas before it was "maledictis" ("with abuses"), faultily, in 8 recent manuscripts and 15 printings. In 1 Bologna and 3 Royal MSS for "maledicis" is "inimicis" ("with enemies"); and that is said in keeping with Christ the Lord's precept on loving enemies.

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[Notes printed under the heading VARIORUM NOTAE, spanning both columns; keyed by lemma, not by call letters.] ‹lemma: Exterminaverunt› · col 705 Exterminaverunt. Id est, extra terminos miserunt. Novo quidem sensu exterminare, pro extra terminos suos mittere. Hinc Nonius, exterminatus, inquit, est extra terminos missus.

"They have banished." That is, they sent beyond the boundaries. "Exterminare" in a new sense indeed, for "to send beyond one's boundaries." Hence Nonius says: "'exterminatus' is one sent beyond the boundaries."

‹lemma: Utuntur ira› · col 705 Utuntur ira. Mss. 1 Bon. antiq. interponit impie, quod mox praecessit, nec est in sequentibus membris.

"They use anger." 1 old Bologna MS inserts "impie" ("impiously"), which came just before and is not in the following members.

‹lemma: Congerendas› · col 705 Congerendas. Sic editiones decimi quinti saeculi. Vulgares editi habent congregandas, alii cogendas.

"To be heaped up." So the editions of the fifteenth century. The common editions have "congregandas," others "cogendas."

‹lemma: Exorta sunt› · col 705 Exorta sunt. Cum editis Torn. Soubron. et Cellar. sic ferunt mss. omnes praeter 1 Reg. rec. in quo, ut in excusis, legitur orta sunt.

"Have arisen." With the editions of Tournes, Soubron and Cellarius, all the MSS have it so, except 1 recent Royal, in which, as in the printings, "orta sunt" is read.

‹lemma: Corruptelae› · col 705 Corruptelae. Id est. vitiationes Virginum; quo sensu eadem vox apud Ciceron. lib. I de Divinatione, cap. 53, et Sueton. in Claudio, capite 16.

"Corruptions." That is, the violating of virgins; in which sense the same word occurs in Cicero, On Divination book I, ch. 53, and Suetonius, Claudius, chapter 16.

‹lemma: Contra quinque sensuum voluptates› · col 705 Contra quinque sensuum voluptates. Mss. 2 Vatic. habent, contra quinque sensuum corporis voluptates; 1 Bon. antiq., contra iniquos sensus voluptatis. Magis tamen Thomasio placet contra iniquos sensus voluptatis vel voluptatum: Nimis, inquit, scolastice ac pueriliter dicitur, contra quinque sensuum voluptates.

"Against the pleasures of the five senses." 2 Vatican MSS have "against the pleasures of the five senses of the body"; 1 old Bologna MS, "against the wicked senses of pleasure." Thomasius, however, prefers "against the wicked senses of pleasure" or "of pleasures": "It is too scholastic and childish," he says, "to say 'against the pleasures of the five senses.'"

‹lemma: Caeterae animantes› · col 705 Caeterae animantes, etc. Hallucinatur Lactantius nonnihil in rei naturalis cognitione. Nam ex Aristotele atque Gellio evidenti demonstratione indicatur, quod visus, auditus et olfactus hominis proprii sint, tactus et gustus cum belluis communes: quanquam interim exemplis evidentissimis ostendere possem, animantium mutorum quaedam etiam ex olfactu voluptatem capere; atque adeo etiam, si necesse sit, ex auditu et visu. BETUL.

"The other living creatures," etc. Lactantius is somewhat mistaken in his knowledge of natural things. For from Aristotle and Gellius it is shown by clear demonstration that sight, hearing and smell are proper to man, touch and taste common with the beasts: although I could meanwhile show by most evident examples that some dumb animals also take pleasure from smell; and indeed, if need be, from hearing and sight. BETULEIUS.

‹lemma: Recusant. Edendi› · cols 705–706 Recusant. Edendi. Has inter voces lepide et barbare interserunt Lips. 2 et Reimm. recusant. Et multi homines, quos ipse novi, edendi ac bibendi officium ventris plenitudine metiuntur. BUN.

"Refuse. Of eating." Between these words 2 Leipzig MSS and Reimm. wittily and barbarously insert after "recusant": "And many men, whom I myself have known, measure the office of eating and drinking by the fullness of the belly." BÜNEMANN.

‹lemma: Quia proposuit› · col 706 Quia proposuit. Ita omnes mss. et cuncti fere editi; nonnullis est qui.

"Because he set before." So all the MSS and almost all the editions; some have "qui" ("who").

‹lemma: Domestico hoste› · col 706 Domestico hoste. Lex carnis, quae etiam lex mortis et peccati dicitur, hostis domesticus est atque intestinus.

"With a domestic enemy." The law of the flesh, which is also called the law of death and of sin, is a domestic and internal enemy.

‹lemma: Stupra› · col 706 Stupra, etc. Haec addita putat Heumann. atque ex margine in textum Lactantii inducta fuisse.

"Debaucheries," etc. Heumann thinks these words were added and brought from the margin into Lactantius's text.

‹lemma: Omne flagitium› · col 706 Omne flagitium. 1 Bonon. antiq., omnia flagitia.

"Every outrage." 1 old Bologna MS: "all outrages."

‹lemma: Voluptatis regno› · col 706 Voluptatis regno. Haec apud Ciceronem non leguntur.

"In the reign of pleasure." These words are not read in Cicero.

‹lemma: Cicero... consistere› · col 706 Cicero... consistere. Ita omnes libri. Heumannus putat haec omnia olim fuisse margini inscripta, nec Lactantii esse, orationem iis omissis melius cohaerere, relictis iis impeditiorem esse; nec putat Lactantium ita fuisse scripturum, Cicero stupra, inquit, excitari; sed ita, Cicero: stupra, inquit, excitantur. Imo non Ciceroni tributurum fuisse haec verba, sed cujus sunt, Archytae Tarentino. BUN.

"Cicero... to stand." So all the books. Heumann thinks all this was once written in the margin and is not Lactantius's; that the sentence hangs together better with these words omitted and is more encumbered with them left in; and he does not think Lactantius would have written "Cicero says that debaucheries are stirred up," but rather "Cicero: debaucheries, he says, are stirred up." Indeed, that he would not have attributed these words to Cicero, but to the man whose they are, Archytas of Tarentum. BÜNEMANN.

‹lemma: Sed e contrario› · col 706 Sed e contrario. Huc usque Cicero.

"But on the contrary." Cicero up to this point.

‹lemma: Suavitatibus› · col 706 Suavitatibus. Voluptas esca malorum, juxta Platonem.

"With delights." Pleasure is the bait of evils, according to Plato.

‹lemma: Ditioni suae subjiceret› · col 706 Ditioni suae subjiceret. Voluptas non Deus. Illi enim, qui subjecti sunt ditioni voluptatis, eique unice serviunt, sempiterna morte damnantur. CELL.

"Should subject to its sway." Pleasure, not God. For those who are subject to the sway of pleasure and serve it alone are condemned to everlasting death. CELLARIUS.

‹lemma: Philosophi› · col 706 Philosophi. Architas, Cato, Cicero.

"The philosophers." Archytas, Cato, Cicero.

‹lemma: Coelum potius, quam coelata› · col 706 Coelum potius, quam coelata. Prosonomasia. Alludit autem dubio procul ad eam coeli etymologiam, quam Varro et Plinius afferunt, quod nimirum a caelando sit dictum. BETULEIUS.

"Heaven rather than carved work." A paronomasia. He alludes, beyond doubt, to that etymology of "caelum" which Varro and Pliny give, namely that it is so called from "caelare" (to carve). BETULEIUS.

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[Notes printed under the heading VARIORUM NOTAE, spanning both columns; keyed by lemma, not by call letters.] ‹lemma: Adeo longe ab hominibus recessit› · col 707 Adeo longe ab hominibus recessit. Scribo recessit ex Lips. 2, 3, Reimm., Torn., 1587, 1613, Gen. 1630 et Walchio, ubi plures editi secessit. BUN.

"Has withdrawn so far from men." I write "recessit" from Leipzig MSS 2 and 3, Reimm., Tournes 1587 and 1613, Geneva 1630 and Walch, where most editions have "secessit." BÜNEMANN.

‹lemma: Sanguinem voluptati habent› · col 707 Sanguinem voluptati habent. Cyprian. l. II, ep. 2: Paratur gladiatorius ludus, ut libidinem crudelium luminum sanguis oblectet... homo occiditur in hominis voluptatem. BUN.

"They hold blood a pleasure." Cyprian, book II, letter 2: "A gladiatorial show is got ready, so that blood may delight the lust of cruel eyes... man is killed for man's pleasure." BÜNEMANN.

‹lemma: Quaero nunc› · col 707 Quaero nunc. Mss. 10, Quaere.

"I ask now." 10 MSS: "Quaere" ("ask").

‹lemma: Sed et flagitant› · col 707 Sed et flagitant. Restitutum et ex Mss. ac 2 edd. quod non tantum postulat. Et, pro etiam. 2 Reg. et 16 edit., sed efflagitant.

"But they even demand." "Et" restored from the MSS and 2 editions, which "non tantum" ("not only") requires. "Et" for "etiam" ("even"). 2 Royal MSS and 16 editions: "sed efflagitant."

‹lemma: Nec cruore contenti› · col 707 Nec cruore contenti. Adde quae Plinius scribit lib. XXVIII, cap. 1, quod Gladiatorum sanguinem spectatores bibere soliti erant.

"Not content with gore." Add what Pliny writes, book XXVIII, ch. 1, that spectators used to drink the blood of gladiators.

‹lemma: Percussos jacentesque repeti jubent› · col 707 Percussos jacentesque repeti jubent. Aliquando ictus repetebant gladiatores, et manus mittebant in vulnus, ne quis spectatores simulata morte deludat.

"They order the struck and fallen to be attacked again." Sometimes the gladiators repeated their blows and put their hands into the wound, lest anyone cheat the spectators by a feigned death.

‹lemma: Et participes esse non convenit› · col 707 Et participes esse non convenit. Salvian. de Provid. VI conqueritur, in spectaculis olim expletos fuisse ferarum alvos humanis carnibus, cum laetitia circumstantium; hocque esse ait non minus pene hominum aspectibus, quam bestiarum dentibus devorari. Hieronym. contr. Rufin.: Procul, inquit, sit a moribus Christianis, ut sine gladio, voluntate sint homicidae. Et ad D. Augustin. scribens, Haeretici, inquit, quos gladio nequeunt voto interficiunt. Minut. in Octav. diserte profitetur, Christianis fas non esse homicidium videre, aut audire, tantumque ab humano sanguine illos cavere olim solitos, ut nec edulium pecorum in cibis sanguinem novissent. JURETUS. — Vide Tertullianum in libro de Spectaculis, Cyprian. Epist. 1 ad plebem, August. lib. III de Civit. Dei, c. 8 et seqq.

"And it is not fitting to share in it." Salvian, On Providence VI, complains that at the shows the bellies of wild beasts used to be filled with human flesh, to the delight of the onlookers; and he says that this was to be devoured almost no less by the eyes of men than by the teeth of beasts. Jerome against Rufinus: "Far be it from Christian conduct," he says, "that without the sword men should be murderers by will." And writing to St Augustine: "Heretics," he says, "kill by wish those they cannot kill by the sword." Minucius in the Octavius expressly declares that it is not lawful for Christians to see or hear a homicide, and that they were formerly wont to keep so far from human blood that they did not know even the blood of cattle used as food among their dishes. JURET. — See Tertullian in the book On the Shows; Cyprian, Letter 1 to the people; Augustine, City of God book III, ch. 8 and following.

‹lemma: Ita neque militare justo licebit› · cols 707–708 Ita neque militare justo licebit. Anabaptisticum dogma sequitur Lactantius tantum pro tempore illo primitivae et adolescentis Ecclesiae, quae nec gladium habebat, nec decebat illam armis uti, sed dumtaxat per passiones et miracula augeri. Caeterum et hominem justum militare posse, et militiam aliquando justam esse, ex SS. Ambrosio, Augustino, Gregorio, caeterisque Patribus prodit Gratianus in Decret. tota causa 23, quaest. 1, 2, 3, et Sixt. Senens. l. VI Bibliothec. annot., 156. ISAEUS.— Haec de injustis tantum bellis et caedibus sunt intelligenda, quod et capite 19 vocat bella contra justitiam. Vide S. Thomam 2-2 quaest. 40, l. I, et Bellarmin. lib. III de Laicis, cap. 14.

"So neither will it be lawful for a just man to serve as a soldier." Lactantius follows the Anabaptist doctrine only for that time of the primitive and youthful Church, which had no sword, and for which it was not fitting to use arms, but only to grow through sufferings and miracles. But that a just man can serve as a soldier, and that warfare is sometimes just, Gratian sets out in the Decretum from Saints Ambrose, Augustine, Gregory and the other Fathers, the whole of Causa 23, questions 1, 2, 3; and Sixtus of Siena, Bibliotheca book VI, annotation 156. ISAEUS. — This is to be understood only of unjust wars and killings, which in chapter 19 he also calls wars against justice. See St Thomas, II-II, question 40, [article] 1, and Bellarmine, On the Laity book III, ch. 14.

‹lemma: Neque vero accusare quemquam crimine capitali› · col 708 Neque vero accusare quemquam crimine capitali. Non est hoc simpliciter verum. Possunt enim justae accusandi causae subesse, vel cum accusator vocatur in judicium, vel cum intellexerit scelus in reipublicae perniciem cessurum. S. Gregor. apud Gratian. in can. Si quis super his; in can. Metropolitanum; et Gelas. in can. Qua propter secunda, quaest. 7, S. Thom. 2-2 quaest. 68, art. 1. ISAEUS.—Quod Christiano non licet, ut totus feratur in privatam vindictam. Vide Bellarminum lib. III de Laicis, cap. 12 et 13.

"Nor indeed to accuse anyone of a capital crime." This is not simply true. For there can be just grounds for accusing, either when the accuser is summoned into court, or when he has understood that a crime will turn to the ruin of the state. St Gregory in Gratian, in the canon "Si quis super his"; in the canon "Metropolitanum"; and Gelasius in the canon "Qua propter," [causa 2,] question 7; St Thomas, II-II, question 68, article 1. ISAEUS. — Because it is not lawful for a Christian to be wholly carried away into private vengeance. See Bellarmine, On the Laity book III, chs. 12 and 13.

‹lemma: Sanctum animal esse voluit› · col 708 Sanctum animal esse voluit. Sanctum in propria significatione hic accipit Lactantius, ab injuria hominum munitum atque defensum. Donatus: Sanctum dicitur, quod omni observatione inviolatum est: sic leges sanctae dicuntur, etc. ISAEUS.

"He willed it to be a sacred creature." Lactantius here takes "sanctum" in its proper meaning, fortified and defended against the injury of men. Donatus: "That is called 'sanctum' which is inviolate by every observance: so laws are called 'sanctae,'" etc. ISAEUS.

‹lemma: Ut recens natos› · col 708 Ut recens natos. Ex antiquiss. mss. 2 Reg., 1 Bonon. aliisque octo, et vet. editis Rom., Betul., Is. restitui recens, instar adverbii. Mss. 10 rec. et 15 edit. legunt recentes; septem scripti recenter. Vide Tertullian. Apologet. cap. 2 et 9.

"As the newly born." From the very old MSS, 2 Royal, 1 Bologna and eight others, and the old editions, Rome, Betuleius, Isaeus, I have restored "recens," used like an adverb. 10 recent MSS and 15 editions read "recentes"; seven manuscripts "recenter." See Tertullian, Apology chs. 2 and 9.

‹lemma: Oblidere› · col 708 Oblidere. Est frangendo, vel premendo praefocare. Oblidere est apud Arnobium et in omnibus fere Lactantii mss. et editis codicibus: in Merton. Christ. Em. est elidere; in 1 Bonon. antiqu. allidere. Veteres saeculi XV Edit. concordant cum textu.

"To strangle." It is to choke by crushing or by pressing. "Oblidere" occurs in Arnobius and in almost all the manuscript and printed copies of Lactantius: in the Merton, Christ Church and Emmanuel MSS it is "elidere"; in 1 old Bologna MS "allidere." The old fifteenth-century editions agree with the text.

‹lemma: Animis› · col 708 Animis. Pro animabus; sic Cicero Epistolar. lib. XIV, epist. 14.

"Souls." For "animabus"; so Cicero, Letters book XIV, letter 14.

