Migne Reading Room
PL 6 · cols. 733–822
L. Caecilius Firmianus Lactantius, Divinarum institutionum liber VII, De vita beata
Editors' preface
CAPUT PRIMUM.
Chapter I.
De mundo; et qui sint credituri, qui vero non, atque ibi reprehensio perfidorum.
On the world; and who are going to believe and who are not, and there a rebuke of the faithless.
Bene habet: jacta sunt fundamenta, ut ait eximius Orator. Verum nos non fundamenta solum jecimus, quae firma et idonea essent operi perferendo; sed magnis robustisque molibus aedificium totum pene usque ad summa perduximus. Restat, id quod est
It is well: the foundations have been laid, as the eminent Orator says. But we have not only laid foundations which would be firm and fit for carrying the work through; rather, with great and sturdy masses we have brought the whole building almost up to the top. There remains what is
Editors' notes and page, col. 733
Footnotes
Series: VARIORUM NOTAE (lemma notes, no call marks; set in print order under the heading "Variorum notae", which spans both columns). (printed under page 380)
(1) ‹anchor: De Vita beata› · lemma note, col 733
De Vita beata. In cap. 5, et in vet. edit. Rom. et in manuscriptis, titulus hujus septimi libri est de Vita beata, praeter 1 Colbert., 2 Reg. in quibus est de praemio virtutis: in plerisque editis est de divino praemio et ultimo futuro judicio. Priorem lectionem tuetur cap. 1, in quo legitur, divinum praemium beatitudinis perpetuae; posteriorem, caput 2 superest ut de judicio Dei disseramus, etc., cap. 15. Prudenter monet Thomasius, in hoc septimo libro Lactantii multos esse errores, partim a philosophis, iisque Platonicis, partim ab Origene desumptos; nam et iidem in antiquis libris reperiuntur. Hoc igitur monere sufficiat initio libri.
On the Blessed Life. In chapter 5, and in the old Roman edition, and in the manuscripts, the title of this seventh book is "On the Blessed Life", except in 1 Colbert. and 2 Reg., in which it is "On the Reward of Virtue"; in most printed editions it is "On the Divine Reward and the Last Judgement to Come". The former reading is supported by chapter 1, in which we read "the divine reward of everlasting blessedness"; the latter by chapter 2, "it remains that we discuss the judgement of God", etc., and chapter 15. Thomasius wisely warns that in this seventh book of Lactantius there are many errors, taken partly from the philosophers, and those Platonists, partly from Origen; for the same are found in the ancient books. Let it suffice, then, to give this warning at the beginning of the book.
(printed under page 380)
(2) ‹anchor: Bene habet : jacta sunt fundamenta› · lemma note, col 733
Bene habet : jacta sunt fundamenta. Lips. 2, 3 Reim.: Bene hactenus. Ven. 1493, 77: Bene habeat. Camerarius ad Ciceronem h. l. subaudit, bene habet se res. At Cicero et alii veteres voces se res non addunt. Seneca Herc. Fur. IV, 10, 35: Bene habet: pudendi regis excisa est domus. OEdip. V, 998: Bene habet: peractum est. BUNEMAN.
"It is well: the foundations are laid." Leipzig 2 and 3, Reimmann's: "Well so far." Venice 1493 and [14]77: "Let it be well." Camerarius, on Cicero at this place, understands "the matter stands well". But Cicero and other ancient writers do not add the words "se res". Seneca, Hercules Furens IV, 10, 35: "It is well: the shameful king's house is destroyed." Oedipus V, 998: "It is well: it is accomplished." BUNEMANN.
(printed under page 380)
(3) ‹anchor: Operi perferendo› · lemma note, col 734
Operi perferendo. Optime; fundamenta enim perferunt opus seu aedificium, non perficiunt. Itaque male immutarunt in perficiendo librarii, 5 mss. rec. et edit. Rom. 1468, 1470.
"For bearing the work." Very well; for foundations bear the work or building, they do not complete it. So the copyists, five recent manuscripts and the Roman editions of 1468 and 1470, wrongly changed it to "perficiendo" (for completing).
(printed under page 380)
(4) ‹anchor: Falsis religionibus› · lemma note, col 734
Falsis religionibus. De falsis religionibus dictum est libro I et II.
"False religions." False religions were discussed in Books I and II.
(printed under page 380)
(5) ‹anchor: Veram› · lemma note, col 734
Veram. De qua Lactantius agit libro VI.
"The true one." Which Lactantius treats in Book VI.
(printed under page 380)
(6) ‹anchor: Falsae sapientiae› · lemma note, col 734
Falsae sapientiae. De hac agitur libro III.
"Of false wisdom." This is treated in Book III.
(printed under page 380)
(7) ‹anchor: Quae sit vera› · lemma note, col 734
Quae sit vera. Hanc docet auctor libro IV.
"Which is the true." The author teaches this in Book IV.
(printed under page 380)
(8) ‹anchor: Coelestem justitiam› · lemma note, col 734
Coelestem justitiam. De qua vide libro V.
"Heavenly justice." On which see Book V.
(printed under page 380)
(9) ‹anchor: Nisi eam› · lemma note, col 734
Nisi eam. Sic restitui ex antiquioribus et potioribus mss., 2 Bonon., Regio-Put., Tax., 2 Clarom (continues)
"Unless ... it." I have restored this from the older and better manuscripts, 2 Bologna, Regius-Puteanus, Tax., 2 Clermont (continues)
(printed under page 380)
Editors' prose
LIBER SEPTIMUS.
THE SEVENTH BOOK.
DE VITA BEATA.
ON THE BLESSED LIFE.
<!-- note: Book title band printed across the full width of cols 733–734, below the close of Scultetus's analysis of Book VII (signed "SCULTETUS."; it runs in from the previous column and fills the upper half of cols 733–734, from "corporis est, sed in corpore (Cap. 12)" to "effugiant") and above CAPUT PRIMUM with its italic chapter heading "De mundo; et qui sint credituri, qui vero non, atque ibi reprehensio perfidorum." Set once here as the title of Book VII at the head of c733. The analysis above it is a pointer only and is not set in this file. The Variorum notes at the page foot are excluded. --> <!-- note: Q4a 2026-11-02: a second, duplicate setting of the same title band (with its own pointer note) stood here and was removed, so the band is set once. --> <!-- note: Q7 2026-11-02: a further duplicate setting of the band (both title lines with their English, and a second pointer note) still stood here and was removed; the band is now set once, above. -->
Page
- running head: 733 LIBER VII. DE VITA B (cut off at the image edge)
- marginal letters: A corporis est. sed in corpore; B romani imperii destructionem; C CAPUT PRIMUM.; D (none)
- old-edition numerals: (none)
- other: editors' matter above the band: Scultetus's analysis of Book VII (corporis est. sed in corpore ... Ac in col 733, continuing in col 734 to "effugiant. SCULTETUS."), which belongs to the analysis row and is not set in this unit; full-width title lines "LIBER SEPT[IMUS]" and "DE VITA BEA[TA]" between the analysis and CAPUT PRIMUM are set once above under Editors' prose, with full_width; VARIORUM NOTAE heading at the page foot is not set, the notes are set above; "vero" in the italic summary is printed so that it looks like "oero", read as vero; "perferendo" looks like "perforendo" with worn type, read as perferendo (the lemma of note 3 prints perferendo); in "animae" in XI (analysis) the letters are blurred
- other: a full-width band stands across cols 733/734 in mid-page: the paragraphs above it in both columns are Scultetus's analysis and are not set in this unit; below the band col 733 holds CAPUT PRIMUM, its summary and the opening, set in c733_a
- other: the column opens with the end of the previous work (another unit); not set here: the unit begins at CAPUT
multo facilius, vel tegere, vel ornare; sine quo tamen priora opera et inutilia sunt, et ingrata. Nam quid prodest, aut falsis religionibus liberari, aut intelligere veram? quid aut vanitatem falsae sapientiae pervidere, aut quae sit vera cogoscere? Quid, inquam, prodest coelestem illam justitiam defendere? quid cum magnis difficultatibus cultum Dei tenere, quae est summa virtus? nisi eam divinum
much easier, either to cover or to adorn; yet without this the earlier works are both useless and unwelcome. For what does it profit either to be freed from false religions or to understand the true one? or what, to see through the vanity of false wisdom, or to know which is the true one? What, I say, does it profit to defend that heavenly justice? what, to hold to the worship of God amid great difficulties, which is the highest virtue? unless upon it a divine
Editors' notes and page, col. 734
Page
- running head: VII. DE VITA BEATA. 734 (left part of head cut off at image edge)
- marginal letters: A Stoicos quidem impiorum; B Omnis exspectatio, inquit; C multo facilius, vel tegere; D (none)
- old-edition numerals: (none)
- other: editors' matter: ‹Stoicos quidem impiorum› (end of Scultetus's argument of Book VII, signed SCULTETUS), set; full-width lines "…R SEPTIMUS." and "…VITA BEATA." with ornament stand between the argument and the text, cut off at left edge, not set; "…ARIORUM NOTAE" heading and the notes below it at page foot not set (later pass); "r⟨e⟩ponet": letter lost to damaged type; "inter homines" in Sexta paragraph blurred (may read "intet"), UNSURE; stray accents on "à corporibus" kept as printed, on "fúturum"/"OCTÀVA" taken as specks; column ends mid-sentence at "divinum"; Google digitization stamp not set
- other: the 5 paragraph(s) of this column above the full-width band are set under col 733 (reading order, moved on receipt)
praemium beatitudinis perpetuae subsequatur. De qua nobis est in hoc libro disserendum; ne priora omnia irrita et infructuosa videantur, si hoc, cujus causa illa suscepta sunt, in incertum relinquamus; ne quis forte arbitretur, tantos labores incassum suscipi, dum eorum coelesti mercedi diffidit, quam Deus statuit ei, qui haec suavia terrae bona prae sola nudaque virtute contempserit. Satis et huic parti faciamus, cum testimoniis divinarum Litterarum, tum etiam probabilibus argumentis, ut aeque clarum sit, et futura praesentibus, et divina terrenis, et perpetua brevibus esse anteponenda, quoniam temporalia sunt praemia vitiorum, sempiterna virtutum.
reward of everlasting blessedness may follow. Of this we must discourse in this book, lest all the earlier things should seem vain and fruitless if we leave in uncertainty this, for the sake of which they were undertaken; lest anyone perhaps should think that such great labours are undertaken in vain, while he distrusts the heavenly reward for them, which God has appointed for him who has despised these pleasant goods of the earth in comparison with virtue alone and bare. Let us satisfy this part also, both with testimonies of the divine Scriptures and also with probable arguments, so that it may be equally clear that things future are to be preferred to things present, things divine to things earthly, and things perpetual to things brief, since the rewards of vices are temporal, those of virtues everlasting.
Exponam igitur rationem mundi, ut facile possit intelligi, et quando, et quare sit effectus a Deo: quod Plato, qui de mundi fabricatione disseruit, nec scire poterat, nec explicare; quippe qui coeleste mysterium, quod non nisi prophetis ac Deo docente discitur, ignorabat; ideoque in perpetuum dixit esse fabricatum. Quod longe secus est: quoniam quidquid est solido ac gravi corpore, ut initium cepit aliquando, ita finem capiat necesse est. Nam Aristoteles cum non videret quemadmodum posset tanta rerum magnitudo interire, et hanc praescriptionem vellet
I shall therefore set forth the plan of the world, so that it may easily be understood both when and why it was made by God: a thing which Plato, who discoursed on the fabrication of the world, could neither know nor explain, since he was ignorant of the heavenly mystery, which is learned only from the prophets and with God teaching; and therefore he said that it had been fabricated for ever. But this is far otherwise: since whatever is of a solid and heavy body, as it took a beginning at some time, so it must necessarily take an end. For Aristotle, since he did not see how so great a magnitude of things could perish, and this prescription he wished
Editors' notes and page, col. 735
Footnotes
Series: VARIORUM NOTAE (lemma notes, no call marks), in print order. (printed under page 381)
(1) (continued) · lemma note "Nisi eam", col 735
aliisque. In 3 Reg. est eamdem; in 2 Reg. rec. et editis nisi eum. In 3 Colb., Brun. et ed. Crat. nisi cum, nisi eam, intellige justitiam. Si legas nisi eum, subaudi cultum. — Nisi eam. Ita edo ex Bon., Tax., Lips. 2, 3 Reimm., eam, scilicet virtutem. Observes Lactantium miro artificio sectione hac tertia inscriptiones septem librorum Divin. Instit. complecti. BUNEMAN.
(continued) and others. In 3 Reg. it is "eamdem" (the same); in 2 recent Reg. and the printed editions, "nisi eum". In 3 Colbert., Brun. and the Cratander edition, "nisi cum". With "nisi eam", understand "justice". If you read "nisi eum", supply "worship". — "Nisi eam." So I print from Bologna, Tax., Leipzig 2 and 3 Reims, "eam", that is, virtue. Note that in this third section Lactantius with wonderful skill takes in the titles of the seven books of the Divine Institutes. BUNEMANN.
(printed under page 381)
(2) ‹anchor: Divinum praemium› · lemma note, col 735
Divinum praemium. De quo hoc septimo libro. Paucis istis verbis dedit auctor Anacephaleosim totius operis.
"The divine reward." Of which in this seventh book. In these few words the author has given a recapitulation of the whole work.
(printed under page 381)
(3) ‹anchor: In incertum relinquamus› · lemma note, col 735
In incertum relinquamus. Praepositio in abest a mss. 2 Bonon. et 11 aliis.
"Leave uncertain." The preposition "in" is missing in 2 Bologna manuscripts and 11 others.
(printed under page 381)
(4) ‹anchor: Mercedi› · lemma note, col 735
Mercedi. Sic scribo. Suadente: Tullio, qui diffidit perpetuitati bonorum.
"To the reward." So I write, on the persuasion of Tully: "who distrusts the permanence of goods."
(printed under page 381)
(5) ‹anchor: Prae sola› · lemma note, col 735
Prae sola. Ita mss. antiquissimi 2 Bon., Regio-Put., 3 al. Reg. et 4 alii cum sex editis. Scripti 14 rec. et 17 typis excusi pro. Prae sola, etc. Eodem loquendi modo utitur Cicero lib. III Officior., n. 11.
"In comparison with it alone." So the very old manuscripts, 2 Bologna, Regius-Puteanus, 3 other Reg. and 4 others, with six printed editions. Fourteen recent manuscripts and 17 printed editions have "pro". "Prae sola", etc.: Cicero uses the same manner of speech in Book III of the De officiis, n. 11.
(printed under page 381)
(6) ‹anchor: Probabilibus argumentis, ut aeque clarum sit› · lemma note, col 735
Probabilibus argumentis, ut aeque clarum sit. Haec lectio est 27 mss. ac 3 vet. edit. Rom. et al. 12. Deest ut in 3 impressis. Pro ut, est et in mss. Lips. Pro clarum sit, Jun. legit clare patebit. 1 Bonon. antiq. probabimus argumentis vatum, cum clarum sit. Sed sat nobis non est codicis Bononiensis auctoritas, ut cum Thomasio ejus lectionem aliorum fere omnium auctoritati anteponamus.
"By probable arguments, so that it may be equally clear." This is the reading of 27 manuscripts and of 3 old Roman editions and 12 others. "Ut" is missing in 3 printed editions. For "ut" the Leipzig manuscripts have "et". For "clarum sit" Junius reads "clare patebit" (will plainly appear). The old 1 Bologna: "we shall prove by the arguments of the prophets, since it is clear". But the authority of the Bologna codex is not enough for us to prefer its reading, with Thomasius, to the authority of almost all the others.
(printed under page 381)
(7) ‹anchor: Et quando› · lemma note, col 735
Et quando. Reposui et ex omnibus mss. praeter 3 Reg., quibus deest, sicut editis. Abest tamen et a veteribus editionibus.
"And when." I have restored "et" from all the manuscripts except 3 Reg., which lack it, as do the printed editions. "Et" is, however, missing from the old editions.
(printed under page 381)
(8) ‹anchor: Plato› · lemma note, col 735
Plato. Ille in Timaeo existimat mundum esse genitum; sed qua ratione id factum fuerit non explicat: sed opinantur illius interpretes hujus mundi parentem, fabrum, opificem, Deum ipsum fuisse ad exemplar primigenium, quod in suprema erat intelligentia.
"Plato." In the Timaeus he holds that the world was begotten; but he does not explain how this was done. His interpreters, however, think that the parent, builder and maker of this world was God himself, after a primal pattern which was in the supreme intelligence.
(printed under page 381)
(9) ‹anchor: Nec scire poterat› · lemma note, col 735
Nec scire poterat. Sic restitui ex mss. vetustissimis 1 Bonon., 1 Regio-Put., 5 al. Reg., 6 Colb., Pen., 1 Clarom. In editis et 5 scriptis rec. potuit; in 1 Reg. rec. potuerit.
"Could neither know." So I have restored from the very old manuscripts 1 Bologna, 1 Regius-Puteanus, 5 other Reg., 6 Colbert., Pen., 1 Clermont. In the printed editions and 5 recent manuscripts, "potuit"; in 1 recent Reg., "potuerit".
(printed under page 381)
(10) ‹anchor: Nam Aristoteles cum non videret› · lemma note, col 735
Nam Aristoteles cum non videret. Nefariae (inquit) impietatis insimulandi sunt, qui tantum opus Dei nihilo praestare censuerunt operibus manufactis. Apud Arist. haec disputatio est lib. I de Coelo, cap. 10, cum sequentibus. BETUL.
"For Aristotle, since he did not see." "They are to be charged (he says) with wicked impiety who have judged so great a work of God to be in no way superior to works made by hand." In Aristotle this discussion is in Book I of On the Heavens, chapter 10 and following. BETULEIUS.
(printed under page 381)
(11) ‹anchor: Ait› · lemma note, col 736
Ait. Heumannus legit ratus.
"He says." Heumann reads "ratus" (thinking).
(printed under page 381)
(12) ‹anchor: Unus igitur Epicurus› · lemma note, col 736
Unus igitur Epicurus. Philo: Et Democritus quidem, Epicurusque, ac pleraque Stoicorum multitudo, genituram mundi, interitumque prodiderunt, tametsi non similiter. Eorum enim partim complures mundos declinantes, ipsorum ortum attribuunt corpusculis individuis invicem offensantibus, in occursuque implicitis: interitum autem tum statuunt, cum mundi concreti, et sic enati, collisi inter se fuerint occursu et conflictati. At Stoici mundum unum ponentes, ortus ejus auctorem faciunt Deum atque causam, non item interitus. Caeterum de philosophorum circa hanc quaestionem sententia, vide ex catholicis Euseb. lib. I, cap. 4, Praeparat. Evangel., ex gentilibus Plutarchum lib. II, de Placitis. BETUL.
"Epicurus alone, then." Philo: "Democritus indeed, and Epicurus, and the greater crowd of the Stoics, taught that the world was born and will perish, though not in the same way. For some of them, positing many worlds, ascribe their origin to indivisible particles striking one another and entangled in their collision, and set their destruction at the time when the worlds, so compacted and so born, have dashed together and clashed in collision. But the Stoics, positing one world, make God the author and cause of its origin, not, however, of its destruction." For the rest, on the opinion of the philosophers on this question, see among Catholic writers Eusebius, Preparation for the Gospel, Book I, chapter 4; among the pagans, Plutarch, On the Opinions [of the Philosophers], Book II. BETULEIUS.
(printed under page 381)
(13) ‹anchor: Auctore Democrito› · lemma note, col 736
Auctore Democrito. Id est, Democriti sequens auctoritatem et sententiam.
"With Democritus as author." That is, following the authority and opinion of Democritus.
(printed under page 381)
(14) ‹anchor: Et ortum aliquando, et aliquando esse periturum› · lemma note, col 736
Et ortum aliquando, et aliquando esse periturum. Primum aliquando deest in Regio-Put., Bonon. antiq. et 1 Colbert. Priori subjungunt fuisse 1 ms. Lips. et ed. Cellar. In 1 Clarom. et 4 editis est, et ortum, et aliquando esse periturum.
"Both arose at some time and will at some time perish." The first "aliquando" is missing in Regius-Puteanus, the old Bologna and 1 Colbert. After the first, 1 Leipzig manuscript and Cellarius's edition add "fuisse". In 1 Clermont and 4 printed editions it is "et ortum, et aliquando esse periturum".
(printed under page 381)
(15) ‹anchor: Aut quo tempore solvatur› · lemma note, col 736
Aut quo tempore solvatur. Sic lego cum mss. antiquissimis 1 Bon., Regio-Put., a prima manu, 2 al. Reg. rec. sed bonae notae, Pal., 1 Lips. edit. Cellar. At scripti 1 Regio-Put. a secunda manu, 6 al. Reg. rec. et 12 alii rec. cum excusis habent resolvatur: sed re ex tempore videtur repetitum. Pen., tempore resolvetur.
"Or at what time it is dissolved." So I read with the very old manuscripts 1 Bologna, Regius-Puteanus in the first hand, 2 other Reg., recent but of good repute, Pal., 1 Leipzig, and Cellarius's edition. But the manuscripts 1 Regius-Puteanus in the second hand, 6 other recent Reg. and 12 other recent ones, with the printed editions, have "resolvatur"; but "re" seems to be repeated from "tempore". Pen.: "tempore resolvetur".
(printed under page 381)
(16) ‹anchor: Non vidisse neque comprehendisse› · lemma note, col 736
Non vidisse neque comprehendisse. Ita mss. 2 veterrimi aliique quamplurimi. In 2 Reg. rec. et omnibus fere editis est nec bis.
"Neither saw nor grasped." So 2 very old manuscripts and very many others. In 2 recent Reg. and almost all printed editions "nec" stands twice.
(printed under page 381)
(17) ‹anchor: Afflaverit› · lemma note, col 736
Afflaverit. Mss. 7 et edit. Rom. 1470, afflaret.
"Breathed upon." Seven manuscripts and the Roman edition of 1470: "afflaret".
(printed under page 381)
(18) ‹anchor: Nullo modo senserint› · lemma note, col 736
Nullo modo senserint. 1 Bonon. antiq. nullus senserit.
"In no way perceived." The old 1 Bologna: "nullus senserit" (none perceived).
(printed under page 381)
(19) ‹anchor: Admonere lecturos› · lemma note, col 736
Admonere lecturos. Sic restitui ex quamplurimis mss. et 9 editis. In mss. 2 Bon., Tax., Pen., 1 Lips., Pal. et edit. Florent. est admoneri lecturos. In 8 scriptis rec. et 9 vulgatis admonere lectores.
"To warn those who will read." So I have restored from very many manuscripts and 9 printed editions. In the manuscripts 2 Bologna, Tax., Pen., 1 Leipzig, Pal. and the Florence edition it is "admoneri lecturos". In 8 recent manuscripts and 9 common editions, "admonere lectores" (to warn the readers).
(printed under page 381)
(20) ‹anchor: Hebetatur enim› · lemma note, col 736
Hebetatur enim. In 1 Bon. antiq. praecedunt haec verba, aut non probabunt.
"For it is dulled." In the old 1 Bologna these words come before: "or will not approve".
(printed under page 381)
Page
- running head: 735 FIRM. LACTANTII DIVIN[...] (cut off at the image edge)
- marginal letters: A praemium beatitudinis perpetuae; B intelligi, et quando; C (in the Variorum Notae, beside "scriptiones septem librorum"); D (in the Variorum Notae, beside "Sed sat nobis non est")
- old-edition numerals: (none)
- other: "perpetuae": the ligature is faint and the word may be printed "perpetue"; "subsequatur" has a damaged u (looks like n); "dum" has damaged type. The column ends mid-sentence at "vellet". The full-width heading "VARIORUM NOTAE" and the notes below it were not set (page-foot apparatus for a later pass).
- other: ligature doubt raised by the check (text not changed): perpetuae | perpetue
effugere, semper ait fuisse mundum, ac semper futurum. Prorsus nihil vidit; quia quidquid est, necesse est aliquando habuerit principium, nec omnino quidquam potest esse, nisi coeperit. Nam cum terram, et aquam, et ignem disperire, consumi, extinguique videamus, quae sunt utique mundi partes, intelligitur id totum esse mortale, cujus membra sunt mortalia. Ita fit, ut natum sit quidquid potest interire. Sed et omne quod sub visum oculorum venit, et corporale, ut ait Plato, et solubile sit necesse est. Unus igitur Epicurus, auctore Democrito, veridicus in hac re fuit; qui ait, et ortum aliquando, et aliquando esse periturum. Nec tamen rationem ullam reddere potuit, aut quibus de causis tantum hoc opus, aut quo tempore solvatur. Quod quoniam nobis Deus revelavit, nec conjecturis id assequimur, sed traditione coelesti, docebimus sedulo; ut tandem studiosis veritatis appareat, non vidisse neque comprehendisse philosophos veritatem, sed ita leviter odoratos, ut tamen unde eos odor ille sapientiae tam suavis, tam jucundus afflaverit, nullo modo senserint.
to escape, he says that the world has always existed, and will always exist. He saw nothing at all; for whatever exists must necessarily at some time have had a beginning, and nothing at all can exist unless it began. For since we see earth and water and fire perish, be consumed and be extinguished, which are certainly parts of the world, it is understood that that whole is mortal whose members are mortal. So it comes about that whatever can perish was born. But also everything that comes under the sight of the eyes must necessarily be both corporeal, as Plato says, and dissoluble. Epicurus alone, therefore, on the authority of Democritus, was truthful in this matter; for he says both that it arose at some time, and that it will at some time perish. Yet he could not give any account either of the causes for which, or of the time at which, so great a work is dissolved. Since God has revealed this to us, and we do not attain it by conjectures but by heavenly tradition, we shall teach it diligently; so that at last it may be clear to those devoted to the truth that the philosophers neither saw nor grasped the truth, but caught so faint a scent of it that they nevertheless in no way perceived from where that so sweet, so pleasant odour of wisdom had breathed upon them.
Interim necessarium puto admonere lecturos, quod haec nostra quae tradimus; pravae vitiosaeque mentes aut omnino non intelligent (hebetatur enim
Meanwhile I think it necessary to warn my readers that these teachings of ours which we hand down depraved and vicious minds will either not understand at all (for there is dulled
Editors' notes and page, col. 736
Page
- running head: [LA]CTANTII DIVIN. INSTIT. 736
- marginal letters: A effugere, semper ait fuisse; B tempore solvatur. Quod quoniam; C militer. Eorum enim partim (in the notes); D Aut quo tempore solvatur. Sic lego (in the notes)
- old-edition numerals: (none)
- other: "in hac re" is poorly printed and could be read as "bac", so it is set as hac (UNSURE); "quia" is printed in damaged bold type. The heading "VARIORUM NOTAE", which runs across both columns and is cut off at the left edge, is not set. The Variorum notae at the page foot are left for the later pass.
acies eorum terrenis cupiditatibus, quae sensus omnes gravant, imbecillesque reddunt); aut etiam si intelligent, dissimulabunt tamen, et haec vera esse nolent, quia trahuntur a vitiis, et scientes malis suis favent, quorum suavitate capiuntur, et virtutis viam deserunt, cujus acerbitate offenduntur. Nam qui avaritia, et opum inexplebili quadam siti flagrant, quia non possunt, venditis aut dilargitis quae amant, tenui cultu vitam degere, sine dubio malunt id esse fictum, quo desideriis suis renuntiare coguntur. Item, qui libidinum stimulis incitati, ut ait poeta,
their sight by earthly desires, which weigh down all the senses and make them feeble); or even if they understand, they will nevertheless pretend not to, and will not want these things to be true, because they are drawn along by vices, and knowingly favour their own evils, by whose sweetness they are captivated, and they desert the path of virtue, by whose bitterness they are offended. For those who burn with avarice and with a certain insatiable thirst for wealth, since they cannot, having sold or given away what they love, pass their life in a meagre way of living, without doubt prefer that to be a fiction by which they are compelled to renounce their desires. Likewise those who, roused by the goads of lusts, as the poet says,
In furias ignemque ruunt,
Rush into frenzies and fire,
utique incredibilia nos afferre dicunt; quia vulnerant aures eorum praecepta continentiae, quae illos a voluptatibus suis prohibent, quibus animam suam cum corpore adjudicaverunt. Qui vero ambitione inflati, aut amore potentiae inflammati, omne studium suum ad honores acquirendos contulerunt, ne si solem quidem ipsum gestemus in manibus, fidem commodabunt ei doctrinae, illos jubet omni potentia et honore contempto humiles vivere, atque ita humiles, ut et accipere injuriam possint, et referre nolint, si acceperint. Ii sunt homines, qui contra veritatem clausis oculis quoquo modo latrant. Qui autem sani sunt, vel erunt, id est, non ita vitiis immersi, ut insanabiles sint, et credent his, et libenter accedent; et quaecumque dicimus, aperta, et plana, et simplicia, et quod maxime opus est, vera et inexpugnabilia illis videbuntur.
say that we bring forward things utterly incredible; because the precepts of continence wound their ears, precepts which keep them from their pleasures, to which they have made over their soul together with the body. But those who, puffed up with ambition or inflamed with love of power, have devoted all their zeal to acquiring honours, will not, not even if we were to carry the sun itself in our hands, lend credence to that teaching [which] bids them, despising all power and honour, to live humbly, and so humbly that they can both receive injury and be unwilling to return it, if they have received it. These are the men who, with eyes shut, bark against the truth in whatever way they can. But those who are sound, or will be, that is, not so sunk in vices as to be incurable, will both believe these things and willingly come over; and whatever we say will seem to them clear and plain and simple, and, what is most needed, true and unassailable.
Nemo virtuti favet, nisi qui sequi potest; sequi autem non facile est omnibus: ii possunt, quos paupertas et rerum indigentia exercuit, et capaces virtutis
No one favours virtue except one who is able to follow it; but to follow it is not easy for all: those are able whom poverty and want of things have exercised and made capable of virtue
Editors' notes and page, col. 737
Footnotes
Series: VARIORUM NOTAE (lemma notes, no call marks), in print order. (printed under page 382)
(1) ‹anchor: Opum inexplebili quadam siti flagrant› · lemma note, col 737
Opum inexplebili quadam siti flagrant. Mss. Jun. et 1 Colb. quadam cupiditate flagrant; 1 Bonon. antiq. inexplicabili quadam cupiditate flagrant.
"Burn with a certain insatiable thirst for wealth." The manuscripts Junius and 1 Colbert.: "burn with a certain desire"; the old 1 Bologna: "burn with a certain inexplicable desire".
(printed under page 382)
(2) ‹anchor: Aut dilargitis› · lemma note, col 737
Aut dilargitis 1 Colb. delargitis; 2 Reg. rec., Jun., 1 Colb. et 5 edit. elargitis. Mss. 1 Lips., Pal., largitis.
"Or lavished." 1 Colbert.: "delargitis"; 2 recent Reg., Junius, 1 Colbert. and 5 editions: "elargitis". The manuscripts 1 Leipzig and Pal.: "largitis".
(printed under page 382)
(3) ‹anchor: Vulnerant aures eorum› · lemma note, col 737
Vulnerant aures eorum. Quaecumque ingrata et injucunda auribus accidunt, eas dicuntur offendere, et proprio verbo vulnerare. Virg. VIII AEneid.: ....... Gravior ne nuntius aures Vulneret. Hinc scribebat Artemidorus, nuntium significari injucundum, quando quis aures sibi verberari somniat. HERALD.
"Wound their ears." Whatever falls unwelcome and unpleasant on the ears is said to offend them, and, in the proper word, to wound them. Virgil, Aeneid VIII: "...lest graver news wound the ears." Hence Artemidorus wrote that unwelcome news is signified when someone dreams that his ears are being struck. HÉRAULT.
(printed under page 382)
(4) ‹anchor: Ne si solem quidem ipsum gestemus› · lemma note, col 737
Ne si solem quidem ipsum gestemus, etc. Sic restituimus ex 4 antiq. ac potioribus mss. Reg. et editis Ald. 1515, Crat. et Gryph. 1552. Et sic quoque scribendum lib. de Mortibus persecutorum, capp. 4 et 7 ubi nec; quod annotavi.
"Not even if we carried the sun itself," etc. So we have restored from 4 old and better Reg. manuscripts and the Aldine edition of 1515, Cratander and Gryphius 1552. And so too it should be written in the book On the Deaths of the Persecutors, chapters 4 and 7, where "nec" stands; as I have noted.
(printed under page 382)
(5) ‹anchor: Quoquo modo latrant› · lemma note, col 737
Quoquo modo latrant. Ms. Jun. quoquo modo delatrant; Regio-Put. quodammodo latrant; 1 Bonon. antiq. canino modo latrant; quae etiam satis commoda lectio. Sed nihil immutandum censeo.
"Bark in whatever way." The Junius manuscript: "quoquo modo delatrant"; Regius-Puteanus: "quodammodo latrant" (bark in a manner); the old 1 Bologna: "canino modo latrant" (bark like dogs), which is also quite a suitable reading. But I think nothing should be changed.
(printed under page 382)
(6) ‹anchor: Qui autem sani sunt, vel erunt› · lemma note, col 737
Qui autem sani sunt, vel erunt. Edit. Crat. sani sunt. Mss. 2 Reg. rec., Jun., Pal., Lips., Cant. et 2 vet. edit. sani sunt vel erunt; ac praecipue subl. Cauc. et 4 edd. sanati erunt.
"But those who are sound, or will be." The Cratander edition: "sani sunt". The manuscripts 2 recent Reg., Junius, Pal., Leipzig, Cant. and 2 old editions: "sani sunt vel erunt"; and in particular subl. Cauc. and 4 editions: "sanati erunt" (will have been healed).
(printed under page 382)
(7) ‹anchor: Ut insanabiles sint› · lemma note, cols 737–738
Ut insanabiles sint. Mss. 1 Reg. rec., 1 Colbert. et edit. Ald., Fasit., Betul., non sint; Cauc., Jun., 2 Reg. rec., 4 Colbert. et 10 edit. vet., ut sanabiles sint. Ultr., 1 Colb., Brun., ut sanabiles sint.
"So as to be incurable." The manuscripts 1 recent Reg., 1 Colbert. and the Aldine, Fasitelius and Betuleius editions: "non sint"; Cauc., Junius, 2 recent Reg., 4 Colbert. and 10 old editions: "ut sanabiles sint" (so as to be curable). Ultr., 1 Colbert., Brun.: "ut sanabiles sint".
(printed under page 382)
(8) ‹anchor: Ii possunt› · lemma note, col 738
Ii possunt. 1 Bonon. antiq. Ii sequi possunt; 1 Colbert. Ii sunt.
"They can." The old 1 Bologna: "they can follow"; 1 Colbert.: "they are".
(printed under page 382)
(9) ‹anchor: Pluribus› · lemma note, col 738
Pluribus. Ita reposui ex 4 vet. impressis cunctisque mss. praeter 5 rec., quibus est suis; in caeteris editis legitur plurimis.
"With more." So I have restored from 4 old printed editions and all the manuscripts except 5 recent ones, which have "suis" (their own); in the other printed editions "plurimis" (very many) is read.
(printed under page 382)
(10) ‹anchor: Immo vero› · lemma note, col 738
Immo vero. Deest vero in mss. 1 Reg. rec., Cauc., Jun. et 14 editis; in Gothano est imo vere; in 1 Colb. ideo vero; in ms. Tornes. uno voto concatenati.
"Nay rather." "Vero" is missing in the manuscripts 1 recent Reg., Cauc., Junius and 14 printed editions; in the Gotha manuscript it is "imo vere"; in 1 Colbert. "ideo vero"; in the Tournes manuscript "uno voto concatenati" (chained by one wish).
(printed under page 382)
(11) ‹anchor: Ad nutum dominae cupiditatis› · lemma note, col 738
Ad nutum dominae cupiditatis. 3 Reg. rec., 1 Colbert. a secunda manu, et 5 vet. edit., cupiditati. Dominam cupiditatem dicit imitatus Horatium, qui dicit regina pecunia, quia utraque tum cupiditas, tum pecunia, mundum hunc universum regunt, ac ei dominantur.
"At the nod of desire, their mistress." 3 recent Reg., 1 Colbert. in the second hand, and 5 old editions: "cupiditati". He says "mistress desire" in imitation of Horace, who says "queen money", because both desire and money rule this whole world and lord it over it.
(printed under page 382)
(12) ‹anchor: Onera gestantes› · lemma note, col 738
Onera gestantes. Sic restitui ex cunctis mss. praeter 2 Colb., qui habent, opera gestantes, et 2 Reg. rec. onera portantes.
"Carrying burdens." So I have restored from all the manuscripts except 2 Colbert., which have "opera gestantes" (carrying works), and 2 recent Reg., "onera portantes".
(printed under page 382)
(13) ‹anchor: His venena› · lemma note, col 738
His venena. 1 Bonon. antiq. his venenata.
"To them poisons." The old 1 Bologna: "his venenata" (to them poisoned things).
(printed under page 382)
(14) ‹anchor: Praecipit› · lemma note, col 738
Praecipit. Ita lego cum vetustioribus et melioribus mss., Bonon., Regio-Put. aliisque multis. In aliis 11 rec. et vulgatis est, praecepit.
"Commands." So I read with the older and better manuscripts, Bologna, Regius-Puteanus and many others. In 11 other recent ones and the common editions it is "praecepit" (commanded).
(printed under page 382)
(15) ‹anchor: Dei magisterio› · lemma note, col 738
Dei magisterio. Id est, Christi doctrina, et Epitom., cap. 44.
"By God's teaching." That is, by the teaching of Christ; and Epitome, chapter 44.
(printed under page 382)
(16) ‹anchor: Aggrediar› · lemma note, col 738
Aggrediar. 1 Colb., Aggredior. Brun., Aggrediamur, non male. Vide supra disserimus, et infra disseramus.
"I shall approach." 1 Colbert.: "Aggredior" (I approach). Brun.: "Aggrediamur" (let us approach), not badly. See above "disserimus" and below "disseramus".