‹lemma: Abnegant lucem› · col 708 Abnegant lucem, etc. Loquitur de immanitate illa, qua mulierculae potiones bibunt ad abortum procurandum. Paulus JC., lib. V Sentent., c. 23: Qui abortionis aut amatorium poculum, etiamsi id dolo non faciant, tamen mali exempli res est, humiliores in metallum, honestiores in insulam amissa parte bonorum relegantur. Quod si ex hoc homo aut mulier perierit, summo supplicio afficiuntur. ELMENHORST.

"They deny the light," etc. He speaks of that savagery by which women drink potions to procure abortion. Paul the jurist, Sentences book V, ch. 23: "Those who [give] a draught for abortion or a love-potion, even if they do not do it with malice, yet because it is a thing of bad example, the humbler are condemned to the mines, the more honourable relegated to an island with loss of part of their goods. But if a man or woman has died from it, they are punished with the supreme penalty." ELMENHORST.

‹lemma: Falsa pietas› · col 708 Falsa pietas. Sed nisi me fallunt omnia, falsa pietas haec erat, quod putarent esse magis pium et innocentius exponere, quam strangulare. Patet ex l. V, cap. 9: Qui natos ex se pueros aut strangulent, aut, si nimium pii fuerint exponant. BUN.

"False piety." But unless everything deceives me, this was the false piety, that they thought it more pious and more innocent to expose than to strangle. This is clear from book V, ch. 9: "Who either strangle the boys born of them, or, if they are excessively pious, expose them." BÜNEMANN.

‹lemma: Viscera sua› · col 708 Viscera sua. Id est, liberos suos. Sic sumitur a Statio, Thebaid. VII, 751, vide Barthium ad hunc (continues)

"Their own vitals." That is, their own children. So it is taken by Statius, Thebaid VII, 751; see Barth on this (continues)

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[Notes printed under the heading VARIORUM NOTAE, spanning both columns; keyed by lemma, not by call letters.] [The foot images of this page are cropped at the top, but the column images show the head of both foot columns: the opening notes of col 709 ("locum pag. 730.— Viscera sua", "Num possunt... strangulassent?") and the first note of col 710 ("Nescio an sit") are set from them (Q2b; the col 710 note's text as set by the earlier read, which had placed it under Editors' prose).] (continued from the previous page) ‹lemma: on the previous page› · col 709 locum pag. 730.— Viscera sua. H. l. infantes, liberos tantum. Alibi enim etiam parentes et amici ita dicti, nobis cari, pro visceribus, uti ostendit Pitiscus ad Curt. l. IV, c. 14. Bun.

… passage, p. 730. — "Their own bowels." In this place, infants, that is, children only. For elsewhere parents and friends too, those dear to us, are so called, as "bowels", as Pitiscus shows on Curtius, book IV, ch. 14. Bünemann.

‹lemma: Num possunt... strangulassent?› · col 709 Num possunt... strangulassent? Num cum interrogatione, velut acrius et validius, reposui ex mss. veterrimis 2 Reg., 1 Bonon. aliisque 12, nisi quod in 4 Reg. et 2 aliis est, Num possint; in 1 Colb., extrangulassent.

"Can they… had strangled?" "Num" with a question, as being sharper and stronger, I have restored from the very old MSS, 2 Royal, 1 Bologna and 12 others, except that in 4 Royal and 2 others it is "Num possint" ("whether they can"); in 1 Colbert, "extrangulassent" ("had strangled").

‹lemma: Alienae misericordiae› · col 709 Alienae misericordiae. Rost. alieni misericordiae. At illa solemnia in hac re verba. Tertull. l. I Nation. 16: Qui infantes alienae misericordiae exponitis. Minuc. Fel. c. 30: Domi natos frequenter alienae misericordiae exponitis. BUN.

"To the mercy of others." Rostock: "alieni misericordiae" ("to the mercy of a stranger"). But these are the customary words in this matter. Tertullian, To the Nations book I, 16: "You who expose infants to the mercy of others." Minucius Felix, ch. 30: "You often expose those born at home to the mercy of others." BÜNEMANN.

‹lemma: Qui alienae misericordiae locum tribuit› · col 709 Qui alienae misericordiae locum tribuit. Expunxi non ex mss. 2 antiquissimis Reg. aliisque 9 qui negationem respuunt; nec illa admitti debet: alioquin perverteretur auctoris nostri sententia. Sequitur enim, Si contingat ei, quod voluit, ut alatur. Haec vero aliena est misericordia.— Locum tribuit. Lips. 2, 3, Reimm. et omnes ante Cellarium editiones perperam, locum non tribuit. At exponere erat certo respectu alienae misericordiae locum tribuere; unde Paulus, l. IV D. de agnosc. et alendis lib. scite dicit: Necare videtur non tantum is, qui partum praefocat (Lact. elidit, oblidit) sed et is, qui publicis locis, misericordiae causa, exponit, quam ipse non habet. BUN.

"Who gave room to the mercy of others." I have struck out "non" on the authority of 2 very old Royal MSS and 9 others which reject the negation; nor should it be admitted: otherwise our author's meaning would be overturned. For there follows: "If it befalls him, as he wished, that it be fed." And this is the mercy of others. — "Gave room." Leipzig 2 and 3, Reimm. and all the editions before Cellarius wrongly have "did not give room." But to expose was in a certain respect to give room to the mercy of others; hence Paul, in law IV of the Digest title On acknowledging and feeding children, says cleverly: "He seems to kill not only who chokes the newborn (Lactantius: 'elidit,' 'oblidit') but also who exposes it in public places for the sake of a mercy which he himself does not have." BÜNEMANN.

‹lemma: Ad servitutem› · col 709 Ad servitutem. Si sit masculus.

"To slavery." If it is a male.

‹lemma: Ad lupanar› · col 709 Ad lupanar. Si sit femella.

"To the brothel." If it is a girl.

‹lemma: Oedipodis› · col 709 Oedipodis. Qui Laium patrem, a quo infans fuerat expositus, cum adolevisset, imprudens interfecit, et matrem Jocastam uxorem duxit.— Oedipodis. Historia tragica est, celebrata ab ipso Sophocle, in ea fabula quae Oedipi sive Tyranni nomine inscripta est; a Seneca in Thebaide et Oedipo; a Statio in II et XII Thebaidos. Scribitur etiam ab Hygino fabul. 67. BETUL.

"Of Oedipus." Who, when grown up, unwittingly killed his father Laius, by whom he had been exposed as an infant, and married his mother Jocasta. — "Of Oedipus." It is a tragic story, made famous by Sophocles himself in the play entitled with the name of Oedipus or the Tyrant; by Seneca in the Thebaid and the Oedipus; by Statius in books II and XII of the Thebaid. It is also written by Hyginus, Fable 67. BETULEIUS.

‹lemma: Duplici scelere confusum› · col 709 Duplici scelere confusum. Imo quadruplici; nam patris interfector fuit, matris maritus, suus proinde vitricus, et filiorum frater. Oros. lib. I, c. 12. Vide Platonem lib. VIII de Legibus, et Plutarchum de Curiositate.

"Confounded by a double crime." Rather a fourfold one: for he was his father's killer, his mother's husband, hence his own stepfather, and his sons' brother. Orosius book I, ch. 12. See Plato, Laws book VIII, and Plutarch, On Curiosity.

‹lemma: In potestate› · col 709 In potestate. Addidi ex omnibus mss. et cunctis fere editis.

"In the power." I have added it from all the MSS and almost all the editions.

‹lemma: Pauperiem› · col 709 Pauperiem. Editi XV saeculo, Paupertatem.

"Poverty." The editions of the fifteenth century: "Paupertatem."

‹lemma: Nec interesse omnino conceditur, ne conscientiam perfundat ullus cruor› · col 709 Nec interesse omnino conceditur, ne conscientiam perfundat ullus cruor. Non licet justo interesse homicidio hominis: adeo abhorret Ecclesia a cruore, de qua re vide Minucium Felicem in Octavio jam supra laudatum col. 707, not. Et participes.

"Nor is it permitted to be present at all, lest any gore drench the conscience." It is not lawful for a just man to be present at the killing of a man: so much does the Church shrink from bloodshed; on which see Minucius Felix in the Octavius, already cited above at col. 707, the note "Et participes."

‹lemma: Sanguis... praestatur› · col 709 Sanguis... praestatur. Id est, caedes fit populo ad eum oblectandum. Lact. l. V, cap. 5, fin.: Gloriam ex sanguine comparare. BUN.

"Blood... is furnished." That is, slaughter is done for the people to delight it. Lactantius book V, ch. 5, end: "To win glory from blood." BÜNEMANN.

‹lemma: Nescio an sit› · col 710 Nescio an sit. Nescio an, haud scio an, dubito an, speciem dubitationis, sed plerumque significationem affirmandi habent........ Interdum tamen simpliciter significatione dubitandi dicuntur. Prius hic obtinere credo. Hinc Epit. cap. 63: Quid scena? Num sanctior? Cicero, lib. II de Nat. deor., c. 4: Vir sapientissimus, atque haud scio, an omnium praestantissimus, peccatum suum, quod celari posset, confiteri maluit, etc. Val. Max. lib. II, cap. 9: Hoc crimen nescio an superiore majus. Lib. IV, c. VI: Sed nescio an hoc fortius. BUN.

"I know not whether it be." "I know not whether", "I scarcely know whether", "I doubt whether" have the appearance of doubt, but for the most part carry the sense of affirming........ Sometimes, however, they are used simply in the sense of doubting. I believe the former holds here. Hence Epitome, ch. 63: "What of the stage? Is it any holier?" Cicero, On the Nature of the Gods book II, ch. 4: "A man most wise, and I am inclined to think the most outstanding of all, preferred to confess his fault, which could have been concealed," etc. Valerius Maximus book II, ch. 9: "I am inclined to think this crime greater than the former." Book IV, ch. 6: "But I am inclined to think this braver." BÜNEMANN.

‹lemma: In scenis nescio an sit corruptela vitiosior› · col 710 In scenis nescio an sit corruptela vitiosior. Idem Lactantius infra: Quid de mimis loquar corruptelarum praeferentibus disciplinam, qui docent adulteria dum fingunt. Ludos scenicos et turpes, et quaecumque spectacula Ecclesiasticis viris omnibusque Christianis interdicta semper fuisse, testantur Patres et Concilia. Laodicenum can. 54: Non oportet Sacerdotes aut Clericos quibuscumque spectaculis in scenis interesse. Item Concil. Turon. III, can. 7, Carthaginense III, can. 11, addit, quandoquidem a spectaculo et omnes laici prohibeantur. Semper enim Christianis omnibus hoc interdictum est, ut ubi blasphemi sunt, non accedant. Videndi Tertullianus, lib. de Spectaculis, ubi ea christianis omnibus interdicit: vocat ea diaboli negotium Cyprian., epist. 1; Minutius in Octav.: in scenicis non minor furor, turpitudo prolixior: nunc enim mimus vel exponit adulteria, vel monstrat; Arnob. p. 172; Augustinus, lib. de Catechizandis rudibus cap. 16, Homil. 21, lib. L Homiliar., et lib. II de Civit. Dei, cap. 8, 9; et Ludovicus Vives in hunc Augustini locum.

"On the stage I am inclined to think there is no more vicious corruption." Lactantius himself below: "What shall I say of the mimes, who display a school of corruptions, who teach adulteries while they act them?" The Fathers and Councils bear witness that stage plays and shameful ones, and spectacles of every kind, were always forbidden to churchmen and to all Christians. Laodicea, canon 54: "Priests or clerics ought not to be present at any spectacles on the stage." Likewise the Third Council of Tours, canon 7; the Third of Carthage, canon 11, adds, "since all laymen too are forbidden the spectacle. For this has always been forbidden to all Christians, that they should not go where there are blasphemers." See Tertullian, the book On the Shows, where he forbids them to all Christians; Cyprian, letter 1, calls them the devil's business; Minucius in the Octavius: "On the stage the madness is no less, the shamefulness more extended: for now the mime either describes adulteries or shows them"; Arnobius p. 172; Augustine, On Catechizing the Uninstructed ch. 16, Homily 21 in the book of Fifty Homilies, and City of God book II, chs. 8, 9; and Luis Vives on this passage of Augustine.

‹lemma: Comicae fabulae de stupris virginum loquuntur› · col 710 Comicae fabulae de stupris virginum loquuntur, Tertullianus, lib. de Spectaculis, comoedias et tragoedias vocat, libidinum et scelerum auctrices cruentas, lascivas, impias et prodigas.

"Comic plays speak of the violation of virgins." Tertullian, in the book On the Shows, calls comedies and tragedies "bloody, wanton, impious and prodigal authoresses of lusts and crimes."

‹lemma: Aut amoribus meretricum› · col 710 Aut amoribus meretricum. 2 Reg. et Brun., amatoribus.

"Or of the loves of harlots." 2 Royal MSS and Le Brun: "amatoribus" ("lovers").

‹lemma: Cothurnata scelera› · col 710 Cothurnata scelera. Scilicet mimorum, quorum calcei sublevato subere altiores erant, ut Regum et Principum personam agentes, grandioris staturae apparerent. Itaque Lactantius cothurnata scelera appellat, grandia et elata, quae a tragoedis exhibebantur. NOURRY.

"Buskined crimes." That is, of the mimes, whose shoes were made higher with a raised cork sole, so that, playing the part of kings and princes, they might appear of greater stature. So Lactantius calls "buskined crimes" the grand and lofty ones that were shown by the tragedians. LE NOURRY.

‹lemma: Et docent› · col 710 Et docent. Ita scribo cum omnibus mss. praeter 3 Reg. rec. in quibus deest conjunctio et, ut in excusis.

"And they teach." So I write with all the MSS except 3 recent Royal ones, in which the conjunction "et" is missing, as in the printings.

‹lemma: Foeminas... gestibus mentiuntur› · col 710 Foeminas... gestibus mentiuntur. Colum. praef. lib. I: Attoniti miramur gestus effoeminatorum, quod a natura sexum viris denegatum muliebri motu mentiantur, decipiuntque oculos spectantium.

"They counterfeit women... by their gestures." Columella, preface to book I: "Astonished, we marvel at the gestures of effeminate men, because by womanish movement they counterfeit the sex denied to men by nature, and deceive the eyes of the spectators."

‹lemma: Quid de mimis› · col 710 Quid de mimis. De his vide caput 20, lib. I, et Epitom. cap. 6, atque Tertullianum Apologetici cap. 15.

"What of the mimes." On these see chapter 20, book I, and Epitome ch. 6, and Tertullian, Apology ch. 15.

(printed under page 368)

(none) <!-- note: col 709/710 holds NO editors' prose (no argumentum, synopsis or monitum): the upper part is Lactantius's text, and the lower part is VARIORUM NOTAE. The two head notes an earlier read had set here ("locum pag. 730.— Viscera sua" for col 709, "Nescio an sit" for col 710) were moved by Q2b into Footnotes, in print order. The ellipsis dots after "habent" are printed so. -->

[Notes printed under the heading VARIORUM NOTAE, spanning both columns; keyed by lemma, not by call letters. The notes of the whole page 369 (cols 711–712) are set here; n712 carries none.] ‹lemma: Qui (mimi) docent adulteria› · col 711 Qui (mimi) docent adulteria, etc. Egregie Val. Max. l. II, c. 6, n. 7 ext.: Massilia severitatis custos acerrima est, nullum aditum in scenas mimis dando, quorum argumenta majore ex parte stuprorum continent actus, ne talia spectandi consuetudo etiam imitandi licentiam sumat. Conf. Tertull. de Spectac. c. 17 et Salvian. lib. VI Gubern. D. pag. 108. BUN. — Docent adulteria, dum fingunt. Cyprianus, de Gratia ad Donatum p. 6: Adulterium discitur, dum videtur, et lenocinante ad vitia publicae auctoritatis malo, quae pudica fortasse ad spectaculum matrona processerat, de spectaculo revertitur impudica. Et Minucius Felix, p. 345: Histrio amorem dum fingit, infligit.

"Who (the mimes) teach adulteries," etc. Excellently Valerius Maximus, book II, ch. 6, no. 7 (foreign examples): "Massilia, a most vigilant guardian of strictness, gives no access to the stage to mimes, whose plots for the greater part contain acts of debauchery, lest the habit of watching such things should also assume the licence of imitating them." Compare Tertullian, On the Shows, ch. 17, and Salvian, book VI On the Government of God, page 108. BÜNEMANN. — "They teach adulteries while they feign them." Cyprian, On Grace, to Donatus, p. 6: "Adultery is learned while it is watched, and, with the evil of public authority pandering to vice, the matron who had perhaps gone to the show chaste returns from the show unchaste." And Minucius Felix, p. 345: "The actor, while he feigns love, inflicts it."