(printed under page 382)
(17) ‹anchor: Ad eos confundendos› · lemma note, col 738
Ad eos confundendos. Sic restitui ex uno codice Bruniano; et ita sensus postulat. Vide praecedentia (continues)
"To confound them." So I have restored from the one Brun codex; and the sense requires it. See the preceding (continues)
(printed under page 382)
Page
- running head: 737 LIBER VII. DE VITA BE[ATA] (cut off at the right edge of the image)
- marginal letters: A acies eorum terrenis cupiditatibus; B corpore adjudicaverunt. Qui vero; C Nemo virtuti favet, nisi qui; D in the Variorum notes, beside "Hinc scribebat Artemidorus"
- old-edition numerals: (none)
- other: "inexplebili" printed with a damaged l (looks like inexpJebili), set as inexplebili; "doctrinae" partly damaged in type but legible; "ei doctrinae, illos jubet" printed without a relative pronoun, [which] supplied in English; verse "In furias ignemque ruunt," set on its own line as printed; running head and the "VARIORUM NOT[AE]" heading span both columns and are cut off at the image edge, not set; Variorum notes at the page foot not set (later pass); column ends mid-sentence at "virtutis"
effecit. Nam si virtus est tolerantia malorum, non capiunt ergo virtutem, qui semper in bonis fuerunt, quia mala neque experti sunt, neque ferre possunt assuetudine ac desiderio bonorum, quae sola noverunt. Eo fit, ut pauperes et humiles Deo credant facilius, qui sunt expediti, quam divites, qui sunt impedimentis pluribus implicati: immo vero catenati et compediti serviunt ad nutum dominae cupiditatis, quae illos inextricabilibus vinculis irretivit; nec possunt in coelum aspicere, quoniam mens eorum in terram prona humique defixa est. Virtutis autem via non capit magna onera gestantes. Angustus admodum trames est, per quem justitia hominem deducit in coelum. Hunc tenere non potest, nisi qui fuerit expeditus et nudus. Nam isti locupletes multis et ingentibus sarcinis onerati per viam mortis incedunt, quae latissima est; quoniam late perditio dominatur. His acerba sunt, his venena, quae Deus ad justitiam praecipit, quaeque nos Dei magisterio de virtute ac veritate disserimus. Quibus si repugnare audebunt, necesse est hostes se esse virtutis justitiaeque fateantur. Aggrediar nunc quod superest, ut finis operi possit imponi. Id autem superest, ut de judicio Dei disseramus: quod tum constituetur, cum Dominus noster redierit in terram; ut unicuique pro merito aut praemium persolvat, aut poenam. Itaque ut in quarto libro de primo adventu ejus diximus, sic in hoc secundum referamus adventum, quem Judaei quoque et confitentur, et sperant, sed frustra, quoniam necesse est ad eos confundendos revertatur, ad quos convocandos prius venerat. Nam qui violaverunt impie humilem, sentient in potestate victorem; eaque omnia quae legunt, et non intelligunt,
For if virtue is the endurance of evils, then those who have always been amid good things do not admit virtue, because they have neither experienced evils nor are able to bear them, owing to their habituation to and desire for the good things which alone they have known. Hence it comes about that the poor and the lowly, who are unencumbered, believe God more readily than the rich, who are entangled in a great many impediments: nay rather, chained and fettered, they serve at the nod of their mistress, cupidity, who has ensnared them in inextricable bonds; nor can they look up into heaven, since their mind is bent down towards the earth and fixed upon the ground. But the way of virtue does not admit those who carry great burdens. Very narrow is the path by which justice conducts a man into heaven. No one can keep to it except one who is unencumbered and naked. For those wealthy men, loaded with many and huge packs, advance along the way of death, which is very broad, since perdition holds sway far and wide. To them bitter, to them poisons, are the things which God enjoins for justice, and which we, by the teaching of God, set forth concerning virtue and truth. If they dare to resist these, they must confess that they are enemies of virtue and justice. I shall now take up what remains, so that an end may be put to the work. What remains is that we discuss the judgement of God, which will be established at the time when our Lord has returned to the earth, so that He may render to each according to his desert either reward or punishment. Accordingly, just as in the fourth book we spoke of His first coming, so in this one let us relate His second coming, which the Jews too both acknowledge and hope for, but in vain, since He must return to confound those whom He had come before to call together. For those who impiously outraged Him when He was lowly will feel Him as victor in power; and all those things which they read, and do not understand,
Editors' notes and page, col. 738
Page
- running head: II. DE VITA BEATA. 738
- marginal letters: A ‹effecit. Nam si virtus›; B ‹tibus sarcinis onerati per viam›; C ‹tur, ad quos convocandos›; D ‹bert. a secunda manu› (in the notes at the page foot)
- old-edition numerals: (none)
- other: running head cut off at its left edge in the image (only "...II. DE VITA BEATA. 738" visible); column ends mid-word "intelli-", set whole as "intelligunt," here (English "do not understand," complete here); the editors' notes at the page foot ("VARIORUM NOTAE", from "Reg. rec., 4 Colbert." to "Vide praecedentia") are set in n737 (page 382); no paragraph break visible before "Aggrediar nunc", so the column is set as one paragraph
Deo repensante patientur; quippe qui peccatis omnibus inquinati, et insuper sancto cruore perfusi, ab illo ipso, qui nefandas manus intulerunt, sint ad aeterna supplicia destinati. Sed erit nobis contra Judaeos separata materia, in qua illos erroris et sceleris revincemus.
they will suffer, with God repaying [them]; since, defiled with every sin and drenched besides with holy blood, they have been destined to eternal punishments by that very One upon Whom they laid their wicked hands. But we shall have a separate subject against the Jews, in which we shall convict them of error and crime.
CAPUT II.
Chapter II.
De errore philosophorum, ac de divina sapientia; atque de aureo saeculo.
On the error of the philosophers, and on divine wisdom; and on the golden age.
Nunc ignaros veritatis instruamus. Dispositione summi Dei sic ordinatum, ut injustum hoc saeculum decurso temporum spatio terminum sumat, extinctaque protinus omni malitia, et piorum animis ad beatam vitam revocatis, quietum, tranquillum, pacificum, aureum denique, ut poetae vocant, saeculum, Deo ipso regnante, florescat. In primis causa eorum omnium philosophis haec fuit, quod rationem mundi, quae totam sapientiam continet, non comprehenderunt. Ea vero sensu proprio, et interna intelligentia non potest comprehendi, quod illi sine doctore per seipsos facere voluerunt. Itaque in varias sibique saepe contrarias sententias iuciderunt, ex quibus exitum non haberent; et in eodem luto (sicut Comicus ait) haesitaverunt; scilicet assumptionibus eorum non respondente ratione, cum assumpsissent quidem vera, sed quae affirmari probarique non possent sine scientia veritatis rerumque coelestium: quae (ut saepe jam dixi) non potest esse in homine, nisi Deo docente percepta. Nam si potest homo intelligere divina, poterit et facere; nam intelligere, est quasi e vestigio subsequi. Non potest autem facere quae Deus, quia mortali corpore indutus est; ergo nec intelligere quidem potest, quae facit Deus. Quod an fieri possit, ex immensitate rerum atque operum divinorum facile est unicuique metiri. Nam si mundum cum omnibus quae sunt in eo contemplari velis,
Now let us instruct those who are ignorant of the truth. It has been so ordained by the disposition of the most high God that this unjust age, when the span of times has run its course, should come to an end, and that, all wickedness being at once extinguished and the souls of the pious recalled to a blessed life, a quiet, tranquil, peaceful, in short a golden age, as the poets call it, should flourish, with God Himself reigning. In the first place, the cause of all these [errors] for the philosophers was this: that they did not grasp the plan of the world, which contains the whole of wisdom. But it cannot be grasped by one's own sense and inward understanding, which they wished to do by themselves without a teacher. And so they fell into various opinions, often contrary to one another, from which they could find no way out; and they stuck fast in the same mire (as the Comic poet says); that is to say, since reasoning did not correspond to their assumptions, for they had indeed assumed true things, but things which could not be affirmed and proved without knowledge of the truth and of heavenly things: and this (as I have often said already) cannot be in man unless it is received through God's teaching. For if man can understand divine things, he will also be able to do them; for to understand is, as it were, to follow close upon the footprint. But he cannot do what God does, because he is clothed in a mortal body; therefore he cannot even understand what God does. Whether this can be done, it is easy for anyone to measure from the immensity of things and of the divine works. For if you should wish to contemplate the world with all the things that are in it,
Editors' notes and page, col. 739
Footnotes
Series: VARIORUM NOTAE (lemma notes, no call marks), in print order. (printed under page 383)
(1) (continued) · lemma note "Ad eos confundendos", col 739
et sequentia. In altero Brun. caeterisque mss. et editis est consolandos, praeter 1 Colb. a prima manu, in quo est tollendos. Vide seqq.
(continued) and what follows. In the other Brun. and the remaining manuscripts and printed editions it is "consolandos" (to console), except 1 Colbert. in the first hand, in which it is "tollendos" (to remove). See what follows.
(printed under page 383)
(2) ‹anchor: Deo repensante› · lemma note, col 739
Deo repensante. 1 Bonon. antiq. rependente; Cauc. et 5 rec. totidemque editi, compensante.
"With God repaying." The old 1 Bologna: "rependente"; Cauc. and 5 recent manuscripts and as many printed editions: "compensante".
(printed under page 383)
(3) ‹anchor: Revincemus› · lemma note, col 739
Revincemus. Ita restitui ex omnibus mss. praeter 5 rec., in quibus est convincemus, ut in vulgatis.
"We shall refute." So I have restored from all the manuscripts except 5 recent ones, in which it is "convincemus" (we shall convict), as in the common editions.
(printed under page 383)
(4) ‹anchor: Sic ordinatum› · lemma note, col 739
Sic ordinatum. Mss. 4 Reg. rec., 1 Colb. et Brun. addunt, est.
"So ordained." The manuscripts 4 recent Reg., 1 Colbert. and Brun. add "est".
(printed under page 383)
(5) ‹anchor: Decurso temporum spatio› · lemma note, col 739
Decurso temporum spatio, etc. Supra lib. IV, cap. 16, decursam vitam dixit. Cic. in Catone: Nec vero velim, quasi decurso spatio ad carceres a calce revocari. BETUL.
"When the span of the ages has been run," etc. Above, Book IV, chapter 16, he spoke of a life "run through". Cicero in the Cato: "Nor would I wish, as if the course were run, to be called back from the finishing line to the starting gates." BETULEIUS.
(printed under page 383)
(6) ‹anchor: Interna intelligentia› · lemma note, col 739
Interna intelligentia. Interna dicitur, quam homo in se et a se habeat, sine doctore. Lib. III, cap. 3: In se ipso habere propriam scientiam non hominis, sed Dei est. Mortalis natura non capit scientiam, nisi quae veniat extrinsecus. BUNEMAN.
"By inner understanding." It is called inner which a man has in himself and from himself, without a teacher. Book III, chapter 3: "To have knowledge of one's own within oneself belongs not to man but to God. Mortal nature does not receive knowledge except what comes from outside." BUNEMANN.
(printed under page 383)
(7) ‹anchor: Comicus› · lemma note, col 739
Comicus. Terent. Phormion., act. V, scen. 2, ut sup. lib. II, cap. 9.
"The comic poet." Terence, Phormio, Act V, scene 2, as above, Book II, chapter 9.
(printed under page 383)
(8) ‹anchor: Poterit› · lemma note, col 739
Poterit. Sic reposui ex mss. quamplurimis et edit. Tornes. Soubron. In 5 rec. et editis legitur, potest.
"He will be able." So I have restored from very many manuscripts and the Tournes and Soubron editions. In 5 recent manuscripts and the printed editions "potest" (he is able) is read.
(printed under page 383)
(9) ‹anchor: Nam intelligere, est quasi e vestigio subsequi› · lemma note, cols 739–740
Nam intelligere, est quasi e vestigio subsequi. « Puto, inquit Heuman., hoc esse glossema. Habent haec libri omnes; et videntur glossatoris captum excedere. Ita Noster lib. VI, cap. 5: Nihil prodest cognitio nisi et actio subsequatur; et lib. II, cap. 8, intelligentia subsequi. » BUN.
"For to understand is, as it were, to follow in the footsteps." "I think," says Heumann, "this is a gloss." All the books have these words, and they seem beyond a glossator's reach. So our author in Book VI, chapter 5: "Knowledge is no use unless action also follows"; and Book II, chapter 8, "to follow with understanding." BUNEMANN.
(printed under page 383)
(10) ‹anchor: Quae facit Deus› · lemma note, col 740
Quae facit Deus. Haec lectio est omnium fere mss. codicum et vet. edit. Rom. In editis, ut in 2 Reg. rec., 1 Colb., 1 Clarom. est, fecit.
"What God does." This is the reading of almost all the manuscript codices and of the old Roman edition. In the printed editions, as in 2 recent Reg., 1 Colbert., 1 Clermont, it is "fecit" (did).
(printed under page 383)
(11) ‹anchor: Quod an fieri possit› · lemma note, col 740
Quod an fieri possit. Ita emendavi ex mss. 2 Bonon. Regio-Put. et 10 aliis. At Cauc. et 5 alii non interserunt ante possit. Mss. 4 rec. et edit. 14, Quod autem fieri non possit; item edit. 4 expuncta negatione: quod male cum sequentibus cohaeret.
"Whether this can be done." So I have emended from the manuscripts 2 Bologna, Regius-Puteanus and 10 others. But Cauc. and 5 others insert "non" before "possit". Four recent manuscripts and 14 editions: "But that it cannot be done"; likewise 4 editions with the negative struck out: which coheres badly with what follows.
(printed under page 383)
(12) ‹anchor: Cujus notitia› · lemma note, col 740
Cujus notitia. Sic restitui ex mss. quamplurimis, inter quos sunt antiq. 2 Bon., Regio-Put., Jun. In 8 rec. et 18 editis est notio. Infra, cap. 9, post med. legitur notitia Dei.
"Knowledge of which." So I have restored from very many manuscripts, among which are the old 2 Bologna, Regius-Puteanus, Junius. In 8 recent ones and 18 printed editions it is "notio". Below, chapter 9, after the middle, "notitia Dei" (knowledge of God) is read.
(printed under page 383)
(13) ‹anchor: Ideo Marcus Tullius› · lemma note, col 740
Ideo Marcus Tullius. In 1 Tuscul. Quaest. ex Apologia Socratis, sub finem apud Platonem.
"Therefore Marcus Tullius." In Tusculan Disputations 1, from the Apology of Socrates, near the end, in Plato.
(printed under page 383)
(14) ‹anchor: Causam suam perorabat› · lemma note, col 740
Causam suam perorabat. Addidi suam ex omnibus mss. et 13 editis: deest in pluribus excusis.
"He was pleading his cause." I have added "suam" (his) from all the manuscripts and 13 printed editions; it is missing in most printed copies.
(printed under page 383)
(15) ‹anchor: Hominem arbitror› · lemma note, col 740
Hominem arbitror. 1 Reg., rec. Cant. et 13 edit. interponunt autem. Cicero quidem.
"I think that no man." 1 Reg., the recent Cant. and 13 editions insert "autem". Cicero has "quidem".
(printed under page 383)
(16) ‹anchor: Homines erant, qui› · lemma note, col 740
Homines erant, qui. Ita emendavi ex maximo manuscriptorum numero, inter quos est Regio-Put. In 10 rec. et 5 edd. legitur errant.
"They were men who." So I have emended from the greatest number of manuscripts, among them Regius-Puteanus. In 10 recent ones and 5 editions "errant" (they err) is read.
(printed under page 383)
Page
- running head: 739 FIRM. LACTANTII DIVI[...] (cut off at the image edge)
- marginal letters: A ‹gunt, Deo repensante patientur›; B ‹cum, aureum denique, ut poetae vocant›; C ‹telligere divina, poterit et facere›; D ‹rec., in quibus est convincemus› (in the Variorum notae)
- old-edition numerals: (none)
- other: column begins with the word-fragment "gunt", broken from col. 738; the English supplies the subject from the context. The "VARIORUM NOTAE" heading and the notes at the page foot were not set (later pass). The right-hand column (740) was not set.
intelliges profecto, quantum Dei opus humanis operibus antestet. Ita quantum inter opera divina et humana interest, tantum distare inter Dei hominisque sapientiam necesse est. Nam quia Deus incorruptus, atque immortalis est, et ideo perfectus, quia sempiternus est, sapientia quoque ejus, perinde ut ipse, perfecta est; nec obstare illi quidquam potest, quia nulli rei Deus ipse subjectus est.
you will surely understand how far the work of God surpasses the works of men. Thus, as great as the difference is between divine and human works, so far must the wisdom of God and of man stand apart. For since God is incorruptible and immortal, and therefore perfect, because He is everlasting, His wisdom also, just like Himself, is perfect; nor can anything stand in its way, since God Himself is subject to nothing.
Homo autem quin subjectus est passioni, subjecta est et sapientia ejus errori; et sicut hominis vitam multae res impediunt, quominus possit esse perpetua: ita sapientiam quoque ejus multis rebus impediri necesse est, quominus in perspicienda penitus veritate perfecta sit. Ergo nulla est humana sapientia, si per se ad notionem veri scientiamque nitatur; quoniam mens hominis cum fragili corpore illigata, et in tenebroso domicilio inclusa, neque liberius evagari, neque clarius perspicere veritatem potest; cujus notitia divinae conditionis est. Deo enim soli opera sua nota sunt. Homo autem non cogitando, aut disputando assequi eam potest, sed discendo, et audiendo ab eo, qui scire solus potest, et docere. Ideo Marcus Tullius sententiam Socratis de Platone transferens dicentis, venisse tempus, ut ipse migraret e vita, illos autem, apud quos causam suam perorabat, agere vitam: Utrum melius sit, inquit, dii immortales sciunt; hominem arbitror scire neminem. Quare necesse est omnes philosophiae sectas alienas esse a veritate; quia homines erant, qui eas constituerunt, nec ullum fundamentum aut firmitatem possunt habere, quae nullis divinarum vocum fulciuntur oraculis.
But man, since he is subject to passion, his wisdom too is subject to error; and just as many things hinder the life of man from being able to be perpetual, so too his wisdom must be hindered by many things from being perfect in discerning the truth thoroughly. Therefore there is no human wisdom, if it strives by itself towards the notion and knowledge of what is true; since the mind of man, bound up with a frail body and shut in a dark dwelling, can neither roam more freely nor see the truth more clearly; the knowledge of which belongs to the divine condition. For to God alone are His works known. But man cannot attain it by thinking or by disputing, but by learning and by hearing from Him Who alone is able to know, and to teach. Therefore Marcus Tullius, rendering from Plato the saying of Socrates, who said that the time had come for him to depart from life, but for those before whom he was pleading his case to go on living: Which is better, he says, the immortal gods know; I think that no man knows. Wherefore it is necessary that all the sects of philosophy be strangers to the truth; because those who established them were men, and they can have no foundation or firmness, since they are propped up by no oracles of divine voices.
CAPUT III.
Chapter III.
De natura et de mundo; atque reprehensio Stoicorum et Epicureorum.
On nature and on the world; and a censure of the Stoics and the Epicureans.
Et quoniam de philosophorum erroribus loquimur,
And since we are speaking of the errors of the philosophers,
Editors' notes and page, col. 740
Page
- running head: [L]ACTANTII DIVIN. INSTIT. 740 (initial L cut off at the left edge)
- marginal letters: A ‹intelliges profecto›; B ‹nitatur; quoniam mens›; C ‹mitatem possunt habere›; D ‹rec., 1 Colb.› (in the foot notes)
- old-edition numerals: (none)
- other: "firmitatem" split across lines (fir-/mitatem), joined; "erant" printed with damaged n (looks like eraüt), set erant per the editors' note lemma; "autem" in "Homo autem" has a damaged a; full-width line "[VA]RIORUM NOTAE." printed across both columns above the notes, cut off at the left, not set; Variorum notae at page foot (omnes; et videntur glossatoris... to Homines erant, qui) left for later pass
Stoici naturam in duas partes dividunt: unam, quae efficiat; alteram, quae se ad faciendum tractabilem praebeat. In illa prima esse vim sentiendi; in hac, materiam; nec alterum sine altero posse. Quomodo potest idem esse quod tractat, et quod tractatur? Si quis dicat idem esse figulum quod lutum, aut lutum idem esse quod figulum, nonne aperte insanire videatur? At isti uno naturae nomine duas res diversissimas comprehendunt, Deum et mundum, artificem et opus; dicuntque alterum sine altero nihil posse, tanquam natura sit Deus mundo permixtus. Nam interdum sic confundunt, ut sit Deus ipse mens mundi et mundus sit corpus Dei. Quasi vero simul esse coeperint mundus, et Deus; ac non ipse mundum fecerit: quod et ipsi fatentur alias, cum hominum causa praedicant esse fabricatum, et sine mundo esse, si velit, possit; siquidem Deus est divina et aeterna mens a corpore soluta et libera. Cujus vim majestatemque quoniam intelligere non poterant, miscuerunt
the Stoics divide nature into two parts: one, which makes; the other, which offers itself as workable for making. In that first part, they say, is the power of sensation; in this one, matter; and neither can do anything without the other. How can that which works and that which is worked be the same thing? If someone were to say that the potter is the same as the clay, or the clay the same as the potter, would he not plainly seem to be mad? Yet these men embrace under the one name of nature two most different things, God and the world, the craftsman and the work; and they say that the one can do nothing without the other, as though nature were God mingled with the world. For at times they so confound them that God Himself is the mind of the world, and the world is the body of God. As if indeed the world and God had begun to exist at the same time, and He Himself had not made the world: which they themselves admit elsewhere, when they declare that it was fashioned for the sake of men, and that He could, if He wished, exist without the world; since God is a divine and eternal mind, released and free from body. And since they could not understand His power and majesty, they mixed
Editors' notes and page, col. 741
Footnotes
Series: VARIORUM NOTAE (lemma notes, no call marks), in print order. (printed under page 384)
(1) ‹anchor: Stoici naturam› · lemma note, col 741
Stoici naturam. Apud Ciceronem in primo Academ. quaest. hanc Naturae divisionem non Stoicis, sed veteri Academiae assignat, etc. Adde his, quod Arist. lib. II Phys. naturam duplicem facit, materiam scilicet et formam, formam autem esse causam finalem. Macrob. in Somnium Scip. l. I, c. 2: Alii, inquit, mundum in duo diviserunt: quorum alterum facit, alterum patitur, etc. Quid quod Augustinus quoque lib. de Anima et ejus orig. ad Petrum presbyterum, II, cap. 3, duas etiam naturas agnoscit; creatorem unam, Deum scilicet; alteram, creaturam ex Deo. BETUL.
"The Stoics [divide] nature." In Cicero, in the first book of the Academic Questions, he assigns this division of nature not to the Stoics but to the Old Academy, etc. Add to these that Aristotle, Physics Book II, makes nature twofold, namely matter and form, and form the final cause. Macrobius on the Dream of Scipio, Book I, chapter 2: "Others," he says, "divided the world into two, of which one acts, the other is acted upon," etc. What of the fact that Augustine too, in the book On the Soul and its Origin to Peter the priest, II, chapter 3, also recognizes two natures: one the Creator, namely God; the other the creature, from God. BETULEIUS.
(printed under page 384)
(2) ‹anchor: Unam, quae efficiat› · lemma note, col 741
Unam, quae efficiat, etc. Seneca epist. 65: Dicunt Stoici nostri duo esse in rerum natura, ex quibus omnia fiant, causam et materiam. Materia jacet iners, res ad omnia parata, cessatura si nemo moveat. Causa autem, id est, ratio, materiam format, et quocumque vult, versat: ex illa varia opera producit. Et paulo post aliis verbis: Nempe universa ex materia et ex Deo constant. Deus ista temperat, quae circumfusa rectorem sequuntur et ducem. Potentius autem est quid facit, quod est Deus, quam materia patiens Dei. GATAKERUS.
"One that effects," etc. Seneca, Letter 65: "Our Stoics say that there are two things in the nature of things from which all things come to be, cause and matter. Matter lies inert, a thing ready for everything, that would stay idle if no one moved it. But cause, that is, reason, shapes matter and turns it whichever way it wishes; from it it produces various works." And a little after, in other words: "Surely all things consist of matter and of God. God governs these things, which, poured around him, follow their ruler and leader. But that which acts, which is God, is more powerful than matter, which is acted upon by God." GATAKER.
(printed under page 384)
(3) ‹anchor: Nec alterum sine altero posse› · lemma note, col 741
Nec alterum sine altero posse. Ita cum vet. edit. Rom. omnes mss. praeter 2 Reg. rec. In 2 al. Reg. rec. nec alteram sine altera esse posse. Et Lactantius paulo inferius, dicuntque alterum sine altero nihil posse.
"And that neither can [act] without the other." So, with the old Roman edition, all the manuscripts except 2 recent Reg. In 2 other recent Reg.: "nor can the one be without the other". And Lactantius a little lower: "and they say that the one can do nothing without the other."
(printed under page 384)
(4) ‹anchor: Mundo permixtus› · lemma note, col 741
Mundo permixtus. Mss. 12, inter quos sunt antiq. 1 Bonon. et Cauc. ferunt, mundo terminatus, sed citra censum, inquit Betuleius. Permixtus, vera lectio. Vide infra, miscuerunt eam mundo.
"Mingled with the world." Twelve manuscripts, among them the old 1 Bologna and Cauc., give "bounded by the world", but without sense, says Betuleius. "Permixtus" is the true reading. See below, "they mixed it with the world".
(printed under page 384)
(5) ‹anchor: Ut sit Deus ipse mens mundi› · lemma note, col 741
Ut sit Deus ipse mens mundi. De hoc dictum est lib. I, cap. 5. Epiphanius hoc dogma inter Zenonis errores recenset libro III, tomo II. Memini me alibi ex Hermete retulisse Deum nec mentem, nec spiritum, nec lumen esse, sed causam ut illa sint. BETUL.
"So that God himself is the mind of the world." Of this it was said in Book I, chapter 5. Epiphanius lists this doctrine among the errors of Zeno, Book III, tome II. I remember having reported elsewhere from Hermes that God is neither mind, nor spirit, nor light, but the cause that these exist. BETULEIUS.
(printed under page 384)
(6) ‹anchor: Et mundus sit corpus Dei› · lemma note, col 741
Et mundus sit corpus Dei. Plato in Timaeo, τὸν κόσμον ait ζῶον ἔμψυχον καὶ ἔννουν. Mundum autem Plato corpus Dei facit, non primi illius creatoris, sed futuri cujusdam. Hinc fortassis Plinius quoque mundum numen credi par esse censuit. BETUL.
"And the world is the body of God." Plato in the Timaeus calls the world "a living being, ensouled and endowed with mind". Plato, however, makes the world the body of a god, not of that first creator, but of one who was to come to be. Hence perhaps Pliny too judged it right that the world be believed a divinity. BETULEIUS.
(printed under page 384)
(7) ‹anchor: Ac non ipse mundum fecerit› · lemma note, col 741
Ac non ipse mundum fecerit. Ipse, quod addidi ex omnibus mss. et quamplurimis editis, deest in nonnullis rec.
"And did not himself make the world." "Ipse" (himself), which I have added from all the manuscripts and very many printed editions, is missing in some recent ones.
(printed under page 384)
(8) ‹anchor: Hominum causa› · lemma note, col 741
Hominum causa. Id verum est etiam apud Gentiles. Plinius in prooemio libri XXXVI, ait, omnia hominis causa esse creata.
"For the sake of men." This is true even among the Gentiles. Pliny, in the preface of Book XXXVI, says that all things were created for man's sake.
(printed under page 384)
(9) ‹anchor: Siquidem Deus est divina et aeterna mens a corpore soluta› · lemma note, cols 741–742
Siquidem Deus est divina et aeterna mens a corpore soluta. Desideratur est in ms. 1 Bonon. antiq. et 4 edd. rec., sed legunt, mens dicatur corpore soluta. Similis Dei definitio ex Socratis atque Platonis doctrina est apud Plut. in Placitis lib. I, cap. 1. Caeterum Stoicorum hoc dogma Laert. ad Chrysippum et Possidonium auctores refert. BETUL. — Vide etiam Ciceronem in fragmentis Consolationis, et libro I Tusculanar. quaest., cap. 5, idque ex Platone.
"Since God is a divine and eternal mind, freed from body." "Est" is lacking in the old manuscript 1 Bologna and 4 recent editions, but they read "mind may be called freed from body". A similar definition of God, from the teaching of Socrates and Plato, is in Plutarch, Opinions [of the Philosophers], Book I, chapter 1. Laertius, however, refers this Stoic doctrine to Chrysippus and Posidonius as its authors. BETULEIUS. — See also Cicero in the fragments of the Consolation, and Tusculan Disputations Book I, chapter 5, and that from Plato.
(printed under page 384)
(10) ‹anchor: Virgilianum› · lemma note, col 742
Virgilianum. Ex Virg. VI AEneid., vs. 726, sup. cap. 5, et de Ira Dei, cap. 11.
"Virgil's [saying]." From Virgil, Aeneid VI, line 726; above, chapter 5, and On the Anger of God, chapter 11.
(printed under page 384)
(11) ‹anchor: Sicut mens corpus regit› · lemma note, col 742
Sicut mens corpus regit. Macrob. lib. II, cap. 12, de Somnio Scipionis: Anima, inquit, qui verus homo est, ab omni conditione mortalitatis aliena est: adeo ut ad imitationem Dei mundum regentis, regat et ipsa corpus, dum a se animatur. Ideo physici mundum magnum hominem, et hominem brevem mundum esse dixerunt, etc. BETUL.
"As the mind rules the body." Macrobius, Book II, chapter 12, on the Dream of Scipio: "The soul," he says, "which is the true man, is a stranger to every condition of mortality, so much so that, in imitation of God ruling the world, it too rules the body while the body is animated by it. Therefore the natural philosophers have said that the world is a great man, and man a short world," etc. BETULEIUS.
(printed under page 384)
(12) ‹anchor: Et mortalis› · lemma note, col 742
Et mortalis. Recte. Vide supra mss. 11 et edd. 9 addunt est.
"And mortal." Rightly. See above; 11 manuscripts and 9 editions add "est".
(printed under page 384)
(13) ‹anchor: Membra esse mortalia› · lemma note, col 742
Membra esse mortalia. Macrob. eodem loco, tam ex antiquorum philosophorum, quam ex Ciceronis doctrina monet, mundum quadam parte mortalem videri, ut animal exanimatum, vel ignis extinctus, vel siccatus humor. BETUL.
"That the members are mortal." Macrobius, in the same place, points out, from the teaching both of the ancient philosophers and of Cicero, that the world seems mortal in some part, as a living thing deprived of life, or fire put out, or moisture dried up. BETULEIUS.
(printed under page 384)
(14) ‹anchor: Hiaverint terrae› · lemma note, col 742
Hiaverint terrae. Vide Plinium lib. II, cap. 80, 92, 106.
"Lands have gaped open." See Pliny, Book II, chapters 80, 92, 106.
(printed under page 384)
(15) ‹anchor: Desederint› · lemma note, col 742
Desederint. Mss. 3 rec. et 15 excusi descenderint; 7 Reg., Jun., 2 Colb. habent deciderint; 1 Reg. ceciderint. At desederint est quamplurimorum mss. inter quos sunt antiquissimi 2 Bonon. Cauc. et edit. 2 vet. Rom. Eaque lectio est genuina, et Ciceroniana: desidere enim est descendere. Cicer. I de Div. 97: Labes agri Privernatis, cum ad infinitam altitudinem terra desedisset. Ibid. 78: Multa oppida corruerint, multis locis labes facta sit, terraeque desederint. Vide Plinium, lib. II, cap. 91.
"Have sunk." Three recent manuscripts and 15 printed copies: "descenderint"; 7 Reg., Junius, 2 Colbert. have "deciderint"; 1 Reg. "ceciderint". But "desederint" is the reading of very many manuscripts, among them the very old 2 Bologna, Cauc., and 2 old Roman editions. And that reading is genuine and Ciceronian, for "desidere" means to go down. Cicero, On Divination I, 97: "The landslip in the territory of Privernum, when the earth had sunk to an immeasurable depth." Ibid. 78: "Many towns collapsed, in many places there was a landslip, and the lands sank." See Pliny, Book II, chapter 91.
(printed under page 384)
(16) ‹anchor: Frugiferos campos› · lemma note, col 742
Frugiferos campos. Exemplum est mare Mortuum. Ovid. lib. XV: Vidi ego quod fuerat quondam solidissima terra, Esse fretum: vidi factas ex aequore terras Et procul a pelago conchae jacuere marinae, Et vetus inventa est in montibus anchora summis, etc. Vide plura apud Philonem de Mundo, et apud Vadianum in Melam lib. I, in cap. de Numidia. BETUL.
"Fruitful plains." An example is the Dead Sea. Ovid, Book XV: "I have seen what was once the most solid land become sea; I have seen lands made out of the water; and far from the ocean sea-shells have lain, and an old anchor has been found on the mountain tops," etc. See more in Philo, On the World, and in Vadianus on Mela, Book I, in the chapter on Numidia. BETULEIUS.
(printed under page 384)
(17) ‹anchor: Stagna siccaverint› · lemma note, col 742
Stagna siccaverint. Ita mss. et editi. Siccare neutra significatione accipi, inauditum.—Siccaverint. Sparkius: Tacentibus mss., inquit, mea utar conjectura, donec melior se obtulerit, et rescribo: Sicca aruerint. Neutra enim significatione accipi, id est inauditum. Sed (continues)
"Pools have dried up." So the manuscripts and printed editions. That "siccare" is taken in an intransitive sense is unheard of. — "Siccaverint." Sparke: "Since the manuscripts are silent," he says, "I shall use my own conjecture until a better one offers itself, and I write instead: 'sicca aruerint' (have withered dry). For its being taken in an intransitive sense is unheard of." But (continues)
(printed under page 384)
Page
- running head: 741 LIBER VII. DE VITA [cut off at image edge]
- marginal letters: A Stoici naturam in duas partes dividunt; B praedicant esse fabricatum; C Unam, quae efficiat (in the notes); D Vide infra, miscuerunt (in the notes)
- old-edition numerals: (none)
- other: "efficiat" is printed with broken type (looks like "eflicial"), set as efficiat; full-width line "VARIORUM NOTAE" across the page below the text block, cut off at the image edge, not set; the Variorum notae below it (Stoici naturam. Apud Ciceronem ... Siquidem Deus est divina ...) are page-foot commentary for the later pass and are not set; column ends mid-sentence at "miscuerunt"
- other (Q4a 2026-11-02): note 2's epistle number is printed with worn type (reads like 64 or 61); kept as 65, the letter quoted; note 8 prints the oe ligature in prooemio, now set so
eum mundo, id est, operi suo. Unde est illud Virgilianum:
Him with the world, that is, with His own work. Hence that line of Virgil:
Totamque infusa per artus / Mens agitat molem, et magno se corpore miscet.
And, poured through the limbs, a mind moves the whole mass and mingles itself with the great body.
Ubi est ergo illud, quod iidem ipsi alunt, et factum esse divina providentia, et regi? Si enim fecit mundum, fuit ergo sine mundo. Si regit, non utique sicut mens corpus regit, sed tanquam dominus domum, navim gubernator, auriga currum. Nec tamen mixti sunt iis rebus, quas regunt. Nam si haec omnia, quae videmus, Dei membra sunt, jam insensibilis ab his constituitur Deus, quoniam membra sensu carent, et mortalis, quoniam videmus membra esse mortalia.
Where then is that which these same men say, that it was both made by divine providence and is ruled? For if He made the world, then He existed without the world. If He rules it, He certainly does not rule it as the mind rules the body, but as a master rules a house, a helmsman a ship, a charioteer a chariot. And yet these are not mixed with the things which they rule. For if all these things which we see are members of God, then by them God is made insensible, since members lack sensation, and mortal, since we see that members are mortal.
Possum enumerare, quoties repentinis quassatae motibus vel hiaverint terrae, vel desederint in abruptum; quoties demersae fluctibus, et urbes, et insulae abierint in profundum; frugiferos campos paludes inundaverint; flumina et stagna siccaverint; montes
I could enumerate how often lands, shaken by sudden motions, have either gaped open or sunk down into an abyss; how often both cities and islands, overwhelmed by the waves, have gone down into the deep; how often marshes have flooded fruitful fields; rivers and pools have dried up; mountains
Editors' notes and page, col. 742
Page
- running head: VII. DE VITA BEATA. 742
- marginal letters: A ‹eum mundo, id est›; B ‹motibus vel hiaverint terrae›; C ‹de Somnio Scipionis› (in the Variorum notae, not set); D ‹Rom. Eaque lectio› (in the Variorum notae, not set)
- old-edition numerals: (none)
- other: ipsi alunt: the page prints alunt (no dot visible, l-shaped), set as printed and rendered as aiunt "say". magno: the type looks like maguo (damaged or turned n); magno set. Verse quotation (Aen. 6.726-727) is printed as two centred lines and is set as one paragraph joined by " / ". The full-width line "VARIORUM NOTAE" stands below the text block, cut off at the left edge of the image, and is not set; the Variorum notae (Sicut mens corpus regit, Desederint, Stagna siccaverint, etc.) are left for the later pass. Column ends mid-sentence at montes. Left-hand column fragments (col. 741) are not set.
etiam vel deciderint abrupti, vel planis fuerint adaequati. Plurimas regiones, et multorum fundamenta montium latens et internus ignis absumit. Et hoc parum est, si membris suis non parcit Deus, nisi etiam homini liceat aliquid in Dei corpus: maria extruuntur; montes exciduntur, et ad eruendas opes interiora terrae viscera effodiuntur. Quid quod ne arari quidem sine laceratione divini corporis potest? ut jam scelerati et impii simus, qui Dei membra violemus. Patiturne ergo vexari corpus suum Deus, et debilem se vel ipse facere, vel ab homine fieri sinit? nisi forte divinus ille sensus, qui mundo et omnibus mundi partibus permixtus est, primam terrae faciem reliquit, ac se in ima demersit, ne quid doloris de assidua laceratione sentiret. Quod si hoc vanum et absurdum est, tam igitur ipsi eguerunt, quam haec indigent sensu, qui non perspexerunt divinum quidem spiritum esse ubique diffusum, eoque omnia contineri, non tamen ita, ut Deus ipse, qui est incorruptus, gravibus et corruptibilibus elementis misceatur. Illud ergo rectius, quod a Platone (in Timaeo) sumpserunt, a Deo factum esse mundum, et ejusdem providentia gubernari. Oportebat igitur et Platonem, et eos qui idem senserunt, docere atque explicare, quae causa, quae ratio fuerit tanti operis fabricandi; quare hoc, aut cujus gratia fecerit.
even have either fallen away sheer or been levelled into plains. A hidden and internal fire consumes very many regions and the foundations of many mountains. And this is but little, if God does not spare His own limbs, unless man too is permitted to do something against the body of God: seas are built over; mountains are cut through, and the inner entrails of the earth are dug out to extract wealth. What of the fact that not even ploughing can be done without laceration of the divine body? so that we are now wicked and impious, since we violate the limbs of God. Does God then suffer His body to be harassed, and allow Himself either to make Himself weak or to be made so by man? unless perhaps that divine sense, which is mingled with the world and with all the parts of the world, has left the surface of the earth and plunged itself into the depths, so as not to feel any pain from the constant laceration. But if this is vain and absurd, then they themselves were as lacking in sense as these things are, who did not perceive that the divine spirit is indeed diffused everywhere, and that all things are held together by it, yet not in such a way that God Himself, Who is incorruptible, is mingled with heavy and corruptible elements. That, therefore, is more correct which they took from Plato (in the Timaeus), that the world was made by God and is governed by His providence. It was therefore incumbent on both Plato and those who held the same view to teach and explain what cause, what reason there was for constructing so great a work; why, or for whose sake, He made it.
At iidem Stoici, hominum, inquiunt, causa mundus effectus est. Audio. Sed Epicurus ignorat, ipsos homines quare, aut quis effecerit. Nam Lucretius, cum diceret mundum non esse a diis constitutum, sic ait (lib. V de Natura rerum):
But the same Stoics say that the world was made for the sake of men. I hear it. But Epicurus does not know why, or by whom, men themselves were made. For Lucretius, when he said that the world had not been established by the gods, speaks thus (book 5, On the Nature of Things):
Dicere porro hominum causa voluisse parare;
Moreover, to say that for the sake of men they willed to prepare
Praeclaram mundi naturam
the splendid nature of the world
Editors' notes and page, col. 743
Footnotes
Series: VARIORUM NOTAE (lemma notes, no call marks), in print order. (printed under page 385)
(1) (continued) · lemma note "Stagna siccaverint", col 743
cui ignotum est, activa verba passive saepe usurpari? Hoc ipso verbo Apicius de Arte culinaria, lib. IV, c. 9: Cum siccaverint superadsperges piper tritum. Lib. IX, cap. 1: In craticula assantur locustae: cum siccaverint, adjicies eis in craticula quoties siccaverint. BUN.