‹lemma: Quae aspectu› · col 711 Quae aspectu, etc. Atque nescio qui fiat, quod ne in nostris quidem dramatibus quidquam salvum atque sacrum satis sit. Multo siquidem majori applausu excipitur, cum senes Susannam se lavaturam, et jam crura sandalibus induentem speculantur, quam quando ad supplicium accessura pignoribus valedicit: cum Judith Holopherni libidinosis gestibus blanditur, quam cum cilicio induta preces ad Dominum fundit, cum Sara suam marito ancillam permittit, quam cum de filii sacrificio sollicitus pater ad Deum orat: cum Putiphari conjux Josephum de stupro sollicitat, quam cum Jacob annonae penuria premitur. Usque adeo sunt oculi rebus vanis, quam seriis spectandis promptiores. BETUL.

"Which by the sight," etc. And I know not how it comes about that not even in our own dramas is anything safe and sacred enough. For it is received with far greater applause when the old men spy on Susanna about to bathe and already putting sandals on her legs, than when, about to go to her punishment, she bids farewell to her children; when Judith flatters Holofernes with lustful gestures, than when, clothed in sackcloth, she pours out prayers to the Lord; when Sarah yields her maidservant to her husband, than when the father, anxious over the sacrifice of his son, prays to God; when Potiphar's wife solicits Joseph to sin, than when Jacob is pressed by the scarcity of grain. So much readier are eyes to watch vain things than serious ones. BETULEIUS.

‹lemma: Praefigurat› · col 711 Praefigurat. Conf. Epit., c. 12, pr. Lexica in auctoritate Lactantii subsistunt. Ante eum usi hoc verbo Tertull. Praescr. Haer. cap. 26, Praefiguraverat. Cyprianus, l. II, ep. 3: Sacramentum praefiguratum... veritas praefiguratae imaginis. BUN.

"Prefigures." Compare Epitome ch. 12, beginning. The lexicons stop at the authority of Lactantius. Before him this verb was used by Tertullian, Prescription against Heretics ch. 26, "praefiguraverat"; Cyprian, book II, letter 3: "the sacrament prefigured... the truth of the prefigured image." BÜNEMANN.

‹lemma: Praematuris vitiis› · col 711 Praematuris vitiis. Ita mss. et impressi. Francius legere malebat praematuros vitiis: non male. Sed tamen mox praecessit, adhaerentibus vitiis.

"By premature vices." So the MSS and printings. Francius preferred to read "premature in vices": not badly. But just before came "with vices clinging."

‹lemma: Quos peccare jam non decet› · col 711 Quos peccare jam non decet. Post haec verba, mss. 2 Reg. rec., Jun., Cant. et 1 Colb. in marg. ac 9 editi addunt, in talem vitiorum semitam dilabuntur: quae caeteri respuunt.— Peccare jam. Id est, amplius. Vid. Passeratium ad Cic. pro Quint. cap. 1: Mihi est jam sanctum atque sincerum in civitate. Conf. Vorst., Lat... Neglecta, pag. 230. Lactantius saepe, e. g., l. III, c. 17: Est tempus... quo et nos jam non sumus. L. V, cap. 13: Ut videatur is jam Christianus non esse. BUN.

"Whom it no longer befits to sin." After these words the MSS 2 recent Royal, Junius, Cant. and 1 Colbert in the margin, and 9 editions, add "they slip into such a path of vices": which the rest reject. — "To sin any more." That is, "amplius" ("further"). See Passerat on Cicero, For Quinctius ch. 1: "To me there is now [jam] something sacred and pure in the state." Compare Vorstius, Latinitas... neglecta, p. 230. Lactantius often, e.g. book III, ch. 17: "There is a time... when we too are no longer." Book V, ch. 13: "So that he seems to be no longer a Christian." BÜNEMANN.

‹lemma: Circensium› · cols 711–712 Circensium. Tarquinius Priscus Circum Romae, qui Maximus dicitur, primus instituit, in quo ludos opulentius instructiusque quam caeteri reges fecit: auctor Livius lib. I: Fuit autem Circus (ἱππικὰ θέατρα Plutarchus vocat) inter Palatinum et Aventinum montem: de quo vide Pomp. Laetum de Antiquitatibus Romae. Varro de Lingua Lat. IV: Armilustrum, inquit, ab ambitu lustri: locus idem Circus Max. dictus, quod circumspectaculis aedificatus, ibi ludi fiunt, et quod ibi circum metas fertur pompa, et equi currunt. Fuerunt autem metae 7. Propertius: Aut prius infecto deposcit praemia cursu, / Septima quam metam triverit ante rota. In ludis circensibus nobilissimi juvenes, ut ex Tranquillo manifestum est, quadrigas, bigas, et equos desultorios agitabant. Hunc tamen morem non vetustissimum fuisse, vel ex Livio patet. Nam in quarto loco lib. V Decadis, scribens gesta anni D. LXXXIII: Mos erat tum, inquit, nondum hac effusione inducta, bestiis omnium gentium circum complendi varia spectaculorum conquirere genera: nec semel quadrigis, semel desultore misso vix unius horae tempus utrumque curriculum complebat. Circenses ludi a scriptoribus aliquoties Magni, nonnunquam etiam Romani appellantur; dicti autem circenses, si Servio credimus, vel a circuitu, vel ab ensibus circa quos circumibant. BETUL.

"Of the circus games." Tarquinius Priscus first established the Circus at Rome, which is called the Greatest, in which he gave games more richly and better furnished than the other kings: so Livy, book I. The Circus (Plutarch calls it the "horse-theatres") lay between the Palatine and the Aventine hill: on which see Pomponius Laetus, On the Antiquities of Rome. Varro, On the Latin Language IV: "The Armilustrum," he says, "from the going round of the lustration: the same place is called the Circus Maximus, because, built round with stands for viewing, games are held there, and because there the procession is carried round the turning-posts and the horses race." There were 7 turning-posts. Propertius: "Or he demands the prize before the course is finished, before the wheel has grazed the seventh post." In the circus games the noblest young men, as is plain from Tranquillus, drove four-horse chariots, two-horse chariots, and vaulting horses. That this custom was nevertheless not of the greatest antiquity is evident even from Livy. For in the fourth place, in book V of the Decade, writing of the deeds of the year 583, he says: "It was then the custom, this extravagance of filling the circus with beasts of every nation not yet having been introduced, to seek out various kinds of spectacles; and when the four-horse chariots had been sent off once and the vaulter once, both courses together scarcely filled the space of a single hour." The circus games are sometimes called by writers the Great, sometimes also the Roman games; and they were called circenses, if we believe Servius, either from going round (circuitu) or from the swords (ensibus) round which they went. BETULEIUS.

‹lemma: Insidat› · col 712 Insidat. Ita omnes pene mss. et 4 edd. In 2 Reg. est insidiat; in 5 Reg., 1 Colbert. et 14 excusis insideat. Itidem infra sequenti cap. post initium ex quamplurimis. mss.

"Settles in." So almost all the MSS and 4 editions. In 2 Royal it is "insidiat"; in 5 Royal, 1 Colbert and 14 printings "insideat." Likewise below in the following chapter after the beginning, from very many MSS.

‹lemma: Et primitus quidem venationes› · col 712 Et primitus quidem venationes. Non memini me haec alibi legere, quam apud Alexandrum, qui haec sua procul dubio ex Lactantio transcripsit: nisi quod Comoedias atque Tragoedias Libero patri sacras fuisse, Donatus in Terentii prolegomenis testatur etiam. Sed in Andriae commentario, Comoediam Apollini, Tragoediam Baccho constitui solitas testatur. Servius in VIII Aeneid., Circenses ait Conso, hoc est Neptuno equestri sacros fuisse. Consum autem dictum, quod consultorum sit deus. Tertullianus quoque sub finem libri de Muliebri habitu testatur, se de saecularibus Spectaculis volumen edidisse. BETUL.

"And at first indeed the hunts." I do not remember reading this anywhere else than in Alexander, who beyond doubt copied it from Lactantius: except that Donatus too, in the prolegomena to Terence, testifies that comedies and tragedies were sacred to Father Liber. But in the commentary on the Andria he testifies that comedy used to be dedicated to Apollo, tragedy to Bacchus. Servius on Aeneid VIII says the circus games were sacred to Consus, that is, to Neptune the Horseman. Consus was so called because he is the god of counsels. Tertullian too, towards the end of the book On Women's Dress, testifies that he had published a volume on the worldly shows. BETULEIUS.

‹lemma: Munera› · col 712 Munera. Munerum appellatio non ad gladiatores tantum, sed et ad ferarum confectores, apud Plin. libro LXXXIV, cap. 3, haud dubie pertinet, imo et apud alios plerosque. Sueton. in Julio cap. 75, et Calig., capite 27, bestiarum, ad munus populi comparatarum alicubi commeminit. Vid. Sen. lib. de Benef. cap. 12.

"Shows." The name "munera" belongs not only to gladiators but also to the slayers of wild beasts, in Pliny, book "LXXXIV" [as printed], ch. 3, beyond doubt, and indeed in most other writers. Suetonius, Julius ch. 75, and Caligula chapter 27, mentions somewhere beasts procured for the people's show. See Seneca, On Benefits, ch. 12.

‹lemma: Circenses vero Neptuno. Paulatim tamen› · col 712 Circenses vero Neptuno. Paulatim tamen. Sic emendavi ex mss. 6 Reg. quorum duo sunt veterrimi, 5 Colb., 3 Lips., Em., Brun. et editis Cellar., Walch. In edit. Rom. 1470 bis vero; in 1 Colb. Circenses vota Neptuno. Paulatim tamen; corrupte vota, pro vero. In 4 Reg. rec. et 12 vulgatis, Circenses Neptuno.

"But the circus games to Neptune. Gradually, however." So I have corrected it from the MSS, 6 Royal of which two are very old, 5 Colbert, 3 Leipzig, Emmanuel, Le Brun, and the editions of Cellarius and Walch. In the Rome edition of 1470 "vero" twice; in 1 Colbert "the circus games vows to Neptune. Gradually, however"; "vota" corruptly for "vero." In 4 recent Royal MSS and 12 common editions, "the circus games to Neptune."

‹lemma: Singulique ludi› · col 712 Singulique ludi, etc. Arnobius lib. VII contra Gentes: Vos aeris tinnitibus et tibiarum sonis, vos equorum curriculis et theatralibus ludis persuasum habetis deos delectari et affici, irasque aliquando conceptas eorum satisfactione molliri.

"And each of the games," etc. Arnobius, Against the Nations book VII: "You are persuaded that the gods are delighted and moved by the clashing of bronze and the sounds of pipes, by horse-races and theatrical games, and that their anger, once conceived, is softened by this satisfaction."

‹lemma: Nominibus› · col 712 Nominibus. Ita restitui ex cunctis mss. et edit. Rom. 1470. Editi fere omnes numinibus. Sed quid sibi vult: Caeteris diis honorem tribuere, et numinibus eorum consecrare ludos? Ex mss. multo melius nominibus, scilicet qui suam habent denominationem a fictorum deorum nominibus, veluti Saturnales a Saturno, Martiales a Marte, Apollinares ab Apolline, Cereales a Cerere, Florales a Flora, etc.

"To the names." So I have restored it from all the MSS and the Rome edition of 1470. Almost all the editions have "numinibus" ("divinities"). But what is meant by "to give honour to the other gods, and to consecrate games to their divinities"? From the MSS "nominibus" is much better: namely, games that take their name from the names of the invented gods, as the Saturnalia from Saturn, the Martial games from Mars, the Apollinarian from Apollo, the Cerealia from Ceres, the Floralia from Flora, etc.

(printed under page 369)

(none) <!-- note: Column 711–712 (one page) carries NO editors' prose in the text columns: author's text only (Div. Inst. VI, the shows and circus games, running over from 710 and into 713). Q3 (2026-11-02): the opening note of the left foot column (Qui (mimi) docent adulteria) and the head of the right foot column (In ludis circensibus ... circumibant, continuing 'Circensium'), earlier set under Editors' prose because the foot renders were cropped, are now set in Footnotes in their places, read against the column images, which show the whole foot. Ligatures æ/œ set as ae/oe. -->

<!-- VARIORUM NOTAE: notes keyed by lemma (no call marks printed); the label gives the lemma; "col" = column in which the note is printed. --> (—) ‹anchor: Sisinius Capito› · note in col 713 Sisinius Capito. Heumannus putat legendum esse Asinius Capito, cujus doctissimi viri mentionem facit Aulus Gellius lib. v, cap. 20, idemque Festus. Eumdem tamen Sisinnium Capitonem vocat S. Hieronymus, Quaest. in Genesim ad cap. x.

Sisinius Capito. Heumann thinks Asinius Capito should be read, a most learned man whom Aulus Gellius mentions in book 5, chapter 20, and Festus likewise. Yet St Jerome calls the same man Sisinnius Capito, in the Questions on Genesis, at chapter 10.

(—) ‹anchor: Convenitur› · note in col 713 Convenitur. Soli mss. antiq. 1 Bon. et 1 Reg. convenit.

Convenitur. Only the ancient manuscripts, 1 Bononiensis and 1 Regius, have convenit.

(—) ‹anchor: Intimum› · note in col 713 Intimum. Mss. 8 rec. et ed. Rom. 1470, integrum. — Sensum intimum. Goth., Ven. 1471, Rost. : sensum integrum. Prius aptius, cujus elegantiam et vim ex Cicerone Gronovius ad Minucii Fel. cap. 1, pag. 4, Intimis sensibus, illustrat. Sic Lact. lib. I, cap. 20 : Quae sensibus intimis horrere debuerant. Bon.

Intimum. Eight recent manuscripts and the Rome edition of 1470 have integrum. — Sensum intimum: the Gotha manuscript, the Venice edition of 1471 and Rostock have sensum integrum. The former is more fitting; Gronovius, on Minucius Felix chapter 1, page 4, illustrates its elegance and force from Cicero, "Intimis sensibus." So Lactantius, book 1, chapter 20: "Which they ought to have shuddered at in their inmost senses." Bon.

(—) ‹anchor: Inde homines litterati› · note in col 713 Inde homines litterati. Quare in prooemio tertii, Tullianam sibi optavit eloquentiam : non quod veritas, cujus sermo simplex est, lenocinio verborum indigeat, sed propter eos qui omnem orationem nisi dulce quiddam tinnientem fastidiunt. Verum illic de hoc satis est dictum. Betuleius.

Inde homines litterati. That is why, in the preface to the third book, he wished for himself Tully's eloquence: not that truth, whose speech is simple, needs the allurement of words, but for the sake of those who disdain any discourse unless it rings with something sweet. But enough has been said on this there. Betuleius.

(—) ‹anchor: Cum ad Dei religionem accesserint› · note in col 713 Cum ad Dei religionem accesserint. Ex antecedentis capitis 20, fin., ad Dei religionem accedere, idem est quod discedere a deorum cultu, et ad Deum (Dei Religionem) se conferre; aut inversis verbis in Epit. cap. 63, pr. : Relectis profanis ritibus, ad Dei cultum transire ; aut ex lib. VII, cap. 22 : Deos relinquere, et ad unius se Dei cultum religionemque convertere ; aut denique idem quod lib. VII, cap. 11 : Caelestem religionem Dei (justitiam) sequi. Buneman.

Cum ad Dei religionem accesserint. From the end of the preceding chapter 20, "to come to the religion of God" is the same as to depart from the worship of the gods and betake oneself to God (to God's religion); or, in other words, Epitome chapter 63, beginning: "Having given up profane rites, to pass over to the worship of God"; or from book 7, chapter 22: "To leave the gods, and turn to the worship and religion of the one God"; or finally the same as book 7, chapter 11: "To follow the heavenly religion of God (justice)." Buneman.

(—) ‹anchor: Si non fuerint ab aliquo perito doctore fundati› · note in col 713 Si non fuerint ab aliquo perito doctore fundati. De his, qui minus solida fundamenta posuerunt, dixit elegantius lib. v, cap. 1 : Quorum non est stabilis ac solidis radicibus fundata et fixa sententia. Nutant enim plurimi, ac maxime qui litterarum aliquid attigerunt. Buneman.

Si non fuerint ab aliquo perito doctore fundati. Of those who have laid less solid foundations he spoke more elegantly in book 5, chapter 1: "Whose judgement is not stable, nor grounded and fixed on solid roots. For very many waver, and most of all those who have touched something of letters." Buneman.