(continued) to whom is it unknown that active verbs are often used in a passive sense? Apicius uses this very verb in On the Art of Cooking, Book IV, chapter 9: "When they have dried, sprinkle ground pepper over them." Book IX, chapter 1: "Lobsters are roasted on the gridiron: when they have dried, add to them on the gridiron as often as they have dried." BUNEMANN.
(printed under page 385)
(2) ‹anchor: Montes etiam› · lemma note, col 743
Montes etiam. Plinius inter miracula refert, montes etiam concucurrisse; quem vide, lib. II, cap. 83.
"Mountains too." Pliny reports among marvels that mountains too have run together; see him, Book II, chapter 83.
(printed under page 385)
(3) ‹anchor: Absumit› · lemma note, col 743
Absumit. Ita fere omnes mss. in praesenti. Et recte. Plures enim ignes interni etiamnum supersunt in Italiae montibus, AEtna et Vesuvio, in insula Lipara, etc. Mss 1 Bonon. antiq., Tax., 1 Colb. absumpsit; quod tamen Heumanno probatur.
"Consumes." So almost all manuscripts, in the present tense. And rightly; for many inner fires still remain in the mountains of Italy, Etna and Vesuvius, on the island of Lipari, etc. The manuscripts old 1 Bologna, Tax., 1 Colbert.: "absumpsit" (consumed); which, however, Heumann approves.
(printed under page 385)
(4) ‹anchor: Maria extruuntur› · lemma note, col 743
Maria extruuntur. Exemplum est Tyrus. Plin. lib. V, cap. 19: Tyrus, inquit, quondam insula praealto mari septingentis passibus divisa, nunc vero, Alexandri oppugnantis operibus, continens. De quo Curtius lib. IV copiose. BETUL.
"Seas are built over." An example is Tyre. Pliny, Book V, chapter 19: "Tyre," he says, "once an island cut off by seven hundred paces of very deep sea, but now, by the works of Alexander when he besieged it, joined to the mainland." On which Curtius, Book IV, at length. BETULEIUS.
(printed under page 385)
(5) ‹anchor: Montes exciduntur› · lemma note, col 743
Montes exciduntur. Videtur alludere ad Isthmum, quem quidam irrito labore (ut Proverb. habet) perfodere sunt conati: vel ad Athon montem, de cujus latitudine MD passuum Xerxes abscidisse legitur apud Plinium cap. 10 lib. IV; Historia apud Herod. lib. VII. BETUL.
"Mountains are cut through." He seems to allude to the Isthmus, which some tried to dig through with fruitless labour (as the proverb has it); or to Mount Athos, from whose breadth Xerxes is read to have cut away fifteen hundred paces, in Pliny, Book IV, chapter 10; the story is in Herodotus, Book VII. BETULEIUS.
(printed under page 385)
(6) ‹anchor: Eruendas opes› · lemma note, col 743
Eruendas opes. Sic Ovidius de ferreo saeculo: Effodiuntur opes, irritamenta malorum. Sic Plinius in procemio libri XXXIII: Imus in viscera ejus, et in sede Manium opes quaerimus, tanquam parum benigna fertilique quaqua calcatur.
"Wealth to be dug out." So Ovid of the iron age: "Wealth is dug up, the incitement of evils." So Pliny in the preface of Book XXXIII: "We go into her entrails, and seek wealth in the abode of the dead, as though she were too little kind and fruitful wherever she is trodden."
(printed under page 385)
(7) ‹anchor: Non tamen, ita ut Deus ipse› · lemma note, col 743
Non tamen, ita ut Deus ipse. Mss. Jun. legunt nec, pro non. Abest ita ab uno Bononiensi antiq., a 4 Colb. et 1 Clarom.; ita ut a Pen.
"Not, however, in such a way that God himself." The Junius manuscripts read "nec" for "non". "Ita" is missing from one old Bologna, from 4 Colbert. and 1 Clermont; "ita ut" from Pen.
(printed under page 385)
(8) ‹anchor: Constitutum› · lemma note, col 744
Constitutum. In antiquis editionibus, institutum, quod Heumanno probatur.
"Established." In the old editions "institutum", which Heumann approves.
(printed under page 385)
(9) ‹anchor: Sacramentum mundi et hominis› · lemma note, col 744
Sacramentum mundi et hominis. Sic infra cap. 5, ad initium, si sacramentum hominis omne cognovissent.
"The mystery of the world and of man." So below, chapter 5, near the beginning: "if they had known the whole mystery of man."
(printed under page 385)
(10) ‹anchor: Mundum a Deo factum, et hominum causa esse factum› · lemma note, col 744
Mundum a Deo factum, et hominum causa esse factum. Deest et in 1 Bon. antiq., scripti 9 rec. et 9 edit. habent, mundum a Deo factum, et hominum causa esse factum.
"That the world was made by God, and made for the sake of men." "Et" is missing in the old 1 Bologna; 9 recent manuscripts and 9 editions have "mundum a Deo factum, et hominum causa esse factum".
(printed under page 385)
(11) ‹anchor: Si mortales› · lemma note, col 744
Si mortales. Pro si ii sunt mortales. Ita Heuman.
"If mortal." For "if they are mortal". So Heumann.
(printed under page 385)
(12) ‹anchor: Ipse mortalis› · lemma note, col 744
Ipse mortalis. Minuc. Fel. cap. 34: (Plato) cum ipsum mundum perpetuum et insolubilem diceret esse fabricatum, addit tamen, ipsi artifici, Deo soli et solubilem et esse mortalem. BUN.
"Itself mortal." Minucius Felix, chapter 34: "(Plato), though he said that the world itself was built everlasting and indissoluble, yet adds that to its maker, God alone, it is both dissoluble and mortal." BUNEMANN.
(printed under page 385)
(13) ‹anchor: Ratio quadraret› · lemma note, col 744
Ratio quadraret. Sic cap. 5, initio, non quadraret rationem; et in fine capitis 7, ratio non quadraret.
"If reason squared." So chapter 5, at the beginning, "non quadraret rationem"; and at the end of chapter 7, "ratio non quadraret" (the reasoning would not square).
(printed under page 385)
(14) ‹anchor: Sua causa› · lemma note, col 744
Sua causa. Lib. III, cap. 17: Omnia sua causa facere sapientem. Lib. V, cap. 17: Virtutem... expetendam esse aiunt sua causa. BUN.
"For his own sake." Book III, chapter 17: "that the wise man does everything for his own sake." Book V, chapter 17: "They say that virtue ... is to be sought for its own sake." BUNEMANN.
(printed under page 385)
(15) ‹anchor: Tanta haec opera› · lemma note, col 744
Tanta haec opera. Elegantem hanc lectionem confirmant Bonon., Isaeus et ipse Lactantius lib. II, cap. 8: Qua molitione hoc tantum opus fecerit. BUN.—Tanta haec opera esse molitum. Mss. 24 et 3 edit. in quibusdam tantum: sed male.
"These works so great." This elegant reading is confirmed by Bologna, Isaeus and Lactantius himself, Book II, chapter 8: "by what labour he made this work so great." BUNEMANN. — "Tanta haec opera esse molitum." Twenty-four manuscripts and 3 editions, in some, "tantum": but wrongly.
(printed under page 385)
(16) ‹anchor: Caeterorumque animantium› · lemma note, col 744
Caeterorumque animantium. Ita Cicero lib. II de Nat. Deor., cap. 53: Quorum igitur causa quis dixerit effectum esse mundum? Eorum scilicet animantium quae ratione utuntur. Hi sunt dii et homines. BUN.
"And of the other living beings." So Cicero, On the Nature of the Gods, Book II, chapter 53: "For whose sake, then, would one say the world was made? For those living beings, surely, that use reason. These are gods and men." BUNEMANN.
(printed under page 385)
(17) ‹anchor: Videri nos Deus voluit› · lemma note, col 744
Videri nos Deus voluit. Sic veteres editiones. In ms. 1 Bonon. antiq. et 5 edit. est videre. In caeteris deest nos.
"God wished us to be seen." So the old editions. In the old manuscript 1 Bologna and 5 editions it is "videre" (to see). In the others "nos" is missing.
(printed under page 385)
(18) ‹anchor: Sigilla› · lemma note, col 744
Sigilla. Id est, parva simulacra. Est enim homo, servata proportione, ad imaginem Dei creatus.
"Figurines." That is, small images. For man, keeping due proportion, was created in the image of God.
(printed under page 385)
Page
- running head: 743 FIRM. LACTANTII DIVIN (cut off at the image edge)
- marginal letters: A ‹etiam vel deciderint abrupti›; B ‹est, tam igitur ipsi eguerunt›; C ‹ait (lib. v de Natura rerum)›; D ‹Maria extruuntur. Exemplum est Tyrus› (in the Variorum notes)
- old-edition numerals: (none)
- other: "eoque" read from blurred type that looks like "coque"; UNSURE. Full-width heading "VARIORUM NOTAE" across both columns, cut off at the edge, not set. The editors' Variorum notes at the page foot (cui ignotum est ... ita ut a Pen.) are left for the later pass. The verse "Praeclaram mundi naturam" continues into the next column. No editors' matter set.
Deinde intulit:
Then he added:
Desipere est. Quid enim immortalibus atque beatis Gratia nostra queat largirier emolumenti, Ut nostra quidquam causa gerere aggrediantur?
It is folly. For what profit could our gratitude bestow upon immortal and blessed beings, that they should undertake to do anything for our sake?
Et merito. Illi enim nullam rationem afferebant, cur humanum genus vel creatum, vel constitutum esset a Deo. Nostrum hoc officium est, sacramentum mundi et hominis exponere, cujus illi expertes, sacrarium veritatis nec attingere, nec videre potuerunt. ergo (ut paulo ante dicebam) cum assumpsissent id quod erat verum, id est, mundum a Deo factum, et hominum causa esse factum; tamen, quoniam eos in consequentibus ratio defecit, non potuerunt defendere id quod assumpserant. Denique Plato, ne Dei opus imbecillum et ruinosum faceret, in aeternum dixit esse mansurum. Si hominum causa factus est, et ita factus est ut esset aeternus, cur ergo ipsi quorum causa factus est, non sunt sempiterni? Si mortales, propter quos factus est, ergo et ipse mortalis atque solubilis. Neque enim pluris est ipse, quam ii, quorum gratia factus est. Quod si ei ratio quadraret, intelligeret periturum esse, quia factus est; nec posse in aeternum manere, nisi quod tangi non potest.
And rightly so. For they offered no reason why the human race had been either created or established by God. This is our task, to set forth the mystery of the world and of man; having no share in it, they could neither touch nor see the sanctuary of the truth. Therefore (as I was saying a little before), although they had taken up what was true, that is, that the world was made by God and was made for the sake of men, yet, because reason failed them in what followed, they could not defend what they had taken up. Plato, finally, so as not to make the work of God weak and liable to ruin, said that it would last for ever. If it was made for the sake of men, and was made such that it should be eternal, why then are they themselves, for whose sake it was made, not everlasting? If those on whose account it was made are mortal, then it too is mortal and dissoluble. For it is not of more worth than those for whose sake it was made. But if his reasoning had been consistent, he would have understood that it will perish, because it was made, and that nothing can last for ever except what cannot be touched.
Qui autem negat hominum causa factum, hic nullam rationem tenet. Si enim dicit, ipsum fabricatorem sua causa tanta haec opera esse molitum, cur ergo nos nati sumus? cur mundo ipso fruimur? Quid sibi vult humani generis caeterorumque animantium fictio? Cur aliena commoda intercipimus? Cur denique augemur, minuimur, interimus? Quid habet rationis ipsa generatio? quid perpetua successio? Nimirum videri nos Deus voluit, et suis variis imaginibus tanquam sigilla confingere, quibus se oblectaret; et
But he who denies that it was made for the sake of men holds to no reason at all. For if he says that the Maker Himself undertook these so great works for His own sake, why then were we born? Why do we enjoy the world itself? What is the meaning of the fashioning of the human race and of the other living creatures? Why do we seize upon advantages belonging to others? Why, finally, do we grow, diminish, and perish? What reason does generation itself have? What reason the perpetual succession? Doubtless God wished us to be seen, and to fashion, as it were small figures, by His various images, in which He might delight Himself; and
Editors' notes and page, col. 744
Page
- running head: ...ACTANTII DIVIN. INST. 744 (left part cut off at image edge)
- marginal letters: A Deinde intulit; B dixit esse mansurum; C tionis ipsa generatio; D lem et esse mortalem (in the Variorum notes)
- old-edition numerals: (none)
- other: verse quotation printed on three lines, set as one paragraph; full-width heading "...RIORUM NOTAE" (Variorum Notae) at the head of the page-foot apparatus not set; Variorum notes left for later pass; no word split at column end
nihilominus tamen, si ita esset, curae haberet animantes, praecipueque hominem, cujus imperio cuncta subjecit. Qui autem dicunt semper fuisse mundum, omitto illud, quod esse ipse sine aliquo principio non potest, unde extricare se nequeunt; sed hoc dico: si mundus semper fuit, nullam potest habere rationem. Quid enim potuit in eo ratio moliri, quod nunquam sumpsit exordium? Nam prius quam fiat aliquid, aut struatur, opus est consilio, ut disponi possit quemadmodum fiat, nec incipi quidquam potest sine provisione rationis. Itaque omne opus ratio praecedit. Non habet ergo rationem, quod factum non est. Atqui mundus rationem habet, qua et constat, et regitur; ergo et factus est: si factus est, et resolvetur. Reddant ergo isti rationem, si possunt, cur aut factus in principio sit, aut postea resolvatur.
nevertheless, if it were so, He would have care for living creatures, and especially for man, to whose rule He has subjected all things. But as for those who say that the world has always existed, I pass over the point that it cannot itself exist without some beginning, from which they cannot extricate themselves; but this I say: if the world has always existed, it can have no reason in it. For what could reason have contrived in that which never took a beginning? For before anything is made or built, there is need of counsel, so that it may be arranged how it is to be made, nor can anything be begun without the foresight of reason. Therefore reason precedes every work. Therefore that which has not been made has no reason. But the world has reason, by which it both stands together and is governed; therefore it was also made: if it was made, it will also be dissolved. Let these men therefore give a reason, if they can, why it was either made in the beginning or is afterwards to be dissolved.
Quod quia docere non poterat Epicurus, sive Democritus, sua sponte natum esse dixit, seminibus inter se passim coeuntibus, quibus iterum resolutis, dissidium atque interitum secuturum. Corrupit ergo quod recte viderat, et totam rationem penitus ignorantia rationis evertit; redegitque mundum, et omnia quae in eo geruntur, ad similitudinem cujusdam vanissimi somnii, siquidem rebus humanis ratio nulla subsistat. Cum vero mundum, omnesque partes ejus, ut videmus, mirabilis ratio gubernet; cum coeli temperatio, et aequalis in ipsa varietate cursus astrorum luminumque coelestium, temporum constans ac mira descriptio, terrarum varia foecunditas, plana camporum munimenta, et aggeres montium, viriditas ubertasque silvarum, fontium saluberrima eruptio, fluminum opportuna inundatio, maris opulenta et copiosa interfusio, ventorum diversa et utilis aspiratio, caeteraque omnia ratione summa constent: quis tam caecus est, ut existimet sine causa esse facta, in quibus mira dispositio providentissimae rationis elucet?
Because Epicurus, or Democritus, could not explain this, he said that it was born of its own accord, the seeds coming together at random with one another, and that when these were dissolved again, separation and destruction would follow. He therefore corrupted what he had rightly seen, and through ignorance of the reason overturned the whole reason entirely; and he reduced the world, and all things that are done in it, to the likeness of some most empty dream, since indeed no reason would underlie human affairs. But since a wonderful reason governs the world and all its parts, as we see; since the tempering of the sky, and the course of the stars and heavenly lights, equal in its very variety, the constant and wonderful ordering of the seasons, the varied fruitfulness of the lands, the level defences of the plains and the ramparts of the mountains, the greenness and abundance of the woods, the most healthful bursting forth of springs, the timely flooding of rivers, the rich and copious flowing in between of the sea, the diverse and useful blowing of the winds, and all other things stand together by the highest reason: who is so blind as to think that those things were made without cause, in which a wonderful arrangement of a most provident reason shines forth?
Editors' notes and page, col. 745
Footnotes
Series: VARIORUM NOTAE (lemma notes, no call marks), in print order. (printed under page 386)
(1) ‹anchor: Ipse› · lemma note, col 745
Ipse. Sic Aldina editio; aliae multae ipsum.
"Itself." So the Aldine edition; many others "ipsum".
(printed under page 386)
(2) ‹anchor: Quod esse ipsum sine aliquo principio non potest› · lemma note, col 745
Quod esse ipsum sine aliquo principio non potest. Subest his antiqua elegantia quam editores quoque corruperunt in Epitome cap. 67, ubi recte Pfaffius ex ms. Taurin.: Semper fuisse non potest quod et est et visui subjacet; ipsum enim esse sine aliquo initio non potest. BUN.
"Which cannot itself be without some beginning." Beneath these words lies an ancient elegance which the editors also corrupted in the Epitome, chapter 67, where Pfaff rightly reads from the Turin manuscript: "That which both exists and lies open to sight cannot have always been; for it cannot itself be without some beginning." BUNEMANN.
(printed under page 386)
(3) ‹anchor: Nullam potest habere rationem› · lemma note, col 745
Nullam potest habere rationem. Id est, ut recte Sparkius ex sequent., nulla in eo dispositio providentissime rationis eluceret. BUN.
"Can have no reason." That is, as Sparke rightly explains from what follows, no arrangement of a most provident reason would shine forth in it. BUNEMANN.
(printed under page 386)
(4) ‹anchor: Quid enim› · lemma note, col 745
Quid enim. Sic lego cum 2 vet. edit. Rom. et 2 rec. cunctisque mss. praeter Cauc. in quo, ut in 9 editis, est Qui enim; 2 Colbert. Quomodo.
"For what." So I read with 2 old Roman editions and 2 recent ones and all the manuscripts except Cauc., in which, as in 9 printed editions, it is "Qui enim" (for how); 2 Colbert.: "Quomodo".
(printed under page 386)
(5) ‹anchor: Seminibus› · lemma note, col 745
Seminibus. Id est, Atomis.
"Seeds." That is, atoms.
(printed under page 386)
(6) ‹anchor: Dissidium› · lemma note, col 745
Dissidium. Ejeci dissidium, quod plurimos libros adhuc occupaverat, et restitui ex Lips. tert., Reimm., Ven. 1471, utraque 78, dissidium. Reddidi quoque lib. IV, cap. 30, ubi plura; et ad lib. VIII, cap. 6, in nota, corporis animaeque dissidium. BUN.
"Separation." I have thrown out "dissidium", which had till now taken over most books, and restored from the third Leipzig, Reimmann's, Venice 1471 and both of [14]78, "dissidium". I have restored it also in Book IV, chapter 30, where there is more; and on Book VIII, chapter 6, in a note, "the separation of body and soul". BUNEMANN. [The two spellings are printed identically here; the distinction intended — probably "discidium" — is lost in the print.]
(printed under page 386)
(7) ‹anchor: Subsistat› · lemma note, col 745
Subsistat. Mss. 2 Clarom. subsistit; Cant. substat.
"Subsists." The manuscripts 2 Clermont: "subsistit"; Cant.: "substat".
(printed under page 386)
(8) ‹anchor: Omnesque partes ejus, ut videmus, mirabilis ratio gubernet› · lemma note, col 745
Omnesque partes ejus, ut videmus, mirabilis ratio gubernet. Ita restitui ex 13 editis cunctisque mss. In Bonon. antiq. in quo ut deletur, legitur videamus quemadmodum; in ed. Thys. et Gall. videmus quemadmodum.
"And a wonderful reason governs all its parts, as we see." So I have restored from 13 printed editions and all the manuscripts. In the old Bologna, in which "ut" is deleted, "videamus quemadmodum" (let us see how) is read; in the Thysius and Gallaeus edition, "videmus quemadmodum" (we see how).
(printed under page 386)
(9) ‹anchor: AEqualis in ipsa varietate› · lemma note, cols 745–746
AEqualis in ipsa varietate. Harmonia est aequalis varietas, quae in siderum cursu maxime animadvertitur; et haec est Sylva signorum coelestium, quibus Gentiles cognitionem veri Dei habere potuerunt, ut habet Apostolus ad Roman. cap. I, v. 20, et Plutarchus ipse libro I de Placitis Philosophorum, cap. 6.
"Even in its very variety." Harmony is an even variety, which is most observed in the course of the stars; and this is the forest of heavenly signs by which the Gentiles could have had knowledge of the true God, as the Apostle has it in Romans, chapter 1, verse 20, and Plutarch himself in Book I of the Opinions of the Philosophers, chapter 6.
(printed under page 386)
(10) ‹anchor: Si et providentia› · lemma note, col 746
Si et providentia. Sic lego cum omnibus prope mss. et excusis. Si repetitum facit illustriorem sensum. Deest et in 1 Bonon. In 4 Colb., 1 Clarom. et Brun est si et prudentia; male. Vide praeced. et seqq. Sed de providentia satis in primo libro diximus.
"If providence also." So I read with almost all the manuscripts and printed copies. The repeated "si" makes the sense clearer. "Et" is missing in 1 Bologna. In 4 Colbert., 1 Clermont and Brun it is "si et prudentia" (if prudence also); wrongly. See what precedes and follows: "But we have said enough about providence in the first book."
(printed under page 386)
(11) ‹anchor: Quia et si est› · lemma note, col 746
Quia et si est. In 1 Bon. antiq. et 3 edd. legitur quia si est; in multis impressis, quae.
"Because, if it also exists." In the old 1 Bologna and 3 editions "quia si est" is read; in many printed copies "quae".
(printed under page 386)
(12) ‹anchor: Stoici› · lemma note, col 746
Stoici. Apud Cicer. Lucull. Vide inf. cap. 7 et lib. de Ira Dei cap. 13.
"The Stoics." In Cicero, Lucullus. See below, chapter 7, and On the Anger of God, chapter 13.
(printed under page 386)
(13) ‹anchor: Homines› · lemma note, col 746
Homines. Vide supra lib. II, c. 21.
"Men." See above, Book II, chapter 21.
(printed under page 386)
(14) ‹anchor: Tanquam fungos› · lemma note, col 746
Tanquam fungos. Jam supra lib. VI, cap. 10, negavit homines sparsim natos esse, tanquam ex draconis Cadmaei dentibus.
"Like mushrooms." Already above, Book VI, chapter 10, he denied that men were born scattered here and there, as from the teeth of Cadmus's dragon.
(printed under page 386)
(15) ‹anchor: At Hermes› · lemma note, col 746
At Hermes. In Poemandro, non longe a principio. Adscribam Marsilii translationem: At pater omnium intellectus, vita et fulgor existens, hominem sibi similem creavit, atque ei tanquam filio suo congratulatus est. Pulcher enim erat, patrisque sui ferebat imaginem. Deus enim revera propria forma nimirum delectatus, opera ejus omnia usui concessit humano. IDEM.
"But Hermes." In the Poimandres, not far from the beginning. I shall add Marsilio's translation: "But the Father of all, Intellect, being life and brightness, created man like himself, and rejoiced over him as over his own son. For he was beautiful, and bore his Father's image. For God, truly delighted, as was natural, with his own form, granted all his works to human use." THE SAME.
(printed under page 386)
(16) ‹anchor: Fictum. Sed redeo› · lemma note, col 746
Fictum. Sed redeo, etc. Mss. 8 rec. et 6 editi, factum.
"Fashioned. But I return," etc. Eight recent manuscripts and 6 printed editions: "factum" (made).
(printed under page 386)
(17) ‹anchor: Idcirco› · lemma note, col 746
Idcirco. Sic reposui ex 5 vet. editis et mss. praeter 6 rec., quibus est et ideo, ut in 10 vulgatis.
"For that reason." So I have restored from 5 old printed editions and the manuscripts except 6 recent ones, which have "et ideo", as in 10 common editions.
(printed under page 386)
(18) ‹anchor: Insumit operam› · lemma note, col 746
Insumit operam. Mss. Jun., Colb., edd. Ald. 1515, Paris. 1525, Gymnic. 1539, Assumit.
"Spends effort." The manuscripts Junius and Colbert., the editions Aldine 1515, Paris 1525, Gymnicus 1539: "Assumit".
(printed under page 386)
Page
- running head: 745 LIBER VII. DE VITA B (cut off at the image edge; presumably BEATA)
- marginal letters: A ‹nihilominus tamen, si ita esset›; B ‹principio sit, aut postea resolvatur›; C ‹tasque silvarum, fontium saluberrima›; D ‹dentissime rationis eluceret› (D stands in the Variorum Notae at the page foot, not in the text block)
- old-edition numerals: (none)
- other: full-width heading "VARIORUM NOTAE" (cut off as NOTA) above the page-foot notes not set; Variorum notes set above, signature PATROL. VI. not set; subject of "curae haberet" in the opening line is God (from the preceding column), rendered "He"
Si ergo sine causa nec est, nec fit omnino quidquam : si et providentia summi Dei ex dispositione rerum, et virtus ex magnitudine, et potestas ex gubernatione manifesta est : hebetes ergo et insani, qui providentiam non esse dixerunt. Non improbarem; si deos idcirco non esse dicerent, ut unum dicerent : cum autem ideo ut nullum, qui eos delirasse non putat, ipse delirat.
If therefore nothing at all either exists or comes to be without a cause; if both the providence of the supreme God is manifest from the arrangement of things, and His power from their greatness, and His might from their government: then dull and insane are those who have said that providence does not exist. I would not disapprove, if they said that gods do not exist for this reason, that they might say there is one; but since [they say it] in order that there be none, whoever does not think they have raved is himself raving.
CAPUT IV.
Chapter IV.
Quod omnia in aliquem usum creata sunt, etiam quae mala videntur : quare homo in tam fragili corpore ratione fruatur.
That all things have been created for some use, even those that seem evil: why man in so frail a body enjoys reason.
Sed de providentia satis in primo libro diximus. Quia et si est, ut apparet ex mirabilitate operum suorum, necesse est etiam hominem, caeterasque animantes, eadem providentia creaverit. Videamus ergo, quae ratio fuerit fingendi generis humani; quoniam constat, id quod Stoici dicunt, hominum causa mundum esse fabricatum : quanquam in hoc ipso non mediocriter peccent, quod non hominis causa dicunt, sed hominum. Unius enim singularis appellatio totum comprehendit humanum genus. Sed hoc ideo, quia ignorant unum hominem a Deo esse formatum, putantque homines in omnibus terris et agris tanquam fungos esse generatos. At Hermes non ignoravit hominem, et a Deo, et ad Dei similitudinem fictum. Sed redeo ad propositum. Nihil est (ut opinor) quod sit propter seipsum factum : sed quidquid omnino fit, ad usum aliquem fieri necesse est. Quis est enim vel tam ineptus, vel tam otiosus, ut aggrediatur aliquid facere frustra, ex quo nullam utilitatem, nullum commodum speret? Qui domum aedificat, non idcirco aedificat, ut tantummodo domus sit : sed ut in ea possit habitari. Qui navem fabricat, non ideo insumit operam, ut tantum navis appareat :
But we have said enough about providence in the first book. Since, if it does indeed exist, as appears from the wonderfulness of His works, it must be that the same providence also created man and the other living creatures. Let us see, then, what was the reason for fashioning the human race; since it is agreed, as the Stoics say, that the world was built for the sake of men: although in this very point they err not slightly, in that they say not for the sake of man, but of men. For the singular naming of one comprehends the whole human race. But they say this because they do not know that one man was formed by God, and they think that men were generated in all lands and fields like mushrooms. But Hermes was not ignorant that man was fashioned both by God and after the likeness of God. But I return to my subject. Nothing, as I think, has been made for its own sake; but whatever is made at all must necessarily be made for some use. For who is so foolish, or so idle, as to set about making something in vain, from which he hopes for no utility, no advantage? He who builds a house does not build it merely so that a house may exist, but so that it may be lived in. He who constructs a ship does not spend his labour merely so that a ship may appear:
Editors' notes and page, col. 746
Page
- running head: VII. DE VITA BEATA. 746 (left part of the head cut off at the image edge)
- marginal letters: A ‹Si ergo sine causa›; B ‹suorum, necesse est etiam hominem›; C ‹Quis est enim vel tam ineptus›; D ‹Quia et si est. In 1 Bon. (in the Variorum notae)›
- old-edition numerals: (none)
- other: "Non" printed with a stray accent mark (Noń), set Non; "corpore" in the summary shows an accent mark over the o, set plain; "fingendi" looks like "lingendi" in the scan, read as f, UNSURE; "humani" and "in" show stray marks, set plain; the column ends mid-sentence after "appareat :"; the heading "[V]ARIORUM NOTAE" runs across both columns and is cut off at the left edge, not set; the Variorum notae at the page foot, the fragments of the neighbouring column at the left edge, and the signature 24 are not set
sed ut in ea navigetur. Item qui vas aliquod instituit ac format, non propterea id facit, ut tantum fecisse videatur : sed ut vas illud effectum capiat aliquid necessarium. Similiter caetera, quaecumque fiunt, non utique in supervacuum, sed ad usus aliquos utiles laborantur.
but so that one may sail in it. Likewise, one who sets up and shapes some vessel does not do it merely in order to be seen to have made it, but so that the vessel, once finished, may hold something necessary. Similarly all other things whatever that are made are not wrought to no purpose, but for some useful ends.
Mundus igitur a Deo factus est, non utique propter ipsum mundum ; neque enim aut calore solis, aut lumine, aut aspiratione ventorum, aut humore imbrium, aut alimonia frugum, cum sensu careat, indiget. Sed ne illud quidem dici potest, quod Deus propter seipsum fecerit mundum ; quoniam potest esse sine mundo, sicut fuit antea, et iis omnibus quae in eo sunt, quaeque generantur, Deus ipse non utitur. Apparet ergo animantium causa mundum esse construcium ; quoniam rebus iis, quibus constat, animantes fruuntur : quae ut vivere, ut constare possint, omnia his necessaria temporibus certis subministrantur. Rursum caeteras animantes hominis causa esse fictas, ex eo clarum est, quod homini serviunt, et tutelae ejus atque usibus datae sunt ; quoniam sive terrenae sunt, sive aquatiles, non sentiunt mundi rationem, sicut homo. Respondendum est hoc loco philosophis, maximeque Ciceroni, qui ait : « Cur Deus omnia nostri causa cum faceret, tantam vim natricum viperarumque fecerit ? cur tam multa pestifera terra marique disperserit ? » Ingens ad disputandum locus : sed ut in transcursu breviter stringendus est. Quoniam homo ex rebus diversis ac repugnantibus configuratus est, anima et corpore, id est, coelo atque
The world, therefore, was made by God, certainly not for the sake of the world itself; for since it lacks sensation, it has no need of the heat of the sun, or of light, or of the breath of the winds, or of the moisture of the rains, or of the nourishment of the crops. But neither can it be said that God made the world for His own sake; since He can exist without the world, as He did before, and God Himself does not use all those things which are in it and which are produced. It is evident, therefore, that the world was constructed for the sake of living creatures, since living creatures enjoy the things of which it consists; and so that they may live and subsist, everything necessary to them is supplied at fixed seasons. Again, that the other living creatures were formed for the sake of man is clear from this, that they serve man and have been given for his protection and his uses; since, whether they are of the land or of the water, they do not perceive the plan of the world, as man does. At this point an answer must be given to the philosophers, and above all to Cicero, who says: 'Why, when God was making all things for our sake, did He make so great a multitude of water snakes and vipers? Why did He scatter so many pestilent things over land and sea?' A vast field for disputation; but it must be touched on briefly, as in passing. Since man is formed out of diverse and mutually opposed things, soul and body, that is, heaven and
Editors' notes and page, col. 747
Footnotes
Series: VARIORUM NOTAE (lemma notes, no call marks), in print order. Parts of the right-hand foot are faintly printed; readings there were checked word by word. (printed under page 387)
(1) ‹anchor: Vas aliquod instituit› · lemma note, col 747
Vas aliquod instituit. Ex Horatio, Amphora coepit institui. FRANCIUS.
"Sets about [making] some vessel." From Horace: "A wine-jar was begun." FRANCIUS.
(printed under page 387)
(2) ‹anchor: Calore solis aut lumine› · lemma note, col 747
Calore solis aut lumine. Recte. At 7 vet. edit. aut lunae lumine. In 1 Bonon., 2 Reg., Ultr., Lips., 1 Colbert., ed. Florentina Juntarum legitur, calore solis aut lunae. Posterior lectio non inepta videtur iis, qui lunam aeque ac solem calefacere corpora censent. Suidas in σελήνη; et psalm. CXX: Per diem sol non uret te, neque luna per noctem. At Heumannus putat legendum esse, aut calore solis, aut lumine lunae.
"By the sun's heat or light." Rightly. But 7 old editions: "or by the moon's light". In 1 Bologna, 2 Reg., Ultr., Leipzig, 1 Colbert., and the Florentine edition of the Giunti, "by the heat of the sun or of the moon" is read. The latter reading does not seem unfit to those who hold that the moon, like the sun, warms bodies: Suidas under "moon"; and Psalm 120: "The sun shall not burn you by day, nor the moon by night." But Heumann thinks one should read "either by the sun's heat or by the moon's light".
(printed under page 387)
(3) ‹anchor: Aut alimonia frugum› · lemma note, col 747
Aut alimonia frugum. Sic infra, c. 5: Cuique generi alimoniam administraret. Varro apud Nonium: Habens antepositam alimoniam sedens altus alieno stratu. Arnob., lib. IV: Et ex alieni uberis alimonia mox traditam retinuisse vitam. HERALD.
"Or by the nourishment of crops." So below, chapter 5: "that he might furnish nourishment to every kind." Varro in Nonius: "having nourishment set before him, sitting high on another's couch." Arnobius, Book IV: "and to have kept, by the nourishment of another's breast, the life soon handed over." HÉRAULT.
(printed under page 387)
(4) ‹anchor: Sed ne illud quidem dici potest, quod Deus› · lemma note, col 747
Sed ne illud quidem dici potest, quod Deus, etc. Immo hoc dici debere patet ex Proverb., c. XVI.
"But it cannot even be said that God," etc. Nay rather, that this ought to be said is plain from Proverbs, chapter 16.
(printed under page 387)
(5) ‹anchor: Possint› · lemma note, col 747
Possint. Mss. 8 totidemque vulgati, possent. Melius possint, ex caeteris mss. et editis. Vide seq. subministrantur.
"May be able." Eight manuscripts and as many common editions: "possent". "Possint" is better, from the remaining manuscripts and printed editions. See the following "subministrantur" (are supplied).
(printed under page 387)
(6) ‹anchor: Data sunt› · lemma note, col 747
Data sunt. Procul dubio legendum est datae sunt.
"Have been given." Beyond doubt "datae sunt" should be read.
(printed under page 387)
(7) ‹anchor: Maximeque Ciceroni› · lemma note, col 747
Maximeque Ciceroni, etc. Lib. Acad. quaest. 4. Augustinus respondet Manichaeis ad eamdem objectionem, l. de Genesi, I, c. 16. Lege praeterea Basil., homil. 8 in Hexameron. Lactantius in Epitome hanc objectionem Theodoro Atheo tribuit. Quo consilio Deus dracones, pulices, etc. creaverit, docet Augustinus in cap. I Evangel. Joannis et in Psal. CXLVIII. BETUL.
"And above all to Cicero," etc. Academic Questions, Book 4. Augustine answers the Manichaeans on the same objection, On Genesis [against the Manichaeans], I, chapter 16. Read besides Basil, Homily 8 on the Hexaemeron. Lactantius in the Epitome attributes this objection to Theodorus the Atheist. With what purpose God created dragons, fleas, etc., Augustine teaches on chapter 1 of the Gospel of John and on Psalm 148. BETULEIUS.
(printed under page 387)
(8) ‹anchor: Tantam vim natricum viperarumque fecerit› · lemma note, cols 747–748
Tantam vim natricum viperarumque fecerit. Ciceroni in Lucull. et Lucretio, l. V, respondet Basilius, homil. 6, in Hexamer.: Nec vero est quod quisquam accusare parentem rerum debeat ob eam causam, quod animalia quae virus mittunt, perniciosa et inimica, vitae nostrae procreaverit; isto enim pacto paedagogum etiam accusare licebit, quod adolescentiae facultatem et proclivitatem in officio contineat, plagisque ac verberibus intemperantiam castiget, etc. Idem, homil. 5, non longe a principio. Augustinus, lib. de Haeres. contra Manich. I, c. 16.
"Made such a quantity of water-snakes and vipers." To Cicero in the Lucullus and to Lucretius, Book V, Basil replies, Homily 6 on the Hexaemeron: "Nor is there any reason why anyone should accuse the parent of things because he created animals that send forth venom, harmful and hostile to our life; for on that reckoning it will be lawful to accuse the tutor too, because he keeps the powers and inclinations of youth to their duty and chastises intemperance with blows and stripes," etc. The same, Homily 5, not far from the beginning. Augustine, in the book On Heresies [rather: On Genesis] against the Manichaeans, I, chapter 16.
(printed under page 387)
(9) ‹anchor: Viperarumque› · lemma note, col 748
Viperarumque. Nemo ignorat viperas dictas esse, quod vi pariant. Epiphanius Gnosticos huic animali confert. Praeter Nicandrum, Plinius etiam de Viper., l. X, c. 62. BETUL.
"And of vipers." Everyone knows that vipers are so called because they give birth by force (vi pariant). Epiphanius compares the Gnostics to this animal. Besides Nicander, Pliny also on vipers, Book X, chapter 62. BETULEIUS.
(printed under page 387)
(10) ‹anchor: Animo et corpore› · lemma note, col 748
Animo et corpore. Ita cum edit. Rom. 1470. Mss. omnes, praeter 1 Reg., 1 Colb. qui cum editis habent animo.
"In mind and body." So with the Roman edition of 1470. All the manuscripts, except 1 Reg. and 1 Colbert., which with the printed editions have "animo" (in mind).
(printed under page 387)
(11) ‹anchor: Et munita› · lemma note, col 748
Et munita. Heumann. delet et.
"And fortified." Heumann deletes "et".
(printed under page 387)
(12) ‹anchor: Rationem solam dedit. Itaque nudum› · lemma note, col 748
Rationem solam dedit. Itaque nudum. Ita cum editis omnes prope mss. 1 Reg. rec. et Goth. rationem dedit. Solum itaque nudum. Vide Anacreont., ode II.
"He gave reason alone. And so [made him] naked." So, with the printed editions, almost all the manuscripts. 1 recent Reg. and Gotha: "He gave reason. And so [made him] alone, naked." See Anacreontea, ode 2.