(—) ‹anchor: Accesserint, si non fuerint ab aliquo perito doctore fundati, minus credunt› · note in cols 713-714 Accesserint, si non fuerint ab aliquo perito doctore fundati, minus credunt. Si non, etc. Haec verba delet Heuman. Verum hunc locum ita restitui ex mss. antiquissimis 1 Bonon. et 1 Reg., consentientibus 1 Regio-Put., 1 al. Reg., 2 Colb., 1 Clarom., 2 Lips., ed. Rom. 1468, in quibus est accesserint, ab aliquo perito doctore fundati : deest si non fuerint. Mss. Cauc., Jun., 16 alii et 14 editi, accesserint, ab aliquo imperito doctore fundati ; 2 Reg. in aliquo imperito, Ms. Cant. et edd. Thom., Thys. et Gall., accesserint, si non fuerint ab aliquo imperito, etc., omnino male. Quae omnia cum satis non sint enodata in hac Dom. Joan. Bapt. le Brun annotatione, ea paulo fusius explicanda esse credidimus, ut lectio, quam textus noster repraesentat, melius ac dilucidius confirmetur. Sensus vero hic est, ut dicat Lactantius, homines litteratos et politis litteris imbutos, cum ad religionem accedunt, minus solere credere, quod despiciant simplicitatem sermonis sacrarum Litterarum. Id tamen non eveniet, si accedentes ad veram religionem, habeant doctorem religionis exercitatum in rebus sacris, peritum et litteris imbutum. Vulgaris lectio habebat prius : Inde homines litterati, cum ad Dei religionem accesserint, ab aliquo imperito doctore fundati minus credunt. Quae quidem eumdem fere sensum repraesentat, ac ille qui in textu nostro legitur : sed oratio minus elegans, atque obscurior est. Illae vero voces doctore fundati, quae saepe non leguntur in veteris eloquii latini sermonis auctoribus, videntur tamen in jurisconsultis, qui fundatos in jure dicunt. Fundo igitur idem est ac doceo. Sic apud Livium legitur leviter fundata fides.

Accesserint, si non fuerint ab aliquo perito doctore fundati, minus credunt. Heumann deletes the words "si non," etc. But I have restored this passage thus from the most ancient manuscripts, 1 Bononiensis and 1 Regius, with the agreement of 1 Regio-Puteanus, 1 other Regius, 2 Colbertini, 1 Claromontanus, 2 Lipsienses and the Rome edition of 1468, in which there is accesserint, ab aliquo perito doctore fundati; si non fuerint is lacking. The Caucian and Junian manuscripts, 16 others and 14 editions have accesserint, ab aliquo imperito doctore fundati; 2 Regii have in aliquo imperito; the Cambridge manuscript and the editions of Thomasius, Thysius and Gallaeus have accesserint, si non fuerint ab aliquo imperito, etc., quite wrongly. Since all this is not sufficiently unravelled in this note of Dom Jean-Baptiste Le Brun, we thought it should be explained a little more fully, so that the reading our text presents may be confirmed better and more clearly. The sense here is that Lactantius says that men of letters, steeped in polished literature, when they come to religion, are usually slower to believe, because they despise the simplicity of the language of the sacred Scriptures. Yet this will not happen if, coming to the true religion, they have a teacher of religion practised in sacred things, skilled and steeped in letters. The common reading formerly had: "Hence men of letters, when they have come to the religion of God, being grounded by some unskilled teacher, believe less." This indeed presents nearly the same sense as the one read in our text, but the phrasing is less elegant and more obscure. Those words doctore fundati, which are often not found in the authors of the old eloquence of the Latin tongue, are nevertheless seen in the jurists, who speak of men "grounded in law" (fundatos in jure). Fundo, then, is the same as doceo ("I teach"). So in Livy we read leviter fundata fides ("a lightly grounded trust").

(—) ‹anchor: Insidit› · note in col 714 Insidit. Ita cuncti fere mss. et ed. Rom. 1470. In 2 rec. est insistit; in 1 Colb. et sedit; in 4 rec. et 11 vulgatis insidet.

Insidit. So nearly all the manuscripts and the Rome edition of 1470. In 2 recent manuscripts it is insistit; in 1 Colbertinus, et sedit; in 4 recent manuscripts and 11 common editions, insidet.

(—) ‹anchor: Et mentis, et vocis› · note in col 714 Et mentis, et vocis. Neque vox sine mente est. Dicitur abusive vox de inanimis quoque ac mutis, strepitus atque sonitus, Latinis. Quamquam Aristoteles mutis etiam vocem tribuit. Betuleius.

Et mentis, et vocis. Nor is there voice without mind. Among the Latins "voice" is said loosely of inanimate and dumb things too, of din and sound. Although Aristotle attributes voice even to dumb creatures. Betuleius.

(—) ‹anchor: Carere fuco› · note in col 714 Carere fuco. De simplicitate SS. Scripturarum vide Isidor. Pelus. lib. XI, Ep. 5.

Carere fuco. On the simplicity of the Holy Scriptures see Isidore of Pelusium, book 11, letter 5.

(—) ‹anchor: Quae animam sibi vinciant› · note in col 714 Quae animam sibi vinciant. Mss. 1 Bon. antiq., 1 Lips. et Brun. subjiciunt. Sic legitur apud Buneman.: — Animam sibi subjiciunt. Conjeci legendum viciant, id est vitiant (nam Rost. fere semper, e. g. lib. II, cap. 2, viciant pro vitiant scribit). Huc igitur perti- (continues)

Quae animam sibi vinciant. The manuscripts, 1 ancient Bononiensis and 1 Lipsiensis, and Le Brun have subjiciunt. So it is read in Buneman: — Animam sibi subjiciunt. I conjectured that viciant should be read, that is vitiant ("they corrupt") (for Rostock almost always writes viciant for vitiant, e.g. book 2, chapter 2). To this, then, belong- (continues)

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<!-- VARIORUM NOTAE: notes keyed by lemma (no call marks printed); the label gives the lemma; "col" = column in which the note is printed. -->

(continued) ‹anchor: Quae animam sibi vinciant› · note in col 715

nerent supra, voluptas... vitiosa. Verbum vitiant itaque textui integro aptum, quia et de animo et corpore dicitur. Bun.

(continued) -ed the words above, voluptas... vitiosa. The verb vitiant is therefore suited to the text as a whole, because it is said both of the mind and of the body. Bun.

(—) ‹anchor: Ad voluptates› · note in col 715 Ad voluptates. Ad, pro quod attinet, usurpatur. Nihil hic supplendum. Eleganter Veteres, etsi rarius, disputare ad aliquid, disserere ad aliquid. Iterum Lactantius ex Gellio in Epit. cap. 29 : Ad ea Chrysippus cum dissereret. Bun.

Ad voluptates. Ad is used for "as regards." Nothing need be supplied here. The ancients said elegantly, if rather rarely, disputare ad aliquid, disserere ad aliquid. Again Lactantius, from Gellius, in the Epitome chapter 29: "When Chrysippus discoursed on these things." Bun.

(—) ‹anchor: Nihil est quod a nobis disputetur› · note in col 715 Nihil est quod a nobis disputetur. Mss. Cauc., Jun. et edit. 7, nihil est aliud quod, etc.

Nihil est quod a nobis disputetur. The Caucian and Junian manuscripts and 7 editions have nihil est aliud quod, etc.

(—) ‹anchor: Ventri et gulae› · note in col 715 Ventri et gulae. Hos fugiendos docet Paulus ad Philippenses III, 19, quorum deus venter est.

Ventri et gulae. Paul teaches in Philippians 3:19 that these are to be shunned, "whose god is the belly."

(—) ‹anchor: Si unguentis oblitus› · note in col 715 Si unguentis oblitus, etc. Arnobius lib. v : Quid compti violaceis coronis? Unguentum olere, et satyris et scenis explosum est, tanquam molle, et virili decoro adversum. Aristoteles in III Moral. cap. 10, eos ponit in numero τῶν ἀκολάστων, qui odoribus et suavi musices concentu supra modum delectantur; intemperantes tamen magis accedere affirmat τοὺς τῶν μύρων ὀσμαῖς χαίροντας. Verum Aristoteles reprehensione dignissimus est, quod temperantiam corpori, atque non item animo assignat. Quid quod scriptores ecclesiastici florum odorem, sertorumque usum damnant. Nam Tertullianus in eo libro quem de Corona militis inscripsit, florum in coronis usum execratur. Et in Apologet. cap. 46, probat, christianos nihilominus portionem suam ad vitae consociationem adferre, etiamsi flores naribus non admoveant, si spectacula nulla spectent. Minucius : Quot caput non coronamus, ignoscite ; nec mortuos coronamus, cum beatus non egeat, et miser non gaudeat floribus.

Si unguentis oblitus, etc. Arnobius, book 5: "Why are you decked with violet garlands?" To smell of unguent was hissed off by satires and by the stage, as soft and contrary to manly seemliness. Aristotle, in book 3 of the Ethics, chapter 10, puts among "the intemperate" those who delight beyond measure in scents and the sweet harmony of music; yet he affirms that "those who delight in the scents of perfumes" come nearer to intemperance. But Aristotle deserves the strongest reproof for assigning temperance to the body, and not likewise to the mind. Moreover, the ecclesiastical writers condemn the scent of flowers and the use of garlands. For Tertullian, in the book he entitled On the Soldier's Crown, execrates the use of flowers in crowns. And in the Apology, chapter 46, he shows that Christians nonetheless bring their share to the fellowship of life, even if they do not put flowers to their noses, if they watch no shows. Minucius: "That we do not crown our heads, forgive us; nor do we crown the dead, since the blessed has no need of flowers and the wretched has no joy in them."

(—) ‹anchor: Itaque fecit omnia› · note in col 715 Itaque fecit omnia. 1 Bonon. antiq. Idque fecit omne.

Itaque fecit omnia. 1 ancient Bononiensis: Idque fecit omne.

(—) ‹anchor: Ab hominibus› · note in col 716 Ab hominibus. Ita restitui ex editis Torn. ac Soubron. cunctisque mss. praeter 2 Reg. rec. et 1 Colb., in quibus, velut in impressis, est ab hominibus, vel ex omnibus ; 1 Brun. et edit. Betul. ab aliis.

Ab hominibus. So I have restored from the Tournes and Soubron editions and all the manuscripts except 2 recent Regii and 1 Colbertinus, in which, as in the printed editions, there is ab hominibus, or ex omnibus; 1 Brunensis and Betuleius's edition have ab aliis.

(—) ‹anchor: Quia› · note in col 716 Quia. Est pro quod. Et sic alibi passim Lactantius, aliique auctores ; ut passim videre est.

Quia. It stands for quod ("that"). And so Lactantius elsewhere throughout, and other authors, as may be seen everywhere.

(—) ‹anchor: Ex tactu voluptatem› · note in col 716 Ex tactu voluptatem. Tactus (ἁφὴ) totius corporis organo utitur, cum reliqui sensus singuli singula sua instrumenta habeant. Atque sic pro portione libido omnium maxima est et suavitate quae ex coitu capitur (nam caetera totus hic sensus vitio caret), totum corpus hiat. De quo vide Aristot. lib. de Generatione animal. primo, cap. 18. Betul.

Ex tactu voluptatem. Touch (haphē) uses the whole body as its organ, whereas each of the other senses has its own single instrument. And so, proportionately, lust is the greatest of all, and with the pleasure taken from intercourse (for otherwise this whole sense is free of fault) the whole body gapes. On which see Aristotle, On the Generation of Animals, book 1, chapter 18. Betul.

(—) ‹anchor: Cupiditas› · note in col 716 Cupiditas. De qua vide Plinium lib. x, cap. 63.

Cupiditas. On which see Pliny, book 10, chapter 63.

(—) ‹anchor: Ut esset laus› · note in col 716 Ut esset laus. 1 Colb. a prima manu, et edit. Is. in marg. : Forte, ut esset ei laus.

Ut esset laus. 1 Colbertinus, first hand, and Isaeus's edition in the margin: perhaps ut esset ei laus.

(—) ‹anchor: Quam quidam necessitatem› · note in col 716 Quam quidam necessitatem. Mihi videtur Hermetem Trismegistum et Apuleium, quem legerat, intellexisse. Apul. in Apolog. p. 327 : Nubendi... seu rationem seu necessitatem fato adscribit. Bun.

Quam quidam necessitatem. He seems to me to have meant Hermes Trismegistus and Apuleius, whom he had read. Apuleius in the Apology, page 327: "He ascribes the reason or necessity of marrying... to fate." Bun.

(—) ‹anchor: Objicit› · note in col 716 Objicit, etc. Sic emendavi ex omnibus prope mss. et 12 impressis. Reg. 1 rec. et Goth., Objicit itaque oculis ; 1 Bonon. antiq. Objicitque prae oculis. Editi nonnulli, Objicitque oculis, male ; mox enim sequitur, suggeritque.

Objicit, etc. So I have corrected from nearly all the manuscripts and 12 printed editions. 1 recent Regius and the Gotha have Objicit itaque oculis; 1 ancient Bononiensis, Objicitque prae oculis. Some editions have Objicitque oculis, wrongly; for suggeritque follows shortly after.

(—) ‹anchor: Tum in intimis visceribus› · note in col 716 Tum in intimis visceribus. Praepositionem, quam in plurimis libris absorbuit syllaba sequens, addidi ex Reimm., Torn. 1587, 1613.

Tum in intimis visceribus. The preposition, which in most books the following syllable has swallowed, I have added from Reimmann and the Tournes editions of 1587 and 1613.

(—) ‹anchor: Lupanaria quoque constituit› · note in col 716 Lupanaria quoque constituit. Per suos nimirum satellites. Nam in historiis de Caligula et Heliogabalo legimus, quod lupanaria constituerint. Caeterum de lupanaribus, lib. I dictum est, cap. 20. Tertul. in Pallio : Aspice lupas popularium libidinum nundinas.

Lupanaria quoque constituit. Through his henchmen, that is. For in the histories of Caligula and Heliogabalus we read that they set up brothels. For the rest, brothels were spoken of in book 1, chapter 20. Tertullian in On the Pallium: "Look at the prostitutes, the market-stalls of the people's lusts."

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<!-- VARIORUM NOTAE: notes keyed by lemma (no call marks printed); the label gives the lemma; "col" = column in which the note is printed. --> (—) ‹anchor: Pudicitiam profligavit› · note in col 717 Pudicitiam profligavit. Sic editio Cellarii et Heumanni, et quidem recte, ut sit gradatio, demersit, extinxit, profligavit. Alii flagitavit, quasi diceres, ardenter ad stupra et flagitia sollicitare, vel de stupro instantius aliquam virginem appellare. Mss. 6 Vaticani, 1 Reg. rec., 1 Lips., 1 Clarom. et Aldus inter emendanda errata suae editionis habent flagitiavit ; insolens verbum. Marm. et 1 Reg. a secunda manu profugavit ; 2 Reg. rec. fugavit. At non mihi placent variantes istae lectiones, nec Betuleii nec Isaei correctiones. Pudicitiam flagitavit, in multis mss. Et sic Ulpianus de privat. delic., cap. 2, et lege 2 Digest. de priv. delic., § 5, ancillam alienam flagitare. Sed haec satis ad rem facere non videntur. — Pudicitiam. Hic perpende illa lib. I, cap. 20 : Nulla pudicitia, libidinibus effraenatis omnem sexum et omnes corporis partes contaminantibus. Bun.

Pudicitiam profligavit. So the edition of Cellarius and of Heumann, and rightly, so that there is a gradation: demersit, extinxit, profligavit ("sank, quenched, routed"). Others have flagitavit, as if to say, to solicit ardently to debauchery and vice, or to accost some virgin rather urgently for debauchery. Six Vatican manuscripts, 1 recent Regius, 1 Lipsiensis, 1 Claromontanus, and Aldus among the errata to be corrected in his edition have flagitiavit, an unusual word. Marmoutier and 1 Regius, second hand, have profugavit; 2 recent Regii, fugavit. But these variant readings do not please me, nor the corrections of Betuleius or Isaeus. Pudicitiam flagitavit in many manuscripts. And so Ulpian, On private wrongs, chapter 2, and law 2 of the Digest title on private wrongs, § 5: "to importune another's maidservant." But these do not seem quite to the point. — Pudicitiam. Weigh here those words of book 1, chapter 20: "No chastity, with unbridled lusts defiling every sex and every part of the body." Bun.

(—) ‹anchor: Mares maribus admiscuit› · note in col 717 Mares maribus admiscuit. 1 Bon. antiq. applicuit. Crimen sodomiticum. Vide Epistol. ad Romanos, c. I.

Mares maribus admiscuit. 1 ancient Bononiensis has applicuit. The sodomitic crime. See the Epistle to the Romans, chapter 1.