(printed under page 387)
(13) ‹anchor: Tantumque honoris illi habuit› · lemma note, col 748
Tantumque honoris illi habuit. Sic et infra, c. 5, post initium, si tantum honoris homini habuit; 1 Bonon. antiq. tribuit.
"And held him in such honour." So also below, chapter 5, after the beginning: "if he held man in such honour"; the old 1 Bologna: "tribuit" (bestowed).
(printed under page 387)
(14) ‹anchor: Praeficeret universis› · lemma note, col 748
Praeficeret universis. Juxta illud Psalm. Gloria et honore coronasti eum, et constituisti eum super opera manuum tuarum.
"Set him over all things." According to the psalm: "Thou hast crowned him with glory and honour, and set him over the works of Thy hands."
(printed under page 387)
(15) ‹anchor: Asclepiades noster› · lemma note, col 748
Asclepiades noster. Lactantii tempore Asclepiades quidam christianus floruit, qui ad Lactantium scripsit librum de Providentia Dei; Lactantius vicissim ad illum libros duos, ut referunt Hieronymus, Honorius Augustodunensis, et alii. Hic autem Asclepiades est profecto alius ab Asclepiade Antiocheno episcopo et martyre, qui toto saeculo anterior est Lactantio; quique annum 222 non excessit. Vide Tillemontium Eccles. Hist., t. III, p. 648 et 649, et t. VI, p. 730, col. 2, not. 5. De hoc Asclepiade vide S. Hieronym. de Scriptor. eccles., c. 38.
"Our Asclepiades." In Lactantius's time there flourished a certain Christian, Asclepiades, who wrote to Lactantius a book On the Providence of God; Lactantius in turn wrote two books to him, as Jerome, Honorius of Autun and others report. This Asclepiades is certainly different from Asclepiades, bishop of Antioch and martyr, who is a whole century earlier than Lactantius and did not live beyond the year 222. See Tillemont, Ecclesiastical History, vol. III, pp. 648 and 649, and vol. VI, p. 730, col. 2, note 5. On this Asclepiades see St Jerome, On Ecclesiastical Writers, chapter 38.
(printed under page 387)
Page
- running head: 747 FIRM. LACTANTII DIVIN. (cut off at the image's right edge)
- marginal letters: A ‹sed ut in ea navigetur›; B ‹construcium ; quoniam rebus iis›; C ‹configuratus est, anima et corpore›; D ‹in the Variorum notae, beside the note "Sed ne illud quidem dici potest, quod Deus, etc."›
- old-edition numerals: (none)
- other: "construcium" may be a damaged t rather than a true misprint; "rationem" printed with a broken final m (looks like "rationein"), set as rationem; "antea" and "cum" (before faceret) slightly broken type, read as such; last word split at the column break: "at-" (atque); the full-width heading "VARIORUM NOTAE" below the text block is cut off at the right edge and not set; the Variorum notae (Francius, Herald., Betul. etc.) at the page foot are left for the later pass
terra, tenui et comprehensibili, aeterno ac temporali, sensibili atque bruto, luce praedito atque tenebroso: ipsa ratio ac necessitas exigebat, et bona homini proponi et mala; bona, quibus utatur, mala, quae vitet et caveat.
earth, of the impalpable and the graspable, of the eternal and the temporal, of the sentient and the brute, of what is endowed with light and what is dark: reason itself and necessity required that both good things and evil things be set before man; good things, which he might use, evil things, which he might shun and guard against.
Idcirco enim data est illi sapientia, ut cognita bonorum malorumque natura, et in appetendis bonis, et malis declinandis, vim suae rationis exerceat. Nam caeteris animalibus quia sapientia non data est, et munita indumentis naturalibus, et armata sunt: homini autem pro his omnibus, quod erat praecipuum, rationem solam dedit. Itaque nudum formavit et inermem, ut eum sapientia et muniret, et tegeret. Munimenta et ornatum ejus non foris, sed intus, non in corpore, sed in corde constituit. Nisi ergo essent mala quae caveret, quae a bonis utilibusque distingueret, non esset ei sapientia necessaria. Sciat ergo Marcus Tullius, aut ideo homini datam esse rationem, ut et pisces caperet usus sui gratia, et natrices viperasque vitaret salutis suae causa: aut idcirco ei bona malaque proposita, quia sapientiam acceperat, cujus vis omnis in discernendis bonis malisque versatur. Magna igitur, et recta, et admirabilis est vis, et ratio, et potestas hominis, propter quem mundum ipsum, et universa quaecumque sunt, Deus fecit; tantumque honoris illi habuit, ut eum praeficeret universis, quoniam solus poterat Dei opera mirari. Optime igitur Asclepiades noster de providentia summi Dei disserens, in eo libro quem scripsit ad me: « Atque ideo, inquit, merito quis arbitretur,
For wisdom was given to him for this reason, that, once the nature of good and evil things is known, he may exercise the force of his reason both in seeking good things and in avoiding evil ones. For because wisdom has not been given to the other animals, they are both fortified with natural coverings and armed; but to man, in place of all these, He gave what was pre-eminent, reason alone. Therefore He formed him naked and unarmed, so that wisdom might both fortify and clothe him. His defences and his adornment He placed not outside but within, not in the body but in the heart. Unless, therefore, there were evils for him to guard against, which he might distinguish from good and useful things, wisdom would not be necessary to him. Let Marcus Tullius know, therefore, that either reason was given to man for this purpose, that he might both catch fish for his own use and avoid water-snakes and vipers for the sake of his safety; or else that good things and evil were set before him for this reason, because he had received wisdom, whose whole force is occupied in discerning good things from evil. Great, therefore, and upright and admirable is the power and the reason and the might of man, for whose sake God made the world itself and all things whatsoever that exist; and He held him in such honour as to set him over all things, since he alone was able to marvel at the works of God. Excellently, therefore, does our Asclepiades, discussing the providence of the supreme God, in the book which he wrote to me, say: “And therefore,” he says, “one would rightly judge,
Editors' notes and page, col. 748
Page
- running head: CTANTII DIVIN. INSTIT. 748 (cut off at the left edge of the image; the visible part begins CTANTII)
- marginal letters: A que terra, tenui et comprehensibili; B mala quae caveret, quae a bonis; C me: « Atque ideo, inquit; D tis omnes prope mss. (in the notes at the page foot)
- old-edition numerals: (none)
- other: first word que is the end of at-que broken from col. 747 (only ...lo at- visible at the cut edge); the scan is poor and some letters look damaged (bouis, homiuis, disscrens), but these are read as bonis, hominis and disserens, the scan being too blurred to call them misprints; the editors' notes at the page foot (VARIORUM NOTAE: Viperarumque, Animo et corpore, Et munita, Rationem solam dedit, Tantumque honoris, Praeficeret universis, Asclepiades noster) are not set, being for the later pass; the heading ...RIORUM NOTAE printed across both columns is cut off and not set
proximum sibi locum divinam providentiam dedisse ei, qui poterat intelligere ordinationem suam. Nam sol iste est; quis cum videt ita, ut intelligat quia sol est, et quantum gratiae afferat caeteris institutis? hoc coelum est; quis id suspicit? terra haec; quis eam colit? hoc pelagus; quis in eo navigat? hic ignis est; quis eo utitur? » Instituit ergo summus Deus non propter se, quia nihilo indiget, sed propter hominem, qui his congruenter uteretur.
that divine providence had given the place next to itself to him who was able to understand its ordering. For this is the sun; who is there who sees it in such a way as to understand that it is the sun, and how much grace it brings to the other things established? This is the heaven; who looks up at it? This is the earth; who tills it? This is the sea; who sails upon it? This is fire; who makes use of it?” The supreme God, therefore, established [these things] not for His own sake, since He needs nothing, but for the sake of man, who would use them fittingly.
CAPUT V.
Chapter V.
De hominis creatione, atque de dispositione mundi, et de summo bono.
On the creation of man, and on the ordering of the world, and on the highest good.
Reddamus nunc rationem, quare hominem ipsum fecerit Deus. Quod si philosophi scissent, aut defendissent illa, quae vera invenerant, aut in maximos errores non incidissent. Haec enim summa, hic cardo rerum est. Quem qui non tenuerit, veritas illi omnis elabitur. Hoc est denique, quod efficiat illis non quadrare rationem: quae illis si affulsisset, si sacramentum hominis omne cognovissent, numquam disputationes eorum, et omnem philosophiam de transverso academia jugulasset. Sicut ergo mundum non propter se Deus fecit, quia commodis ejus non indiget, sed propter hominem, qui eo utitur; ita ipsum hominem propter se. Quae utilitas Deo in homine, inquit Epicurus, ut eum propter se faceret? Scilicet, ut esset, qui opera ejus intelligeret, qui providentiam disponendi, rationem faciendi, virtutem consummandi et sensu admirari, et voce proloqui posset. Quorum omnium summa haec est, ut Deum colat. Is enim colit, qui haec intelligit: is artificem rerum omnium, is verum patrem suum debita veneratione
Let us now give the reason why God made man himself. If the philosophers had known this, they would either have defended those things which they had found to be true, or they would not have fallen into the greatest errors. For this is the sum, this is the hinge of things. Whoever does not hold to it, all truth slips away from him. This, in short, is what makes their reasoning fail to square: if this had shone upon them, if they had come to know the whole mystery of man, the Academy would never have cut the throat of their disputations and of all philosophy by an attack from the flank. Just as, therefore, God did not make the world for His own sake, since He has no need of its advantages, but for the sake of man, who uses it, so He made man himself for His own sake. "What usefulness was there to God in man," says Epicurus, "that He should make him for His own sake?" Clearly, that there might be one who would understand His works, who would be able both to marvel in his senses at the providence of His disposing, the reason of His making, the power of His completing, and to declare them with his voice. The sum of all these things is this: that he should worship God. For he worships who understands these things: he the maker of all things, he his true father with due veneration
Editors' notes and page, col. 749
Footnotes
Series: VARIORUM NOTAE (lemma notes, no call marks), in print order. The left-hand foot is partly smudged in the scan; readings there were checked word by word. (printed under page 388)
(1) ‹anchor: Poterat intelligere› · lemma note, col 749
Poterat intelligere. Ita lego cum optimo et antiquissimo ms. Regio-Put. Sic et supra Lactant. solus poterat Dei opera mirari. In 4 Reg. rec. est, poterit; in 5 rec. et 11 editis potuerit; in caeteris potuit.
"Could understand." So I read with the excellent and very old Regius-Puteanus manuscript. So too Lactantius above: "he alone could marvel at the works of God." In 4 recent Reg. it is "poterit"; in 5 recent ones and 11 printed editions "potuerit"; in the rest "potuit".
(printed under page 388)
(2) ‹anchor: Quis in eo navigat?› · lemma note, col 749
Quis in eo navigat? Ex quamplurimis mss. et editis restitui in eo, quod praecedentia et sequentia membra postulant. Deest in 3 Reg. rec., 1 Colb., 1 Clarom. et 6 impressis.
"Who sails in it?" From very many manuscripts and printed editions I have restored "in eo", which the preceding and following clauses require. It is missing in 3 recent Reg., 1 Colbert., 1 Clermont and 6 printed copies.
(printed under page 388)
(3) ‹anchor: Scissent› · lemma note, col 749
Scissent. 5 Reg., Jun., 3 Colb., 2 Clarom., Em., Cant., et edit. 7 fecissent; male.
"Had known." 5 Reg., Junius, 3 Colbert., 2 Clermont, Em., Cant., and 7 editions: "fecissent" (had done); wrongly.
(printed under page 388)
(4) ‹anchor: Cardo rerum› · lemma note, col 749
Cardo rerum. Proverbium est, quo jam usus est Lactantius, lib. II, c. 9.
"The hinge of things." It is a proverb, which Lactantius has already used, Book II, chapter 9.
(printed under page 388)
(5) ‹anchor: Hoc est denique, quod efficiat, illis non quadrare rationem› · lemma note, col 749
Hoc est denique, quod efficiat, illis non quadrare rationem. Vim phraseos cognoscas ex lib. III, c. 28: Quoniam ratio illis non quadrabat, per ignorantiam rerum tam varii, tam incerti fuerunt, sibique saepe contraria disserentes, ut quid senfirent, quid vellent satis statuere ac dijudicare non possis. BUN.
"This, in short, is what makes their reasoning not square." You may learn the force of the phrase from Book III, chapter 28: "Since their reasoning did not square, through ignorance of things they were so changeable, so uncertain, often saying things contrary to themselves, that you cannot sufficiently settle and judge what they thought, what they meant." BUNEMANN. [senfirent sic, for senserint]
(printed under page 388)
(6) ‹anchor: Omnem philosophiam› · lemma note, col 749
Omnem philosophiam. Omnes philosophorum haereses sua dogmata, quantumvis falsa, defendere voluerunt. Academici nihil certi affirmantes, reliquis omnibus repugnarunt: id quod in hoc saltem negotio, fit in 4 Academ. quaest. apud Ciceronem eo loco, quem ipse Lactantius paulo superius citavit. BETUL.
"All philosophy." All the sects of the philosophers wished to defend their own doctrines, however false. The Academics, affirming nothing certain, opposed all the others: which, in this matter at least, is done in the fourth book of the Academic Questions, in Cicero, at the place which Lactantius himself cited a little above. BETULEIUS.
(printed under page 388)
(7) ‹anchor: Sui causa› · lemma note, col 749
Sui causa. Ita quamplurimi impressi cum mss. quibusdam: alii sua causa; et sic saepe loquitur Cicero, sua causa, nostra causa, vestra causa.
"For his own sake." So very many printed copies with some manuscripts: others "sua causa"; and so Cicero often speaks: "sua causa, nostra causa, vestra causa".
(printed under page 388)
(8) ‹anchor: Ad coelum directi› · lemma note, col 749
Ad coelum directi. Mss. 6 rec. et quidam edd. erecti.
"Directed towards heaven." Six recent manuscripts and some editions: "erecti" (raised up).
(printed under page 388)
(9) ‹anchor: Ut videatur hominem› · lemma note, cols 749–750
Ut videatur hominem. Mss. 4 et 3 edit. videaturque; Latinius atque Heuman. censent delendum que.
"So that he may seem [to have made] man." Four manuscripts and 3 editions: "videaturque"; Latinius and Heumann judge that "que" should be deleted.
(printed under page 388)
(10) ‹anchor: Si tantum honoris homini habuit› · lemma note, col 750
Si tantum honoris homini habuit. Recte: supra c. 4 hujusce libri circa finem, tantum honoris illi habuit; et lib. III, c. 1, in fine. Mss. Em. si tanti honoris hominem habuit.
"If he held man in such honour." Rightly: above, chapter 4 of this book near the end, "he held him in such honour"; and Book III, chapter 1, at the end. The Em. manuscripts: "si tanti honoris hominem habuit" (if he held man of such honour).
(printed under page 388)
(11) ‹anchor: Spiritibus suis› · lemma note, col 750
Spiritibus suis. Id est spirationibus. Vid. lib. IV, c. 8: Spiritus suos in angelos figuravit, etc. Epitom., c. 42: Angelos... de suis spiritibus figuravit. Conf., l. VIII, c. 6, ventorum spiritus. BUN.
"By his breaths." That is, by breathings. See Book IV, chapter 8: "He fashioned his breaths into angels," etc. Epitome, chapter 42: "The angels ... he fashioned from his own breaths." Compare Book VIII, chapter 6, "the breaths of the winds". BUNEMANN.
(printed under page 388)
(12) ‹anchor: Cum posset semper spiritibus suis immortalibus› · lemma note, col 750
Cum posset semper spiritibus suis immortalibus. Videtur Lactantius in ea fuisse sententia, quae animas habet quasi tot particulas de Deo decerptas, quod infra non obscure innuit, cum dicat, Deum Spiritum suum terreno corpore induisse. Porro infinitam animarum multitudinem, quam hic a Deo creari asserit, illic gigni ait; quae duo secum non cohaerent. In qua opinione quamquam Betuleius nihil videat, quod a fide catholica sit alienum; notius tamen est, quam ut referri debeat, nonnullos e philosophis christianos factos platonicorum dogmata, non sine Ecclesiae malo, fidei christianae admiscuisse: qualia erant animarum praeexistentia, et a divina essentia delibatio quaedam, quas tamen non de Deo, sed a Deo esse saniores omnes consentiunt. SPARK. — Heuman. legit simul pro semper.
"Though he could always [create] by his immortal breaths." Lactantius seems to have held the opinion which regards souls as so many particles plucked from God, as he hints not obscurely below, when he says that God clothed his Spirit with an earthly body. Moreover, the infinite multitude of souls which he here asserts to be created by God, he there says is begotten; and these two do not agree with each other. Though Betuleius sees nothing in this opinion foreign to the Catholic faith, it is too well known to need reporting that some who became Christians from among the philosophers mixed the doctrines of the Platonists into the Christian faith, not without harm to the Church: such were the pre-existence of souls and a sort of drawing-off from the divine essence; whereas all sounder minds agree that souls are not of God but from God. SPARKE. — Heumann reads "simul" (at once) for "semper" (always).
(printed under page 388)
(13) ‹anchor: Infinitam multitudinem crearet animarum› · lemma note, col 750
Infinitam multitudinem crearet animarum. Vide supra not. ad l. II Institut., c. 11.
"Should create an infinite multitude of souls." See above, the note on Book II of the Institutes, chapter 11.
(printed under page 388)
(14) ‹anchor: Constantibus› · lemma note, col 750
Constantibus. Subaudi hominibus.
"Consisting." Supply "men".
(printed under page 388)
(15) ‹anchor: Ineloquibile› · lemma note, col 750
Ineloquibile. Ita omnes scripti et editi, et iterum (continues)
"Unspeakable." So all the manuscripts and printed editions, and again (continues)
(printed under page 388)
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- running head: 749 LIBER VII. DE VITA B (cut off at the image edge)
- marginal letters: A proximum sibi locum divinam providentiam dedisse; B fecerit Deus. Quod si philosophi scissent; C consummandi et sensu admirari; D (in the notes area, beside "Cardo rerum. Proverbium est")
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prosequitur, qui virtutem majestatis ejus de suorum operum inventione, inceptione, perfectione metitur. Quod planius argumentum proferri potest, et mundum hominis, et hominem sui causa Deum fecisse, quam quod ex omnibus animantibus solus ita formatus est, ut oculi ejus ad coelum directi, facies ad Deum spectans, vultus cum suo parente communis sit, ut videatur hominem Deus, quasi porrecta manu allevatum ex humo, ad contemplationem sui excitasse? « Quid ergo, inquit, Deo cultus hominis confert, beato, et nulla re indigenti? vel si tantum honoris homini habuit, ut ipsius causa mundum fabricaret, ut instrueret eum sapientia, ut dominum viventium faceret, eumque diligeret tamquam filium, cur mortalemque fragilemque constituit? cur omnibus malis, quem diligebat, objecit? cum oporteret et beatum esse hominem, tamquam conjunctum et proximum Deo, et perpetuum, sicut est ipse, ad quem colendum et contemplandum figuratus est. »
honours, who measures the power of His majesty by the invention, the beginning and the completion of His works. What plainer argument can be brought forward that God made the world for the sake of man, and man for His own sake, than that of all living things man alone has been so formed that his eyes are directed towards heaven, his face looks towards God, and his countenance is shared with his Parent, so that God seems to have raised man up from the ground as if with outstretched hand and roused him to the contemplation of Himself? « What then, he says, does the worship of man confer on God, Who is blessed and in need of nothing? Or if He held man in such great honour that He fashioned the world for his sake, that He furnished him with wisdom, that He made him lord of living things, and loved him as a son, why did He make him both mortal and frail? Why did He expose him, whom He loved, to all evils? When it would have been fitting for man to be both blessed, as one joined and nearest to God, and everlasting, as He Himself is, for Whose worship and contemplation he was fashioned. »
Quamquam haec fere in prioribus libris sparsim docuimus; tamen quoniam proprie id materia nunc exigit, quia de vita beata disserere propositum est, explicanda sunt ista diligentius et plenius, ut dispositio Dei, et opus voluntasque noscatur. Cum posset semper spiritibus suis immortalibus innumerabiles animas procreare, sicut angelos genuit, quibus immortalitas sine ullo malorum periculo ac metu constat; excogitavit tamen inenarrabile opus, quemadmodum infinitam multitudinem crearet animarum, quas primo fragilibus et imbecillis corporibus illigatas constitueret inter bonum malumque medias, ut constantibus ex utrisque naturis virtutem proponeret; ne immortalitatem delicate assequerentur ac molliter: sed ad illud aeternae vitae ineloquibile praemium
Although we have taught these things, for the most part, here and there in the earlier books, nevertheless, since the subject now properly demands it, because it is our purpose to discourse on the blessed life, these matters must be set out more carefully and more fully, so that the plan of God, and His work and will, may be known. Though He could always have brought forth innumerable souls by His immortal spirits, as He begot the angels, to whom immortality belongs without any danger or fear of evils, He nevertheless devised an unspeakable work, how He might create an infinite multitude of souls, which, first bound to frail and weak bodies, He might set midway between good and evil, so that He might set virtue before those consisting of both natures; lest they should attain immortality delicately and softly: but to that unutterable reward of eternal life
Editors' notes and page, col. 750
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chus cum Democrito erravit, qui perire cum corpore ac dissolvi argumentatus est. Esse inferos Zenon Stoicus docuit, et sedes piorum ab impiis esse discretas; et illos quidem quietas ac delectabiles incolere regiones, hos vero luere poenas in tenebrosis locis, atque in coeni voraginibus horrendis: idem nobis prophetae palam faciunt. Ergo Epicurus erravit, qui poetarum id esse figmentum putavit, et illas inferorum poenas, quae ferantur, in hac esse vita interpretatus est. Totam igitur veritatem, et omne divinae Religionis arcanum philosophi attigerunt. Sed aliis refellentibus, defendere id quod invenerant, nequiverunt; quia singulis ratio non quadravit, nec ea, quae vera senserant in summam redigere potuerunt, sicut nos superius fecimus.
chus erred together with Democritus, who argued that it perishes and is dissolved along with the body. Zeno the Stoic taught that there are underworlds, and that the abodes of the pious are separated from those of the impious; and that the former inhabit quiet and delightful regions, while the latter pay penalties in dark places and in horrible chasms of mire: the prophets make the same thing plain to us. Therefore Epicurus erred, who thought that this was a fiction of the poets, and interpreted those penalties of the underworld which are spoken of as being in this life. The philosophers, then, touched upon the whole truth and every secret of the divine Religion. But when others refuted them, they were unable to defend what they had found, because the reasoning did not fit together for the individual [thinkers], nor were they able to bring together into a whole those things which they had perceived to be true, as we have done above.
CAPUT VIII.
Chapter VIII.
De immortalitate animae.
On the immortality of the soul.
Unum est igitur summum bonum immortalitas, ad quam capiendam, et formati a principio, et nati sumus. Ad hanc tendimus; hanc spectat humana natura;
The one highest good, therefore, is immortality, for the obtaining of which we were both formed from the beginning and born. Towards this we strive; to this human nature looks;
Editors' notes and page, col. 761
Footnotes
Series: VARIORUM NOTAE (lemma notes, no call marks), in print order. (printed under page 392)
(1) (continued) · note running over from the previous page (on Dicaearchus), col 761
quaest. et in Academ. quaest. meminit) contra immortalitatem animi disseruit. Is, inquit, tres libros scripsit, qui Lesbiaci vocantur, quod Mitylenis sermo habetur, in quibus vult efficere animos esse mortales. Sed scripsit idem Dicaearchus (ut in eodem Ciceronis libro legimus) sermonem, quem Corinthi habitum tribus libris exponit, in quibus disserit nihil esse omnino animum, et hoc esse nomine totum inane, frustraque et animalia et animantes appellari; neque in homine inesse animum vel animam, nec in bestia. Meminit hujus idem Cic. etiam in Acad. quaest. Sed ut Plut. in Placitis refert, censuit Dicaearchus animam esse quatuor elementorum. BETUL.
(continued) Questions, and in the Academic Questions, mentions him) argued against the immortality of the soul. "He," he says, "wrote three books, called the Lesbian books because the discussion is held at Mytilene, in which he tries to prove that souls are mortal." But the same Dicaearchus also wrote (as we read in the same book of Cicero) a dialogue held at Corinth, set out in three books, in which he argues that the soul is nothing at all, and that this word is wholly empty, and that living things and animate beings are so called in vain; and that there is no mind or soul in man, nor in beast. The same Cicero mentions him also in the Academic Questions. But as Plutarch reports in the Opinions, Dicaearchus held that the soul is of the four elements. BETULEIUS.
(printed under page 392)
(2) ‹anchor: Cum Democrito› · lemma note, col 761
Cum Democrito. Democritus et Epicurus animam una cum corpore mori aiunt. Plut., Cicero. I, Tuscul.
"With Democritus." Democritus and Epicurus say that the soul dies together with the body. Plutarch; Cicero, Tusculan Disputations I.
(printed under page 392)
(3) ‹anchor: Esse inferos Zenon docuit› · lemma note, col 761
Esse inferos Zenon docuit. De Zenone nihil tale comperio apud Scriptores, sed de Socrate apud Cicer. I Tusc., circa medium. ISAEUS. — Constat hoc quidem de Epicureis: imo non de Stoicis modo, sed de ipso quoque Cicerone, qui in I Tusc. quaest. poetarum de inferis fabulas explodit. Quin imo hoc idem facit Seneca Stoicus ad Marciam de Consolatione. Excutitur haec quaestio a Lucretio lib. III, a Macrobio de Somnio Scip. lib. I, cap. 11. Sed lege tu ex Ecclesiasticis Augustinum lib. XII, cap. 33, de Genesi ad litteram. BETULEIUS.
"Zeno taught that there is an underworld." I find nothing of the kind about Zeno in the writers, but about Socrates in Cicero, Tusculan Disputations I, about the middle. ISAEUS. — This is certainly established of the Epicureans; indeed not only of the Stoics, but of Cicero himself too, who in Tusculan Disputations I hisses off the poets' fables about the underworld. Nay, Seneca the Stoic does the same in the Consolation to Marcia. The question is examined by Lucretius, Book III, and by Macrobius, On the Dream of Scipio, Book I, chapter 11. But among the churchmen, read Augustine, On Genesis according to the Letter, Book XII, chapter 33. BETULEIUS.
(printed under page 392)
(4) ‹anchor: Prophetae› · lemma note, col 761
Prophetae. Psalm. XXX, Lucae XIII, 3; II ad Corinth. V.
"The prophets." Psalm 30; Luke 13:3; 2 Corinthians 5.
(printed under page 392)
(5) ‹anchor: Poetarum› · lemma note, col 761
Poetarum. Vide Lucret. lib. III, circa finem. Poetarum, etiam tragicorum maxime. Homerus inferos describit Odyss. λ. quem secutus est Virg. in VI, Ovid. in IV Met., Silius in Lucian. in Charonte. BETUL.
"Of the poets." See Lucretius, Book III, near the end. "Of the poets", above all the tragic ones too. Homer describes the underworld in Odyssey 11 (λ), whom Virgil followed in Book VI, Ovid in Metamorphoses IV, Silius; in Lucian, in the Charon. BETULEIUS.
(printed under page 392)
(6) ‹anchor: Argumenta› · lemma note, col 761
Argumenta. Mss. 2 rec. et 10 excusi, documenta; caeteri ut in textu. Vide seqq. et initio cap. 9.
"Arguments." Two recent manuscripts and 10 printed copies: "documenta" (proofs); the rest as in the text. See what follows, and the beginning of chapter 9.
(printed under page 392)
(7) ‹anchor: Tamen parum habent firmitatis› · lemma note, cols 761–762
Tamen parum habent firmitatis. Ut philosophica omnia sunt δοκοῦντα dumtaxat, nec certo ipsis auctoribus constant: ita in disputationibus theologicis pronuntiati auctoritatem non habent ullam, et ob id nec Platoni, nec Pythagorae, licet ipse dixerit, et veritatem adeo dixerit, credendum propterea est, quia dixit, sed quia verum est, et convenit cum auctoritate coelesti. Oraculorum enim divinorum tanta virtus est, ut ipsa etiam oratio rei τὸ εἶναι afferat; et ob idipsum verum sit, vitam esse sempiternam, quia hoc sacrae prodiderunt Scripturae, nec id minus vere, quam si dicas: Caro resurget; ergo sacra doctrina vera est. Quia vox coelestis rei causam praebet, ut sit. BETUL.
"Yet they have little firmness." As all philosophical things are merely "opinions", and are not certain even to their own authors, so in theological disputations they have no authority as pronouncements; and for that reason neither Plato nor Pythagoras is to be believed because he said something, even if he himself said it and said what is true, but because it is true and agrees with heavenly authority. For such is the power of the divine oracles that the very utterance confers on a thing its being; and for that very reason it is true that life is everlasting, because the sacred Scriptures have declared it, and no less truly than if you say: "The flesh will rise; therefore the sacred teaching is true." For the heavenly voice provides the cause of a thing, that it should be. BETULEIUS.
(printed under page 392)
(8) ‹anchor: Elicere possumus veritatem› · lemma note, col 762
Elicere possumus veritatem. Sic lego cum mss. Bonon., II Reg. bonae notae, Brun. ac edit. Betul. Et recte. Sic verum elicere apud Plautum, et apud Ciceronem IV Academic.; 7 aliis est, eligere.
"We can draw out the truth." So I read with the manuscripts Bologna, 2 Reg. of good repute, Brun., and the Betuleius edition. And rightly. So "to draw out the truth" in Plautus and in Cicero, Academics IV; 7 others have "eligere" (choose).
(printed under page 392)
(9) ‹anchor: Plato autem sic argumentatus est› · lemma note, col 762
Plato autem sic argumentatus est. In Phaedone, in Menone, de Republica I, de Legibus XII. Apud Lactantium Sentiendi verbum irrepsit, nescio unde, quod ne apud Ciceronem quidem est, qui haec eadem verba in primo Tusc. quaest. transtulit hoc modo: Quod semper movetur, id aeternum est: quod autem motum adfert alicui, quodque ipsum agitatur aliunde, quando finem habet motus, vivendi quoque finem habeat necesse est. Solum igitur quod seipsum movet, quia nunquam deseritur a se, nunquam ne moveri quidem desinit. BETUL. — De hoc Platonis argumento videndi Macrob. lib. II in Somn. Scipion. cap. 13 et seqq.; S. Athanas. in Orat. contra Idol.; S. Thomas II contra Gent., cap. 82.
"But Plato argued thus." In the Phaedo, the Meno, the Republic I, the Laws XII. In Lactantius the word "perceiving" has crept in, I know not whence, which is not even in Cicero, who translated these same words in the first book of the Tusculan Disputations thus: "What is always in motion is eternal; but what imparts motion to something, and is itself moved from elsewhere, must, when its motion ends, also have an end of living. Only that, therefore, which moves itself, since it is never deserted by itself, never even ceases to be moved." BETULEIUS. — On this argument of Plato see Macrobius on the Dream of Scipio, Book II, chapter 13 and following; St Athanasius in the Oration against the Idols; St Thomas, Contra Gentiles II, chapter 82.
(printed under page 392)
(10) ‹anchor: Et sentit› · lemma note, col 762
Et sentit. Deest in Phaedone et apud Ciceronem in Tusculan. Quaest.
"And perceives." It is missing in the Phaedo and in Cicero in the Tusculan Disputations.
(printed under page 392)
(11) ‹anchor: Deseri a semetipso› · lemma note, col 762
Deseri a semetipso. Ms. I Bonon. antiq. desiderari a seipso non potest; sed, ut recte monet Thomasius, utriusque lectionis optima est sententia. — Deseri a semetipso non potest. Expressit Ciceronem l. I Tusc., c. 23: Quod se ipsum movet, quia nunquam deseritur a se, nunquam ne moveri quidem desinit.... sentit animus se moveri.... Se vi sua non aliena moveri, nec accidere... posse, ut ipse unquam a se deseratur. BUN.
"Be deserted by itself." The old manuscript 1 Bologna: "cannot be missed by itself"; but, as Thomasius rightly points out, the sense of both readings is excellent. — "Cannot be deserted by itself." He has rendered Cicero, Tusculan Disputations I, chapter 23: "What moves itself, since it is never deserted by itself, never even ceases to be moved .... the mind perceives that it is moved .... that it is moved by its own power, not another's, and that it cannot happen ... that it should ever be deserted by itself." BUNEMANN.
(printed under page 392)
(12) ‹anchor: Quod argumentum› · lemma note, col 762
Quod argumentum, etc. Quia universalis propositio est, πᾶσα ψυχὴ ἀθάνατος. Sed Platonem forte a Lactantii reprehensione defendet τὸ καλὸν (sic enim oratio inscribitur) quod non in bestiis, sed in hominibus, adeoque in anima rationali locum habet.
"Which argument," etc. Because the proposition is universal: "every soul is immortal". But perhaps "the beautiful" (for so the discourse is entitled) will defend Plato from Lactantius's censure, since it has its place not in beasts but in men, and so in the rational soul.
(printed under page 392)
(13) ‹anchor: Addidit› · lemma note, col 762
Addidit. Vide Plat. apud Cic. I Tuscul. et ad finem Caton. major. sive de Senect. et I Consol. ut inf. lib. de Ira Dei cap. 10 ad fin.
"He added." See Plato in Cicero, Tusculan Disputations I, and at the end of the Cato Maior or On Old Age, and Consolation I; as below in the book On the Anger of God, chapter 10, near the end.
(printed under page 392)
(14) ‹anchor: Cujus miranda solertia› · lemma note, col 762
Cujus miranda solertia. Haec verba non a Platone, sed ab ipso Cicerone addita sunt.
"Whose marvellous skill." These words were added not by Plato but by Cicero himself.
(printed under page 392)
(15) ‹anchor: Discendi› · lemma note, col 762
Discendi. In 6 mss. et edd. 4 est discernendi. Vide infra cap. 22. in fine: In pueris sunt ingenia ad percipiendum facilia; quod ea quae discant, ita celeriter rapiant, ut non tunc primum discere illa videantur, sed recognoscere atque reminisci.
"Of learning." In 6 manuscripts and 4 editions it is "discernendi" (of discerning). See below, chapter 22, at the end: "In children the wits are quick to take things in, so that they seize what they learn so swiftly that they seem not to be learning it then for the first time, but to be recognizing and remembering it."
(printed under page 392)
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- marginal letters: A chus cum Democrito erravit (in the gutter); B CAPUT VIII. (in the gutter); C esse omnino animum (beside the Variorum Notae); D Prophetae. Psalm. xxx (beside the Variorum Notae)
- old-edition numerals: (none)
- other: column begins with the fragment "chus", the rest of a word broken from the previous column (presumably Dicaearchus); col 760 falls in the marked gap (no page in the scan), so the fragment cannot be joined to an earlier column and stands here as printed; full-width heading "VARIORUM NOT[AE]" stands below the text block, cut off at the image edge, not set; the Variorum Notae at the page foot (page 392, quaest. et in Academ. quaest. meminit ...) are set above; editors' matter set: (none)
ad hanc nos provehit virtus: quod bonum quia deprehendimus, superest etiam ut de ipsa immortalitate dicamus. Platonis argumenta, quamvis ad rem multum conferant, tamen parum habent firmitatis ad probandam et implendam veritatem; quoniam nec rationem totius mysterii magni consummaverat, in unumque collegerat, nec summum bonum comprehenderat. Nam licet verum de animae immortalitate sentiret, tamen non ita de illa tanquam de summo bono disserebat. Nos igitur certioribus signis elicere possumus veritatem, qui eam non ancipiti suspicione collegimus, sed divina traditione cognovimus. Plato autem sic argumentatus est, immortale esse quidquid per seipsum et sentit, et semper movetur; quod enim principium motus non habet, nec finem habiturum, quia deseri a semetipso non potest. Quod argumentum etiam mutis animalibus aeternitatem daret, nisi adjectione sapientiae discrevisset. Addidit igitur, ut effugeret hanc communitatem, fieri non posse, quin sit immortalis animus humanus, cujus miranda solertia inveniendi, et celeritas cogitandi, et facilitas percipiendi atque discendi, et memoria praeteritorum,
virtue carries us forward to this: and since we have grasped this good, it remains also that we speak about immortality itself. The arguments of Plato, although they contribute much to the matter, nevertheless have little firmness for proving and completing the truth, since he had neither brought to completion and gathered into one the account of the whole great mystery, nor comprehended the highest good. For although he held the true view concerning the immortality of the soul, yet he did not discourse about it as about the highest good. We therefore can draw out the truth by more certain signs, we who have gathered it not by doubtful conjecture but have come to know it by divine tradition. Plato, however, argued thus: that whatever both perceives and is always in motion through itself is immortal; for what has no beginning of motion will also have no end, because it cannot be deserted by itself. This argument would give eternity even to dumb animals, had he not drawn a distinction by the addition of wisdom. He added therefore, in order to escape this sharing, that it cannot be that the human soul is not immortal, whose wonderful skill in discovering, and quickness in thinking, and ease in perceiving and learning, and memory of things past,
Editors' notes and page, col. 762
Page
- running head: VII. DE VITA BEATA. 762 (left part cut off at the image edge)
- marginal letters: A ‹ad hanc nos provehit virtus›; B ‹quia deseri a semetipso non potest›; C ‹Plato autem sic argumentatus est› (in the Variorum notae); D ‹semetipso non potest. Expressit Ciceronem› (in the Variorum notae)
- old-edition numerals: (none)
- other: the full-width heading "VARIORUM NOTAE" stands across both columns below the text block, cut off at the left edge; not set. The Variorum notae under it, from "quam si dicas: Caro resurget" to "recognoscere atque reminisci", are left for the later apparatus pass. Text block ends mid-sentence at "praeteritorum,".
et providentia futurorum, et artium plerumque innumerabilium scientia, qua caeterae careant animantes, divina et coelestis appareat: quia et origo animi, qui tanta capiat, tanta contineat, nulla reperiatur in terra; siquidem ex conc⟨r⟩etione terrena nihil habeat admistum: sed necesse esse in terram resolvi, quod est in homine ponderosum et dissolubile; quod autem tenue atque subtile, id vero esse individuum, ac domicilio corporis velut carcere l⟨i⟩beratum, ad coelum et ad naturam suam pervolare. Haec fere Platonis collecta breviter, quae apud ipsum late copioseque explicantur.
and foresight of things to come, and the knowledge of arts mostly innumerable, which the other living creatures lack, appear divine and heavenly; because the origin of the soul too, which grasps so much and contains so much, is found nowhere on earth, since it has nothing mixed into it from earthly concretion; but that what is heavy and dissoluble in man must be resolved into earth, whereas what is thin and subtle is indeed indivisible, and, freed from the dwelling of the body as from a prison, flies away to heaven and to its own nature. These are, briefly gathered, roughly the views of Plato, which in his own works are set out broadly and copiously.