(—) ‹anchor: Institutum Dei› · note in col 717 Institutum Dei. Sic restitui ex 14 vet. editis cunctisque mss., exceptis Em. et 1 Clarom., in quibus est justitiam Dei, ut in 5 vulgatis.

Institutum Dei. So I have restored from 14 old editions and all the manuscripts, except Emmanuel and 1 Claromontanus, in which there is justitiam Dei, as in 5 common editions.

(—) ‹anchor: Nisi etiam suum profane› · note in col 717 Nisi etiam suum profane, etc. Ita mss. 2 Bonon., Tax., Pen. In Cauc., Jun. et 8 editis, pro etiam, est et. Scripti 7 Reg., inter quos sunt duo veterrimi, et 11 alii rec. habent, nisi etiam suum sexum profane ; 5 rec. totidemque editi, nisi et suum sexum profane, perperam repetentes vocem sexum, quae mox praecessit.

Nisi etiam suum profane, etc. So the manuscripts 2 Bononienses, Taxaquetianus and Pen. In the Caucian and Junian manuscripts and 8 editions there is et for etiam. Seven Regius manuscripts, among them two very old ones, and 11 other recent ones have nisi etiam suum sexum profane; 5 recent manuscripts and as many editions, nisi et suum sexum profane, wrongly repeating the word sexum, which has just gone before.

(—) ‹anchor: Ne capiti quidem parcit› · note in cols 717-718 Ne capiti quidem parcit. De hoc peccato propter ejus obscoenitatem nihil dicimus. Vide, si potes salva verecundia, quae refert Suetonius de monstro hominis Tiberio ; nam in hac re scelus fuerit eruditum esse. De hoc peccato abunde tractat Hieron. Magius, ut videre est in Thesauro Critic. Gruteri tom. II, p. 1353. Ex Gallaeo.

Ne capiti quidem parcit. Of this sin, because of its obscenity, we say nothing. See, if you can with modesty intact, what Suetonius relates of that monster of a man, Tiberius; for in this matter it would be a crime to be learned. Hieronymus Magius treats this sin at length, as may be seen in Gruter's Thesaurus criticus, volume 2, page 1353. From Gallaeus.

(—) ‹anchor: Consequatur› · note in col 718 Consequatur. Restitui ex ed. Torn. Soubron. et omnibus mss. praeter 1 Reg. cui est exequatur. 2 Reg. rec. et 3 Colb. ac 16 editi, assequatur.

Consequatur. I have restored it from the Tournes and Soubron editions and all the manuscripts except 1 Regius, which has exequatur. Two recent Regii, 3 Colbertini and 16 editions have assequatur.

(—) ‹anchor: Prohibebit› · note in col 718 Prohibebit. Ms. 1, Reg. cohibebit ; alii 8 rec. et 6 edd. prohibet ; 1 Colb. prohiberet. Caeteri, ut in textu.

Prohibebit. Manuscript 1 Regius has cohibebit; 8 other recent manuscripts and 6 editions, prohibet; 1 Colbertinus, prohiberet. The rest as in the text.

(—) ‹anchor: Alienis, quae› · note in col 718 Alienis, quae. Post alienis, multi mss. cunctique fere editi addunt toris, quod stare non potest cum relativo quae. 1 Reg. rec. quos. — Attamen Buneman. habet alienis toris et notam sequentem exhibet in hanc vocem : — Alienis toris, quae. Constanter ita libri ; ut dicatur utroque genere torus, torum, tori, tora, ut forus, forum, lectus, lectum. Bun.

Alienis, quae. After alienis many manuscripts and nearly all the editions add toris, which cannot stand with the relative quae. 1 recent Regius has quos. — Yet Buneman has alienis toris and gives the following note on this word: — Alienis toris, quae. The books consistently read so; so that torus ("couch") is used in both genders, torus, torum, tori, tora, like forus, forum, lectus, lectum. Bun.

(—) ‹anchor: Proponere› · note in col 718 Proponere. Sic emendavi ex edit. Cellar. cunctisque mss. praeter 2 Reg. rec. et 1 Clarom. qui ferunt praeponere, ut 18 edit.

Proponere. So I have corrected from Cellarius's edition and all the manuscripts except 2 recent Regii and 1 Claromontanus, which give praeponere, as do 18 editions.

(—) ‹anchor: Huic› · note in col 718 Huic. ms. 1 Bonon. antiq. Cui.

Huic. Manuscript 1 ancient Bononiensis has Cui.

(—) ‹anchor: Ad mortemque condemnant› · note in col 718 Ad mortemque condemnant. Ita restitui ex mss. et omnibus fere editis. 1 Bonon. antiq. solus, et nonnulli typis excusi habent, morteque condemnant.

Ad mortemque condemnant. So I have restored from the manuscripts and nearly all the editions. 1 ancient Bononiensis alone, and some printed books, have morteque condemnant.

(—) ‹anchor: In quod habet mors potestatem› · note in col 718 In quod habet mors potestatem. Reposui quod ex mss. 2 antiquissimis Reg., 1 al. Reg. optimae notae, et 2 Brun. In 7 Reg., 6 Colb., 2 Clarom. et 17 edit. legitur in quo.

In quod habet mors potestatem. I have put back quod from 2 very ancient Regius manuscripts, 1 other Regius of the best mark, and 2 Brunenses. In 7 Regii, 6 Colbertini, 2 Claromontani and 17 editions in quo is read.

(—) ‹anchor: Pudorem› · note in col 718 Pudorem. Scripti 16 et 12 edit. addunt que, sed frustra ; a sequenti enim membro abest.

Pudorem. Sixteen manuscripts and 12 editions add que, but needlessly; for it is absent from the following member.

(—) ‹anchor: Ad deteriora desciscere› · note in col 718 Ad deteriora desciscere. Sic restitui ex mss. 1 Bonon. antiq., Pal., 2 Reg., favente antiquissimo Regio, in quo legitur desuescere ; corrupte pro desciscere. In 16 scriptis et 19 editis est descendere.

Ad deteriora desciscere. So I have restored from the manuscripts 1 ancient Bononiensis, the Palatinus and 2 Regii, with the support of the most ancient Regius, in which desuescere is read, a corruption of desciscere. In 16 manuscripts and 19 editions there is descendere.

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<!-- VARIORUM NOTAE: notes keyed by lemma (no call marks printed); the label gives the lemma; "col" = column in which the note is printed. --> (—) ‹anchor: Neque servam, neque liberam› · note in col 719 Neque servam, neque liberam, etc. Quare reprehendenda est in jure civili Romanorum lex Julia, quae inter liberas tantum personas adulterium stuprumve passas locum habet ; caeterum injuriarum, vel servi corrupti actionem relinquat actori adversus eum, qui cum serva consuetudinem habeat. Lib. Inter liberas, ff. ac lib. Jul. de Adul. Non levior error est eorumdem jureconsultorum, qui adulterium et stuprum eum fecisse dicunt, qui vel cum conjuge tua consuetudinem habuit, vel filiam vitiavit ; et tu, licet fidem uxori fefelleris, adulter non eris, nisi te altera pars reum fecerit : atque ita adulterium ex passis, non ex inferentibus metiuntur. Adulter ipsis est, qui cum alterius uxore consuetudinem habet, etiam si maritus non sit. Stuprum intulisse dicitur, licet maritus, si rem cum virgine viduave habuerit. Sed sacrae litterae eum adulterii teneri dicunt, qui fidem conjugalem fefellit. Betuleius.

Neque servam, neque liberam, etc. For this reason the Julian law in the Roman civil law is to be censured, which applies only between free persons who have suffered adultery or debauchery, but leaves to the plaintiff an action for injury, or for corruption of a slave, against the man who has relations with a slave woman. The law "Inter liberas" in the Digest, and the book on the Julian law on adulteries. No lighter is the error of the same jurists, who say that a man has committed adultery and debauchery who has had relations with your wife or has violated your daughter; while you, though you have broken faith with your wife, will not be an adulterer unless the other party has made you a defendant: and so they measure adultery by those who suffer it, not by those who inflict it. For them an adulterer is one who has relations with another man's wife, even if he is not himself a husband. He is said to have committed debauchery, though a husband, if he has had to do with a virgin or a widow. But the sacred Scriptures say that he is guilty of adultery who has broken conjugal faith. Betuleius.

(—) ‹anchor: Sola mulier adultera est› · note in col 719 Sola mulier adultera est, etc. Hoc non ita est accipiendum, quasi vel contra conjugis tuae adulterum, vel quasi filiae stupratorem (si modo haec Modestini differentia admittenda est, quam Ulpianus καταχρηστικώτερον confundi fatetur) actio data non sit : sed quod mulieri lex Julia non permittat in publico judicio adulterii accusationem, ut Impp. Severus et Antoninus Cassiae rescripserunt, leg. prima, Cod. ad leg. Juliam de Adult. Betul.

Sola mulier adultera est, etc. This is not to be understood as if no action were given against the adulterer with your wife, or against the debaucher of your daughter (if indeed this distinction of Modestinus is to be admitted, which Ulpian admits is confused "rather loosely"); but that the Julian law does not allow a woman to bring an accusation of adultery in a public trial, as the Emperors Severus and Antoninus wrote in reply to Cassia, first law of the Code title on the Julian law on adulteries. Betul.

(—) ‹anchor: Maritus autem› · note in cols 719-720 Maritus autem, etc. Ex Petito lex Solonis, quae partim extat apud Lysiam, partim apud Plutarch. ita habet : Ne quis pro moecho prehenditor in ea, quae vel in lupanari, vel publice prostat. Quae publice prostant, etiam servorum injuriae obnoxiae sunto ; per lupanaria namque atque ancillulas libido permittitur. Hieronym. in Vita Fabiolae : vide et August. de Civ. Dei lib. XIV, cap. 17. Hinc apud Quintilian. lib. VII, cap. 4, quaeritur an deprehensus cum alterius uxore adulter sit : quia non de appellatione, sed de vi facti ejus ambigitur, an omnino peccaverit.

Maritus autem, etc. From Petit: the law of Solon, which survives partly in Lysias, partly in Plutarch, runs thus: "Let no one be seized as an adulterer with a woman who stands for hire either in a brothel or publicly. Those who stand for hire publicly shall be liable even to the outrage of slaves"; "for through brothels and little slave-girls lust is given leave." Jerome in the Life of Fabiola; see also Augustine, City of God book 14, chapter 17. Hence in Quintilian, book 7, chapter 4, the question is asked whether a man caught with another's wife is an adulterer: for the doubt is not about the name, but about the force of his act, whether he has sinned at all.

(—) ‹anchor: Divina lex› · note in col 720 Divina lex. Matth. XIX, Marc. X, 1 Cor. VII, Ephes. V.

Divina lex. Matthew 19, Mark 10, 1 Corinthians 7, Ephesians 5.

(—) ‹anchor: Solam omnium mulierem› · note in col 720 Solam omnium mulierem, etc. Plinius ait lib. VII, cap. 11 : Praeter mulierem pauca animalia coitum novere gravida. In paucis iis sunt equa et sus, ut idem Plinius ait extremo cap. 63 lib. X ; sed solius equae meminit Aristot. lib. IV de Gen. Anim., cap. 5.

Solam omnium mulierem, etc. Pliny says in book 7, chapter 11: "Besides woman, few animals know intercourse when pregnant." Among those few are the mare and the sow, as the same Pliny says at the end of chapter 63 of book 10; but Aristotle mentions only the mare, On the Generation of Animals, book 4, chapter 5.

(—) ‹anchor: Libido cogeret viros aliud appetere› · note in col 720 Libido cogeret viros aliud appetere. Ms. Brun alias ; Francius, aliam.

Libido cogeret viros aliud appetere. The Brunensis manuscript has alias; Francius, aliam.

(—) ‹anchor: Iniquum est enim› · note in col 720 Iniquum est enim, etc. Ulpian in lib. Si uxor, § Judex, ff. ad leg. Jul. de adult. « Judex, inquit, ante oculos habere debet, et inquirere, an maritus pudice vivens mulieri quoque bonos mores colendi auctor fuerit. Periniquum enim videtur esse, ut pudicitiam vir ab uxore exigat, quam ipse non exhibeat. Quae res potest et virum damnare, non rem ob compensationem mutui criminis inter utrosque communicare. » Betul.

Iniquum est enim, etc. Ulpian, in the law "Si uxor," § "Judex," of the Digest title on the Julian law on adulteries: "The judge," he says, "must keep before his eyes, and inquire, whether the husband, living chastely, was also the one who led his wife to practise good morals. For it seems most unjust that a husband should require of his wife a chastity he does not himself show. Which can condemn the husband too, not make the matter common to both by setting off one crime against the other." Betul.

(—) ‹anchor: Effecit› · note in col 720 Effecit. Mss. 10 rec. et 4 vet. edit. id effecit, 5 alii, id efficit.

Effecit. Ten recent manuscripts and 4 old editions have id effecit; 5 others, id efficit.

(—) ‹anchor: Exemplo ipso concitata› · note in col 720 Exemplo ipso concitata. Sic reposui ex mss. 10 Reg., 5 Colb. et 8 aliis. 1 Colb. et 1 Clarom. habent, exemplo ipsa concitata ; edit. 12, exemplo ipso incitata ; in 4 aliis excusis deest ipso. — Exemplo... concitata. Cic., l. II de Fin., c. 19, animi ardore... concitati, et Lactant., l. I, c. 10, concitatus dolore injuriae ; sed plane, ut hic, in l. de Mortibus Persec., c. 9, concitatus domesticis exemplis dixerit.

Exemplo ipso concitata. So I have put it back from the manuscripts, 10 Regii, 5 Colbertini and 8 others. 1 Colbertinus and 1 Claromontanus have exemplo ipsa concitata; 12 editions, exemplo ipso incitata; in 4 other printings ipso is lacking. — Exemplo... concitata. Cicero, On Ends book 2, chapter 19, "roused by ardour of mind...", and Lactantius, book 1, chapter 10, "roused by resentment of the injury"; but exactly as here he says in On the Deaths of the Persecutors, chapter 9, "roused by examples at home."

(—) ‹anchor: Vindicari› · note in col 720 Vindicari. Ex edit. Rom. 1470, cunctisque mss. est, praeter 1 Colb., in quo, sicut et in 17 vulgatis, legitur vindicare.

Vindicari. It comes from the Rome edition of 1470 and all the manuscripts, except 1 Colbertinus, in which, as also in 17 common editions, vindicare is read.

(—) ‹anchor: Adduntur illa› · note in col 720 Adduntur illa. Ita correxi ex mss. 2 antiquissimis Reg. aliisque sex. In 13 totidemque editis est addantur ; in 1 Bon. antiq. et 4 aliis adducuntur.

Adduntur illa. So I have corrected from the manuscripts, 2 very ancient Regii and six others. In 13 manuscripts and as many editions there is addantur; in 1 ancient Bononiensis and 4 others, adducuntur.

(—) ‹anchor: Dimissam duxerit› · note in col 720 Dimissam duxerit. 1 Colb. divisam ; 1 Bon. antiq. duxerit ejectam ; Luc. VI.

Dimissam duxerit. 1 Colbertinus has divisam; 1 ancient Bononiensis, duxerit ejectam; Luke 6.

(—) ‹anchor: Adulteram fieri mentem› · note in col 720 Adulteram fieri mentem. Ovid., adultera mens est. Francius.

Adulteram fieri mentem. Ovid: "the mind is adulterous." Francius.

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<!-- VARIORUM NOTAE: notes keyed by lemma (no call marks printed); the label gives the lemma; "col" = column in which the note is printed. --> (—) ‹anchor: Libidinis fructum cogitatione complectitur› · note in col 721 Libidinis fructum cogitatione complectitur. Augustin. contra Manich. : Justitia tenet sola mala voluntate, quamvis quod voluerint, implere nequiverint. Salvian., VI : Ipsa rei turpis cupiditas pro actione damnatur. Ambros., l. I de Offic. : Adulterium non solum facti colluvione, sed et uspectus attentione committitur. Priceus.

Libidinis fructum cogitatione complectitur. Augustine, against the Manichees: "Justice holds them guilty by the evil will alone, though they could not carry out what they willed." Salvian, book 6: "The very desire for a shameful thing is condemned as the act." Ambrose, On Duties book 1: "Adultery is committed not only by the filth of the deed, but also by the fixing of the gaze." Price.

(—) ‹anchor: Cum propositum sit hominibus› · note in col 721 Cum propositum sit hominibus. Scripti 9 rec. et 10 edit. vet., omnibus hominibus.

Cum propositum sit hominibus. Nine recent manuscripts and 10 old editions have omnibus hominibus.