In eadem sententia fuit etiam Pythagoras antea, ejusque praeceptor Pherecydes, quem Cicero tradit primum de aeternitate animarum disputavisse. Qui omnes licet eloquentia excellerent; tamen in hac duntaxat contentione non minus auctoritatis habuerunt, qui contra hanc sententiam disserebant, Dicaearchus primo, deinde Democritus, postremo Epicurus: adeo ut res ipsa, de qua inter se pugnabant, in dubium vocaretur. Denique et Tullius, expositis horum omnium de immortalitate ac morte sententiis, nescire se quid sit verum, pronuntiavit. « Harum, inquit, sententiarum quae vera sit, Deus aliquis viderit. » Et rursus alibi: « Quoniam utraque, inquit, earum sententiarum doctissimos habuit auctores; nec quid certi sit divinari potest. » Verum nobis divinatione opus non est, quibus veritatem divinitas ipsa patefecit.
Of the same opinion earlier was Pythagoras also, and his teacher Pherecydes, who, as Cicero relates, was the first to discourse on the eternity of souls. Yet although all these excelled in eloquence, in this dispute at least those who argued against this opinion had no less authority, first Dicaearchus, then Democritus, lastly Epicurus; so much so that the matter itself, over which they fought among themselves, was called into doubt. Finally Tullius too, having set out the opinions of all these men on immortality and death, declared that he did not know what is true. « Which of these opinions is true, » he says, « some god will see. » And again elsewhere: « Since each of these opinions, » he says, « has had most learned authors, it cannot even be divined what is certain. » But we have no need of divining, to whom the Godhead itself has laid open the truth.
Editors' notes and page, col. 763
Footnotes
Series: VARIORUM NOTAE (lemma notes, no call marks), in print order. (printed under page 393)
(1) ‹anchor: Plerumque› · lemma note, col 763
Plerumque. Heumannus legit rerumque, nec male. Buneman. admittit quoque hanc ultimam lectionem.
"For the most part." Heumann reads "rerumque" (and of things), not badly. Bunemann also admits this last reading.
(printed under page 393)
(2) ‹anchor: Nulla reperiatur in terra› · lemma note, col 763
Nulla reperiatur in terra. Abest in terra, ab uno Bonon. antiquiore et Tax.
"None is found on earth." "In terra" is missing from one older Bologna and Tax.
(printed under page 393)
(3) ‹anchor: Ex concretione› · lemma note, col 763
Ex concretione. Ven. 1493, 97, Pier. Paris. ex concreatione, vitiose. Epitom. cap. 70: Si quidem (animus) nihil habeat in se terreni ponderis labe concretum. L. VIII, c. 12: Anima in se nihil concreti, nihil terreni ponderis habet. Infra: De terrena concretione. BUNEMAN.
"From a compound." Venice 1493 and [14]97, Pierius, Paris: "ex concreatione", faultily. Epitome, chapter 70: "since (the mind) has nothing in it compounded with the stain of earthly weight." Book VIII, chapter 12: "The soul has in itself nothing compounded, nothing of earthly weight." Below: "from earthly compounding." BUNEMANN.
(printed under page 393)
(4) ‹anchor: Sed necesse esse› · lemma note, col 763
Sed necesse esse. Ita legendum esse probant praeced. et seqq. In 11 mss. et 6 edd. necesse est.
"But that it is necessary." That this is to be read is proved by what precedes and follows. In 11 manuscripts and 6 editions, "necesse est".
(printed under page 393)
(5) ‹anchor: Velut carcere liberatum› · lemma note, col 763
Velut carcere liberatum. Ex Platone Cicero corpus vocat vas, receptaculum, domicilium, custodiam: Seneca insuper ergastulum, atque vincula. Methodius apud Epiphanium contra Origenistas docet, corpus animae nec vinculum, nec carcerem esse. Petrus interim σκήνωμα appellat; et in Job domus lutea nominatur humanum corpus. Verba, quibus hoc loco Lactantius Platonica extulit, Ciceronis sunt ex Laelio, de Scipionis morte, sub Laelii persona verba facientis: Id, inquit, si ita est, ut optimi cujusque animus in morte facillime evolet, tanquam e custodia vinculisque corporis, cui censemus cursum ad deos faciliorem fuisse, quam Scipioni? BETULEIUS.
"As if set free from a prison." Following Plato, Cicero calls the body a vessel, a receptacle, a dwelling, a custody; Seneca, besides, a workhouse and chains. Methodius, in Epiphanius, against the Origenists, teaches that the body is neither a chain nor a prison of the soul. Peter, meanwhile, calls it a "tent"; and in Job the human body is named a house of clay. The words in which Lactantius here put forward Platonic views are Cicero's, from the Laelius, on the death of Scipio, speaking in the person of Laelius: "If it is so," he says, "that the soul of every best man flies away most easily at death, as from the custody and chains of the body, to whom do we think the road to the gods was easier than to Scipio?" BETULEIUS.
(printed under page 393)
(6) ‹anchor: Pherecydes› · lemma note, cols 763–764
Pherecydes, etc. Haec tota Platonis, Pythagorae, Pherecydis de immortalitate animae doctrina, non sincera fuit, sed metempsychosi quasi haereditario quodam morbo infecta. De hoc Cic. in primo Tusc. quaest. Pherecydes Syrius in primum dixit, animos hominum esse sempiternos, antiquus sane. Fuit enim meo regnante Gentili (Servium Tullium intelligit). Hanc opinionem discipulus ejus Pythagoras maxime confirmavit, qui cum regnante Tarquinio Superbo in Italiam venisset, tenuit magnam illam Graeciam cum honore et disciplina, tum etiam auctoritate; multaque saecula postea sic viguit Pythagoreorum nomen, ut nulli alii docti viderentur. Hactenus Cicero. Vitae ipsorum extant apud Laert. De Pherecyde Augustinus contra Acad. libro tertio cap. 17 et ad Volusianum epist. 3. BETUL.
"Pherecydes," etc. This whole doctrine of Plato, Pythagoras and Pherecydes on the immortality of the soul was not pure, but infected with metempsychosis as with a sort of hereditary disease. On this Cicero in the first book of the Tusculan Disputations: "Pherecydes of Syros first said that the souls of men are everlasting, an ancient man indeed; for he lived in the reign of my kinsman" (he means Servius Tullius). "This opinion his pupil Pythagoras especially confirmed, who, having come to Italy in the reign of Tarquin the Proud, held Magna Graecia both by honour and teaching and also by authority; and for many centuries afterwards the name of the Pythagoreans so flourished that no others seemed learned." Thus far Cicero. Their lives are extant in Laertius. On Pherecydes, Augustine, Against the Academics, Book III, chapter 17, and the letter to Volusianus, 3. BETULEIUS. [in primum sic, for primum]
(printed under page 393)
(7) ‹anchor: Dicaearchus› · lemma note, col 764
Dicaearchus. De hoc capite superiori dictum est. Vide supra lib. III, cap. 17.
"Dicaearchus." He was discussed in the previous chapter. See above, Book III, chapter 17.
(printed under page 393)
(8) ‹anchor: Inquit› · lemma note, col 764
Inquit. Cicero lib. I Tusculanar. quaestion.
"He says." Cicero, Tusculan Disputations, Book I.
(printed under page 393)
(9) ‹anchor: Deus aliquis viderit› · lemma note, col 764
Deus aliquis viderit. Goth. Aliquid: sed merito alius superscripsit aliquis, ut est in Cicerone lib. I. Tusc. c. 11, in quo vox aliquis sapit dubitationem academicam. Lact. de Opif. c. 15: quod quidem an verum sit, Deus Artifex viderit. BUNEMAN.
"Some god will see to it." Gotha: "Aliquid"; but another hand has rightly written "aliquis" above, as it is in Cicero, Tusculan Disputations I, chapter 11, where the word "aliquis" savours of academic doubt. Lactantius, On the Workmanship [of God], chapter 15: "whether this indeed is true, God the Craftsman will see." BUNEMANN.
(printed under page 393)
(10) ‹anchor: Quoniam utraque› · lemma note, col 764
Quoniam utraque, etc. Non extat, et ex quo Ciceronis libro ceciderit, incertum est. Ideoque haec verba leguntur in fragmentis. ISAEUS.
"Since each," etc. It is not extant, and from which book of Cicero it has fallen is uncertain. And so these words are read among the fragments. ISAEUS.
(printed under page 393)
(11) ‹anchor: Breviter collegimus› · lemma note, col 764
Breviter collegimus. Haec lectio est quamplurimorum mss. et 6 vet. edit. in 2 Reg., 1 Colbert. et 12 edit. est colligemus; in 4 aliis scriptis colligimus.
"We have briefly gathered." This is the reading of very many manuscripts and 6 old editions; in 2 Reg., 1 Colbert. and 12 editions it is "colligemus" (we shall gather); in 4 other manuscripts "colligimus" (we gather).
(printed under page 393)
(12) ‹anchor: Ad enarrandum› · lemma note, col 764
Ad enarrandum. Ita cum edit. Tornes. et Soubron. omnes mss. In 2 Reg. rec. et vulgatis ad narrandum.
"For relating in full." So, with the Tournes and Soubron editions, all the manuscripts. In 2 recent Reg. and the common editions, "ad narrandum".
(printed under page 393)
(13) ‹anchor: Institutorum› · lemma note, col 764
Institutorum. Mss. 13. rec. et 14 edit. addunt suorum, quod abjecimus, quia ab antiquioribus et melioribus scriptis abest.
"Of things established." Thirteen recent manuscripts and 14 editions add "suorum" (of his), which we have cast out, because it is missing from the older and better manuscripts.
(printed under page 393)
(14) ‹anchor: Quorum vis quidem apparet› · lemma note, col 764
Quorum vis quidem apparet. In 10 mss. r. appareret; in 1 Bonon. antiq. quorum multa vis quidem apparet.
"Whose power indeed is evident." In 10 recent manuscripts "appareret"; in the old 1 Bologna, "whose great power indeed is evident".
(printed under page 393)
(15) ‹anchor: Non videretur› · lemma note, col 764
Non videretur. Ita omnes fere mss. inter quos sunt antiquissimi, et 5 vet. edd. In 8 rec. scriptis totidemque editis est, non videtur. Vide seqq. veniret... cerneremus.
"Should not be seen." So almost all the manuscripts, among them the oldest, and 5 old editions. In 8 recent manuscripts and as many printed editions it is "non videtur". See the following "veniret ... cerneremus".
(printed under page 393)
(16) ‹anchor: Non modo philosophos› · lemma note, col 764
Non modo philosophos. Sic ferunt omnes mss. et editi codices. Francius legebat, non modo non Philosophos; et sic cum eo legere mallem.
"Not only philosophers." So all the manuscripts and printed copies give it. Francius read "not only not philosophers"; and I should prefer to read so with him.
(printed under page 393)
(17) ‹anchor: Ex solo corpore constiterunt› · lemma note, col 764
Ex solo corpore constiterunt. Praepositio abest a ms. Cauc. et 5 editis.
"Consisted of body alone." The preposition is missing from the Cauc. manuscript and 5 printed editions.
(printed under page 393)
(18) ‹anchor: Nihil omnino cernentes animo› · lemma note, col 764
Nihil omnino cernentes animo. Sic, mss. Cauc., 4 alii (continues)
"Discerning nothing at all with the mind." So the manuscripts Cauc., 4 others (continues)
(printed under page 393)
Page
- running head: 763 FIRM. LACTANTII DIVIN. (cut off at the image edge)
- marginal letters: A ‹et providentia futurorum›; B ‹omnes licet eloquentia excellerent›; C ‹Plerumque. Heumannus legit› (in the notes); D ‹interim σκήνωμα appellat› (in the notes)
- old-edition numerals: (none)
- other: conc⟨r⟩etione and l⟨i⟩beratum have damaged type; the heading VARIORUM NOTAE stands across both columns below the text, so it is not set; the Variorum notae at the page foot (Plerumque. Heumannus ... multaque) are left for the later pass; no editors' matter in the text block
CAPUT IX.
Chapter IX.
De aeternitate animae, atque de virtute.
On the eternity of the soul, and on virtue.
His itaque argumentis, quae nec Plato, nec ullus alius invenit, animarum aeternitas probari ac perspici potest: quae nos breviter collegimus; quoniam properat oratio ad enarrandum judicium Dei maximum, quod in terra propinquante saeculorum fine celebrabitur. Ante omnia, quoniam Deus ab homine videri non potest, ne quis tamen ex eo ipso putaret Deum non esse, quia mortalibus oculis non videretur, inter caetera institutorum miracula, fecit etiam multa, quorum vis quidem apparet, substantia tamen non videretur, sicut est vox, odor, ventus; ut harum rerum argumento et exemplo, etiam Deum, licet sub oculos non veniret, de sua tamen vi; et effectu, et operibus cerneremus. Quid voce clarius? aut vento fortius? aut odore violentius? Haec tamen, cum per aerem feruntur, ad sensusque nostros veniunt, et eos potentia sua impellunt, non cernuntur acie luminum: sed aliis corporis partibus sentiuntur. Similiter Deus non aspectu nobis aliove fragili sensu comprehendendus est: sed mentis oculis intuendus, cum opera ejus praeclara et miranda videamus. Nam illos, qui nullum omnino Deum esse dixerunt, non modo philosophos, sed ne homines quidem fuisse dixerim, qui mutis simillimi ex solo corpore constiterunt, nihil omnino cernentes animo,
By these arguments, therefore, which neither Plato nor anyone else discovered, the eternity of souls can be proved and perceived; these we have gathered briefly, since our discourse hastens to set forth the greatest judgement of God, which will be held on earth as the end of the ages draws near. Above all, since God cannot be seen by man, yet so that no one should think from that very fact that God does not exist, because He was not seen by mortal eyes, among the other wonders of the things He established He also made many things whose force indeed is apparent, yet whose substance is not seen, such as voice, odour, wind; so that by the proof and example of these things we might discern God also, although He did not come before our eyes, from His power, and effect, and works. What is clearer than voice? or stronger than wind? or more forceful than odour? Yet these, when they are borne through the air, and come to our senses, and strike them with their power, are not discerned by the sight of the eyes, but are perceived by other parts of the body. Likewise God is not to be grasped by our sight or by any other frail sense, but is to be beheld with the eyes of the mind, when we see His glorious and wonderful works. For those who have said that there is no God at all, I would say were not merely not philosophers, but not even men, who, most like dumb animals, have consisted of body alone, discerning nothing at all with the mind,
Editors' notes and page, col. 764
Page
- running head: TANTII DIVIN. INSTIT. 764 (left edge cut off; presumably LACTANTII)
- marginal letters: A ‹CAPUT IX.›; B ‹harum rerum argumento›; C ‹saecula postea sic viguit (notes)›; D ‹rum mss. et 6 vet. edit. (notes)›
- old-edition numerals: (none)
- other: full-width line "[VA]RIORUM NOTAE" printed across both columns above the notes, cut off at left edge, not set; Variorum notae at page foot (from "saecula postea sic viguit" to "Nihil omnino cernentes animo. Sic, mss. Cauc., 4 alii") not set, left for the later pass; column ends mid-sentence after "animo,"
sed ad sensum corporis cuncta referentes, qui nihil putabant esse, nisi quod oculis contuebantur. Et quia videbant aut bonis accidere adversa, aut malis prospera, fortuitu geri omnia crediderunt, et natura mundum, non providentia constitutum.
but referring all things to the sense of the body, who thought that nothing existed except what they beheld with their eyes. And because they saw either adversities befall the good or prosperity befall the wicked, they believed that all things are carried on by chance, and that the world was constituted by nature, not by providence.
Hinc jam prolapsi sunt ad deliramenta, quae talem sententiam necessario sequebantur. Quod si est Deus et incorporalis, et invisibilis, et aeternus; ergo non idcirco interire animam credibile est, quia non videtur, postquam recessit a corpore, quoniam constat esse aliquid sentiens ac vigens, quod non veniat sub aspectum. At enim difficile est animo comprehendere, quemadmodum possit anima retinere sensum sine iis partibus corporis, in quibus inest officium sentiendi. Quid de Deo? num facile est comprehendere, quemadmodum vigeat sine corpore? Quod si deos esse credunt, qui si sunt, utique sunt expertes corporum, necesse est, humanas animas eadem ratione subsistere; quoniam ex ipsa ratione ac prudentia intelligitur esse quaedam in homine ac Deo similitudo. Denique illud argumentum, quod etiam Marcus Tullius vidit, satis firmum est: ex eo aeternitatem animae posse dignosci, quia nullum sit aliud animal, quod habeat notitiam aliquam Dei; Religioque sit pene sola, quae hominem discernat à mutis: quae cum in hominem solum cadat, profecto testatur, id affectare nos, id desiderare, id colere, quod nobis familiare, quod proximum sit futurum.
From this they have then slipped into the ravings which necessarily followed such an opinion. But if God is both incorporeal and invisible and eternal, then it is not credible that the soul perishes for this reason, that it is not seen after it has departed from the body, since it is established that there is something sentient and vigorous which does not come under sight. But indeed, it is difficult to grasp with the mind how the soul can retain sensation without those parts of the body in which the function of sensing resides. What of God? Is it easy to grasp how He is vigorous without a body? But if they believe that gods exist, who, if they exist, are certainly devoid of bodies, it is necessary that human souls subsist by the same reasoning, since from reason itself and prudence it is understood that there is a certain likeness between man and God. Finally, that argument which Marcus Tullius also saw is firm enough: that the eternity of the soul can be discerned from this, that there is no other animal which has any knowledge of God; and that religion is almost the only thing which distinguishes man from the dumb beasts; and since it falls to man alone, it surely testifies that we aspire to, desire and worship that which is to be akin to us, which is to be nearest to us.
An aliquis, cum caeterarum animantium naturam consideraverit, quas pronis corporibus abjectas in terramque prostratas summi Dei providentia effecit; ut ex hoc intelligi possit, nihil eas rationis habere cum coelo, potest non intelligere, solum ex omnibus
Can anyone, when he has considered the nature of the other living creatures, which the providence of the supreme God made cast down with prone bodies and prostrate upon the earth, so that from this it might be understood that they have nothing of reason in common with heaven, fail to understand that alone out of all
Editors' notes and page, col. 765
Footnotes
Series: VARIORUM NOTAE (lemma notes, no call marks), in print order. (printed under page 394)
(1) (continued) · lemma note "Nihil omnino cernentes animo", col 765
rec. et 6 typis excusi: alii quidam nihil; editi 5, nihil omnino eruentes animo; Jun. nihil cernentes.
(continued) recent ones and 6 printed copies: certain others "nihil"; 5 printed editions, "nihil omnino eruentes animo" (digging out nothing at all with the mind); Junius: "nihil cernentes".
(printed under page 394)
(2) ‹anchor: Sed ad sensum› · lemma note, col 765
Sed ad sensum. In 16 mss. et 6 editis, pro sed, legitur et.
"But to the sense." In 16 manuscripts and 6 printed editions "et" is read for "sed".
(printed under page 394)
(3) ‹anchor: Videbant› · lemma note, col 765
Videbant. Hic Epicureos notat.
"They saw." Here he censures the Epicureans.
(printed under page 394)
(4) ‹anchor: Fortuitu› · lemma note, col 765
Fortuitu. I Reg. antiq. et 6 rec. Habent fortuito; 1 Lips. fortuite. Quamplurimi mss. et omnes editi ut in textu.
"By chance." The old 1 Reg. and 6 recent ones have "fortuito"; 1 Leipzig "fortuite". Very many manuscripts and all the printed editions as in the text.
(printed under page 394)
(5) ‹anchor: Constat esse aliquid sentiens ac vigens› · lemma note, col 765
Constat esse aliquid sentiens ac vigens. Mss. Cauc., I Reg. rec. et 4 edit. constat esse aliquid constans; in 5 excusis est vivens; male. Vide infra cap. 12, constat ac viget semper. At lectio nostra, quae etiam reperitur in duobus mss. Bononiensibus, monente Thomasio, multo elegantior est ea, quae est quarumdam editionum, ubi legitur, constat esse aliquid constans et sentiens ac vivens. — Constat aliquid esse sentiens ac vigens. Cicero, pro Milone, cap. 31: In hac imbecillitate nostra inest quiddam quod vigeat et sentiat. BUN.
"It is agreed that there is something that perceives and thrives." The manuscripts Cauc., 1 recent Reg. and 4 editions: "it is agreed that there is something constant"; in 5 printed copies it is "vivens" (living); wrongly. See below, chapter 12, "it stands and thrives always". But our reading, which is also found in two Bologna manuscripts, as Thomasius points out, is much more elegant than that of certain editions, where one reads "it is agreed that there is something constant and perceiving and living". — "It is agreed that there is something perceiving and thriving." Cicero, For Milo, chapter 31: "In this weakness of ours there is something that thrives and perceives." BUNEMANN.
(printed under page 394)
(6) ‹anchor: Utique sunt expertes corporum› · lemma note, col 765
Utique sunt expertes corporum. Mss. 24 cum edit. Rom. 1470, post utique addunt animae.
"Are certainly without bodies." Twenty-four manuscripts, with the Roman edition of 1470, add "animae" (souls) after "utique".
(printed under page 394)
(7) ‹anchor: Ratione ac prudentia› · lemma note, col 765
Ratione ac prudentia. Ita lego cum omnibus fere mss. et edit. vet. Rom. 1474. In sex scriptis rec. et excusis est, providentia.
"By reason and prudence." So I read with almost all the manuscripts and the old Roman edition of 1474. In six recent manuscripts and the printed copies it is "providentia" (providence).
(printed under page 394)
(8) ‹anchor: Ac Deo› · lemma note, col 765
Ac Deo. Heum. legit cum Deo.
"And God." Heumann reads "cum Deo" (with God).
(printed under page 394)
(9) ‹anchor: Marcus Tullius› · lemma note, col 765
Marcus Tullius. Cic. 1 de Legibus, cap. 8. Vide supra lib. III, cap. 10.
"Marcus Tullius." Cicero, On the Laws I, chapter 8. See above, Book III, chapter 10.
(printed under page 394)
(10) ‹anchor: Status rectus› · lemma note, col 765
Status rectus. Recte cum edit. vet. Rom., Junt., Is., legunt omnes mss. praeter 1 Reg. rec. et 1 Colbert. quibus est erectus, ut 12 impressis.
"Upright stance." Rightly, with the old Roman edition, the Giunti and Isaeus, all the manuscripts read so, except 1 recent Reg. and 1 Colbert., which have "erectus", as do 12 printed copies.
(printed under page 394)
(11) ‹anchor: θεώπιδα› · lemma note, col 766
Θεώπιδα. Sic restitui ex mss. 5 Reg. inter quos sunt duo antiquissimi, 1 Lips., 1 Clarom. quod sonat Dei contemplationem; 1 Bonon. antiq. ὄπιδα. Haec vox à plerisque mss. abest. Scripti rec. 2 Reg., 2 Colbert., 1 Clarom. et 16 editi habent θεωρίαν. Vide Trismegist. in Pimandro, cap. 12, 13, 14.
"Theōpis" (vision of God). So I have restored from the manuscripts 5 Reg., among them two very old ones, 1 Leipzig, 1 Clermont; it means "contemplation of God". The old 1 Bologna: "opis". This word is missing in most manuscripts. The recent manuscripts 2 Reg., 2 Colbert., 1 Clermont and 16 printed editions have "theōrian" (contemplation). See Trismegistus in the Pimander, chapters 12, 13, 14.
(printed under page 394)
(12) ‹anchor: Homo solus coelesti alimento utitur› · lemma note, col 766
Homo solus coelesti alimento utitur. Ita omnes ferme mss. et editi. In tribus Colb. et edit. Rom. 1470 legitur solum, quod deest in nonnullis editis. In 4 scriptis rec. et 5 excusis utatur.
"Man alone uses the heavenly nourishment." [The text has "elemento", element.] So almost all the manuscripts and printed editions. In three Colbert. and the Roman edition of 1470 "solum" is read, which is missing in some printed editions. In 4 recent manuscripts and 5 printed copies, "utatur".
(printed under page 394)
(13) ‹anchor: Quorum alterum coelo› · lemma note, col 766
Quorum alterum coelo. Coelestis ignis non hominem modo, sed et rerum universitatem fovet et servat.
"One of which [is assigned] to heaven." The heavenly fire warms and preserves not only man, but the whole of things.
(printed under page 394)
(14) ‹anchor: Et ut lux esse sine igne non potest› · lemma note, col 766
Et ut lux esse sine igne non potest. Licet variae Philosophorum de solis substantia sint sententiae, in hoc tamen consentiunt, ut dicant ignitam esse: de quo vide Plutarch. Placita. Sol autem fons omnium est luminum. Caeterum nostra fumida et vaporantia lumina igne constare quis nescit? BETUL.
"And as light cannot exist without fire." Though the opinions of the philosophers on the substance of the sun vary, they agree in this, that they say it is fiery: on which see Plutarch's Opinions. The sun is the source of all lights. As for our smoky and steaming lights, who does not know that they consist of fire? BETULEIUS.
(printed under page 394)
(15) ‹anchor: Quod facit vitam› · lemma note, col 766
Quod facit vitam. Mss., 2 Lips. faciat; 1 alter Lips. cum 1 Reg. rec. quod facit ad vitam.
"Which makes life." Manuscripts 2 Leipzig: "faciat"; another Leipzig with 1 recent Reg.: "which makes for life".
(printed under page 394)
(16) ‹anchor: Virtus soli homini› · lemma note, col 766
Virtus soli homini. Virtutem Deo et homini communem facit Cicero, lib. I de Legibus.
"Virtue, to man alone." Cicero makes virtue common to God and man, On the Laws, Book I.
(printed under page 394)
(17) ‹anchor: Quae non erit› · lemma note, col 766
Quae non erit. Intellige, virtus. Editi nonnulli, quae nec erit. Mss. 7 rec. et ed. Crat. quod non erit; excusi 7 quod non erit.
"Which will not be." Understand "virtue". Some printed editions: "quae nec erit". Seven recent manuscripts and the Cratander edition: "quod non erit"; 7 printed copies "quod non erit".
(printed under page 394)
(18) ‹anchor: Quae non erit secundum naturam› · lemma note, col 766
Quae non erit secundum naturam. Haec lectio multo aptior est, quam ea quae habet, quod nec erit secundum naturam. Nostra igitur lectio verisimilior est; nam loquens de virtute, ait, illam, si ratio tantum corporis habenda esset, non esse dicendam secundum natu- (continues)
"Which will not be according to nature." This reading is much more fitting than the one which has "which will not even be according to nature". Our reading, then, is the more probable; for speaking of virtue he says that, if account were to be taken only of the body, it should not be called according to na- (continues)
(printed under page 394)
Page
- running head: 765 LIBER VII. DE VITA BE[...] (cut off at the image edge)
- marginal letters: A sed ad sensum corporis cuncta referentes; B admodum vigeat sine corpore?; C consideraverit, quas pronis corporibus; D beside the Variorum Notae line "in 5 excusis est vivens" (page-foot notes)
- old-edition numerals: (none)
- other: "difficile est" printed tightly spaced, set as two words; "à mutis" set with the accent as printed; the full-width heading "VARIORUM NOTAE" at the page foot, cut off at the right edge, is not set; the Variorum Notae beneath it are left for the later pass
coeleste ac divinum animal esse hominem, cujus corpus ab humo excitatum, vultus sublimis, status rectus originem suam quaerit, et quasi contempta humilitate terrae, ad altum nititur, quia sentit summum bonum in summo sibi esse quaerendum, memorque conditionis suae, qua Deus illum fecit eximium, ad artificem suum spectat? Quam spectationem Trismegistus θεώπτιδα rectissime nominavit: quae in mutis animalibus nulla est. Cum autem sapientia, quae soli homini data est, nihil aliud sit quam Dei notitia, apparet animam non interire, neque dissolvi, sed manere in sempiternum, quia Deum, qui sempiternus est, et quaerit, et diligit, ipsa cogente natura, sentiens vel unde orta sit, vel quo reversura. Praeterea non exiguum immortalitatis argumentum est, quod homo solus coelesti elemento utitur. Nam cum rerum natura his duobus elementis, quae repugnantia sibi atque inimica sunt, constet igne, et aqua, quorum alterum coelo, alterum terrae adscribitur: caeterae animantes, quia terrenae mortalesque sunt, terreno et gravi utuntur elemento; homo solus ignem in usu habet, quod est elementum leve, sublime, coeleste. Ea vero quae ponderosa sunt, ad mortem deprimunt, et quae levia sunt, ad vitam sublevant, quia vita in summo est, mors in imo. Et ut lux esse sine igne non potest, sic vita sine luce. Ignis igitur elementum est lucis ac vitae: unde apparet hominem, qui eo utitur, immortalem sortitum esse conditionem, quia id illi familiare est, quod facit vitam.
man is a heavenly and divine living being, whose body raised up from the ground, whose lofty countenance, whose upright stance seeks its origin, and, as though the lowliness of the earth were despised, strives towards the height, because he perceives that the highest good must be sought by him in the highest place, and, mindful of his condition, by which God made him pre-eminent, looks towards his Maker? This looking Trismegistus most rightly named θεώπτιδα [the beholding of God]: and it is entirely absent in the dumb animals. Since, moreover, wisdom, which has been given to man alone, is nothing other than the knowledge of God, it is evident that the soul does not perish, nor is dissolved, but remains for ever, because it both seeks and loves God, Who is everlasting, under the compulsion of nature itself, perceiving both whence it arose and whither it will return. Furthermore, it is no slight proof of immortality that man alone makes use of the heavenly element. For since the nature of things consists of these two elements, which are opposed and hostile to one another, fire and water, of which the one is assigned to heaven, the other to the earth, the other living creatures, because they are earthly and mortal, make use of the earthly and heavy element; man alone has fire in use, which is an element light, lofty, heavenly. Now the things that are heavy press down to death, and those that are light raise up to life, because life is on high, death below. And as light cannot exist without fire, so life cannot exist without light. Fire therefore is the element of light and of life: whence it is evident that man, who makes use of it, has been allotted an immortal condition, because that which produces life is familiar to him.
Virtus quoque soli homini data magno argumento, est immortales esse animas. Quae non erit secundum naturam, si anima extinguitur; huic enim praesenti vitae nocet. Nam vita ista terrena, quam communem
Virtue also, given to man alone, is a great proof that souls are immortal. It will not be according to nature if the soul is extinguished; for it is harmful to this present life. For this earthly life, which in common
Editors' notes and page, col. 766
Page
- running head: [cut off at left]H. DE VITA BEATA.
- marginal letters: A coeleste ac divinum animal; B quod homo solus; C Virtus quoque soli; D beside the Variorum notae (Quorum alterum caelo), not the text block
- old-edition numerals: (none)
- other: running head cut off at the left edge, only "H. DE VITA BEATA." visible; "cujus" in line 1 looks like "cnjus" in the scan, probably blurred type (the scan renders u like n throughout, e.g. "ntuntur", "ntitur"), so set as cujus (UNSURE); Greek θεώπτιδα read from a poor scan, compare the Variorum note form Θεώπτιδα; comma after "argumento" set as printed; Variorum notae at the page foot not set (later pass); column ends mid-sentence at "communem"
cum mutis animalibus ducimus, et voluptatem expetit, cujus fructibus variis ac suavibus delectatur, et dolorem fugit, cujus asperitas naturam viventium acerbis sensibus laedit, et ad mortem perducere nititur, quae dissolvit animantem. Si ergo virtus et prohibet iis bonis hominem, quae naturaliter appetuntur, et ad sustinenda mala impellit, quae naturaliter fugiuntur; ergo mala est virtus, et inimica naturae, stultumque judicari necesse est qui eam sequitur, quoniam se ipse laedit, et fugiendo bona praesentia, et appetendo aeque mala sine spe fructus amplioris. Nam cum liceat nobis jucundissimis frui voluptatibus, nonne sensu carere videamur, si malimus in humilitate, in egestate, in contemptu, in ignominia vivere, aut ne vivere quidem, sed dolore cruciari, et mori, ex quibus malis nihil amplius assequamur, quo possit voluptas omissa pensari? Si autem virtus malum non est, facitque honeste, quod voluptates vitiosas turpesque contemnit et fortiter, quod nec dolorem, nec mortem timet, ut officium servet; ergo majus aliquod bonum assequatur necesse est, quam sunt illa quae spernit. At vero morte suscepta, quod ulterius bonum sperari potest, nisi aeternitas?
we lead with the dumb animals, both seeks pleasure, in whose varied and sweet fruits it delights, and flees pain, whose harshness wounds the nature of living things with bitter sensations and strives to bring them to death, which dissolves the living being. If therefore virtue both keeps man from those goods which are naturally sought, and drives him to endure evils which are naturally shunned, then virtue is an evil and an enemy of nature, and he who follows it must be judged foolish, since he harms himself, both by fleeing present goods and by seeking evils likewise, without hope of a fuller reward. For when we are free to enjoy the most delightful pleasures, should we not seem to lack sense if we preferred to live in lowliness, in want, in contempt, in disgrace, or not even to live, but to be tortured with pain and to die, from which evils we would gain nothing further by which the pleasure forgone could be made good? But if virtue is not an evil, and acts honourably in that it despises vicious and base pleasures, and bravely in that it fears neither pain nor death so as to keep its duty, then it must needs attain some greater good than are those things which it spurns. But indeed, once death has been undergone, what further good can be hoped for, except eternity?
CAPUT X.
Chapter X.
De vitiis et virtutibus, atque de vita et morte.
Of vices and virtues, and of life and death.
Transeamus nunc vicissim ad ea quae virtuti repugnant, ut etiam ex his immortalitas animae colligatur. Vitia omnia temporalia sunt; ad praesens enim commoventur. Irae impetus recepta ultione sedatur. Libidinis voluptas corporis finis est. Cupiditatem aut satietas earum rerum, quas expetit, aut aliorum affectuum commotiones interimunt. Ambitio, postquam honores quos voluit adepta est, consenescit. Item caetera vitia consistere ac permanere non possunt: sed ipso fructu quem expetunt finiuntur. Recedunt ergo, et redeunt. Virtus autem sine ulla intermissione
Let us now pass in turn to those things which are opposed to virtue, so that from these too the immortality of the soul may be inferred. All vices are temporal; for they are stirred up for the present moment. The impulse of anger is calmed once vengeance has been taken. The pleasure of the body is the end of lust. Greed is killed either by satiety of the things which it covets, or by the stirrings of other passions. Ambition, after it has obtained the honours which it wanted, grows old. Likewise the other vices cannot stand firm and endure, but are ended by the very fruit which they seek. They withdraw, therefore, and return. But virtue without any interruption
Editors' notes and page, col. 767
Footnotes
Series: VARIORUM NOTAE (lemma notes, no call marks), in print order. (printed under page 395)
(1) (continued) · lemma note "Quae non erit secundum naturam", col 767
ram; nam si anima interiret, magis dicenda esset contra, quam secundum naturam, cum virtus corpus debilitet, atque variis afficiat molestiis.
(continued) ture; for if the soul perished, it would rather have to be called contrary to nature than according to nature, since virtue weakens the body and afflicts it with various troubles.
(printed under page 395)
(2) ‹anchor: Vita quam ..... ducimus› · lemma note, col 767
Vita quam ..... ducimus. Lactantius aliquoties ea phrasi est usus, lib. VII, cap. 3: Vitam quam in terra ducimus. Et libri aliquot lib. VIII, cap. 22: Ut beatam possint ducere (al. agere) vitam. Lucretius lib. II, vers. 996: Et dulcem ducunt vitam, prolemque propagant. BUN.
"The life which ... we lead." Lactantius used this phrase several times, Book VII, chapter 3: "the life which we lead on earth." And some books at Book VIII, chapter 22: "that they may be able to lead (otherwise: live) a blessed life." Lucretius, Book II, line 996: "And they lead a sweet life and propagate offspring." BUNEMANN.
(printed under page 395)
(3) ‹anchor: Dissolvit animantem› · lemma note, col 767
Dissolvit animantem. Mss. 4 rec. et 5 edit. animantes.
"Dissolves the living being." Four recent manuscripts and 5 editions: "animantes" (living beings).
(printed under page 395)
(4) ‹anchor: Stultumque judicari› · lemma note, col 767
Stultumque judicari. Sic reposui ex quamplurimis mss. et editis. In 8 scriptis rec. et 9 impressis est judicare.
"And to be judged foolish." So I have restored from very many manuscripts and printed editions. In 8 recent manuscripts and 9 printed copies it is "judicare" (to judge).
(printed under page 395)
(5) ‹anchor: Et fugiendo› · lemma note, col 767
Et fugiendo. Mss. 9 rec. et 10 editi effugiendo; 3 Reg. rec. et effugiendo.
"And by fleeing." Nine recent manuscripts and 10 printed editions: "effugiendo" (by escaping); 3 recent Reg.: "et effugiendo".
(printed under page 395)
(6) ‹anchor: Et appetendo aeque mala› · lemma note, col 767
Et appetendo aeque mala. Mss. 1 Reg. rec. et Goth. ea quae mala. Caeteri ut in textu. AEque, recte, pro etiam, vel pariter, ut apud Ciceronem.
"And by seeking things equally evil." The manuscripts 1 recent Reg. and Gotha: "the things that are evil". The rest as in the text. "AEque", rightly, for "also" or "likewise", as in Cicero.
(printed under page 395)
(7) ‹anchor: Dolore cruciari› · lemma note, col 767
Dolore cruciari. Ita meliores mss. Vid. seqq. Scripti octo totidemque editi, dolere, cruciari.
"To be tortured with pain." So the better manuscripts. See what follows. Eight manuscripts and as many printed editions: "dolere, cruciari" (to suffer, to be tortured).
(printed under page 395)
(8) ‹anchor: Et mori› · lemma note, col 767
Et mori. Mss. Cauc. et edit. Betul. cruciari, emori, sine copula; 6 vulgati et emori; 1 Clarom. ac mori.
"And to die." The Cauc. manuscript and the Betuleius edition: "cruciari, emori", without the conjunction; 6 common editions "et emori"; 1 Clermont "ac mori".
(printed under page 395)
(9) ‹anchor: Nisi aeternitas› · lemma note, cols 767–768
Nisi aeternitas. 1 Reg. rec. et 6 edit. nisi aeternitatis; Goth. nisi vita aeternitatis; 1 Reg. nisi aeternum.
"Except eternity." 1 recent Reg. and 6 editions: "nisi aeternitatis"; Gotha: "nisi vita aeternitatis" (except the life of eternity); 1 Reg.: "nisi aeternum".
(printed under page 395)
(10) ‹anchor: Sedatur› · lemma note, col 768
Sedatur. Sic correxi ex omnibus mss. et vulgatis: sic etiam veteres saeculi decimi quinti editiones, praeter mss. 1 Reg. et 4 edit. rec. quibus est sedantur. At sedatur sequentia requirunt.
"Is calmed." So I have corrected from all the manuscripts and common editions; so too the old editions of the fifteenth century; except the manuscript 1 Reg. and 4 recent editions, which have "sedantur". But what follows requires "sedatur".
(printed under page 395)
(11) ‹anchor: Cupiditatem aut satietas› · lemma note, col 768
Cupiditatem aut satietas. Ita omnes mss., quod est elegantius, quam autem 7 scriptorum rec. et editorum.
"Desire either satiety." So all the manuscripts, which is more elegant than "autem" of 7 recent manuscripts and of the printed editions.
(printed under page 395)
(12) ‹anchor: Redibunt protinus› · lemma note, col 768
Redibunt protinus. Haec lectio est vet. edit. Rom. Paris., Fasit., Is. omniumque mss. In Cauc., aliis 4 rec. et 12 edit. est redeunt.
"They will return at once." This is the reading of the old Roman edition, Paris, Fasitelius, Isaeus and all the manuscripts. In Cauc., 4 other recent ones and 12 editions it is "redeunt" (they return).
(printed under page 395)
(13) ‹anchor: Si deserit› · lemma note, col 768
Si deserit. Mss. 3 rec. si deserit.
"If it deserts." Three recent manuscripts: "si deserit". [Lemma and variant printed alike; the variant is probably "deserit" for "desierit" or the reverse.]
(printed under page 395)
(14) ‹anchor: Constans, et› · lemma note, col 768
Constans, et. Heuman. vero legit constans est, et.
"Constant, and." Heumann, however, reads "constans est, et".
(printed under page 395)
(15) ‹anchor: Par sibi semper› · lemma note, col 768
Par sibi semper. Ita Plato lib. IV de Republica.
"Always equal to itself." So Plato, Republic, Book IV.
(printed under page 395)
(16) ‹anchor: Virtutis fructus› · lemma note, col 768
Virtutis fructus. Quod diserte pronuntiat Virgilius: Vivit apud superos, et habet sua munera virtus.
"The fruit of virtue." Which Virgil declares plainly: "Virtue lives among those above, and has its own rewards."
(printed under page 395)
(17) ‹anchor: Ut in hac vita virtutis praemium nullum sit› · lemma note, col 768
Ut in hac vita virtutis praemium nullum sit. Hoc non absolute verum est, immo Deus remunerat nonnunquam bona opera etiam in hac vita: exemplum habemus in Jobo, aliisque. GALLAEUS.
"That in this life there is no reward of virtue." This is not absolutely true; indeed God sometimes rewards good works even in this life: we have an example in Job and others. GALLAEUS.
(printed under page 395)
(18) ‹anchor: Ita virtus› · lemma note, col 768
Ita virtus. Heum. legit virtutem.
"So virtue." Heumann reads "virtutem".
(printed under page 395)
(19) ‹anchor: Cicero› · lemma note, col 768
Cicero. In epilogo libri I Tusculanar. cap. 46.
"Cicero." In the epilogue of Book I of the Tusculan Disputations, chapter 46.
(printed under page 395)
(20) ‹anchor: Contaminaverit› · lemma note, col 768
Contaminaverit. Contaminare se scelere in III de Officiis. Contaminare se vitiis, in III Tusculan. quaest.
"Has defiled." "To defile oneself with crime" in De officiis III. "To defile oneself with vices", in Tusculan Disputations III.
(printed under page 395)
Page
- running head: 767 FIRM. LACTANTII DIVIN. (cut off at the right edge of the image)
- marginal letters: A ‹cum mutis animalibus ducimus›; B ‹ciari, et mori, ex quibus malis›; C ‹Libidinis voluptas corporis finis est›; D ‹beside the notes, at "Vitam quam in terra"›
- old-edition numerals: (none)
- other: "pòssit" shows a stray mark over the o, set as possit; "repugnant" is poorly inked at the line start (gn:nt), read as repugnant; the full-width heading "VARIORUM NOT[AE]" above the page-foot notes is not set, being cut off at the edge; the Variorum notes at the page foot are left for the later pass; the column begins and ends mid-sentence
perpetua est, nec discedere ab ea potest, qui eam semel cepit. Nam si habeat intervallum, si aliquando ea carere possumus, redibunt protinus vitia, quae virtutem semper impugnant. Non est igitur comprehensa, si deserit, si aliquando secedit. Cum vero sibi domicilium stabile collocavit, in omni actu versari eam necesse est; nec potest fideliter depellere vitia, et fugare, nisi pectus, quod insedit, perpetua statione munierit. Ipsa ergo virtutis perpetuitas indicat, humanum animum, si virtutem ceperit, permanere; quia et virtus perpetua est, et solus animus humanus virtutem capit. Quoniam igitur contraria sunt vitia virtuti, omnis ratio diversa et contraria sit necesse est. Quia vitia commotiones et perturbationes animi sunt, virtus e contrario lenitudo et tranquillitas animi est. Quia vitia temporalia et brevia sunt; virtus perpetua et constans, et par sibi semper. Quia vitiorum fructus, id est, voluptates, aeque ut ipsa, breves temporalesque sunt; virtutis ergo fructus ac praemium sempiternum est, quia vitiorum commodum in praesenti est, virtutis igitur in futuro.
is perpetual, and cannot depart from the one who has once taken hold of it. For if it should have an interval, if we can at any time be without it, the vices, which always assail virtue, will at once return. It has therefore not been grasped, if it deserts, if at any time it withdraws. But when it has established for itself a stable dwelling, it must be engaged in every act; nor can it faithfully drive off and put to flight the vices, unless it has fortified with a perpetual guard the breast in which it has settled. The very perpetuity of virtue, therefore, shows that the human soul, if it has taken hold of virtue, endures; since both virtue is perpetual, and the human soul alone takes hold of virtue. Since, therefore, vices are contrary to virtue, their whole nature must necessarily be different and contrary. Because vices are commotions and disturbances of the soul, virtue on the contrary is gentleness and tranquillity of the soul. Because vices are temporal and brief; virtue is perpetual and constant, and always equal to itself. Because the fruits of vices, that is, pleasures, are, just like the vices themselves, brief and temporal; the fruit and reward of virtue is therefore everlasting, since the profit of vices is in the present, that of virtue therefore in the future.
Ita fit, ut in hac vita virtutis praemium nullum sit, quia virtus adhuc ipsa est. Nam sicut vitia, cum in actu suo finiuntur, voluptas et praemia eorum sequuntur: ita virtus, cum finita est, merces ejus insequitur. Virtus autem nunquam nisi morte finitur, quoniam et in morte suscipienda summum ejus officium est. Ergo praemium virtutis post mortem est. Denique Cicero in Tusculanis, quamvis dubitanter, tamen sensit, summum homini bonum non nisi post mortem contingere. « Fidenti animo, inquit, si ita res feret, gradietur ad mortem; in qua aut summum bonum, aut nullum malum esse cognovimus. » Mors igitur non extinguit hominem, sed ad praemium virtutis admittit. Qui autem se (ut ait idem) vitiis ac sceleribus contaminaverit, voluptatique servierit, is vero damnatus aeternam luet poenam; quam divinae
Thus it comes about that in this life there is no reward of virtue, because virtue is still itself [in progress]. For just as with vices, when they are completed in their act, pleasure and their rewards follow: so with virtue, when it is completed, its recompense follows. But virtue is never completed except by death, since its highest duty lies also in undergoing death. Therefore the reward of virtue is after death. Indeed Cicero in the Tusculans, though hesitantly, nevertheless held that the highest good befalls man only after death. « With a confident mind, » he says, « if matters so turn out, he will go towards death; in which we have learned that there is either the highest good or no evil. » Death therefore does not extinguish man, but admits him to the reward of virtue. But whoever (as the same man says) has defiled himself with vices and crimes, and has been a slave to pleasure, he indeed, being condemned, will pay an eternal penalty; which the divine
Editors' notes and page, col. 768
Page
- running head: [LAC]TANTII DIVIN. INSTIT. 768 (left edge cut off in the image)
- marginal letters: A ‹perpetua est, nec discedere›; B ‹mi est. Quia vitia temporalia›; C ‹tem contingere. « Fidenti animo›; D ‹tur. At sedatur sequentia› (in the Variorum Notae, not set)
- old-edition numerals: (none)
- other: "humanum animum" printed with a damaged m (looks like hunanum), set as humanum, UNSURE; "pectus" printed with a damaged e, set as pectus; the full-width heading "[V]ARIORUM NOTAE" across both columns is cut off at the left edge and not set; the Variorum Notae at the page foot (Sedatur ... Contaminaverit) are left for the later pass; column ends mid-sentence at "divinae"
litterae secundam mortem nominant, quae est et perpetua, et gravissimis cruciatibus plena. Nam sicuti duae vitae propositae sunt homini, quarum altera est animae, altera corporis: ita et mortes duae propositae sunt, una pertinens ad corpus, qua cunctos secundum naturam fungi necesse est; altera pertinens ad animam, quae scelere acquiritur, virtute vitatur; et ut vita haec temporalis est, certosque terminos habet, quia corporis est: sic et mors aeque temporalis est, certumque habet finem, quia corpus attingit.
writings name the second death, which is both perpetual and full of the most grievous torments. For just as two lives have been set before man, of which the one is of the soul, the other of the body: so also two deaths have been set before him, one pertaining to the body, which all must undergo according to nature; the other pertaining to the soul, which is acquired by wickedness and avoided by virtue; and as this life is temporal and has fixed limits, because it is of the body: so also that death is equally temporal and has a fixed end, because it touches the body.
CAPUT XI.
Chapter XI.
De temporibus postremis, atque de anima et corpore.
Of the last times, and of the soul and the body.
Impletis igitur temporibus, quae Deus morti statuit, terminabitur ipsa mors. Et quia temporalem vitam temporalis mors sequitur; consequens est, ut resurgant animae ad vitam perennem, quia finem mors temporalis accepit. Rursum, sicut vita animi sempiterna est, in qua divinos et ineloquibiles immortalitatis suae fructus capit: ita et mors ejus perpetua sit necesse est, in qua perennes poenas et infinita tormenta pro peccatis suis pendet. Ergo in ea conditione res posita est, ut qui beati sunt in hac vita corporali atque terrena, semper miseri sint futuri; quia jam bonis, quae maluerunt, potiti sunt: quod iis evenit, qui deos adorant, ac Deum negligunt. Deinde qui justitiam sequentes, in hac vita miseri fuerunt et contempti, et inopes, et ob ipsam justitiam contumeliis et injuriis saepe vexati, quia nec aliter virtus teneri potest, semper beati sunt futuri; ut, quia mala jam pertulerunt, etiam bonis fruantur. Quod his utique contingit, qui contemptis terrestribus diis et fragilibus bonis, coelestem
When, therefore, the times which God has appointed for death have been fulfilled, death itself will be brought to an end. And since temporal death follows temporal life, it follows that souls rise again to perennial life, because temporal death has received its end. Again, just as the life of the soul is everlasting, in which it reaps the divine and unutterable fruits of its immortality: so also its death must be perpetual, in which it pays perennial penalties and infinite torments for its sins. Therefore the matter has been placed in this condition, that those who are happy in this bodily and earthly life will always be wretched, because they have already obtained the goods which they preferred: which befalls those who worship gods and neglect God. Then those who, following justice, were wretched and despised in this life, and needy, and often harassed with insults and injuries on account of justice itself, since virtue cannot be held in any other way, are always to be happy; so that, because they have already endured evils, they may also enjoy goods. Which certainly befalls those who, having despised the earthly gods and frail goods, the heavenly
Editors' notes and page, col. 769
Footnotes
Series: VARIORUM NOTAE (lemma notes, no call marks), in print order. (printed under page 396)
(1) ‹anchor: Secundam mortem› · lemma note, col 769
Secundam mortem. De hac nonnihil est lib. II, c. 13. Haec secunda mors non nisi post hanc vitam erit: haec mors declaratur Apocalyps. cap. XX, v. 14: Infernus autem ac mors conjecti sunt in stagnum ignis, quae est mors secunda. De qua etiam loquitur Christus Dominus, Matth. X, v. 28.
"The second death." There is something on this in Book II, chapter 13. This second death will be only after this life: this death is declared in Revelation, chapter 20, verse 14: "But hell and death were cast into the lake of fire, which is the second death." Of which Christ the Lord also speaks, Matthew 10, verse 28.
(printed under page 396)
(2) ‹anchor: Et ut vita haec› · lemma note, col 769
Et ut vita haec. Omnes fere mss. respuunt copulam, quae in vulgatis est, et videtur necessaria.
"And as this life." Almost all the manuscripts reject the conjunction, which is in the common editions and seems necessary.
(printed under page 396)
(3) ‹anchor: Ut resurgant animae ad vitam perennem› · lemma note, col 769
Ut resurgant animae ad vitam perennem. Ἀκυρολόγως loquitur auctor; carnis enim, non animae, resurrectionem credimus Christiani: animae ut non intereunt, ita nec resurgunt. GALL.
"That souls rise again to everlasting life." The author speaks improperly; for we Christians believe in the resurrection of the flesh, not of the soul: as souls do not perish, so neither do they rise again. GALLAEUS.
(printed under page 396)
(4) ‹anchor: Accepit› · lemma note, col 769
Accepit. Mss. 4 et 7 impressi ferunt accipit. De fine mortis temporalis vide I ad Corinth. XV, 26 et 54.
"Has received." Four manuscripts and 7 printed copies give "accipit" (receives). On the end of temporal death see 1 Corinthians 15:26 and 54.
(printed under page 396)
(5) ‹anchor: Ineloquibiles› · lemma note, col 769
Ineloquibiles. Id est, ineffabiles. Eadem vox est supra hujus libri cap. 5.
"Unspeakable." That is, ineffable. The same word occurs above, chapter 5 of this book.
(printed under page 396)
(6) ‹anchor: In hac vita corporali› · lemma note, col 769
In hac vita corporali. Mss 6 rec. et edit. 1470, temporali.
"In this bodily life." Six recent manuscripts and the edition of 1470: "temporali" (temporal).
(printed under page 396)
(7) ‹anchor: Quia jam bonis› · lemma note, col 769
Quia jam bonis. Betuleius opinatur legendum esse, qui jam bonis; nec quidem male, quia alludere videtur ad historiam Lazari et divitis apud Lucam cap. XVI.
"Because already ... of the goods." Betuleius thinks one should read "qui jam bonis" (who already ... of the goods); not badly indeed, since he seems to allude to the story of Lazarus and the rich man in Luke, chapter 16.
(printed under page 396)
(8) ‹anchor: Semper beati sint futuri› · lemma note, col 769
Semper beati sint futuri. Omnes editi perperam, semper beati sunt (indic. modo) Goth. et Reimm. sint; recte. Pendet in hoc altero membro periodi ex sectione tertia ab ut aeque, ac illa, semper miseri sint futuri: Unde interpunctione alia sensum adjuvimus. BUN.
"Will always be blessed." All the printed editions wrongly have "semper beati sunt" (in the indicative); Gotha and Reims "sint", rightly. In this second member of the period it depends on "ut" from the third section, just as does "semper miseri sint futuri": hence we have helped the sense with a different punctuation. BUNEMANN.
(printed under page 396)
(9) ‹anchor: Religionem› · lemma note, col 769
Religionem. Betuleius legit regionem, quod non improbo.
"Religion." Betuleius reads "regionem" (region), which I do not disapprove.
(printed under page 396)
(10) ‹anchor: Tullius› · lemma note, col 769
Tullius. Cicer. pro M. Marcel. ut sup. lib. VI, cap. 4, in fin.
"Tullius." Cicero, For Marcus Marcellus; as above, Book VI, chapter 4, at the end.
(printed under page 396)
(11) ‹anchor: Ipsa confectrice rerum omnium vetustate› · lemma note, cols 769–770
Ipsa confectrice rerum omnium vetustate. 1 Colbert. infectrice. Abest rerum a mss. 2 Reg. rec., 2 Colb., Em., Cant. et ab ipso Cicerone. — Confectrice. Vox aliunde mihi non est nota. Suppositam enim Ciceroni consolationem, quae habet eam c. 24, nihil moror. Conf. Davis. ad Cic. lib. 1 Tuscul. c. 23. Lactantius hic non verba, sed mentem Ciceronis retulit. Verba Lact. l. VII, c. 11, legas. BUN.
"By age itself, the destroyer of all things." 1 Colbert.: "infectrice". "Rerum" is missing from the manuscripts 2 recent Reg., 2 Colbert., Em., Cant. and from Cicero himself. — "Confectrice." The word is not known to me from elsewhere. For I take no account of the Consolation falsely ascribed to Cicero, which has it in chapter 24. Compare Davies on Cicero, Tusculan Disputations Book 1, chapter 23. Lactantius here has reported not Cicero's words but his meaning. You may read Lactantius's words, Book VII, chapter 11. BUNEMANN.
(printed under page 396)
(12) ‹anchor: Nomen indelebile› · lemma note, col 770
Nomen indelebile. Ex Ovidio Metamorph. ult. sub fin. Nomenque erit indelebile nostrum. FRANC.
"A name that cannot be blotted out." From Ovid, the last book of the Metamorphoses, near the end: "and our name shall be indelible." FRANCIUS.
(printed under page 396)
(13) ‹anchor: Gloriae cupiditas› · lemma note, col 770
—Gloriae cupiditas, ut ait Scipio apud Livium, longius quam quantum vitae humanae spatium est, extenditur, maximaque pars ejus in memoriam ac posteritatem prominet.
— "The desire of glory," as Scipio says in Livy, "reaches further than the whole span of human life, and its greatest part stretches forward into memory and posterity."
(printed under page 396)
(14) ‹anchor: Sequitur ut anima ex eo› · lemma note, col 770
Sequitur ut anima ex eo, etc. 2 Reg. rec. et 5 vet. edit. sequitur ex eo ut anima; Brun. sequitur ex eo anima; in Jun. deest ex eo.
"It follows that the soul, from this," etc. 2 recent Reg. and 5 old editions: "it follows from this that the soul"; Brun.: "sequitur ex eo anima"; in Junius "ex eo" is missing.
(printed under page 396)
(15) ‹anchor: Nihil nisi temporale› · lemma note, col 770
Nihil nisi temporale. Ita omnes pene mss. et multi editi, praecipue saeculi decimi quinti. Verum unus Reg. rec. ac tres excusi nihil nisi temporalia; Cauc. et 6 impressi, non nisi temporalia.
"Nothing but what is temporal." So almost all the manuscripts and many printed editions, especially those of the fifteenth century. But one recent Reg. and three printed copies: "nihil nisi temporalia"; Cauc. and 6 printed copies, "non nisi temporalia".
(printed under page 396)
(16) ‹anchor: Animus autem per se multa› · lemma note, col 770
Animus autem per se multa. Mens defaecata, sive (ut Chrysostomus nominat) ἔνθεος, divinis acta impulsibus, coelestia desiderat: ut Psalm. XL: Sicut desiderat cervus ad fontes aquarum, etc., ubi apud LXX, verbum est ἐπιποθεῖν. De utroque mentis desiderio lege I Basilii epist. BETUL.
"But the mind of itself [desires] many things." The purified mind, or (as Chrysostom calls it) the God-filled mind, driven by divine impulses, desires heavenly things: as in Psalm 40 [41]: "As the hart desires the springs of water," etc., where in the Septuagint the verb is "epipothein" (to long for). On both kinds of the mind's desire read Basil's first letter. BETULEIUS.
(printed under page 396)
(17) ‹anchor: Sine anima› · lemma note, col 770
Sine anima. Mss. 14 rec. sine animo.
"Without the soul." Fourteen recent manuscripts: "sine animo" (without the mind).
(printed under page 396)
(18) ‹anchor: Animus vero potest› · lemma note, col 770
Animus vero potest. Cauc. et 7 rec. mss. cum 5 edd. animus autem.
"But the mind can." Cauc. and 7 recent manuscripts with 5 editions: "animus autem".
(printed under page 396)
Page
- running head: 769 LIBER VII. DE VITA BE (cut off at the image edge; presumably DE VITA BEATA)
- marginal letters: A litterae secundam mortem nominant; B temporalis mors sequitur; consequens est, ut resur-; C etiam bonis fruantur. Quod his utique; D (in the Variorum Notae, beside "Accepit. Mss. 4 et 7")
- old-edition numerals: (none)
- other: column ends on coe- split at the column break (coelestem?), English rendered heav-; "semper beati sunt futuri" set as printed (the notes flag sunt as perperam for sint); full-width heading VARIORUM NOTAE at the foot below the text block not set; the Variorum Notae themselves left for the later pass
religionem Dei sequuntur; cujus bona, sicut ipse qui tribuit, sempiterna sunt. Quid opera corporis atque animi? nonne indicant esse animam mortis expertem? Nam corpus, quia ipsum fragile est atque mortale, quaecumque opera molitur, aeque caduca sunt. Nihil enim Tullius ait esse, quod sit manibus humanis laboratum, quod non aliquando ad interitum redigatur, vel injuria hominum, vel ipsa confectrice rerum omnium vetustate.
religion of God follow, whose good things, like Him Who bestows them, are everlasting. What of the works of the body and of the mind? Do they not show that the soul is free from death? For the body, because it is itself frail and mortal, whatever works it undertakes are equally perishable. For Tully says that there is nothing wrought by human hands which is not at some time brought to destruction, either by the injury of men or by age itself, the consumer of all things.
At vero animi opera videmus aeterna. Nam quicumque contemptui praesentium studentes, in memoriam monimenta ingeniorum factorumque magnorum reliquerunt, ii plane mentis ac virtutis suae nomen indelebile quaesierunt. Ergo si opera corporis ideo mortalia sunt, quia ipsum mortale est, sequitur ut anima ex eo immortalis appareat, quia videmus opera ejus non esse mortalia. Eodem modo desideria quoque corporis animique declarant, alterum esse mortale, alterum sempiternum. Corpus enim nihil nisi temporale desiderat, id est, cibum, potum, indumentum, quietem, voluptatem; et tamen haec ipsa sine nutu et adminiculo animi nec cupere, nec assequi potest. Animus autem per se multa desiderat, quae ad officium fructumve corporis non redundent; eaque non fragilia, sed aeterna sunt, ut fama virtutis, ut memoria nominis. Nam cultum Dei, qui constat abstinentia cupiditatum ac libidinum, patientia doloris, contemptu mortis, etiam contra corpus anima concupiscit. Unde credibile est, non interire animam, sed dissociari a corpore; quia corpus sine anima nihil potest, animus vero potest multa et magna sine corpore. Quid, quod ea, quae visibilia sunt oculis, et tangibilia
But we see that the works of the mind are eternal. For whoever, devoting themselves to contempt of present things, have left to memory monuments of their talents and of great deeds, have plainly sought an indelible name for their mind and virtue. Therefore if the works of the body are mortal for this reason, that it is itself mortal, it follows that the soul appears from this to be immortal, because we see that its works are not mortal. In the same way the desires also of the body and of the mind declare that the one is mortal, the other everlasting. For the body desires nothing but what is temporal, that is, food, drink, clothing, rest, pleasure; and yet these very things it can neither desire nor obtain without the assent and support of the mind. But the mind of itself desires many things which do not redound to the service or enjoyment of the body; and these are not frail but eternal, such as the fame of virtue, the memory of a name. For the worship of God, which consists in abstinence from desires and lusts, endurance of pain, and contempt of death, the soul longs for even against the body. Hence it is credible that the soul does not perish, but is separated from the body; because the body can do nothing without the soul, but the mind can do many and great things without the body. What of the fact that those things which are visible to the eyes, and tangible
Editors' notes and page, col. 770
Page
- running head: [LIB. V]II. DE VITA BEATA. 770 (left part cut at image edge; column number damaged, printed as ;70)
- marginal letters: A ‹lestem religionem Dei sequuntur›; B ‹ex eo immortalis appareat›; C ‹potest, animus vero potest›; D beside the Variorum notae ‹quam quantum vitae humanae›, not in the text block
- old-edition numerals: (none)
- other: column begins with the fragment "lestem", the rest of a word broken from col. 769 (coe-/cae-lestem, spelling not visible), rendered "heavenly"; column ends with "tan-" broken across the column break (presumably tangibilia); the left column visible at the edge belongs to col. 769 and is not set; the full-width heading "[V]ARIORUM NOTAE" and the Variorum notae below it (from "infectrice. Abest rerum" to "animus autem") are left for the later apparatus pass; no editors' matter in the text block
manu, quia externam vim pati possunt, aeterna esse non possunt. Ea vero quae neque sub tactum, neque sub visum veniunt, sed tantummodo vis eorum et ratio, et effectus apparet, aeterna sunt, quia nullam vim patiuntur extrinsecus. Corpus autem si ideo mortale est, quia visui pariter et tactui subjacet; ergo et anima idcirco immortalis est, quia nec tangi potest, nec videri.
to the hand, because they can suffer force from outside, cannot be eternal. But those things which come neither under touch nor under sight, but of which only the force and the nature and the effect appear, are eternal, because they suffer no force from without. But if the body is mortal for this reason, that it is subject alike to sight and to touch, then the soul too is immortal for this reason, that it can neither be touched nor be seen.
CAPUT XII.
Chapter XII.
De anima et corpore; atque de conjunctione eorum, et discessu ac reditu.
Of the soul and the body; and of their union, and their departure and return.
Nunc argumenta eorum, qui contra disserunt, refellamus; quae Lucretius tertio libro executus est. Quoniam cum corpore, inquit, anima nascitur, cum corpore intereat necesse est. At non est par utriusque ratio. Solidum enim et comprehensibile corpus est, et oculis, et manu: anima vero tenuis, et tactum visumque fugiens. Corpus e terra fictum atque solidatum est: anima in se nihil concreti, nihil terreni ponderis habet, ut Plato disserebat. Nec enim tantam posset habere solertiam, tantam vim, tantam celeritatem, nisi originem traheret e coelo. Corpus igitur quoniam fictum ex ponderoso et corruptibili elemento, et tangibile est, et visibile, corrumpitur atque occidit;
Now let us refute the arguments of those who argue the contrary, which Lucretius set out in his third book. Since, he says, the soul is born with the body, it must perish with the body. But the case of the two is not alike. For the body is solid and can be grasped, both by the eyes and by the hand; but the soul is subtle, and escapes touch and sight. The body is fashioned from earth and made solid; the soul has in itself nothing concrete, nothing of earthly weight, as Plato used to argue. For it could not have such skill, such force, such swiftness, unless it drew its origin from heaven. Therefore the body, since it is fashioned from a heavy and corruptible element, and is both tangible and visible, is corrupted and perishes;
Editors' notes and page, col. 771
Footnotes
Series: VARIORUM NOTAE (lemma notes, no call marks), in print order. The right-hand foot is partly smudged in the scan; readings there were checked word by word. (printed under page 397)
(1) ‹anchor: Ea vero quae› · lemma note, col 771
Ea vero quae. Francius, enimvero ea quae.
"But those things which." Francius: "enimvero ea quae" (for indeed those things which).
(printed under page 397)
(2) ‹anchor: Quia nullam› · lemma note, col 771
Quia nullam. Quidam editi, qui nullam.
"Because no." Some printed editions: "qui nullam".
(printed under page 397)
(3) ‹anchor: Corpus› · lemma note, col 771
Corpus. Lactantius lib. VII, cap. 21, de impiis: Rursus carne induentur, ut in corporibus piaculum solvant. BUN.
"The body." Lactantius, Book VII, chapter 21, of the wicked: "They will be clothed again with flesh, so as to pay the penalty in their bodies." BUNEMANN.
(printed under page 397)
(4) ‹anchor: Corpus autem si ideo mortale› · lemma note, col 771
Corpus autem si ideo mortale, etc. Hoc argumentum si staret, sequeretur post resurrectionem corpus nec visibile, nec tangibile futurum. RIVETUS.
"But if the body is mortal for this reason," etc. If this argument stood, it would follow that after the resurrection the body would be neither visible nor tangible. RIVET.
(printed under page 397)
(5) ‹anchor: Contra disserunt› · lemma note, col 771
Contra disserunt. Ita quamplurimi mss. ex quibus sunt antiquissimi et opt. Bon. et Regio-Put. In 7 rec. et 12 excusis est contra dixerunt; in 3 al. mss. et 5 edit. contradixerunt, unico vocabulo.
"Argue against it." So very many manuscripts, among them the very old and excellent Bologna and Regius-Puteanus. In 7 recent ones and 12 printed copies it is "contra dixerunt"; in 3 other manuscripts and 5 editions "contradixerunt", as one word.
(printed under page 397)
(6) ‹anchor: Lucretius› · lemma note, col 771
Lucretius. Lib. III de Natura rerum, inter caetera sic scribit: Nonne fatendum est, Corporea natura animum constare, animamque? Praeterea pariter fungi cum corpore, et una Consentire animum nobis in corpore cernis. Atque eodem libro ait: Praeterea gigni pariter cum corpore, et una Crescere sentimus, pariterque senescere mentem.
"Lucretius." In Book III of On the Nature of Things, among other things, he writes thus: "Must it not be confessed that mind and soul consist of a bodily nature? Besides, you see the mind act together with the body, and feel along with it, in our body." And in the same book he says: "Besides, we perceive that the mind is born together with the body, and grows along with it, and grows old alike."
(printed under page 397)
(7) ‹anchor: Et oculis, et manu› · lemma note, col 771
Et oculis, et manu. Editi octo rec. addunt, videtur et tangitur. Absunt a caeteris impressis et ab omnibus mss. et inutilia omnino sunt. Vide not. ad lib. de Opif. Dei c. 1.
"Both to the eyes and to the hand." Eight recent printed editions add "is seen and is touched". These words are missing from the other printed copies and from all the manuscripts, and are wholly useless. See the note on the book On the Workmanship of God, chapter 1.
(printed under page 397)
(8) ‹anchor: Tenuis, et tactum visumque fugiens› · lemma note, col 771
Tenuis, et tactum visumque fugiens. Atqui Lucretius ait, animam etiam tactui subjectam esse. Claud. Mamert. Viennensis episcopus, qui medio quarto saeculo floruit, contra quemdam, qui animum (quia et quantitate determinari, et loco concludi posset) corporeum esse asseruerat, tres disertos de Statu animae libros posteritati reliquit, ad Sollium Sidonium patricium scriptos. BETUL.
"Fine, and escaping touch and sight." Yet Lucretius says that the soul too is subject to touch. Claudianus Mamertus, [priest] of Vienne [printed "bishop"], who flourished in the middle of the fourth century [sic], left to posterity, against one who had asserted that the mind is bodily (because it could be bounded by quantity and enclosed in place), three eloquent books On the State of the Soul, written to the patrician Sollius Sidonius. BETULEIUS.
(printed under page 397)
(9) ‹anchor: Solidatum› · lemma note, col 771
Solidatum. Mss. 4 rec. totidemque editi, consolidatum.
"Made solid." Four recent manuscripts and as many printed editions: "consolidatum".
(printed under page 397)
(10) ‹anchor: Plato› · lemma note, col 771
Plato. Apud Cic. I Tuscul. et in fin. Caton. ut sup. cap. 8.
"Plato." In Cicero, Tusculan Disputations I, and at the end of the Cato, as above, chapter 8.
(printed under page 397)
(11) ‹anchor: Nisi originem traheret e coelo› · lemma note, cols 771–772
Nisi originem traheret e coelo. Sic fere Lact. solet loqui: quod eorum redolet errorem, qui animam ex tertio coelo (ibi enim paradisum statuunt) in corpora detrudi crediderunt. Sed ne temere nostrum auctorem erroris insimulemus, non ipsum ignorasse arbitrabimur; et paulo inferius confitebitur ipse, ex ore, hoc est ex virtute conditoris, animam homini inspiratam fuisse. Insufflavit enim illi (ut Scriptura inquit) spiraculum vitae: quod tamen quosdam de anima dumtaxat vitali intelligere, non ignoro. IDEM.
"Unless it drew its origin from heaven." Lactantius usually speaks so; which smacks of the error of those who believed that the soul is thrust down into bodies from the third heaven (for there they place paradise). But lest we rashly charge our author with error, we shall judge that he himself was not ignorant [of the truth]; and a little below he himself will confess that the soul was breathed into man from the mouth, that is, from the power, of the Maker. For he "breathed into him" (as Scripture says) "the breath of life": which, however, I am aware some understand only of the vital soul. THE SAME.
(printed under page 397)
(12) ‹anchor: Quia sub aspectum et sub tactum venit› · lemma note, col 772
Quia sub aspectum et sub tactum venit. Sic lego cum mss. 24 potioribus. In 6 scriptis et 4 editis est, sub aspectum et sub ictum venit; in tribus rec. manu exaratis, sub aspectu, et sub tactu.
"Because it comes under sight and under touch." So I read with 24 better manuscripts. In 6 manuscripts and 4 printed editions it is "comes under sight and under stroke"; in three recent handwritten copies, "sub aspectu, et sub tactu".
(printed under page 397)
(13) ‹anchor: Quasi vasculum› · lemma note, col 772
Quasi vasculum. Mss. 7 rec. vehiculum. — Vasculum. Lib. II, cap. 12: est (corpus) quasi vasculum. De Opif. c. 1: Corpus vas est quodammodo fictile. BUN.
"As a little vessel." Seven recent manuscripts: "vehiculum" (vehicle). — "Vasculum." Book II, chapter 12: "the body is as it were a little vessel." On the Workmanship, chapter 1: "The body is in a manner an earthen vessel." BUNEMANN.
(printed under page 397)
(14) ‹anchor: Vocatur› · lemma note, col 772
Vocatur. Nonnulli editi, vocetur.
"Is called." Some printed editions: "vocetur".
(printed under page 397)
(15) ‹anchor: Recedit› · lemma note, col 772
Recedit. Ita vulgati 9 et omnes mss. praeter 2 rec. et 7 edit. quibus est redit.
"Withdraws." So 9 common editions and all the manuscripts except 2 recent ones and 7 editions, which have "redit" (returns).
(printed under page 397)
(16) ‹anchor: Quod ex terra fuit, id in terram resolvitur› · lemma note, col 772
Quod ex terra fuit, id in terram resolvitur. Sic 10 impressi cum omnibus mss. praeter 2 rec. quibus deest id, et 2 Bonon. Tax. et 3 edit. in quibus est solvitur; in 1 Colb. revolvitur.
"What was from earth is resolved into earth." So 10 printed copies with all the manuscripts, except 2 recent ones, which lack "id", and 2 Bologna, Tax. and 3 editions, in which it is "solvitur"; in 1 Colbert. "revolvitur".
(printed under page 397)
(17) ‹anchor: Idem Lucretius› · lemma note, col 772
Idem Lucretius. Locus est lib. II v. 998, paulo aliter hodie scriptus in editis libris, et in Lactantii edit. Ald., Crat., Gryph., in quibus est: Cedit item retro de terra quod fuit ante In terras, et quod missum est ex aetheris oris, Id rursus coeli fulgentia templa receptant.
"The same Lucretius." The passage is Book II, line 998, written a little differently today in the printed books, and in the Aldine, Cratander and Gryphius editions of Lactantius, in which it reads: "Likewise what was before from the earth goes back into the earth, and what was sent from the shores of the ether, that the shining temples of heaven receive again."
(printed under page 397)
(18) ‹anchor: Quod colligit› · lemma note, col 772
Quod colligit. 2 Reg. rec., 1 Colb. Brun. et 6 edd. quo.
"Which he concludes." 2 recent Reg., 1 Colbert., Brun. and 6 editions: "quo".
(printed under page 397)
(19) ‹anchor: Et plerumque medicatum diutissime durat› · lemma note, col 772
Et plerumque medicatum diutissime durat. Existimavit Tacitus, Judaeos ab AEgyptiis didicisse, condere cadavera potius, quam cremare Romanorum more. In quo errasse illum sciunt, qui legerunt in scripturis Sarae, Abrahami et aliorum sepulturas. Quod si Tacitus illa scribens utrumque intellexit, condere et condire, ex parte et non in totum vera ejus fuerit sententia. Nam videntur quidem Hebraei accepisse ab AEgyptiis morem admovendi aromata cadaveribus, ut satis indicatur Genesi cap. L, v. 2. At modum ipsum condiendi cadavera AEgyptiis usurpatum, neque didicerunt Hebraei, neque unquam, ut puto, usurparunt: (continues)
"And often, embalmed, it lasts a very long time." Tacitus thought that the Jews had learned from the Egyptians to bury corpses rather than burn them in the Roman manner. That he erred in this is known to those who have read in the Scriptures of the burials of Sarah, Abraham and others. But if Tacitus, in writing this, meant both, burying and embalming, his opinion would be true in part and not in whole. For the Hebrews do seem to have taken from the Egyptians the custom of applying spices to corpses, as is sufficiently shown in Genesis, chapter 50, verse 2. But the very method of embalming corpses used by the Egyptians the Hebrews neither learned nor, I think, ever used: (continues)
(printed under page 397)
Page
- running head: FIRM. LACTANTII DIVIN[...] (cut off at the image's right edge)
- marginal letters: A ‹gibilia manu, quia externam›; B ‹que ratio. Solidum enim›; C ‹Rursus carne induentur› (in the notes); D ‹Et oculis, et manu. Editi› (in the notes)
- old-edition numerals: (none)
- other: column begins with the fragment "gibilia" (tangibilia) broken from the previous column; column ends with "oc-" (occiditur) broken into the next column. The VARIORUM NOTAE at the page foot, under a heading printed across the page and cut off at the right edge, are not set (later pass). No editors' matter in the text block.
nec vim repellere potest, quia sub aspectum et sub tactum venit. Anima autem, quia tenuitate sua omnem tactum fugit, nullo ictu dissolvi potest. Ergo quamvis inter se conjuncta et sociata nascantur, et alterum, quod est de terrena concretione formatum, quasi vasculum sit alterius, quod est a coelesti subtilitate deductum: cum vis aliqua utrumque discreverit, quae discretio mors vocatur; tum utrumque in naturam suam recedit: quod ex terra fuit, id in terram resolvitur; quod ex coelesti spiritu, id constat ac viget semper, quoniam divinus spiritus sempiternus est. Denique idem Lucretius oblitus quid assereret, et quod dogma defenderet, hos versus posuit:
nor can it repel force, because it comes under sight and under touch. But the soul, because by its subtlety it escapes all touch, can be dissolved by no blow. Therefore, although they are born joined and associated with one another, and the one, which is formed from an earthly concretion, is as it were the little vessel of the other, which is drawn from heavenly subtlety: when some force has separated the two, which separation is called death, then each returns to its own nature: what was from the earth is resolved into earth; what [is] from the heavenly spirit stands firm and flourishes for ever, since the divine spirit is everlasting. Indeed the same Lucretius, forgetting what he was asserting and what doctrine he was defending, set down these verses:
Cedit item retro de terra quod fuit ante
Likewise what was before from the earth goes back
In terram, sed quod missum est ex aetheris oris,
into the earth, but what was sent from the shores of the aether,
Id rursus coeli fulgentia templa receptant.
that the shining temples of heaven receive back again.
Quod ejus non erat dicere, qui perire animas cum corporibus disserebat: sed victus est veritate, et imprudenti ratio vera surrepsit.
This was not for him to say, who argued that souls perish with bodies; but he was overcome by the truth, and true reason crept upon him unawares.