(—) ‹anchor: Etiam vincere› · note in col 721 Etiam vincere. Sic reposui ex 5 vet. impressis, et omnibus fere mss. praeter 1 Lips. cui est et eam vincere ; 1 Colb. et 8 edit., eam vincere.

Etiam vincere. So I have put it back from 5 old printed editions and nearly all the manuscripts except 1 Lipsiensis, which has et eam vincere; 1 Colbertinus and 8 editions have eam vincere.

(—) ‹anchor: Hoc coelesti genere vitae› · note in col 721 Hoc coelesti genere vitae. Id est caelibatu. Francius, in ora libri sui.

Hoc coelesti genere vitae. That is, by celibacy. Francius, in the margin of his book.

(—) ‹anchor: Sed tamquam sinat› · note in col 721 Sed tamquam sinat. In solo mss. Regio antiquiore, sed tamquam qui libertatem arbitrio largiatur : quod est glossema.

Sed tamquam sinat. Only in the older Regius manuscript: sed tamquam qui libertatem arbitrio largiatur ("but as one who grants freedom to choice"), which is a gloss.

(—) ‹anchor: Terram triumphabit› · note in col 721 Terram triumphabit. In quarto casu, sicut alibi dixit, vitam vivere, mortem occumbere, militiam militare. Per terram triumphare, intelligit Lactantius, de terrenis bonis et voluptatibus triumphare. Vide Epitom., cap. 51 et 66.

Terram triumphabit. In the accusative case, as he said elsewhere vitam vivere, mortem occumbere, militiam militare ("to live a life, meet death, serve a service"). By "triumphing over the earth" Lactantius means triumphing over earthly goods and pleasures. See the Epitome, chapters 51 and 66.

(—) ‹anchor: Cepit› · note in col 721 Cepit. Jun., 1 Colb. et 5 edit., ceperit.

Cepit. The Junian manuscript, 1 Colbertinus and 5 editions have ceperit.

(—) ‹anchor: Nam quia virtus› · note in col 721 Nam quia virtus. 1 Reg. antiq., nam si ; Bon., 8 Reg., Tax., Pen., 2 Colb., 2 Clarom., namque virtus ; Brun., nam quoniam virtus. Caeteri cum omnibus editis, ut in textu : quod videtur aptius.

Nam quia virtus. 1 ancient Regius has nam si; the Bononiensis, 8 Regii, the Taxaquetianus, Pen., 2 Colbertini and 2 Claromontani, namque virtus; the Brunensis, nam quoniam virtus. The rest, with all the editions, as in the text, which seems more fitting.

(—) ‹anchor: Nobis exeundum est› · note in col 721 Nobis exeundum est. Exire, de opere dicitur studio et labore ad finem perducto. Casaub.

Nobis exeundum est. Exire ("to come out") is said of a work brought to its end by zeal and labour. Casaubon.

(—) ‹anchor: Aut de se ipse desperet› · note in col 721 Aut de se ipse desperet. 1 Reg. antiq., ac ; Brun., de se ipso. In 8 scriptis rec. et 6 edd. deest ipse.

Aut de se ipse desperet. 1 ancient Regius has ac; the Brunensis, de se ipso. In 8 recent manuscripts and 6 editions ipse is lacking.

(—) ‹anchor: Ad injustitiae viam lapsus est› · note in col 721 Ad injustitiae viam lapsus est. 2 Colb. justitiae, vitiose ; 6 rec. et ed. Betul., a justitiae via lapsus est.

Ad injustitiae viam lapsus est. Two Colbertini have justitiae, faultily; 6 recent manuscripts and Betuleius's edition, a justitiae via lapsus est.

(—) ‹anchor: Academico tertio› · note in col 721 Academico tertio. Cicero ad Atticum monet quatuor se de Academicis Quaestionibus libros ad duos contraxisse. Citatur tamen liber quartus a Nonio Marcello, qui alter ex duobus est qui extant, sicut tertius a Lactantio. Hic tamen cum aliis plerisque interiit.

Academico tertio. Cicero tells Atticus that he had reduced his four books of Academic Questions to two. Yet a fourth book is cited by Nonius Marcellus, which is the other of the two that survive, just as the third is cited by Lactantius. This one, however, has perished with most of the others.

(—) ‹anchor: Quod si liceret ut iis› · note in col 722 Quod si liceret ut iis, etc. Hic Ciceronis locus non extat hodie. Isaeus.

Quod si liceret ut iis, etc. This passage of Cicero does not survive today. Isaeus.

(—) ‹anchor: Viam deviam› · note in col 722 Viam deviam. Ita emendavi ex pluribus mss. et editis. Gallice, la mauvaise voie : aptior lectio, quam vitam deviam aliorum 10. Etenim nostra confirmatur ex aliis Lactantii locis, l. IV Div. Inst., c. 30, vias sibi devias condiderunt, et l. V, c. 1, ab illo itinere devio. In iis scilicet Ciceronem imitatus est. — Legitur apud Bunem. : — Vitam deviam. Gothan., Rost., Ven. 1471, 1515, Paris., Crat., Gymn., Tornes., sic viam deviam. Via hic non habet locum et hinc melius Lips., Reimm., Fasit., Gryph., Betul., Thomas. reliqui, vitam deviam. Sic vita devia est vita a vera via virtutis aversa, auctore Graevio ad Cicer., Amicit., cap. 25. Plura ad Lact., lib. III, cap. 11.

Viam deviam. So I have corrected from several manuscripts and editions; in French, "the bad way": a fitter reading than the vitam deviam of 10 others. For ours is confirmed by other passages of Lactantius, Divine Institutes book 4, chapter 30, "they have built themselves byways," and book 5, chapter 1, "from that byway." In these, of course, he imitated Cicero. — In Buneman one reads: — Vitam deviam. The Gotha manuscript, Rostock, Venice 1471 and 1515, Paris, Cratander, Gymnicus and Tournes have thus viam deviam. "Way" has no place here, and so, better, Lipsiensis, Reimmann, Fasitelius, Gryphius, Betuleius, Thomasius and the rest have vitam deviam. Thus vita devia is a life turned away from the true way of virtue, on the authority of Graevius on Cicero, On Friendship, chapter 25. More at Lactantius, book 3, chapter 11.

(—) ‹anchor: Facilior› · note in col 722 Facilior. Sic restitui ex omnibus mss. et compluribus editis ; felicior est in 9 excusis.

Facilior. So I have restored from all the manuscripts and a good many editions; felicior is in 9 printings.

(—) ‹anchor: Liberos nostros› · note in col 722 Liberos nostros. Quae res eleganter effecta est in filio prodigo, Lucae XV.

Liberos nostros. Which is elegantly worked out in the prodigal son, Luke 15.

(—) ‹anchor: Suscipimus, fovemus, amplectimur› · note in col 722 Suscipimus, fovemus, amplectimur. Mss. 12 rec. et edit. Gymnic. praeponunt sustentamus ; 2 Reg. quorum unus est antiquissimus, respuunt fovemus ; in 2 aliis Reg. et Brun. legitur suscipiamus, foveamus, amplectamur.

Suscipimus, fovemus, amplectimur. Twelve recent manuscripts and Gymnicus's edition put sustentamus first; 2 Regii, one of which is the most ancient, reject fovemus; in 2 other Regii and the Brunensis suscipiamus, foveamus, amplectamur is read.

(—) ‹anchor: Poenitendo posse placari› · note in col 722 Poenitendo posse placari. 1 Bonon. antiq., non posse.

Poenitendo posse placari. 1 ancient Bononiensis has non posse.

(—) ‹anchor: Oblitteraturum› · note in col 722 Oblitteraturum. Haec lectio est antiquissimorum mss. codicum, 2 Bon., 7 Reg., Cauc. 3, Colb., 1 Clarom., Ultr., 2 Lips., 2 Brun. et 16 edit. In mss. 11 rec. et 4 vulgatis est obliturum. An respicit Isaiae locum, XLIII, 25 : Qui deleo iniquitates tuas propter me, et peccatorum tuorum non recordabor.

Oblitteraturum. This is the reading of the most ancient manuscript codices, 2 Bononienses, 7 Regii, the Caucian, 3 Colbertini, 1 Claromontanus, the Ultrajectinus, 2 Lipsienses, 2 Brunenses and 16 editions. In 11 recent manuscripts and 4 common editions there is obliturum. Does he have in view the passage of Isaiah 43:25: "I who blot out your iniquities for my own sake, and will not remember your sins"?

(—) ‹anchor: Peccata vetera correcto› · note in col 722 Peccata vetera correcto. 1 Reg. rec. correcta, male. 1 al. Reg. correpta, pejus ; 1 Reg., Tornes., 1 Clarom. habent vetera correpto ; 1 Reg. antiquissimus, et vitia correcto.

Peccata vetera correcto. 1 recent Regius has correcta, wrongly; 1 other Regius, correpta, worse; 1 Regius, Tournes and 1 Claromontanus have vetera correpto; 1 most ancient Regius, et vitia correcto.

(—) ‹anchor: Is enim quem facti sui poenitet› · note in col 722 Is enim quem facti sui poenitet. Ita mss. veterrimi (continues)

Is enim quem facti sui poenitet. So the very old manuscripts (continues)

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(continued) ‹anchor: Is enim quem facti sui poenitet› · note in col 723

Regio-Put., Cauc., Jun., et 7 alii ac 13 vulgati. In antiquissimis 1 Reg., 1 Bon., 12 aliis rec. et 7 editis est, quem enim, etc. In 1 Colb., quem enim peccati sui poenitet.

(continued) Regio-Puteanus, the Caucian, the Junian and 7 others, and 13 common editions. In the most ancient manuscripts, 1 Regius and 1 Bononiensis, in 12 other recent ones and in 7 editions there is quem enim, etc. In 1 Colbertinus, quem enim peccati sui poenitet.

(—) ‹anchor: Μετάνοιαν› · note in col 723 Μετάνοιαν. Dissimulandum non est Tertullianum, lib. adversus Marcionem II, τὴν μετάνοιαν Deo impertinenter tribuisse, cum ea stultorum tantum sit, juxta illud Hesiodicum : Damno accepto stultus sapit ; unde etiam Epimethei nomen fluxit. Neque etiam ἡ μετάνοια, ut ille inquit, simplex sententiae prioris conversio est, quae etiam sine reprehensione vel in homine possit admitti, nedum in Deo : quasi ullus in Deo resipiscendi locus esse possit, cum nemo nisi stultus resipiscat. Quid quod in Genesin non verbum μετανοεῖν, sed τὸ ἐνθυμεῖσθαι legitur ; quod indignationem, non poenitudinem significat. Sic enim in cap. 6, ubi Dei de humano genere delendo consilium, scriptum sic legitur : Καὶ ἐνθυμήθη ὁ Θεὸς, ὅτι ἐποίησε τὸν ἄνθρωπον ἐπὶ τῆς γῆς, Cogitavit Deus quod fecisset hominem super terram. Et postea, subdit : Καὶ διενοήθη, et recogitavit, etc. Nec aliter Augustinus, l. XV de Civit. Dei, c. 24, et de Locut. Sed verbum Διανοεῖσθαι consultationem in se continet, non poenitudinem. Verbum igitur poenitendi nec culpa caret (utar enim ipsius verbis), nec graeco sono poenitentiae nomen ex animi demutatione, sed ex delicti confessione compositum est. Unde Laur. Valla in posteriorem ad Corinth., c. VII, Lactantii nostri interpretationem probat ; et Erasm. in suis ad eumdem locum, atque item ad cap. III Matthaei, Vallae adstipulatur. Caeterum de Poenitentia ejusdem Tertulliani egregius extat liber. Betul.

Metanoian. It must not be concealed that Tertullian, in book 2 against Marcion, ascribed "repentance" to God inappropriately, since it belongs only to fools, according to that saying of Hesiod: "The fool grows wise when he has suffered loss"; whence also the name of Epimetheus came. Nor is metanoia, as he says, a simple change of one's former opinion, which could be admitted without blame even in a man, much less in God: as if there could be any room in God for coming to one's senses, when no one comes to his senses except a fool. Moreover, in Genesis it is not the verb metanoein that is read but enthymeisthai, which signifies indignation, not repentance. For so in chapter 6, where God's resolve to destroy the human race is written, it reads thus: "And God took it to heart that he had made man upon the earth," God considered that he had made man upon the earth. And afterwards he adds: "And he thought it over," and reconsidered, etc. Augustine takes it no differently, City of God book 15, chapter 24, and in the Locutions. But the verb dianoeisthai contains in itself deliberation, not repentance. The word "repenting," then, is not without fault (to use his own words), and in its Greek sound the name of penitence is formed not from a change of mind but from the confession of a fault. Hence Lorenzo Valla, on the second to the Corinthians, chapter 7, approves our Lactantius's interpretation; and Erasmus, in his notes on the same passage, and likewise on chapter 3 of Matthew, agrees with Valla. For the rest, there is an excellent book On Penitence by the same Tertullian. Betul.

(—) ‹anchor: Quam nos latine possumus› · note in col 723 Quam nos latine possumus, etc. Ex mss. 10 Reg., Cauc., 5 Colb. multisque aliis et 11 edd. addidi latine, quod desideratur in 1 Bonon. antiq. et 8 editis, in quorum tribus est possimus, ut in mss. 6 rec.

Quam nos latine possumus, etc. From the manuscripts, 10 Regii, the Caucian, 5 Colbertini and many others, and 11 editions, I have added latine, which is missing in 1 ancient Bononiensis and 8 editions, in three of which there is possimus, as in 6 recent manuscripts.

(—) ‹anchor: Diligentem facit› · note in col 723 Diligentem facit. Ita omnes mss. et 10 editi. In quibusdam excusis est, faciat.

Diligentem facit. So all the manuscripts and 10 editions. In some printings there is faciat.

(—) ‹anchor: Ut non aliquando› · note in col 723 Ut non aliquando. Septies enim cadit justus. Prov. XXIV, Joan. I, Jac. III.

Ut non aliquando. For "the just man falls seven times." Proverbs 24, John 1, James 3.

(—) ‹anchor: Pro sua pietate› · note in cols 723-724 Pro sua pietate. Augustin., de Civit. Dei, l. X, c. 1 : Pietas quoque proprie de Dei cultu intelligi solet, quam Graeci εὐσέβειαν vocant : haec tamen et erga parentes officiose haberi dicitur. More autem vulgi, hoc nomen etiam in operibus misericordiae frequentatur : quod ideo arbitror evenisse, quia haec fieri praecipue mandat Deus ; eaque sibi vel pro sacrificiis, vel prae sacrificiis placere testatur : ex qua loquendi consuetudine factum est, ut et Deus ipse dicatur pius. Quem sane Graeci, nullo suo sermonis usu, εὐσεβῆ vocant, quamvis εὐσέβειαν pro misericordia, illorum etiam vulgus usurpet. Hactenus ille. Cujus ex oratione colligimus obtinuisse usum (qui magister loquendi est) ut Deum clementem, ut misericordem hominem, alio quoque latino vocabulo pium, atque εὐσεβῆ graeco designemus. Petr. Faber.

Pro sua pietate. Augustine, City of God book 10, chapter 1: "Piety too is usually understood properly of the worship of God, which the Greeks call eusebeia; yet it is also said to be shown dutifully towards parents. But in common usage this name is often used also of works of mercy, which I think has come about because God especially commands that these be done, and testifies that they please him in place of sacrifices, or above sacrifices: from which way of speaking it has come about that God himself too is called pius. The Greeks, indeed, by no usage of their own language call him eusebē, although their common people too use eusebeia for mercy." Thus far he. From his words we gather that usage (which is the master of speech) has prevailed so that we designate God as clement, and a man as merciful, also by another Latin word, pius, and by the Greek eusebē. Pierre Faber.

(—) ‹anchor: Portum salutis› · note in col 724 Portum salutis. Idem virtutis portum, supra, c. 18, circa med.

Portum salutis. The same author has "the harbour of virtue," above, chapter 18, about the middle.

(—) ‹anchor: Quicumque aberraverit› · note in col 724 Quicumque aberraverit, etc. Mss. Brun., aberraverint ...referant pedem, recipiant ac reforment, quod melius cohaeret sequentibus, vix divelli possunt... sequerentur... attigissent.

Quicumque aberraverit, etc. The Brunensis manuscripts have aberraverint ... referant pedem, recipiant ac reforment, which agrees better with what follows: vix divelli possunt... sequerentur... attigissent.

(—) ‹anchor: Sed revocare› · note in col 724 Sed revocare. Ex Virg. Aeneid. VI. Verba sunt Sibyllae, quae Lactantius ad suum detorquet sensum.

Sed revocare. From Virgil, Aeneid 6. They are the Sibyl's words, which Lactantius bends to his own sense.

(—) ‹anchor: Male jucundis› · note in col 724 Male jucundis. Male, id est, in perniciem. Francius.

Male jucundis. Male, that is, to one's ruin. Francius.

(—) ‹anchor: Exhortationes suas Seneca› · note in col 724 Exhortationes suas Seneca, etc. Ita omnes fere mss., edd. Rom. 1470, et Cellar. Scripti 2 Bonon., Tax., Pen., edit. Is. : Qua exhortationes suas. Ms. Jun. et 10 excusi, quod in exhortationibus suis ; 4 Vulgati, quod exhortationibus suis. Sensus tamen textus nostri is est, ut velit dicere, ea sententia, quam antea retulit, Senecam exhortationes suas terminasse : quod adductis etiam Senecae verbis ostendit.

Exhortationes suas Seneca, etc. So nearly all the manuscripts and the editions of Rome 1470 and of Cellarius. The manuscripts 2 Bononienses, the Taxaquetianus and Pen., and Isaeus's edition: Qua exhortationes suas. The Junian manuscript and 10 printings, quod in exhortationibus suis; 4 common editions, quod exhortationibus suis. Yet the sense of our text is that he means that Seneca ended his Exhortations with the sentence he quoted before: which he shows by adducing Seneca's own words too.

(—) ‹anchor: Nihil prodest inclusam esse conscientiam. Patemus Deo› · note in col 724 Nihil prodest inclusam esse conscientiam. Patemus Deo. Sic emendavi ex omnibus mss. et excusis, praeter 1 Bonon. antiq. et 4 editos, in quibus legitur, nihil prodest inclusa conscientia. Augustinus, ep. LXXXIII : Quid prodest ab homine aliquid esse secretum ? nihil Deo clausum est : interest animis nostris, et cogitationibus mediis intervenit.

Nihil prodest inclusam esse conscientiam. Patemus Deo. So I have corrected from all the manuscripts and printings, except 1 ancient Bononiensis and 4 editions, in which nihil prodest inclusa conscientia is read. Augustine, letter 83: "What does it profit that something is secret from man? Nothing is shut to God: he is present to our minds, and comes into the midst of our thoughts."

(—) ‹anchor: Verae religionis ignaro› · note in col 724 Verae religionis ignaro. Hieronymus tamen eum in Catalogo scriptorum ecclesiasticorum recenset, argumento sumpto ab epistolis ab ipso atque Paulo mutuo scriptis, ut falso crediderunt nonnulli. Augustini, l. X Civit., c. 6, ipsum inter christianos non numerat, quia hoc coluit, quod reprehendere fuit ausus. Betul.

Verae religionis ignaro. Jerome, however, lists him in the Catalogue of ecclesiastical writers, taking his argument from the letters written between him and Paul, as some have falsely believed. Augustine, City of God book 10, chapter 6, does not count him among the Christians, because he worshipped what he dared to censure. Betul.

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<!-- VARIORUM NOTAE: notes keyed by lemma (no call marks printed); the label gives the lemma; "col" = column in which the note is printed. --> (—) ‹anchor: Verus Dei cultor› · note in col 725 Verus Dei cultor. Ita mss. et edd. Francius malebat, veri.

Verus Dei cultor. So the manuscripts and editions. Francius preferred veri.

(—) ‹anchor: Si quis illi monstrasset› · note in col 725 Si quis illi monstrasset. Verum Deum.

Si quis illi monstrasset. That is, the true God.

(—) ‹anchor: Zenonem› · note in col 725 Zenonem. Is erat Stoicae factionis princeps.

Zenonem. He was the founder of the Stoic school.

(—) ‹anchor: Et magistrum suum Sotionem› · note in col 725 Et magistrum suum Sotionem. Hieronymus Chronico Eusebiano extremo Augusti imperio : Sotio philosophus, Alexandrinus, praeceptor Senecae, clarus habetur. Et ipse Seneca ep. XLIX : Modo apud Sotionem philosophum puer sedi, modo causas agere coepi. Bunem. — Sotionem. Philosophum Hispanum, qui Senecae magister fuit.

Et magistrum suum Sotionem. Jerome, in Eusebius's Chronicle, at the end of Augustus's reign: "Sotion the philosopher, of Alexandria, Seneca's teacher, is held famous." And Seneca himself, letter 49: "Only just now I sat as a boy with the philosopher Sotion, only just now I began to plead cases." Bunem. — Sotionem. A Spanish philosopher, who was Seneca's teacher.

(—) ‹anchor: Ignorantiae confessio› · note in col 725 Ignorantiae confessio. Em. ignorantis confessio.

Ignorantiae confessio. Emmanuel has ignorantis confessio.

(—) ‹anchor: Nihil prodest inclusam esse conscientiam› · note in col 725 Nihil prodest inclusam esse conscientiam. Ita restitui ex omnibus ferme mss. et edit. Is. In mss. Cauc., 2 Reg. rec., Em., Cant., et 13 impressis est inclusam habere conscientiam.

Nihil prodest inclusam esse conscientiam. So I have restored from nearly all the manuscripts and Isaeus's edition. In the manuscripts Caucian, 2 recent Regii, Emmanuel and Cambridge, and in 13 printed editions, there is inclusam habere conscientiam.

(—) ‹anchor: Dei autem divinitas nec visceribus submoveri potest› · note in col 725 Dei autem divinitas nec visceribus submoveri potest. Est enim scrutans corda et renes Deus, psal. VII, 10. Minucius in Octavio, tenebris interest, interest cogitationibus nostris.

Dei autem divinitas nec visceribus submoveri potest. For God is "the searcher of hearts and reins," Psalm 7:10. Minucius in the Octavius: "he is present in the darkness, present in our thoughts."

(—) ‹anchor: Numquam potes› · note in col 725 Numquam potes. Mss. 10 Reg., 2 Colb., ed. Betul., potest, male.

Numquam potes. The manuscripts, 10 Regii and 2 Colbertini, and Betuleius's edition have potest, wrongly.

(—) ‹anchor: Puta, tibi contigisse, ut oculos omnium hominum effugias demens› · note in col 725 Puta, tibi contigisse, ut oculos omnium hominum effugias demens. Seneca, l. I ; Clem., c. 26 : Sed puta tutam esse crudelitatem. L. III Benef., c. 30 : Puta me vitam pro vita reddidisse. Ep. LXIV : Puta, relicta nobis medicamenta. Bun.

Puta, tibi contigisse, ut oculos omnium hominum effugias demens. Seneca, On Clemency book 1, chapter 26: "But suppose cruelty is safe." On Benefits book 3, chapter 30: "Suppose I have given back life for life." Letter 64: "Suppose remedies have been left to us." Bun.

(—) ‹anchor: Non habere conscium habenti conscientiam› · note in col 725 Non habere conscium habenti conscientiam. Habere conscium abest a nonnullis editis, in quibus est habenti scientiam. Haec emendatio est Nicolai le Nourry, in suo Bibliothecae Patrum Apparatu, tomo II.

Non habere conscium habenti conscientiam. Habere conscium is missing from some editions, in which there is habenti scientiam. This correction is Nicolas Le Nourry's, in his Apparatus to the Bibliotheca Patrum, volume 2.

(—) ‹anchor: Tullius› · note in col 725 Tullius. Cicero, l. III de Offic., c. 3.

Tullius. Cicero, On Duties book 3, chapter 3.

(—) ‹anchor: Mentem suam› · note in cols 725-726 Mentem suam, etc. Antoninus, l. XII, § 26, ὁ ἑκάστου νοῦς θεός. Hermes Pimand. cap. 12, ὁ νοῦς ἐν ἀνθρώποις θεός ἐστιν. Atque inde Synes., in Calvit. encom. de capite, Dei templum caput, quia mentis sedes. Cicer., Offic., l. III, § 44, a Lactant. laudat. Institut., l. VII, et Euripid. apud Theon. Soph. in Progymn. Gataker.

Mentem suam, etc. Antoninus, book 12, § 26: "each man's mind is a god." Hermes, Pimander chapter 12: "the mind in men is God." And hence Synesius, in the Praise of Baldness, says of the head that the head is God's temple, because it is the seat of the mind. Cicero, On Duties book 3, § 44, quoted by Lactantius, Institutes book 7; and Euripides in Theon the Sophist's Progymnasmata. Gataker.

(—) ‹anchor: Ut rationem reddendam› · note in col 726 Ut rationem reddendam. Seneca, ep. XII : Mors tam juveni ante oculos esse debet, quam seni. Epictet. Enchirid., c. 28, vide ibi totum. Augustin., Homil. 13 : Ultimum diem latere voluit, ut omnes observarentur. Gregor. Rom. in Job., l. XXII : Dies ultimus salubriter ignoratur, ut semper proximus esse credatur. Quomodo enim de die in diem differendo peccas, cum extremum diem, an iste sit nescias ? Horat., lib. I, epist. IV : Omnem crede diem tibi diluxisse supremum. Et Hieronym. in Matth. c. XXIV : Sic vivamus quotidie, quasi die illa judicandi simus. Gataker.

Ut rationem reddendam. Seneca, letter 12: "Death should be before the eyes of the young man as much as of the old." Epictetus, Enchiridion chapter 28; see the whole of it there. Augustine, Homily 13: "He willed the last day to be hidden, so that all days might be watched." Gregory of Rome on Job, book 22: "The last day is wholesomely unknown, so that it may always be believed to be at hand. For how can you sin by putting off from day to day, when you do not know whether this one is your last day?" Horace, book 1, epistle 4: "Believe that every day that has dawned for you is your last." And Jerome on Matthew, chapter 24: "Let us live each day as though we were to be judged on that day." Gataker.

(—) ‹anchor: Dixit› · note in col 726 Dixit. Actione ult. in Verr.

Dixit. In the last speech against Verres.

(—) ‹anchor: Testis idem› · note in col 726 Testis idem. Mss. 16 rec. et 6 edit. legunt testis ipse.

Testis idem. Sixteen recent manuscripts and 6 editions read testis ipse.

(—) ‹anchor: Invidiam detrahet› · note in col 726 Invidiam detrahet. Ita vetustissimi mss. 2 Reg., 1 Bonon., Jun., Em., Cant. cum edit. Betul. In mss. 18 Reg. et 17 vulgatis est distrahet.

Invidiam detrahet. So the oldest manuscripts, 2 Regii, 1 Bononiensis, the Junian, Emmanuel and Cambridge, with Betuleius's edition. In the manuscripts, 18 Regii, and in 17 common editions there is distrahet.

(—) ‹anchor: Superbia tumidus infletur› · note in col 726 Superbia tumidus infletur. 1 Bon. antiq., Em., Cant., superbia tumore infletur.

Superbia tumidus infletur. 1 ancient Bononiensis, Emmanuel and Cambridge have superbia tumore infletur.

(—) ‹anchor: Alienam mulierem sancte videat› · note in col 726 Alienam mulierem sancte videat. Horat. oculo irretorto. Francius. — Curtius, l. III, c. 12, de Alexandro : Virgines excellenti forma tam sancte habuit, quam si eodem quo ipse parente genitae forent.

Alienam mulierem sancte videat. Horace: "with an eye that does not look back." Francius. — Curtius, book 3, chapter 12, of Alexander: "He kept the maidens of outstanding beauty as purely as if they had been born of the same parent as himself."

(—) ‹anchor: Non concupiscat alienum› · note in col 726 Non concupiscat alienum. Sic lego cum Regio-Put., 3 al. Reg., 3 Colb., 1 Clarom., Em., Cant. et 4 vet. editis. In 11 scriptis et 13 excusis, pro non, est nihil.

Non concupiscat alienum. So I read with the Regio-Puteanus, 3 other Regii, 3 Colbertini, 1 Claromontanus, Emmanuel, Cambridge and 4 old editions. In 11 manuscripts and 13 printings there is nihil for non.

(—) ‹anchor: Hic cultor est verus Dei› · note in col 726 Hic cultor est verus Dei. Ita ferunt antiquissimi mss. 1 Bon., 1 Reg., 3 alii et edit. Is. Vide supra, potuit esse verus Dei cultor. In 21 mss. et 18 vulgatis legitur, hic cultor est veri Dei.

Hic cultor est verus Dei. So the most ancient manuscripts give it, 1 Bononiensis, 1 Regius, 3 others, and Isaeus's edition. See above, "he could have been a true worshipper of God." In 21 manuscripts and 18 common editions one reads hic cultor est veri Dei.

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<!-- VARIORUM NOTAE: notes keyed by lemma (no call marks printed); the label gives the lemma; "col" = column in which the note is printed. --> <!-- Q3 (2026-11-02): read against the column images, which show the whole foot of page 377: the opening note (Deus enim non desiderat victimam) is now set, and the top line of the right foot (nus sine interno … bo-nus) is set as printed. --> (—) ‹anchor: Deus enim non desiderat victimam› · note in col 727 Deus enim non desiderat victimam. Pluribus editis deest non, quod reposui ex omnibus mss. et multis editis.

Deus enim non desiderat victimam. In many editions non is missing; I have restored it from all the manuscripts and many editions.

(—) ‹anchor: Neque verbenis opus est, neque februis, neque cespitibus› · note in col 727 Neque verbenis opus est, neque februis, neque cespitibus, etc. Februis ait pro intestinis, pars pro toto. Sacra facturi super aras cespitem ex gramine, seu verbenas apponebant. Verbena item et laurus suffitionibus frequentes erant. Virg., eclog. VIII : Molli cinge haec altaria vitta ; Verbenasque adole pingues, etc. Isaeus. Verbenam Donatus in Andria dictam ait, quasi herbenam ; verbenasque esse omnes herbas atque frondes festas, ad aras coronandas. Nulla herba plus nobilitatis Romae habuit, teste Plinio, l. XXV, c. 9. Hac (inquit) Jovis mensa verritur, domus purgatur, lustraturque. Hinc Dioscorides, l. IV, ἱεροβοτάνην, id est, sacram herbam dictam ait. Betul. — Februis. Sic lego ex antiquissimo ms. Regio, suffragante altero Regio-Puteano, codice item vetustissimo et optimo, cui est febris pro februis. Alii ferunt fibris. At legendum esse februis, probant ista Varronis verba : Februum Sabini purgamentum, et id iis sacris nostris verbum. Nec minus diserte Festus : Quaecumque purgamenti causa (inquiebat) in quibusque sacrificiis adhibentur, februa appellantur : id vero quod purgatur, dicitur februatum ; sicut et Augustinus, l. VII de Civit. Dei, c. 7, atque Ovidius.

Neque verbenis opus est, neque februis, neque cespitibus, etc. He says februis for entrails, the part for the whole. Those about to sacrifice placed turf of grass, or sacred boughs, on the altars. Sacred boughs and laurel were also common in fumigations. Virgil, Eclogue 8: "Bind these altars with a soft fillet, and burn rich boughs," etc. Isaeus. Donatus, on the Andria, says verbena is so called as if herbena; and that verbenae are all festal herbs and leaves for crowning altars. No herb had more renown at Rome, as Pliny attests, book 25, chapter 9. "With it," he says, "Jupiter's table is swept, the house purified and lustrated." Hence Dioscorides, book 4, says it is called hierobotanē, that is, "sacred herb." Betul. — Februis. So I read from the most ancient Regius manuscript, with the support of the other, the Regio-Puteanus, likewise a very old and excellent codex, which has febris for februis. Others give fibris. But that februis is to be read is proved by these words of Varro: "The Sabines call purification februum, and that word is used in these sacred rites of ours." No less plainly Festus: "Whatever things are applied for the sake of purification in any sacrifices," he said, "are called februa; and what is purified is called februatum"; as also Augustine, City of God book 7, chapter 7, and Ovid.

(—) ‹anchor: De intimo pectore› · note in col 727 De intimo pectore. Sic restitui ex omnibus mss. praeter 4 rec. et edit., quibus est corde : sed mox sequitur.

De intimo pectore. So I have restored from all the manuscripts except 4 recent ones and editions, which have corde: but that follows shortly after.

(—) ‹anchor: In aram Dei, quae vere maxima est› · note in col 727 In aram Dei, quae vere maxima est. Alludit ad aram Herculis maximam. Virg., VIII Aeneid., 2, 271 et 272. — Quae vere maxima. Recte monuit Heumannus, nostrum respexisse ad aram maximam, de qua Livius, l. I, c. 7, et Virg., l. VIII Aen., v. 271. Conf. de eadem Macrob., lib. III Saturn., 12. Romanae arae maximae hanc vere maximam quasi opponit.