Praeterea id ipsum, quod colligit, dissolvi animam, hoc est, simul cum corpore interire, quoniam simul nascantur, et falsum est, et in contrarium converti potest. Non enim simul interit: sed anima discedente, integrum per dies multos manet, et plerumque medicatum
Moreover, that very thing which he infers, that the soul is dissolved, that is, perishes together with the body, because they are born together, is both false and can be turned to the contrary. For it does not perish together [with it]; but when the soul departs, [the body] remains intact for many days, and often, when embalmed,
Editors' notes and page, col. 772
Page
- running head: ‹...›CTANTII DIVIN. INSTIT. 772 (left part cut off at image edge)
- marginal letters: A cidit; nec vim repellere; B Id rursus coeli fulgentia (verse); C est ex virtute conditoris (in the Variorum notes, not set); D Ald., Crat., Graph. (in the Variorum notes, not set)
- old-edition numerals: (none)
- other: column begins with the fragment "cidit" of a word broken from the previous column (printed with a damaged c resembling "eidit"); column ends with "medica-" broken across the column break; the three verse lines of Lucretius are set one per line as printed; the full-width heading "‹V›ARIORUM NOTAE" across the page is cut off at the image edge and not set; the Variorum notes at the page foot are left for the later pass
diutissime durat. Nam si ut simul nascuntur, simul interirent, non discederet repente anima, corpusque desereret: sed uno temporis puncto utrumque pariter dissiparetur, et tam celeriter etiam corpus, adhuc spiritu in eo manente, deliquesceret ac periret, quam celeriter anima secedit; immo vero dissoluto corpore anima vanesceret, velut humor fracto vase diffusus. Nam si terrenum et fragile corpus post secessum animae non statim diffluit, in terramque tabescit, ex qua illi origo est; ergo anima, quae fragilis non est, in aeternum manet, quoniam origo ejus aeterna est. Quoniam crescit, inquit, sensus in pueris, et in juvenibus viget, et in senibus diminuitur, apparet esse mortalem. Primum non est idem mens et anima; aliud est enim quo vivimus, aliud quo cogitamus. Nam dormientium mens, non anima sopitur; et in furiosis mens extinguitur, anima manet; et ideo non exanimes, sed dementes vocantur. Mens ergo, id est intelligentia, vel angetur, vel minnitur pro aetate. Anima in statu suo semper est, et ex quo tempore spirandi accipit facultatem, eadem usque ad ultimum durat, donec emissa corporis claustro, ad sedem suam revolet. Deinde quod anima, quamvis a Deo sit inspirata, tamen quia tenebroso domicilio terrenae carnis inclusa est, scientiam non habet, quae est divinitatis.
it lasts a very long time. For if, as they are born together, they perished together, the soul would not depart suddenly and desert the body; but in one point of time both would be dissolved alike, and the body too, while the spirit still remained in it, would melt away and perish as quickly as the soul departs; nay rather, once the body was dissolved, the soul would vanish, like liquid poured out from a broken vessel. For if the earthly and fragile body, after the departure of the soul, does not at once flow away and waste into the earth, from which its origin is, then the soul, which is not fragile, remains for ever, since its origin is eternal. Since, he says, perception grows in boys, and is vigorous in young men, and diminishes in old men, it appears to be mortal. First, mind and soul are not the same; for that by which we live is one thing, that by which we think is another. For in those who sleep it is the mind, not the soul, that is lulled to rest; and in madmen the mind is extinguished, the soul remains; and therefore they are called not lifeless but out of their minds. The mind, then, that is, the understanding, either increases or diminishes according to age. The soul is always in its own state, and from the time at which it receives the faculty of breathing, it lasts the same until the very end, until, released from the prison of the body, it flies back to its own abode. Next, as to the soul, although it is breathed in by God, yet because it is shut up in the dark dwelling of earthly flesh, it does not have knowledge, which belongs to divinity.
Editors' notes and page, col. 773
Footnotes
Series: VARIORUM NOTAE (lemma notes, no call marks), in print order. Both feet are partly smudged in the scan; readings were checked word by word. (printed under page 398)
(1) (continued) · lemma note "Et plerumque medicatum diutissime durat", col 773
illorum conditura fiebat intrinsecus, corpore exenterato, et cerebro per nares extracto: atque hoc ταριχεύειν Graeci dixerunt: hi unguenta et corpori aromata extrinsecus applicando, deinde fasciis involvendo (quod et AEgyptiis tribuit Herodotus), mortuos suos curabant, ut docent exempla Domini et Lazari. Is. CASAUBONUS.
(continued) their embalming was done from within, the body being disembowelled and the brain drawn out through the nostrils; and this the Greeks called "taricheuein" (to embalm). These [the Hebrews] cared for their dead by applying ointments and spices to the body from outside, then wrapping it in bandages (which Herodotus also ascribes to the Egyptians), as the examples of the Lord and of Lazarus show. ISAAC CASAUBON.
(printed under page 398)
(2) ‹anchor: Velut humor fracto vase› · lemma note, col 773
Velut humor fracto vase. Quod etiam Lucret. dixit, his versibus: Nunc igitur quoniam quassatis undique vasis, Diffluere humorem, et laticem discedere cernis, Et nebula ac fumus quoniam discedit in auras; Crede animam quoque diffundi, multoque perire Ocius, et citius dissolvi corpora prima, Cum semel omnibus ex membris ablata recessit. Quippe etenim corpus, quod vas quasi constitit ejus, Quum cohibere nequit, conquassatum ex aliqua re, Ac rarefactum detracto sanguine venis: Aere qui credas posse hanc cohiberier ullo, Corpore qui nostro rarus magis incohibescit? BETULEIUS.
"Like liquid from a broken vessel." Which Lucretius too said, in these verses: "Now therefore, since you see that when vessels are shattered on every side the liquid flows away and the water departs, and since mist and smoke depart into the air, believe that the soul too is scattered, and perishes much more swiftly, and is more quickly dissolved into its first bodies, once it has been taken away from all the limbs and has withdrawn. For indeed, since the body, which was as it were its vessel, cannot hold it when shattered by some cause and made porous by blood drawn from the veins, how could you believe that it can be held by any air, which is more porous than our body and less able to contain?" BETULEIUS.
(printed under page 398)
(3) ‹anchor: Quoniam crescit› · lemma note, col 773
Quoniam crescit, etc. Sequitur apud Lucret. lib. III, de Natura rerum: Praeterea gigni pariter cum corpore, et una Crescere sentimus, pariterque senescere mentem. Nam velut infirmo pueri teneroque vagantur Corpore, sic animi sequitur sententia tenuis. Inde ubi robustis adolevit viribus aetas, Consilium quoque majus et auctior est animi vis. Post ubi jam validis quassatum est viribus aevi Corpus, et obtusis ceciderunt viribus artus, Claudicat ingenium, delirat, linguaque, mensque: Omnia deficiunt, atque uno tempore desunt. Ergo dissolvi quoque convenit omnem animai Naturam, ceu fumus in altas aeris auras. BETULEIUS.
"Since it grows," etc. It follows in Lucretius, On the Nature of Things, Book III: "Besides, we perceive that the mind is born together with the body, and grows along with it, and grows old alike. For as children toddle about with a weak and tender body, so a slender judgement of mind goes with it. Then, when age has grown up with robust strength, the counsel too is greater and the strength of mind increased. Afterwards, when the body has been shaken by the strong forces of time and the limbs have sunk with blunted strength, the wit limps, the tongue raves, and the mind: all things fail and are lacking at the same time. Therefore it is fitting that the whole nature of the soul too is dissolved, like smoke into the high breezes of the air." BETULEIUS.
(printed under page 398)
(4) ‹anchor: Non est idem mens› · lemma note, col 773
Non est idem mens. Ἀνάλυσις, qua separat partem a toto. Est enim mens pars animae, sive δύναμις, quae Graecis νοῦς appellatur ἀπὸ τοῦ νοεῖν, quem alii intellectum transferunt. Hac eadem solutione utitur infra de Opificio hominis, cap. 18. Caeterum ipsum non de anima dumtaxat vitali loqui, sequentia docent. BETUL.
"Mind is not the same." An analysis, by which he separates a part from the whole. For the mind is a part of the soul, or a power, which the Greeks call "nous", from "noein" (to think), which others translate "intellect". He uses this same solution below in On the Workmanship of Man, chapter 18. That he is not speaking only of the vital soul, however, what follows shows. BETULEIUS.
(printed under page 398)
(5) ‹anchor: Quo vivimus, aliud quo cogitamus› · lemma note, col 774
Quo vivimus, aliud quo cogitamus. Mss. 14 rec. et 1 vet. edit. Rom. quod vivimus, aliud quod cogitamus.
"That by which we live, another that by which we think." Fourteen recent manuscripts and 1 old Roman edition: "quod vivimus, aliud quod cogitamus".
(printed under page 398)
(6) ‹anchor: Dormientium mens› · lemma note, col 774
Dormientium mens, etc. Id est, quiescit rationis usus.
"The mind of sleepers," etc. That is, the use of reason rests.
(printed under page 398)
(7) ‹anchor: Et in furiosis mens extinguitur› · lemma note, col 774
Et in furiosis mens extinguitur. Mentem extingui falsum, etsi usus rationis amittatur propter organorum defectum. RIVETUS.
"And in madmen the mind is extinguished." That the mind is extinguished is false, even if the use of reason is lost through a defect of the organs. RIVET.
(printed under page 398)
(8) ‹anchor: Vel augetur› · lemma note, col 774
Vel augetur, etc. Unde, opinor, Augustino in mentem venit, quod ἀπὸ τῆς μήνης, hoc est a luna, mentis nomen deduxit lib. de Spiritu et anima cap. 11, quod lunae instar augetur atque minuitur: non ignorans interim, quod alii a μέμνημαι, sive μνήμη, alii ab eminendo deduxerunt. De Trinitate lib. XIV dicit infantis mentem se ipsam ignorare non posse, sed cogitare non posse. BETULEIUS.
"Either increases," etc. Whence, I think, it occurred to Augustine to derive the name of the mind from "mēnē", that is, from the moon, in the book On the Spirit and the Soul, chapter 11, because like the moon it waxes and wanes; not unaware, meanwhile, that others derived it from "memnēmai" (I remember) or "mnēmē" (memory), others from "eminere" (to stand out). In On the Trinity, Book XIV, he says that an infant's mind cannot be ignorant of itself, but cannot think [of itself]. BETULEIUS.
(printed under page 398)
(9) ‹anchor: Accipit facultatem› · lemma note, col 774
Accipit facultatem. Sic reposui ex omnibus mss. praeter 4 rec. quibus, ut et impressis, est, accepit.
"Receives the faculty." So I have restored from all the manuscripts except 4 recent ones, which, like the printed copies, have "accepit" (received).
(printed under page 398)
(10) ‹anchor: Et senectus› · lemma note, col 774
Et senectus. De quo vide in Catone Ciceronis.
"And old age." On which see Cicero's Cato.
(printed under page 398)
(11) ‹anchor: Memoria deficit› · lemma note, col 774
Memoria deficit. Mss. 2 Reg. et 13 edit. defecit; 1 Colb. defuit.
"Memory fails." The manuscripts 2 Reg. and 13 editions: "defecit" (failed); 1 Colbert.: "defuit".
(printed under page 398)
(12) ‹anchor: Inquit› · lemma note, col 774
Inquit. Ita Lucretius libro III: Huc accedit uti videamus, corpus ut ipsum Suscipere immanes morbos durumque laborem: Sic animum curas acres, etc.
"He says." So Lucretius, Book III: "Add to this that we see that, as the body itself takes on monstrous diseases and hard pain, so the mind [takes on] sharp cares," etc.
(printed under page 398)
(13) ‹anchor: Fabricatrix› · lemma note, col 774
Fabricatrix. Suggillat hic Lactantius hunc Lucretii versum; Nam dolor ac morbus lethi fabricator uterque est.
"Maker." Here Lactantius gibes at this line of Lucretius: "For pain and disease are each a maker of death."
(printed under page 398)
(14) ‹anchor: Et oblivionem› · lemma note, col 774
Et oblivionem, etc. Exponit lethargum. Sic enim est apud Lucretium: Interdumque gravi lethargo fertur in altum, AEternumque soporem oculis, nutuque cadenti. Λήθαργος autem, ut Celsus docet lib. III, cap. 20, malum est phrenitidi contrarium: nempe moeror, et inexpugnabilis pene dormiendi necessitas. Nam ἀπὸ τῆς λήθης, id est, ab oblivione nomen habet; et ut ego arbitror, ἀπὸ τοῦ ἀργοῦ, id est, inerte. Latinorum quidam Veternum nominant, de quo Caelius Rhodiginus in antiquis lectionibus.
"And forgetfulness," etc. He describes lethargy. For so it is in Lucretius: "And sometimes by heavy lethargy it is borne into the deep, into eternal sleep, with eyes and head drooping." Lethargy, as Celsus teaches, Book III, chapter 20, is a malady contrary to frenzy: namely gloom and an almost unconquerable need to sleep. For it has its name from "lēthē", that is, from forgetting; and, as I think, from "argos", that is, idle. Some of the Latins call it "veternus" (torpor), on which see Caelius Rhodiginus in the Ancient Readings.
(printed under page 398)
Page
- running head: 773 LIBER VII. DE VITA
- marginal letters: A ‹tum diutissime durat› (in the gutter beside the first line); B ‹Nam dormientium mens›; C ‹vendo (quod et Aegyptiis› (in the Variorum notae); D ‹de Natura rerum› (in the Variorum notae)
- old-edition numerals: (none)
- other: column begins with the fragment "tum", the end of a word broken from the column before; the English begins with "lasts", without rendering the fragment. Last word "di-" is hyphenated across the column break. "angetur" and "minnitur" are printed with n for u (turned letters) and are set as printed; the English renders the intended words. The full-width heading "VARIORUM NOT[AE]" is cut off at the right edge and is not set; it stands below "quae est di-". The Variorum notae below it are page-foot commentary for the later pass and are not set (they begin "illorum conditura fiebat intrinsecus").
- other: the word divinitatis. was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 774
Audit igitur ac discit omnia, et sapientiam discendo et audiendo capit; et senectus non minuit sapientiam, sed auget, si tamen juvenilis aetas virtute decursa est. Sed si nimis senectus fregerit membra, non est animae vitium, si visus evanuit, si lingua torpuit, si auditus obsurduit, sed corporis. At enim memoria deficit. Quid mirum, si labentis domicilii ruina premitur mens, et praeterita obliviscitur, non aliter futura divina, quam si carcerem, quo cohibetur, effugerit?
Therefore it hears and learns all things, and by learning and hearing it acquires wisdom; and old age does not diminish wisdom but increases it, provided that the age of youth has been run through with virtue. But if old age has excessively broken the limbs, it is not a fault of the soul if the sight has vanished, if the tongue has grown sluggish, if the hearing has become deaf, but of the body. But, it is said, the memory fails. What wonder, if the mind is pressed down by the ruin of its collapsing dwelling, and forgets things past, being destined to be divine in no other way than if it escapes the prison by which it is confined?
Verum eadem, inquit, dolori et luctui obnoxia est, et ebrietate dementit, unde fragilis et mortalis apparet. Idcirco igitur virtus et sapientia necessaria est, ut et moeror, qui contrahitur indigna patiendo ac videndo, fortitudine repellatur, et voluptas non modo potandi, sed etiam rerum caeterarum abstinentia superetur. Nam si careat virtute, si voluptatibus dedita molliatur, morti fiet obnoxia, quoniam et virtus, ut docuimus, immortalitatis est fabricatrix, et voluptas mortis. Mors autem, sicut ostendi, non funditus perimit ac delet, sed aeternis afficit cruciatibus. Nam interire prorsus anima non potest; quoniam ex Dei spiritu, qui aeternus est, originem cepit. Anima, inquit, etiam morbum corporis sentit, et oblivionem sui patitur, et sicut aegrescit, ita etiam saepe sanatur. Hoc est ergo, cur maxime virtus adhibenda sit, ne
But the same soul, he says, is subject to grief and mourning, and is maddened by drunkenness, whence it appears frail and mortal. For this reason, therefore, virtue and wisdom are necessary, so that both the sorrow which is contracted by suffering and seeing unworthy things may be repelled by fortitude, and pleasure, not only that of drinking but also that of all other things, may be overcome by abstinence. For if it lacks virtue, if, given over to pleasures, it grows soft, it will become subject to death, since, as we have taught, virtue is the fashioner of immortality, and pleasure the fashioner of death. Death, however, as I have shown, does not utterly destroy and blot out, but afflicts with eternal torments. For the soul cannot perish altogether, since it took its origin from the spirit of God, which is eternal. The soul, he says, also feels the disease of the body, and suffers forgetfulness of itself, and just as it falls sick, so too it is often healed. This, then, is why virtue must above all be applied, lest
Editors' notes and page, col. 774
Page
- running head: …VII. DE VITA BEATA. 774 (left part of the full-width running head cut off at the image edge)
- marginal letters: A ‹vinitatis. Audit igitur›; B ‹peretur. Nam si careat›; C ‹usus.› (in the Variorum notae at the page foot); D ‹Huc accedit uti videamus› (in the Variorum notae at the page foot)
- old-edition numerals: (none)
- other: column begins with the fragment "vinitatis" (rest of divinitatis broken from col. 773); column ends mid-sentence at "ne". "Audit" (blurred, could read Andit) and "ruina" (blurred, could read rnina) are read as the sense requires. Full-width heading "…ARIORUM NOTAE." (Variorum notae) stands across the page below the text, is cut off at the left edge, and is not set; the Variorum notae beneath it (Quo vivimus … Rhodiginus in antiquis lectionibus) are left for the later pass.
ullo corporis dolore frangatur, et oblivionem sui non anima, sed mens patiatur. Quae quoniam certa corporis regione consistit, cum eam partem vis aliqua morbi vitiaverit, movetur loco, et quasi conquassata, de sede sua emigrat, reditura scilicet, cum medela et sanitas domicilium suum reformaverit. Nam quia juncta est anima cum corpore, si virtute careat, contagio ejus aegrescit, et imbecillitas de societate fragilitatis redundat ad mentem. Cum autem dissociata fuerit a corpore, vigebit ipsa per se, nec ulla jam fragilitatis conditione tentabitur, quia indumentum fragile projecit. Sicut oculus, inquit, evulsus ac separatus a corpore nihil potest videre: ita et anima separata nihil sentire, quia et ipsa pars est corporis. Falsum hoc, et dissimile est; anima enim non pars corporis, sed in corpore est. Sicut id, quod vase continetur, vasis pars non est, nec ea quae in domo sunt, partes domus esse dicuntur: ita nec anima pars est corporis, quia corpus vel vas animae est, vel receptaculum.
it be broken by any pain of the body, and that it is not the soul but the mind that suffers forgetfulness of itself. Since this is located in a definite region of the body, when some force of disease has damaged that part, it is moved from its place and, as if shaken to pieces, departs from its seat, to return, of course, when healing and health have restored its dwelling. For because the soul is joined with the body, if it lacks strength, it falls sick through contact with it, and weakness overflows onto the mind from its partnership with frailty. But when it has been separated from the body, it will flourish by itself, and will no longer be assailed by any condition of frailty, because it has cast off its frail garment. Just as the eye, he says, torn out and separated from the body, can see nothing, so too the soul, once separated, can perceive nothing, because it too is a part of the body. This is false, and the comparison is unlike; for the soul is not a part of the body, but is in the body. Just as that which is contained in a vessel is not part of the vessel, nor are the things that are in a house said to be parts of the house, so neither is the soul a part of the body, because the body is either the vessel of the soul or its receptacle.
Jam illud argumentum multo magis inane est, quo ait animam, quia non citius emittatur ex corpore, mortalem videri, sed paulatim se ex omnibus membris explicet, a summis pedibus incipiens: tanquam si esset aeterna, uno temporis momento erumperet; quod fit in iis, qui ferro intereunt. Quos autem morbus interimit, spiritum diutius exhalant, ut paulatim frigescentibus membris anima effletur. Quae cum materia sanguinis contineatur, sicut lumen oleo, ea materia febrium calore consumpta, necesse est membrorum summa quaeque frigescere; quoniam venae exiliores in extrema corporis porriguntur, et
Now that argument is much more empty, by which he says that the soul appears to be mortal because it is not sent forth from the body all at once, but unfolds itself gradually from all the limbs, beginning from the tips of the feet; as if, were it eternal, it would burst out in a single moment of time; which does happen in those who perish by the sword. But those whom disease kills breathe out their spirit more slowly, so that the soul is breathed away as the limbs gradually grow cold. Since it is held in by the substance of the blood, as a light is by oil, when that substance has been consumed by the heat of fevers, all the extremities of the limbs must grow cold; since the slenderer veins extend into the extremities of the body, and
Editors' notes and page, col. 775
Footnotes
Series: VARIORUM NOTAE (lemma notes, no call marks), in print order. (printed under page 399)
(1) ‹anchor: De sede sua emigrat› · lemma note, col 775
De sede sua emigrat. Deest praepositio in mss. 10 et editis sex. In Bonon., Jun. et 8 vulgatis legitur, de sede sua migrat.
"Moves out of its seat." The preposition is missing in 10 manuscripts and six printed editions. In Bologna, Junius and 8 common editions "de sede sua migrat" is read.
(printed under page 399)
(2) ‹anchor: Evulsus ac separatus a corpore› · lemma note, col 775
Evulsus ac separatus a corpore. Ita omnes fere scripti. At editi cum mss. 6 rec. habent, evulsus a corpore ac separatus. Lucret. avulsus. — Sicut oculus inquit, evulsus... a corpore. Est hic sententia poetae, non verba sunt expressa. Scripserat lib. III, v. 562: Scilicet avulsus radicibus ut nequit ullam Dispicere ipse oculus rem seorsum corpore toto. BUNEMAN.
"Torn out and separated from the body." So almost all the manuscripts. But the printed editions, with 6 recent manuscripts, have "evulsus a corpore ac separatus". Lucretius: "avulsus". — "As the eye," he says, "torn out ... from the body." Here the poet's thought, not his words, is rendered. He had written, Book III, line 562: "Just as the eye itself, torn out by the roots, cannot see anything apart from the whole body." BUNEMANN.
(printed under page 399)
(3) ‹anchor: Vasis pars non est› · lemma note, col 775
Vasis pars non est. Minus recte haec instituitur comparatio; quamvis congruat cum Platonicorum Placitis, qui duo imaginati sunt corpora, alterum subtilius, quod animae sit vehiculum, alterum vero, quod fert sensus, quodque tangi potest et videri.
"Is not part of the vessel." This comparison is not quite rightly drawn; though it agrees with the doctrines of the Platonists, who imagined two bodies, one finer, which is the soul's vehicle, the other which bears the senses and can be touched and seen.
(printed under page 399)
(4) ‹anchor: Tanquam si esset aeterna› · lemma note, col 775
Tanquam si esset aeterna. Ms. 1 Clarom. a secunda manu, et 4 edit. quae si, approbante BETULEIO.
"As if it were eternal." The manuscript 1 Clermont in the second hand, and 4 editions: "quae si", with BETULEIUS's approval.
(printed under page 399)
(5) ‹anchor: Ut paulatim frigescentibus membris anima effletur› · lemma note, col 775
Ut paulatim frigescentibus membris anima effletur. Ita omnes mss. praeter 1 Clarom. cui est refrigescentibus membris; 1 Reg. rec. et 5 edit. et paulatim frigescentibus. Ut, hic est ita ut. Vetus versio Gallica, tellement que.
"So that, as the limbs gradually grow cold, the soul is breathed out." So all the manuscripts except 1 Clermont, which has "refrigescentibus membris"; 1 recent Reg. and 5 editions: "et paulatim frigescentibus". "Ut" here is "ita ut" (so that). The old French version: "tellement que".
(printed under page 399)
(6) ‹anchor: Sicut lumen oleo› · lemma note, cols 775–776
Sicut lumen oleo. Nihil hac similitudine efficiet, qua tamen etiam hodie vulgo utimur. Nam deficiente pingui liquore, vel materia flamma, luminis evanescit in auras. Si itaque mens sive anima eodem modo extinguatur, sequetur eamdem dum exhalatur evanescere. Solutio ergo, quae ex causis atque effectibus contrariis ducitur, firmior est. BETULEIUS.
"As a light by oil." He will achieve nothing by this comparison, which we nevertheless still commonly use today. For when the fatty liquid or fuel gives out, the flame of the light vanishes into the air. If, then, the mind or soul is extinguished in the same way, it will follow that it vanishes while it is breathed out. The solution, therefore, which is drawn from contrary causes and effects, is the firmer. BETULEIUS.
(printed under page 399)
(7) ‹anchor: Febrium calore consumpta› · lemma note, col 776
Febrium calore consumpta. Est enim febris (definiente Galeno) nativi caloris in vehementiorem conversio.
"Consumed by the heat of fevers." For fever is (as Galen defines it) a change of the native heat into a more violent one.
(printed under page 399)
(8) ‹anchor: Brutescit› · lemma note, col 776
Brutescit. Mss. 3. Reg. rec., 3 Colbert., 2 Clarom. et cuncti fere editi putrescit, male. Caeteri ut in textu. Supra eodem sensu corpus brutum appellavit, hoc est non sentiens: sic hoc loco brutescit; id est, fit sensus expers. Et ita lib. II, cap. 6.
"Grows insensible." The manuscripts 3 recent Reg., 3 Colbert., 2 Clermont, and almost all the printed editions: "putrescit" (rots); wrongly. The rest as in the text. Above, in the same sense, he called the body "brutum", that is, without feeling: so in this place "brutescit", that is, it becomes devoid of sense. And so in Book II, chapter 6.
(printed under page 399)
(9) ‹anchor: Sensum suum› · lemma note, col 776
Sensum suum. Deest suum in 13 mss. rec. et 16 edd.
"Its sense." "Suum" is missing in 13 recent manuscripts and 16 editions.
(printed under page 399)
(10) ‹anchor: Ut anguis› · lemma note, col 776
Ut anguis. Quomodo serpentes senectam exuant, lege Plin. lib. VIII, cap. 17, Arist. lib. VIII, de hist. Animalium, cap. 17, et lib. V, cap. 17. Hi versus ex Lucretii libro III, v. 611.
"Like a snake." How serpents shed their old skin, read Pliny, Book VIII, chapter 17; Aristotle, History of Animals, Book VIII, chapter 17, and Book V, chapter 17. These verses are from Lucretius, Book III, line 611.
(printed under page 399)
(11) ‹anchor: Gauderet› · lemma note, col 776
Gauderet. Est et gaudium istius vernationis apud Nicandrum expressum.
"Would rejoice." The joy of this sloughing is also expressed in Nicander.
(printed under page 399)
(12) ‹anchor: Equidem› · lemma note, col 776
Equidem. Mss. Cauc. et 7 edd. Sed equidem; Regio-Put. Et quidem.
"Indeed." The manuscripts Cauc. and 7 editions: "Sed equidem"; Regius-Puteanus: "Et quidem".
(printed under page 399)
(13) ‹anchor: De sua dissolutione› · lemma note, col 776
De sua dissolutione. 1 Reg. rec. et 12 rec. edd. de sui dissolutione.
"About its own dissolution." 1 recent Reg. and 12 recent editions: "de sui dissolutione".
(printed under page 399)
(14) ‹anchor: Quomodo sciri potest› · lemma note, col 776
Quomodo sciri potest, etc. Jugulat autem eos suo ipsorum gladio. Inquit enim Epicurus apud Laert. Mors nihil ad nos. Quod enim dissolvitur, sensu privatur: quod autem sensu caret, nihil ad nos. Capiuntur igitur suo ipsorum dilemmate. BETUL.
"How can it be known," etc. He cuts their throats with their own sword. For Epicurus says, in Laertius: "Death is nothing to us. For what is dissolved is deprived of sense; and what lacks sense is nothing to us." They are caught, then, by their own dilemma. BETULEIUS.
(printed under page 399)
(15) ‹anchor: Ubi dissolutus est› · lemma note, col 776
Ubi dissolutus est. Desunt haec in mss. 7.
"When it has been dissolved." These words are missing in 7 manuscripts.
(printed under page 399)
(16) ‹anchor: At enim priusquam› · lemma note, col 776
At enim priusquam. Ita 7 vet. edd. et omnes mss. praeter I rec. qui cum 12 excusis rec. addit non, post enim.
"But before." So 7 old editions and all the manuscripts except 1 recent one, which, with 12 recent printed copies, adds "non" after "enim".
(printed under page 399)
Page
- running head: FIRM. LACTANTII DIVIN[...] (cut off at the image edge; column number 775)
- marginal letters: A ullo corporis dolore frangatur; B pars corporis, sed in corpore est (in the gutter beside "etiam d" of the next column); C membrorum summa quaeque frigescere; D Vasis pars non est (beside the Variorum notae at the page foot)
- old-edition numerals: (none)
- other: column begins mid-sentence (ullo) and ends mid-sentence (et); the heading VARIORUM NOTAE runs across both columns above the page-foot notes, is cut off at the image edge, and is not set; the Variorum notae themselves (De sede sua emigrat ... Solutio ergo, quae ex causis atque ef-) are left for the later pass
extremi ac tenuiores rivi deficiente vena fontis arescunt. Nec tamen, quia sensus corporis deficit, animae sensum extingui et occidere putandum est. Non enim anima corpore deficiente, sed corpus anima decedente brutescit, quia sensum omnem trahit secum. Cum autem praesens anima sensum suum tribuat corpori, et vivere id efficiat; fieri non potest, ut non ipsa per se et vivat, et sentiat, quoniam ipsa est et sensus et vita. Nam quod ait:
the outermost and slighter streams dry up when the vein of the spring fails. Yet it must not be thought that, because the sense of the body fails, the sense of the soul is extinguished and perishes. For it is not the soul that grows senseless when the body fails, but the body when the soul departs, because the soul draws all sense away with it. And since the soul, while present, imparts its own sense to the body and makes it live, it cannot be that it does not itself, by itself, both live and feel, since it is itself both sense and life. For as to what he says:
Quod si immortalis nostra foret mens, / Non tam se moriens dissolvi conquereretur: / Sed magis ire foras, vestemque relinquere, ut anguis, / Gauderet.
But if our mind were immortal, / it would not so much complain, in dying, of being dissolved, / but would rather rejoice to go out of doors and leave its garment behind, as a snake does.
Equidem nunquam vidi, qui se quereretur in morte dissolvi. Sed ille fortasse Epicureum aliquem viderat etiam dum moritur philosophantem, ac de sua dissolutione in extremo spiritu disserentem.
For my part, I have never seen anyone who complained in death of being dissolved. But he had perhaps seen some Epicurean philosophizing even while he was dying, and discoursing about his own dissolution with his last breath.
Quomodo sciri potest, utrum dissolvi se sentiat, an corpore liberari, cum in exitu lingua mutescat! Nam dum sentit, et loqui potest, nondum dissolutus est: ubi dissolutus est, jam nec sentire, nec loqui potest; ita queri de dissolutione aut nondum potest, aut jam non potest. At enim priusquam dissolvatur, intelligit se dissolutum iri. Quid, quod videmus plerosque morientium non dissolvi conquerentes, ut ait, sed exire se, et proficisci, et ambulare testantes; idque aut gestu significant, aut si adhuc possunt, et voce pronuntiant? Unde apparet non dissolutionem fieri, sed separationem, quae declarat animam permanere. Caetera Epicurei dogmatis argumenta Pythagorae repugnant disserenti, migrare animas de corporibus vetustate ac morte confectis, et insinuare se novis ac
How can it be known whether a man feels himself being dissolved or being freed from the body, when at the departure the tongue falls silent! For while he feels and can speak, he is not yet dissolved; once he is dissolved, he can no longer either feel or speak; thus he either cannot yet complain of dissolution, or can no longer do so. But, it is said, before he is dissolved he understands that he is going to be dissolved. What of the fact that we see most of the dying not complaining, as he says, that they are being dissolved, but declaring that they are going out, and setting forth, and walking away; and this they either signify by gesture or, if they still can, also pronounce with the voice? From this it is evident that what takes place is not dissolution but separation, which shows that the soul endures. The remaining arguments of the Epicurean doctrine conflict with Pythagoras, who taught that souls migrate from bodies worn out by age and death, and insinuate themselves into new and
Editors' notes and page, col. 776
Page
- running head: CTANTII DIVIN. INSTIT. 776 (beginning of LACTANTII cut off at the image edge)
- marginal letters: A extremi ac tenuiores rivi; B etiam dum moritur philosophantem; C pugnant disserenti, migrare animas; D lege Plin. lib. VIII (in the Variorum Notae)
- old-edition numerals: (none)
- other: "sensum" (twice) and "Non enim", "Non tam" read through worn type (printed looks like sensuin, euim, Nou), taken as damaged letters, not misprints; verse from Lucretius set as one paragraph with line breaks marked by " / "; "mutescat!" and "pronuntiant?" punctuation as printed; full-width heading VARIORUM NOTAE runs across both columns, cut off at the left edge, not set; Variorum Notae at the page foot (Febrium calore consumpta ... At enim priusquam) not set, for the later pass; column ends mid-sentence at "ac"; left column (775) not set
recens natis, et easdem semper renasci modo in homine, modo in pecude, modo in bestia, modo in volucre, et hac ratione immortales esse, quod saepe variorum ac dissimilium corporum domicilia commutent. Quae sententia deliri hominis, quoniam ridicula est, et mimo dignior quam schola fuit, ne refelli quidem serio debuit: quod qui facit, videtur vereri ne quis id credat. Praetereunda sunt igitur nobis ea, quae pro falso contra falsum disserebantur: satis est ea refutasse quae contra verum disputata sunt.
newly born ones, and that the same souls are always born again, now in a man, now in a head of cattle, now in a wild beast, now in a bird, and that they are immortal for this reason, that they often exchange the dwellings of various and unlike bodies. This opinion of a deranged man, since it is ridiculous and was more worthy of a mime than of a school, ought not even to have been refuted seriously: for whoever does this seems to fear that someone may believe it. We must therefore pass over those things which were argued for a falsehood against a falsehood: it is enough to have refuted those things which were disputed against the truth.
CAPUT XIII.
Chapter XIII.
De Anima, ac testimonia de ejus aeternitate.
Of the Soul, and testimonies concerning its eternity.
Declaravi, ut opinor, animam non esse solubilem. Superest citare testes, quorum auctoritate argumenta firmentur. Neque nunc Prophetas in testimonium vocabo, quorum ratio et divinatio in hoc solo posita est, ut ad cultum Dei, et ad immortalitatem ab eo accipiendam creari hominem doceant: sed eos potius, quibus istos, qui respuunt veritatem, credere sit necesse. Hermes naturam hominis describens, ut doceret quemadmodum esset a Deo factus, haec intulit: καὶ τὸ αὐτὸ ἐξ ἀμφοτέρων φύσεων τῆς τε ἀθανάτου καὶ τῆς θνητῆς μίαν ἐποίει φύσιν ἀνθρώπου, τὸν αὐτὸν τῇ μὲν
I have shown, as I think, that the soul is not dissoluble. It remains to cite witnesses, by whose authority the arguments may be strengthened. Nor shall I now call the Prophets into testimony, whose reasoning and divination are placed in this alone, that they teach that man is created for the worship of God and for receiving immortality from Him: but rather those whom these men, who reject the truth, must of necessity believe. Hermes, describing the nature of man, in order to teach how he had been made by God, said this: and the same, out of both natures, the immortal and the mortal, he made one nature of man, the same man in one respect
Editors' notes and page, col. 777
Footnotes
Series: VARIORUM NOTAE (lemma notes, no call marks), in print order. (printed under page 400)
(1) ‹anchor: Ac recens natis› · lemma note, col 777
Ac recens natis. Mss. 4 rec. recenter.
"And to the newly born." Four recent manuscripts: "recenter".
(printed under page 400)
(2) ‹anchor: Quam schola fuit› · lemma note, col 777
Quam schola fuit. Mss. 10 rec. scholastico. Scriptus Cant. quam scholastico fuerit. Sed male etiam, teste Heumanno.
"Than the school was." Ten recent manuscripts: "scholastico". The Cant. manuscript: "quam scholastico fuerit". But this too is wrong, on Heumann's testimony.
(printed under page 400)
(3) ‹anchor: Haec intulit› · lemma note, col 777
Haec intulit. Ita legendum est; atque idem est ac si diceretur, haec ait: locutio Africana; sic Tertullianus Apologetici c. 47, ut quis sensit, ita et intulit. Sic infra cap. 23, circa medium.
"Brought forward this." So it is to be read; and it is the same as if it were said "he said this": an African idiom; so Tertullian, Apology, chapter 47: "as each thought, so he brought it forward." So below, chapter 23, about the middle.
(printed under page 400)
(4) ‹anchor: καὶ τὸ αὐτὸ› · lemma note, col 777
Καὶ τὸ αὐτό. Latine: Et idem ex utraque natura immortali atque mortali unam faciebat naturam hominis, eumdem partim immortalem, partim mortalem faciens, et hunc ferens in medio divinae et immortalis naturae, et mortalis mutabilisque collocavit, ut omnia videns, omnia etiam miraretur. Pro miraretur, in 1 Bon. antiq. est, mirificet. Trismeg. in Asclepio cap. 4.
"And the same." In Latin: "And the same [God] made from both natures, the immortal and the mortal, one nature, that of man, making the same being partly immortal, partly mortal; and bearing him, he set him in the midst between the divine and immortal nature and the mortal and changeable, so that, seeing all things, he might also marvel at all things." For "might marvel", the old 1 Bologna has "mirificet" (might glorify). Trismegistus in the Asclepius, chapter 4.
(printed under page 400)
(5) ‹anchor: Plus ei auctoritatis tribuat› · lemma note, col 777
Plus ei auctoritatis tribuat, etc. Hujusmodi leguntur in Asclepio, Apuleio interprete: Animal ergo homo non quidem est minor, quod ex parte mortalis sit: sed eo forte aptius efficaciusque compositus, ut ad certam rationem mortalitate auctus esse videatur: scilicet qui utrumque ubi ex utraque materia sustinere non potuisset, ex utraque formatus est, ut et terrenorum cultum, et divinitatis posset habere delectum; et mirari atque orare coelestia, et aeterna incolere, atque gubernare terrena.
"May attribute more authority to him," etc. Words of this kind are read in the Asclepius, in Apuleius's translation: "Man, then, is not a lesser living being because he is in part mortal; but perhaps, being so composed, more fitly and effectively, that for a certain reason he seems to be enlarged by mortality: since, not having been able to sustain both from either matter, he was formed from both, so that he might have both the care of earthly things and the love of divinity; and might marvel at and pray to heavenly things, and dwell among eternal things, and govern earthly ones."
(printed under page 400)
(6) ‹anchor: Polites› · lemma note, col 777
Polites. Polites, per i legendum: a proprio civitatis nomine, ut Stephanus format, vel πολίτης, vel πολιτεύς. Est autem πόλις Stephano AEgypti civitas. BETUL. Sed potius Polites nomen est appellativum hominis forte obscuri, quale gessit unus e filiis Priami, teste Virgilio AEneid. lib. II, v. 526; et l. V, v. 564.
"Polites." "Polites" is to be read with i: from the proper name of a city, as Stephanus forms it, either "politēs" or "politeus". For Stephanus "Polis" is a city of Egypt. BETULEIUS. But rather "Polites" is the personal name of a man, perhaps obscure, such as one of the sons of Priam bore, on the testimony of Virgil, Aeneid Book II, line 526, and Book V, line 564.
(printed under page 400)
(7) ‹anchor: Milesium› · lemma note, col 777
Milesium. Milesius Apollo idem est qui Didymaeus; de quo lege Plinium lib. V, cap. 29. Strabonem initio libri XIV. Miletus vero est Ioniae civitas Apollini sacra, juxta Homerum.
"The Milesian." The Milesian Apollo is the same as the Didymaean; on whom read Pliny, Book V, chapter 29; Strabo at the beginning of Book XIV. Miletus is a city of Ionia sacred to Apollo, according to Homer.