In aram Dei, quae vere maxima est. He alludes to the Ara Maxima of Hercules. Virgil, Aeneid 8, 2, 271 and 272. — Quae vere maxima. Heumann rightly observed that our author had in view the Ara Maxima, of which Livy speaks, book 1, chapter 7, and Virgil, Aeneid book 8, line 271. Compare on the same Macrobius, Saturnalia book 3, 12. He sets this "truly greatest" altar, as it were, against the Roman "greatest altar."

(—) ‹anchor: Ut a Cicerone dictum est› · note in col 727 Ut a Cicerone dictum est. Addidi est, ex omnibus mss. multisque editis. Hoc Ciceronis est in I libro de Legibus.

Ut a Cicerone dictum est. I have added est, from all the manuscripts and many editions. This is Cicero's, in book 1 of On the Laws.

(—) ‹anchor: Nunc de sacrificio ipso pauca dicemus› · note in cols 727-728 Nunc de sacrificio ipso pauca dicemus. Non satis cordate disputat hoc capite Lactantius de externo Dei cultu, templis eorumque ornatu, donariis, sacrificio. Videtur enim omnem externum Dei cultum improbare. Equidem praecipuum Ecclesiae sacrificium eucharistiae externum quoque magna ex parte est, et externo ritu mactatur. Insuper etsi cultus internus mentis et spiritus sit praecipuus, et quem magis ab unoquoque nostrum requirit Deus ; nam ille externus sine interno non affert salutem christiano : at noster externus Dei cultus ex se pius, sanctus, bonus, atque Deo gratus est ; externaque ornamenta ecclesiarum, quae partim in fabricis, partim in vasis aureis, vestibus sericis, etc. consistunt, ex ipso sui genere conferunt ad pium et sanctum Dei cultum ; et contrarium sentire, haeresis est Petrobrusianorum, Wiclefistarum, ac Novatorum nostri temporis. Vide Bellarminum, l. III de Cultu Sanctorum, c. 6, et Baron., tom. I Annal. anno 57. Quod vero attinet ad mentem Lactantii hoc capite, eam in bonum sensum recte sic reducit Thomasius, adversus eos enim loquitur qui religionem in solo cultu externo positam putabant. Attamen Lactantius minus caute loquitur.

Nunc de sacrificio ipso pauca dicemus. In this chapter Lactantius argues not wisely enough about the outward worship of God, about temples and their adornment, offerings and sacrifice. For he seems to disapprove all outward worship of God. Indeed the chief sacrifice of the Church, that of the Eucharist, is also in large part outward, and is offered by an outward rite. Moreover, although the inward worship of mind and spirit is the chief, and the one God requires more of each of us (for that outward worship without the inward brings no salvation to a Christian), yet our outward worship of God is of itself pious, holy, good and pleasing to God; and the outward adornments of churches, which consist partly in buildings, partly in vessels of gold, silk vestments and so on, by their very nature contribute to the devout and holy worship of God; and to hold the contrary is the heresy of the Petrobrusians, the Wycliffites and the innovators of our time. See Bellarmine, On the Cult of the Saints book 3, chapter 6, and Baronius, Annals volume 1, year 57. As for Lactantius's mind in this chapter, Thomasius rightly brings it to a good sense thus: for he speaks against those who thought religion lay in outward worship alone. Yet Lactantius speaks less cautiously.

(—) ‹anchor: Ebur, inquit, Plato, non castum donum Deo› · note in col 728 Ebur, inquit, Plato, non castum donum Deo. Plato, l. XII de Legibus circa medium. Plinius, l. VIII, c. 10, indicat eboris maximum in sacris usum fuisse. Dentibus, inquit, ingens pretium, et deorum simulacris laudatissima ex iis materia. Invenit luxuria commendationem et aliam ; expetit in collo manus vim saporis : haud alio de causa, credo, quam quia ipsum ebur sibi mandere videtur. Magnitudino dentium videtur quidem in templis praecipua, etc. Idem, Plin., lib. XII, c. 1 : Arbore sulcamus maria, terrasque admovemus : arbore aedificamus tecta. Ex arbore et simulacra numinum fuere, nondum pretio excogitato belluarum cadaveri, antequam ut a diis nato jure luxuriae, eodem ebore numinum ora spectarentur, et mensarum pedes. Betul.

Ebur, inquit, Plato, non castum donum Deo. Plato, Laws book 12, about the middle. Pliny, book 8, chapter 10, shows that ivory had its greatest use in sacred things. "The tusks," he says, "fetch an enormous price, and from them comes the most esteemed material for images of the gods. Luxury has found yet another recommendation: it covets the taste of the trunk's callous hide, for no other reason, I believe, than that it seems to be chewing ivory itself. The size of the tusks is indeed seen chiefly in temples," etc. The same Pliny, book 12, chapter 1: "With the tree we furrow the seas and bring lands nearer; with the tree we build our roofs. Of the tree were the images of the gods too, before a price had been devised for the carcass of a beast, before—as if by a right of luxury sprung from the gods—the faces of the gods and the feet of tables were seen in the same ivory." Betul.

(—) ‹anchor: Incorporali› · note in col 728 Incorporali. Cicero, l. I, de Nat. deor.

Incorporali. Cicero, On the Nature of the Gods, book 1.

(—) ‹anchor: Seneca› · note in col 728 Seneca. Libro de Superstitionibus, qui liber etiam a Tertulliano et S. Augustino laudatur.

Seneca. In the book On Superstitions, a book also cited by Tertullian and St Augustine.

(—) ‹anchor: In proximo› · note in col 728 In proximo. Id est, proximum. Cyprian., lib. III Test. ad Quir., c. 23, jam tempus in proximo est ; aut, ut Elmenhorst. in indice ad Apuleium, in proximo, in vicinia.

In proximo. That is, near. Cyprian, Testimonies to Quirinus book 3, chapter 23, "the time is now near"; or, as Elmenhorst in his index to Apuleius, in proximo, "in the neighbourhood."

(—) ‹anchor: Sed mente pura› · note in col 728 Sed mente pura, etc. Paulinus, ep. XXXII : Corpore, mente, fide, castissimus incola Christi, Condidit ista Deo tecta Severus ovans. Totus ut ipse Dei templum viget, hospite Christo, Gaudentemque gerit corde humili Dominum. Sed matris in pectore jam inchoaverat Christus templum suum, et exordium sanctae habitationis. Augustin., l. II Confess., c. 3. — Mente pura. Cic., l. II de Nat. deor. : Cultus deorum est optimus idemque castissimus, atque sanctissimus, plenissimusque pietatis, ut eos semper pura, integra, incorrupta mente et voce veneremur.

Sed mente pura, etc. Paulinus, letter 32: "In body, mind and faith a most chaste dweller in Christ, Severus joyfully built this house for God. As he himself flourishes wholly as God's temple, with Christ his guest, he bears the Lord rejoicing in his humble heart." "But in my mother's breast Christ had already begun his temple and the beginning of his holy dwelling." Augustine, Confessions book 2, chapter 3. — Mente pura. Cicero, On the Nature of the Gods book 2: "The best worship of the gods, and likewise the most chaste, most holy and most full of piety, is that we always venerate them with a pure, whole and uncorrupted mind and voice."

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<!-- VARIORUM NOTAE: notes keyed by lemma (no call marks printed); the label gives the lemma; "col" = column in which the note is printed. --> (—) ‹anchor: Consecrandus est pectore› · note in col 729 Consecrandus est pectore. Ita Minucius, omnes editi, et cuncti pene mss. Simili locutione usus est Lactantius ad hujusce capitis finem, habeat Deum semper in corde suo consecratum. Mss. 2 Bonon., Jun., 3 Reg. rec., 1 Colb., Tax., consecrandum est.

Consecrandus est pectore. So Minucius, all the editions, and nearly all the manuscripts. Lactantius used a similar expression at the end of this chapter: "let him have God always consecrated in his heart." The manuscripts 2 Bononienses, the Junian, 3 recent Regii, 1 Colbertinus and the Taxaquetianus have consecrandum est.

(—) ‹anchor: Quid sit Deus› · note in col 729 Quid sit Deus. Bonon., 1 Reg. rec. et Tax., quis ; 1 Reg. qui.

Quid sit Deus. The Bononiensis, 1 recent Regius and the Taxaquetianus have quis; 1 Regius, qui.

(—) ‹anchor: Quas etiam homo si contempserit› · note in col 729 Quas etiam homo si contempserit. Omnes edit. praeter vet. Rom. post si addunt quis, quod expunxi, et respuunt manu exarati codices.

Quas etiam homo si contempserit. All the editions except the old Rome edition add quis after si, which I have struck out, and the handwritten codices reject it.

(—) ‹anchor: Divina lege› · note in col 729 Divina lege. De Sacrificiis in Levitico agitur ; ac de donariis in Exodo, c. XXV, etc.

Divina lege. Sacrifices are treated in Leviticus; and offerings in Exodus, chapter 25, etc.

(—) ‹anchor: Verum apud istos... donum est› · note in col 729 Verum apud istos... donum est, etc. Errat Lactantius ; quam enim ille refutat, ipsa est vera et propria differentia inter donum et sacrificium, ut docent Chrysost., homil. 18, in Ep. ad Hebraeos ; Theophylact., ad cap. VIII ejusdem Epistolae ; S. Thomas 2-2, quaest. 85, art. 3. Isaeus.

Verum apud istos... donum est, etc. Lactantius errs; for the distinction he refutes is itself the true and proper difference between a gift and a sacrifice, as Chrysostom teaches, homily 18 on the Epistle to the Hebrews; Theophylact on chapter 8 of the same Epistle; St Thomas, II-II, question 85, article 3. Isaeus.

(—) ‹anchor: Trismegistus› · note in col 729 Trismegistus. Trismeg. in Pimand., c. 12.

Trismegistus. Trismegistus in the Pimander, chapter 12.

(—) ‹anchor: Cultus autem Dei unus est, malum non esse› · note in col 729 Cultus autem Dei unus est, malum non esse. Non solum a malo abstinere debent christiani, sed operari bonum, ut testantur et exigunt Christus, Prophetae, Apostoli, et SS. Ecclesiae Patres.

Cultus autem Dei unus est, malum non esse. Christians must not only abstain from evil but do good, as Christ, the Prophets, the Apostles and the holy Fathers of the Church testify and require.

(—) ‹anchor: In illo sermone perfecto› · note in cols 729-730 In illo sermone perfecto, etc. Ἐν λόγῳ τελείῳ, qui etiam supra, l. IV, c. 6, citatus est. Est autem hoc testimonium in fine Asclepii. Unde ego Apulei translationem, quia Graeca nobis desunt, adscribam verbis paulo altius repetitis : De adyto vero egressi cum Deum orare coepissent, in austrum respicientes erant. Sole enim occidente, cum quis Deum orare voluerit, illuc debet respicere : sicut et sole oriente, in eum qui subsolanus dicitur. Jam ergo dicentibus precationem, Asclepius ait : Submissa voce oranti suggeramus Patri, quod jusserit, ut thure addito et pigmentis, precem dicamus Deo. Quem Trismegistus audiens, atque commotus ait : Melius, melius ominare, o Asclepi. Hoc enim sacrilegiis simile est, cum Deum roges, thus atque caetera incendere ; nihil enim deest ei, qui ipse est omnia. Sed nos agentes gratias, adoremus. Haec enim sunt summae incensiones Dei, cum aguntur grates a mortalibus. Deinde sequitur gratiarum actio. Betul.

In illo sermone perfecto, etc. "In the perfect discourse," which was also cited above, book 4, chapter 6. This testimony is at the end of the Asclepius. Since we lack the Greek, I shall add Apuleius's translation, taking the words up from a little earlier: "Coming out of the sanctuary, when they had begun to pray to God, they were looking towards the south. For when the sun is setting, whoever wishes to pray to God should look that way; as also, when the sun is rising, towards the quarter called the east. As they were now saying the prayer, Asclepius says: 'Let us suggest to the Father, in a low voice, that he bid us offer incense and spices as we say our prayer to God.' Hearing him, Trismegistus, much moved, says: 'Better, speak words of better omen, Asclepius. For it is like sacrilege, when you pray to God, to burn incense and the rest; for nothing is lacking to him who himself is all things. But let us adore, giving thanks. For these are the highest incense-offerings to God, when thanks are given by mortals.'" Then follows the thanksgiving. Betul.

(—) ‹anchor: Asclepium quaerentem a filio suo› · note in col 730 Asclepium quaerentem a filio suo. Ex mss. et omnibus fere editis restitui quaerentem. In editis Thys. et Gall. quae, male.

Asclepium quaerentem a filio suo. I have restored quaerentem from the manuscripts and nearly all the editions. In the editions of Thysius and Gallaeus there is quae, wrongly.

(—) ‹anchor: Bene, bene ominare, o Asclepi› · note in col 730 Bene, bene ominare, o Asclepi. Sic profecto legendum est ex mss. codicibus Regio-Put., Bononiensi antiquo, ac ipsomet Hermetis Trismegisti Asclepio in praecedenti observatione relato, necnon ex Apuleiana versione. Regio et Bononiensi mss. concordant Lips., Pal. et editi Spark., Walch. legitur o mi nate, in 25 scriptis et 18 excusis. Litterarum r et t, eadem fere figura est in mss. Corrupte legitur in mss. Bononiensi antiquo, o Asclepiades. In Asclepio, cap. ultimo.

Bene, bene ominare, o Asclepi. So indeed it must be read, from the manuscript codices Regio-Puteanus and the ancient Bononiensis, and from Hermes Trismegistus's Asclepius itself quoted in the preceding note, as well as from Apuleius's version. With the Regius and Bononiensis manuscripts agree the Lipsiensis, the Palatinus and the editions of Spark and Walch; o mi nate ("O my son") is read in 25 manuscripts and 18 printings. The letters r and t have almost the same shape in the manuscripts. In the ancient Bononiensis manuscript it is read corruptly as o Asclepiades. In the Asclepius, last chapter.

(—) ‹anchor: Impietas› · note in col 730 Impietas. Verum quidem, si solo thure et solis odoribus velimus eum colere ; quod videtur sequentibus verbis.

Impietas. True indeed, if we chose to worship him with incense alone and with scents alone; which appears from the words that follow.

(—) ‹anchor: Indigens› · note in col 730 Indigens. 1 Bon. antiq., indiget.

Indigens. 1 ancient Bononiensis has indiget.

(—) ‹anchor: Hujus enim sacrificium, sola benedictio. Et recte. Verbo enim sacrificari› · note in col 730 Hujus enim sacrificium, sola benedictio. Et recte. Verbo enim sacrificari. Mss. Brun. addunt est, post benedictio ; mss. Oxonienses post Et recte. In 5 editis, hujus sacrificium sola benedictio ; recte est. Verbo ergo sacrificari. Ms. 1 Bon. antiq., cujus sacrificium est sola benedictio. Recte ergo. Eo loci doctrina Lactantii vera est, quia contra Gentiles disputat, quorum totum sacrificium erat in donis pretiosis, nulla ratione habita interni sacrificii, scilicet innocentiae, honestae ac piae vitae, humilitatis, timoris et integritatis. Atque hic est scopus Trismegisti, cujus verba refert Lactantius. Sic et S. Paulinus, ep. XII. Ita sensit et Thomasius. — Benedictio. Et recte Epitom. c. 68 : Stoici aiunt hominum causa factum esse. Et recte. Ipse Cicero in Bruto, c. 51 : Plato, inquit Antimachus, mihi unus instar est omnium millium. Et recte. Bun.

Hujus enim sacrificium, sola benedictio. Et recte. Verbo enim sacrificari. The Brunensis manuscripts add est after benedictio; the Oxford manuscripts, after Et recte. In 5 editions: hujus sacrificium sola benedictio; recte est. Verbo ergo sacrificari. Manuscript 1 ancient Bononiensis: cujus sacrificium est sola benedictio. Recte ergo. In this place Lactantius's teaching is true, because he is arguing against the Gentiles, whose whole sacrifice lay in precious gifts, with no account taken of the inward sacrifice, that is, of innocence, of an honest and devout life, of humility, fear and integrity. And this is the aim of Trismegistus, whose words Lactantius reports. So too St Paulinus, letter 12. Thomasius also took it so. — Benedictio. Et recte: Epitome chapter 68: "The Stoics say it was made for the sake of men. And rightly." Cicero himself in the Brutus, chapter 51: "Plato," says Antimachus, "is to me alone worth all the thousands. And rightly." Bun.

(—) ‹anchor: Et humilitate› · note in col 730 Et humilitate. Praeposui et ex 9 vet. editis, cunctisque mss. praeter 2 Bon. et 2 Reg. rec.

Et humilitate. I have put et in front from 9 old editions and all the manuscripts except 2 Bononienses and 2 recent Regii.

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