(printed under page 400)
(8) ‹anchor: An dissolvatur› · lemma note, col 777
An dissolvatur. Ita restitui ex omnibus mss. praeter 2 Reg. rec. in quibus legitur an resolvatur, ut in editis. Vide infra de animae dissolutione.
"Whether it is dissolved." So I have restored from all the manuscripts except 2 recent Reg., in which "an resolvatur" is read, as in the printed editions. See below, "on the dissolution of the soul".
(printed under page 400)
(9) ‹anchor: His versibus› · lemma note, col 777
His versibus. Mss. 9 rec. his verbis.
"In these verses." Nine recent manuscripts: "his verbis" (in these words).
(printed under page 400)
(10) ‹anchor: Ψυχή› · lemma note, cols 777–778
Ψυχή, etc. Interpret. Lat. Anima quidem quamdiu vinculis ad corpus tenetur, Corruptibiles passiones sentiens, mortalibus cedit doloribus. Cum vero solutionem humanam post corpus tabefactum Velocissimam invenerit, omnis in aethera fertur Numquam senescens, et manet in aeternum sine poena. Primogenita enim hoc divina disposuit providentia.
"The soul," etc. Latin translation: "The soul, so long as it is held by bonds to the body, feeling corruptible passions, yields to mortal pains. But when, after the body has wasted away, it has found the swiftest human release, it is borne whole into the ether, never growing old, and remains for ever without suffering. For the first-born divine providence has ordained this."
(printed under page 400)
(11) ‹anchor: Democriti, et Epicuri, et Dicaearchi› · lemma note, col 778
Democriti, et Epicuri, et Dicaearchi. Vide supra, cap. 7 et 8.
"Of Democritus, and of Epicurus, and of Dicaearchus." See above, chapters 7 and 8.
(printed under page 400)
(12) ‹anchor: Carminibus ciere ab inferis animas› · lemma note, col 778
Carminibus ciere ab inferis animas. Defunctorum animas, ut quidem vulgo putabant, magno sacrificiorum apparatu, ac certis quibusdam ceremoniis solebant ab inferis ciere, et futura ab iis exquirere: cujus rei insigne exemplum habemus apud Lucanum, lib. VI de Erichthone Thessala, insigni venefica, quae rogatu Cn. Pompeii militem recens occisum in vitam revocavit, ut eventum belli Pharsalici ex eo cognosceret. De hujuscemodi evocatione videndi lib. I Reg., cap. XXIX; Prudentius lib. I, contra Symmachum, de Mercurio: Murmure nam magico tenues excire figuras, Atque sepulcrales scite incantare favillas, Vita itidem spoliare alios, ars noxia novit. Tibullus, lib. I, Eleg. 11: Haec cantu finditque solum, manesque sepulcris Elicit, et tepido devocat ossa rogo. Propertius, lib. IV, eleg. 1: Umbra neque haec magicis mortua prodit aquis. Sed omnium clarissime dissertissimeque Tertullianus, lib. de Anima. Publica, inquit, jam litteratura est, quae animas etiam justa aetate sopitas, etiam proba morte disjunctas et prompta humatione dispunctas, evocaturam se ab inferorum incolatu pollicetur. Videtur autem celeberrimus Afer necromantiam voluisse intelligere, vel Goetiam, quae sic dicta ab ejulatibus, sive τῶν γόων, quos ad sepulcra exercent. Ad sepulcra igitur (in quibus animas plerumque oberrare vulgo credebatur, teste Lactantio, lib. II, cap. 2, ut sexcentos alios praeteream) magica haec sacrificia fiebant. Quae etiam causa est cur hoc hominum genus busta solitum sit frequentare: quod de Nasamonibus et Celtis memoriae prodidit Tertullianus de Anima, cap. 57: Nasamones, ait, propria oracula apud parentum sepulcra mansitando captare, Heraclides scribit. Celtas apud virorum fortium busta eadem de (continues)
"To summon souls from the underworld with spells." The souls of the dead, as people commonly thought, they used to summon from the underworld with a great apparatus of sacrifices and certain fixed ceremonies, and to inquire of them about the future: of which we have a striking example in Lucan, Book VI, about Erichtho of Thessaly, a notable sorceress, who at Gnaeus Pompey's request called back to life a soldier lately slain, so as to learn from him the outcome of the war of Pharsalus. On this kind of evocation see 1 Kings [1 Samuel], chapter 28 [printed XXIX]; Prudentius, Against Symmachus, Book I, on Mercury: "For the harmful art knows how to call up thin shapes with a magic murmur, and skilfully to enchant the ashes of the tomb, and likewise to rob others of life." Tibullus, Book I, Elegy 11: "She with her chant splits the ground, and draws the shades from their tombs, and calls down the bones from the warm pyre." Propertius, Book IV, Elegy 1: "Nor does this dead shade come forth through magic waters." But most clearly and eloquently of all, Tertullian in the book On the Soul: "There is now," he says, "a public literature which promises to call back from their dwelling in the underworld even souls laid to rest at their due age, even souls parted by an honest death and dismissed by prompt burial." The celebrated African seems to have meant necromancy, or goetia, so called from wailings, or "laments", which they perform at tombs. At tombs, then (in which souls were commonly believed mostly to wander, on the testimony of Lactantius, Book II, chapter 2, to pass over six hundred others), these magic sacrifices were performed. Which is also the reason why this sort of men was wont to frequent burial places: as Tertullian recorded of the Nasamonians and the Celts, On the Soul, chapter 57: "Heraclides writes that the Nasamonians seek oracles of their own by lingering at their parents' tombs. The Celts, at the tombs of brave men, for the same (continues)
(printed under page 400)
Page
- running head: 777 LIBER VII. DE VITA B (cut off at the image edge)
- marginal letters: A recens natis, et easdem semper renasci; B cabo, quorum ratio et divinatio; C nus Apologetici c. 47 (in the notes); D Polites. Polites, per i legendum (in the notes)
- old-edition numerals: (none)
- other: full-width line "VARIORUM NOTAE" stands below the text block, above the notes, cut off at the right edge, not set; Variorum Notae at the page foot (Ac recens natis ... Interpret. Lat. with verse rendering) not set, left for the later pass; "PATROL. VI." printer's signature omitted; chapter summary reads "testimonia" as printed (testimoniis would be expected), UNSURE whether a misprint; column ends mid-sentence in the Greek after τῇ μὲν
ἀθάνατον πῇ δὲ θνητὸν ποιήσας, καὶ τοῦτον φέρων ἐν μέσῳ θείας καὶ ἀθανάτου φύσεως, καὶ τῆς θνητῆς, καὶ μεταβλητοῦ κατεστήσατο, ἵνα ὁρῶν ἅπαντα, ἅπαντα καὶ θαυμάσῃ. Sed hunc fortasse aliquis in numero philosophorum computet, quamvis in deos relatus Mercurii nomine ab Aegyptiis honoretur, nec plus ei auctoritatis tribuat, quam Platoni, aut Pythagorae. Majus igitur testimonium requiramus. Polites quidam consuluit Appollinem Milesium, utrumne maneat anima post mortem, an dissolvatur; et respondit his versibus:
immortal and in another mortal, having made him; and bringing him, he set him in the middle between the divine and immortal nature and the mortal and changeable, so that, seeing all things, he might also marvel at all things. But someone may perhaps count this man among the philosophers, although, having been enrolled among the gods, he is honoured by the Egyptians under the name of Mercury, and may attribute no more authority to him than to Plato or Pythagoras. Let us therefore seek a greater testimony. A certain Polites consulted the Milesian Apollo whether the soul remains after death or is dissolved; and he replied in these verses:
Ψυχὴ μὲν μέχρι οὗ δεσμοῖς πρὸς σῶμα κρατεῖται, / Φθαρτὰ νοοῦσα πάθη, θνηταῖς ἀλγηδόσιν εἴκει. / Ἡνίκα δ' ἀνάλυσιν βροτέην μετὰ σῶμα μαρανθὲν / Ὠκίστην εὕρηται, ἐς αἰθέρα πᾶσα φορεῖται / Αἰὲν ἀγήραος οὖσα, μένει δ' εἰς πάμπαν ἀπειρής. / Πρωτόγονος γὰρ τοῦτο Θεοῦ διέταξε πρόνοια.
The soul, so long as it is held by bonds to the body, perceiving corruptible passions, yields to mortal pains. / But when, after the body has withered, it has found mortal dissolution / most swift, it is borne whole into the aether, / being ever ageless, and it remains for ever untouched. / For the first-born providence of God ordained this.
Quid carmina Sibyllina? Nonne hoc ita esse declarant, cum fore aliquando denuntiant, ut a Deo de vivis ac mortuis judicetur? quorum exempla paulo post inferemus. Falsa est ergo Democriti, et Epicuri, et Dicaearchi de animae dissolutione sententia: qui profecto non auderent de interitu animarum mago aliquo praesente disserere, qui sciret certis carminibus ciere ab inferis animas, et adesse, et praebere se humanis
What of the Sibylline verses? Do they not declare that this is so, when they announce that it will come to pass at some time that judgement will be passed by God on the living and the dead? Examples of these we shall bring forward a little later. False, therefore, is the opinion of Democritus, and of Epicurus, and of Dicaearchus concerning the dissolution of the soul: they surely would not dare to discourse on the destruction of souls in the presence of some magician who knew how to summon souls from the underworld with certain incantations, and [how to make them] be present, and show themselves to human
Editors' notes and page, col. 778
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- running head: …VII. DE VITA BEATA. 778 (left part of running head cut off at image edge)
- marginal letters: A ἀθάνατον πῇ δὲ θνητὸν; B Quid carmina Sibyllina; C cap. 7 et 8. (in the notes); D Propertius, lib. IV (in the notes)
- old-edition numerals: (none)
- other: column begins mid-Greek quotation (Hermes) and ends mid-sentence at "humanis"; oracle verses set as one paragraph with " / " between lines; "judicetur" faint, possibly printed judicctur; "an dissolvatur" looks like "au" on the page, probably a damaged n, set as an; "declarant" similarly shows a broken n; full-width line "[VA]RIORUM NOTAE." not set; the Notae variorum below it (from "Cum vero solutionem humanam" through "Celtas apud virorum fortium busta eadem de") left for the later pass; page signature 25 and Google/scan watermarks not set
oculis videndas, et loqui, et futura praedicere; et si auderent, re ipsa et documentis praesentibus vincerentur. Sed quia non pervidebant animae rationem, quae tam subtilis est, ut oculos humanae mentis effugiat, interire dixerunt. Quid Aristoxenus, qui negavit omnino ullam esse animam, etiam cum vivit in corpore? sed sicut in fidibus ex intentione nervorum effici concordem sonum, atque cantum, quem musici harmoniam vocant: ita in corporibus ex compage viscerum ac vigore membrorum vim sentiendi existere; quo nihil dici delirius potest. Verum ille oculos quidem habuit incolumes, cor tamen caecum, quo vivere se, et habere mentem qua id ipsum cogitaverat, non videbat. Sed plerisque hoc philosophis accidit, ut putarent omnino non esse, quidquid oculis non apparet, cum mentis acies multo clarior debeat esse quam corporis, ad ea perspicienda, quorum vis ac ratio sentitur potius quam videtur.
eyes to be seen, and speak, and foretell things to come; and if they dared, they would be refuted by the fact itself and by present proofs. But because they did not discern the nature of the soul, which is so subtle that it escapes the eyes of the human mind, they said that it perishes. What of Aristoxenus, who denied that there is any soul at all, even while one lives in the body? but [held] that, just as in stringed instruments a harmonious sound and melody, which musicians call harmony, is produced from the tension of the strings, so in bodies the power of sensation arises from the framework of the inward parts and the vigour of the limbs; and nothing more crazed than this can be said. That man indeed had his eyes unimpaired, but his heart blind, with which he did not see that he was alive and that he had a mind with which he had thought that very thing. But it befalls most philosophers that they think that whatever does not appear to the eyes does not exist at all, although the keenness of the mind ought to be much clearer than that of the body for discerning those things whose force and nature is felt rather than seen.
CAPUT XIV.
Chapter XIV.
De Mundi temporibus primis ac postremis.
On the first and last times of the world.
Quoniam de immortalitate diximus animae, sequitur ut doceamus quatenus homini et quando tribuatur,
Since we have spoken of the immortality of the soul, it follows that we should teach to what extent and when it is granted to man,
Editors' notes and page, col. 779
Footnotes
Series: VARIORUM NOTAE (lemma notes, no call marks), in print order. Both feet are blurred in places in the scan; readings were checked word by word, and doubtful letters are noted. (printed under page 401)
(1) (continued) · lemma note "Carminibus ciere ab inferis animas", col 779
causa abnoctare, Nicander affirmat. Et Erichthonis veneficae domicilium in sepulcralibus fuisse monumentis, auctor est Lucanus, lib. VI: Illi namque nefas urbis submittere tecto, Aut laribus ferale caput, desertaque busta Incolit et tumulos expulsis occupat umbris. Caeterum quam gravis in hujusmodi magos sepulcrorum violatores poena fuerit statuta, videre est ex titulo Cod. de Maleficis et Mathematicis. Quemadmodum etiam sub Constantio et Juliano Impp. si qui per monumentum transisse vespere malevolorum argueretur indiciis, ut veneficus, sepulcrorumque horrores et erranti ibidem animarum ludibria colligens vana, pronuntiatus reus capitis interibat, teste Am. Marcellino, lib. XIX.
(continued) reason pass the night, Nicander affirms." And that the dwelling of the sorceress Erichtho was among the monuments of the tombs, Lucan is the authority, Book VI: "For to her it is unlawful to put her deadly head beneath the roof of a city or of a home; she dwells in deserted tombs and occupies graves from which the shades have been driven." How heavy a penalty was laid down against such magicians, violators of tombs, can be seen from the title of the Code "On Evildoers and Astrologers". So too under the Emperors Constantius and Julian, if anyone was charged on the information of the malicious with having passed by a tomb in the evening, as a sorcerer gathering the horrors of the sepulchres and the vain mockeries of the souls wandering there, he was pronounced guilty of a capital crime and perished, on the testimony of Ammianus Marcellinus, Book XIX.
(printed under page 401)
(2) ‹anchor: Aristoxenus› · lemma note, col 779
Aristoxenus. Quem quia musicae peritus erat, in hac de anima opinione dicit Cicero a suo artificio non recessisse. Vide I Tuscul. quaest. Hic porro Aristoxenus Tarentinus erat, verum Mantineae commorans. Philosophus et musicus fuit eximius: audivit Lamprum philosophum Erythraeum, deinde Zenophilum Pythagoreum, postremo Aristotelem; cui morienti convitium dixit, quod ille Peripateticorum princeps Theophrastum ei in scholae successione praeponeret. Scripsit in omni genere doctrinae, sed in musica praesertim, atque opinatus est animam nihil aliud esse quam harmoniam. Fuit vero Aristoxenus Dicaearchi, de quo supra, et aequalis et condiscipulus. Cicero loco citato.
"Aristoxenus." Because he was skilled in music, Cicero says that in this opinion about the soul he did not depart from his own art. See Tusculan Disputations I. This Aristoxenus was of Tarentum, but lived at Mantinea. He was an outstanding philosopher and musician: he heard Lamprus the philosopher of Erythrae, then Xenophilus the Pythagorean, lastly Aristotle; whom he reviled as he was dying, because that chief of the Peripatetics preferred Theophrastus to him in the succession to the school. He wrote in every kind of learning, but especially on music, and held that the soul is nothing other than a harmony. Aristoxenus was both the contemporary and the fellow pupil of Dicaearchus, of whom above. Cicero at the place cited.
(printed under page 401)
(3) ‹anchor: In fidibus ex intentione nervorum› · lemma note, col 779
In fidibus ex intentione nervorum. Mss. 1 Reg., 1 Colb., Brun. extensione.
"In lyres, from the tension of the strings." The manuscripts 1 Reg., 1 Colbert., Brun.: "extensione" (stretching).
(printed under page 401)
(4) ‹anchor: Quo vivere se› · lemma note, col 779
Quo vivere se. Sic emendavi ex omnibus mss. codicibus, praeter 2 Reg. rec. quibus est, ut in 12 impressis, qui; Jun. et editis 4, quia.
"By which he lives." So I have emended from all the manuscript codices, except 2 recent Reg., which have, as in 12 printed copies, "qui"; Junius and 4 printed editions "quia".
(printed under page 401)
(5) ‹anchor: Debeat› · lemma note, col 779
Debeat. Ex cunctis mss. praeter 5 rec. et 3 edit. in quibus est debet.
"Ought." From all the manuscripts except 5 recent ones and 3 editions, in which it is "debet".
(printed under page 401)
(6) ‹anchor: Decretis› · lemma note, col 779
Decretis. Nam in XII Tabulis lex erat, ubi statuebatur quinam apud Romanos dii essent colendi: at ne peregrinos ullos praeter Faunum colerent a Romulo interdictum erat.
"By decrees." For in the Twelve Tables there was a law laying down which gods were to be worshipped among the Romans; and Romulus had forbidden them to worship any foreign gods except Faunus.
(printed under page 401)
(7) ‹anchor: Deos esse factos... vel quod artes invenerant› · lemma note, cols 779–780
Deos esse factos... vel quod artes invenerant, vel, etc. Apollinem, Pall., Cer., Bacch., Minervam, Vulcanum, Hercul. FRANCIUS. De Apotheosi dictum est supra, libro I.
"That they were made gods ... either because they had invented arts, or," etc. Apollo, Pallas, Ceres, Bacchus, Minerva, Vulcan, Hercules. FRANCIUS. Of apotheosis it was spoken above, in Book I.
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(8) ‹anchor: Prodiderant› · lemma note, col 780
Prodiderant. Mss. Cant. et 4 vet. edit. providerant, male; nam Cicero, de Senect., cap. 7. ait, ea quae a majoribus accepimus, posteris prodere debemus.
"Had handed down." The Cant. manuscript and 4 old editions: "providerant" (had foreseen); wrongly; for Cicero, On Old Age, chapter 7, says: "what we have received from our ancestors we ought to hand down to posterity."
(printed under page 401)
(9) ‹anchor: Meruerunt› · lemma note, col 780
Meruerunt. Saepe nostro idem merere quod accipere, consequi, ut lib. V, cap. 23, et alibi observatum: hic consueta significatio meritoria locum habere potest. BUN.
"Have earned." In our author "merere" often means the same as to receive, obtain, as was observed at Book V, chapter 23, and elsewhere: here the usual sense of deserving can apply. BUNEMANN.
(printed under page 401)
(10) ‹anchor: Quae pendent› · lemma note, col 780
Quae pendent. Poenas pendere, inquit, Heumannus, Latini dicunt: noster etiam dicere ausus est pendere supplicia, ducem nactus poetam. AEn. VI, vers. 740. Addo hunc ipsum Virgilii locum fuisse excitatum a Lactantio, lib. VII, cap. 20, eumdemque iterum dixisse, l. II, c. 17: Supplicia pensuros. Eo facilius quoque Lactantius audere potuit, quum idem fecerint plures alii, e. g. Plinius, cujus verba utrumque merere et supplicia pendere, illustrant. Lib. XXIX, c. 4, sect. 14: De anserum honore, quem meruere.... diximus. Eadem de causa supplicia annua canes pendunt..... vivi..... fixi. BUN.
"Which they pay." "The Latins say 'poenas pendere' (to pay penalties)," says Heumann; "our author has even dared to say 'pendere supplicia' (to pay punishments), having found a guide in the poet," Aeneid VI, line 740. I add that this very passage of Virgil was quoted by Lactantius, Book VII, chapter 20, and that he said the same again, Book II, chapter 17: "about to pay punishments". Lactantius could dare this the more easily since many others had done the same, for example Pliny, whose words illustrate both "merere" and "supplicia pendere", Book XXIX, chapter 4, section 14: "Of the honour of geese, which they earned ... we have spoken. For the same reason dogs pay yearly punishments ... alive ... fixed [on a cross]." BUNEMANN.
(printed under page 401)
(11) ‹anchor: Plato› · lemma note, col 780
Plato. Hic in Timaeo sub initium inducit Sacerdotem AEgyptium cum Solone colloquentem, qui inter caetera ait, Athenas Graecorum et Sain AEgyptiorum ab eadem Pallade esse conditas, illam novem, hanc octo annorum millibus ante sua tempora. Sed adeo sunt incertae annorum AEgyptiacorum formae, ut aliquid certi non possit definiri de hac supputatione. De his annorum apud antiquos myriadibus vid. S. Augustinum, de Civit. Dei, lib. XII, cap. 10.
"Plato." In the Timaeus, near the beginning, he brings in an Egyptian priest talking with Solon, who among other things says that Athens of the Greeks and Sais of the Egyptians were founded by the same Pallas, the former nine, the latter eight thousand years before his own time. But the reckonings of Egyptian years are so uncertain that nothing certain can be settled about this computation. On these myriads of years among the ancients see St Augustine, The City of God, Book XII, chapter 10.
(printed under page 401)
(12) ‹anchor: Multa millia saeculorum.... ex quo› · lemma note, col 780
Multa millia saeculorum.... ex quo. Antiqua elegantia: ex quo, elliptice, pro ex quo tempore. In Epit., cap. 24: non amplius, quam 1800 esse annos, ex quo.... humanum genus inciderit in errorem. Ita l. III, c. 16, citatus Seneca: Nondum sunt mille anni ex quo initia Sapientiae nota sunt. Cyprian. Exhort. martyr. procem.: Sex millia annorum plene complentur, ex quo hominem diabolus impugnat. BUN.
"Many thousands of ages ... since." An ancient elegance: "ex quo", elliptically, for "ex quo tempore" (since the time when). In the Epitome, chapter 24: "that it is not more than 1800 years since ... the human race fell into error." So Seneca, cited at Book III, chapter 16: "It is not yet a thousand years since the beginnings of Wisdom became known." Cyprian, Exhortation to Martyrdom, preface: "Six thousand years are fully completed since the devil began to attack man." BUNEMANN.
(printed under page 401)
(13) ‹anchor: Ex quo hic pulcherrimus mundi extiterit ornatus› · lemma note, col 780
Ex quo hic pulcherrimus mundi extiterit ornatus. Hic addidi ex omnibus mss. et quamplurimis editis: a nonnullis excusis abest. Scripti 3 Reg. rec., 3 Colb., Tornes., 1 Clarom. habent, ex quo hic pulcherrimus mundus extiterit ordinatus.
"Since this most beautiful adornment of the world came into being." I have added "hic" from all the manuscripts and very many printed editions: it is missing from some printed copies. The manuscripts 3 recent Reg., 3 Colbert., Tournes, 1 Clermont have "since this most beautiful world came into being, set in order".
(printed under page 401)
(14) ‹anchor: Secuti fortasse Chaldaeos› · lemma note, col 780
Secuti fortasse Chaldaeos. Ita omnes fere mss. At- (continues)
"Following perhaps the Chaldaeans." So almost all the manuscripts. But (continues)
(printed under page 401)
Page
- running head: 779 FIRM. LACTANTII DIVIN[...] (cut off at the image edge)
- marginal letters: A oculis videndas, et loqui; B non apparet, cum mentis acies; C Illi namque nefas (in the Variorum notes, not set); D Theophrastum ei in scholae successione (in the Variorum notes, not set)
- old-edition numerals: (none)
- other: "re ipsa" and "quia" read through damaged type (printed "re iusa", "qui:"); the column ends on "tribua-", split at the column break; the heading VARIORUM NOTAE, printed across both columns and cut off at the edge, is not set, and the Variorum notes below it are left for the later pass; "Digitized by Google" watermark at the foot not set
ut in hoc quoque pravitatis ac stultitiae suae perspiciant errores, qui mortales quosdam decretis placitisque mortalium deos esse factos opinantur, vel quod artes invenerant, vel quod usum quarumdam frugum docuerant, vel quod utilia vitae hominum prodiderant, vel quod immanes bestias interemerant. Quae merita quam longe ab immortalitate semota sint, et docuimus in prioribus libris, et nunc docebimus; ut appareat solam esse justitiam, quae vitam homini pariat aeternam, et solum Deum, qui aeternae vitae praemium largiatur. Nam illi, qui suis meritis immortales facti esse dicuntur, quia nec justitia, nec ulla in his vera virtus fuit, non immortalitatem sibi, sed mortem peccatis ac libidinibus quaesierunt; nec coeleste praemium, sed inferna supplicia meruerunt, quae pendent simul cum iis omnibus, qui eos coluerunt. Cujus judicii propinquare tempus ostendam, ut et justis merces digna solvatur, et poena merita impiis irrogetur.
that in this also they may perceive the errors of their own depravity and folly, who suppose that certain mortals were made gods by the decrees and resolutions of mortals, either because they had discovered arts, or because they had taught the use of certain crops, or because they had handed down things useful for the life of men, or because they had slain monstrous beasts. How far removed these merits are from immortality we have both shown in the earlier books and shall now show, so that it may be clear that it is justice alone which brings forth eternal life for man, and God alone Who bestows the reward of eternal life. For those who are said to have been made immortal by their own merits, since there was neither justice nor any true virtue in them, sought for themselves not immortality but death through their sins and lusts; and they earned not a heavenly reward but the punishments of the underworld, which they pay together with all those who worshipped them. I shall show that the time of this judgement is drawing near, so that a fitting wage may be paid to the just and a deserved punishment inflicted on the impious.
Plato et multi alii philosophorum, cum ignorarent originem rerum, supremumque illud tempus quo mundus esset effectus, multa millia saeculorum fluxi⟨s⟩se dixerunt ex quo hic pulcherrimus mundi extiterit ornatus: secuti fortasse Chaldaeos, qui (ut Cicero
Plato and many others of the philosophers, since they did not know the origin of things and that uttermost time at which the world was made, said that many thousands of ages had passed since this most beautiful adornment of the world came into being: following perhaps the Chaldeans, who (as Cicero
Editors' notes and page, col. 780
Page
- running head: [LA]CTANTII DIVIN. INSTIT. 780 (start of the head cut off at the image edge)
- marginal letters: A ‹tur, ut in hoc quoque›; B ‹quae pendent simul cum iis›; C ‹majoribus accepimus› (in the Variorum notae); D ‹ab eadem Pallade› (in the Variorum notae)
- old-edition numerals: (none)
- other: column begins with the fragment "tur", the end of a word broken from col. 779, set as printed; the English begins mid-sentence. The full-width heading "[V]ARIORUM NOTAE", cut off at the left edge, stands below "qui (ut Cicero" and is not set; the Variorum notae beneath it (Prodiderant ... Secuti fortasse Chaldaeos) are left for the later apparatus pass. "fluxi⟨s⟩se": one s lost to damaged type. UNSURE: "ignorarent" (n damaged, reads like "ignorareat"); "et" after Plato (damaged e).
tradidit in libro de Divinatione primo) quadringenta septuaginta millia annorum mo⟨n⟩imentis comprehensa se habere delira⟨n⟩t. in quo quia se posse argui non putabant, liberum sibi crediderunt esse mentiri. Nos autem, quos divinae litterae ad scientiam veritatis erudiunt, principium mundi finemque cognovimus, de quo nunc in fine operis disseremus; quoniam de principio in secundo libro explicavimus. Sciant igitur philosophi, qui ab exordio mundi saeculorum millia enumerant, nondum sextum millesimum annum esse conclusum: quo numero expleto, consummationem fieri necesse est, et humanarum rerum statum in melius reformari; cujus rei argumentum prius enarrandum est, quo ratio eluceat. Mundum Deus, et hoc rerum naturae admirabile opus (sicut arcanis sacrae Scripturae continetur) sex dierum spatio consummavit: diemque septimum, quo ab operibus suis requieverat, sanxit. Hic est autem dies Sabbati,
handed down in the first book On Divination) rave that they hold four hundred and seventy thousand years comprised in records. And in this, because they thought they could not be refuted, they believed themselves free to lie. But we, whom the divine writings instruct in the knowledge of the truth, know the beginning of the world and its end, about which we shall now discourse at the end of the work, since we have set out the matter of the beginning in the second book. Let the philosophers, therefore, who count up thousands of ages from the commencement of the world, know that the six thousandth year has not yet been concluded: when this number has been filled up, the consummation must take place and the state of human affairs be reformed for the better; the proof of which must first be related, so that the reason may shine forth. God completed the world, and this admirable work of the nature of things (as is contained in the mysteries of sacred Scripture), in the space of six days; and the seventh day, on which He had rested from His works, He sanctified. But this is the day of the Sabbath,
Editors' notes and page, col. 781
Footnotes
Series: VARIORUM NOTAE (lemma notes, no call marks), in print order. The left-hand foot is blurred in places in the scan; readings were checked word by word. (printed under page 402)
(1) (continued) · lemma note "Secuti fortasse Chaldaeos", col 781
que hanc genuinam esse lectionem recte censent Thomasius, Jo. Cauci et Isaeus. In 1 Clar. et 5 vet. edit. legitur, sicuti fortasse Chaldaeos; in 2 mss. rec. et 13 vulgatis, sicuti fortasse Chaldaei. Quae lectio vitiosa est, si quidem in affirmatione propositionis non attulisset tales, de quorum assertione dubitaret; non dubitabat enim Chaldaeos ejusdem sententiae cum Platone esse: verum hos tantum, an illos, secuti essent philosophi illi. GALL.
(continued) and Thomasius, Jo. Cauci and Isaeus rightly judge this to be the genuine reading. In 1 Clermont and 5 old editions "as perhaps the Chaldaeans" (accusative) is read; in 2 recent manuscripts and 13 common editions, "as perhaps the Chaldaeans" (nominative). That reading is faulty, since in affirming a proposition he would not have brought forward men about whose assertion he was in doubt; for he did not doubt that the Chaldaeans were of the same opinion as Plato, but only whether those philosophers had followed these or those. GALLAEUS.
(printed under page 402)
(2) ‹anchor: Ut Cicero tradidit› · lemma note, col 781
Ut Cicero tradidit. Sub initium primi libri scribit, AEgyptios innumerabilibus pene saeculis post Chaldaeos artem divinandi fuisse consecutos. Locus Ciceronis hic est: Contemnamus etiam Babylonios, et eos qui e Caucaso coeli signa servantes, numeris et motibus stellarum cursus persequuntur. Condemnemus, inquam, hos aut stultitiae, aut vanitatis, aut impudentiae, qui CCCCLXX millia annorum, ut ipsi dicunt, monumentis comprehensa continent; et mentiri judicemus, nec saeculorum reliquorum judicium, quod de ipsis futurum sit pertimescere. Quae illa monumenta sint, docet in secundo his verbis: Nam quod aiunt, quadringenta septuaginta millia annorum in periclitandis experiundisque pueris quicumque essent nati, Babylonios posuisse, fallunt. Platonis et Ciceronis vestigia invenies, c. 10, lib. II, apud Macrob. de Somnio Scip. BETUL.
"As Cicero has recorded." Near the beginning of the first book [On Divination] he writes that the Egyptians attained the art of divination almost countless ages after the Chaldaeans. Cicero's passage is this: "Let us also despise the Babylonians, and those who, watching the signs of the sky from the Caucasus, follow the courses of the stars by numbers and motions. Let us condemn them, I say, of folly, or vanity, or shamelessness, who, as they themselves say, keep 470,000 years recorded in their monuments; and let us judge that they lie, and do not fear the judgement which the remaining ages will pass on them." What those monuments are he teaches in the second book in these words: "For when they say that the Babylonians spent 470,000 years in testing and trying [the horoscopes of] all children who were born, they deceive." You will find traces of Plato and Cicero in Macrobius, On the Dream of Scipio, Book II, chapter 10. BETULEIUS.
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(3) ‹anchor: Delirant› · lemma note, col 781
Delirant. Ideo Cicero arguit eos stultitiae et vanitatis.
"They rave." That is why Cicero charges them with folly and vanity.
(printed under page 402)
(4) ‹anchor: In secundo libro› · lemma note, col 781
In secundo libro. Scilicet cap. 9 et sequentibus.
"In the second book." Namely chapter 9 and following.
(printed under page 402)
(5) ‹anchor: Sextum millesimum› · lemma note, col 781
Sextum millesimum. Hic sequitur Lactantius septuaginta sacrorum Bibliorum interpretes, sicut fecerunt alii auctores ecclesiastici, ac etiamnum faciunt Graeci et quidam Latini.
"The six-thousandth." Here Lactantius follows the Seventy translators of the sacred Bible, as other church writers have done, and as the Greeks and some Latins still do.
(printed under page 402)
(6) ‹anchor: Quo numero expleto› · lemma note, cols 781–782
Quo numero expleto, etc. Orphei haec prophetia de sex mundi aetatibus citatur a Platone: AEtate in sexta cessabit machina mundi. Hanc opinionem de mundi duratione sex millibus annorum ex veteri quadam Hebraeorum traditione ortam, de qua in Thalmud. volumine tit. Sanedrin, praeter Lactantium, amplexi sunt Justinus martyr, quaest. 72; Irenaeus advers. haeres., cap. ult.; Hilar. in Matth., cap. XVII; Hieron. in expositione Psalm. LXXXIX. et super Michae, cap. IV; Augustinus, lib. XX Civit. Dei, cap. 7; German. Constantinop. Cyrill. in lib. de Antichrist. Porro S. Augustini haec verba sunt: Primam resurrectionem futuram suspicati sunt corporalem, inter caetera maxime numero annorum mille permoti sunt, tanquam oporteret in sanctis eo modo velut tanti temporis fieri sabbatismum, vacatione scilicet sancta post labores annorum sex millium, ex quo creatus est homo, et magni illius peccati merito in hujus mortalitatis aerumnas de paradisi felicitate dimissus est; ut quoniam scriptum est: « Unus dies apud Dominum sunt mille anni, et mille anni sicut unus dies, » sex annorum millibus tanquam sex diebus impletis, sequatur velut sabbati septimus in annis mille postremis, ad hoc scilicet sabbatum celebrandum resurgentibus sanctis. Contra hunc errorem extat aliorum Patrum auctoritas Ambrosii, lib. VII in Lucam de Transfiguratione; Augustini in Psalm. LXXXIX; Bedae in lib. de Ratione temp. et ipsiusmet Salvatoris Matth. XIII et Act. I.
"When this number is completed," etc. This prophecy of Orpheus about the six ages of the world is cited by Plato: "In the sixth age the fabric of the world will cease." This opinion, that the world will last six thousand years, arose from an ancient tradition of the Hebrews, of which the Talmud speaks in the tractate Sanhedrin; besides Lactantius it was embraced by Justin Martyr, Question 72; Irenaeus, Against Heresies, last chapter; Hilary on Matthew, chapter 17; Jerome in his exposition of Psalm 89 and on Micah, chapter 4; Augustine, City of God, Book XX, chapter 7; Germanus of Constantinople; Cyril, in the book on Antichrist. Now these are St Augustine's words: "They supposed that the first resurrection will be bodily, and were moved above all by the number of a thousand years, as though there ought to be in the saints in this way a kind of sabbath-rest of so long a time, namely a holy leisure after the labours of six thousand years since man was created and, for the guilt of that great sin, dismissed from the happiness of paradise into the hardships of this mortality; so that, since it is written, 'One day with the Lord is a thousand years, and a thousand years as one day,' when six thousand years have been fulfilled as six days, there should follow, as it were, the seventh day of sabbath in the last thousand years, the saints rising to celebrate this sabbath." Against this error stands the authority of other Fathers: of Ambrose, Book VII on Luke, on the Transfiguration; of Augustine on Psalm 89; of Bede in the book On the Reckoning of Time; and of the Saviour himself, Matthew 13 and Acts 1.
(printed under page 402)
(7) ‹anchor: Quo ratio eluceat› · lemma note, col 782
Quo ratio eluceat. Ita mss. Reg.-Put., Cauc., 2 Colbert. pluresque alii, cum 3 edit. bonae notae. In 2 Bonon., 7 Reg aliisque 12 et ed. Rom. 1470 est ut, ratio eluceat; in 2 scriptis rec. et 5 vulgatis, ut.... elucescat; in 8 impressis quo ... elucescat.
"Whereby the reason may shine out." So the manuscripts Regius-Puteanus, Cauc., 2 Colbert. and many others, with 3 editions of good repute. In 2 Bologna, 7 Reg., 12 others and the Roman edition of 1470 it is "ut, ratio eluceat"; in 2 recent manuscripts and 5 common editions, "ut ... elucescat"; in 8 printed copies, "quo ... elucescat".
(printed under page 402)
(8) ‹anchor: Sanxit› · lemma note, col 782
Sanxit. Gen. II, Exod. XX, Deut. V, Hebr. IV.
"He hallowed." Genesis 2, Exodus 20, Deuteronomy 5, Hebrews 4.
(printed under page 402)
(9) ‹anchor: Hic est autem dies Sabbati, qui lingua Hebraeorum› · lemma note, col 782
Hic est autem dies Sabbati, qui lingua Hebraeorum, etc. Hallucinatur Auctor noster. non enim Sabbatum a numero septem, sed a quiete nomen accepit.
"This is the day of the Sabbath, which in the language of the Hebrews," etc. Our author is mistaken: for the Sabbath took its name not from the number seven but from rest.
(printed under page 402)
(10) ‹anchor: Septem stellae› · lemma note, col 782
Septem stellae. Ursae videlicet majoris. De his vide Aulum Gell., lib. II, cap. 21.
"Seven stars." Namely of the Great Bear. On these see Aulus Gellius, Book II, chapter 21.
(printed under page 402)
(11) ‹anchor: Errantia› · lemma note, col 782
Errantia. Πλανῆται. Sed Macrobius de Somnio Scipionis, lib. I, cap. 6, Septenarii numeri perfectionem et mysterium plenissime prosequitur, et Gellius ex Varronis sententia, lib. Noct. Attic. III, cap. 10. BETULEIUS.
"Wandering." The planets. But Macrobius, On the Dream of Scipio, Book I, chapter 6, sets out most fully the perfection and mystery of the number seven, and Gellius, following Varro's opinion, Attic Nights Book III, chapter 10. BETULEIUS.
(printed under page 402)
(12) ‹anchor: Inaequabiles motus› · lemma note, col 782
Inaequabiles motus. Sic restitui ex maxima manuscriptorum parte, inter quos sunt antiquissimi et optimi, necnon edit. Cellar., Walch. In caeteris impressis et 9 rec. scriptis legitur inaequales.
"Uneven motions." So I have restored from the greatest part of the manuscripts, among them the oldest and best, and also from the Cellarius and Walch editions. In the other printed copies and 9 recent manuscripts "inaequales" is read.
(printed under page 402)
(13) ‹anchor: Sex diebus› · lemma note, col 782
Sex diebus. Quae hic asserit Lactantius, uti et pleraque alia ad finem usque libri, incerta sunt, nulloque nituntur sacrarum Scripturarum fundamento.
"In six days." What Lactantius asserts here, like most of the rest to the end of the book, is uncertain and rests on no foundation in the sacred Scriptures.
(printed under page 402)
(14) ‹anchor: Ante oculos› · lemma note, col 782
Ante oculos, etc. Psalm. LXXXIX. Petrus epistola altera, cap. 3, v. 8, adversus impios et pseudoprophetas haec dixit, et haud dubie adversus Cerinthum, qui fortassis hoc Davidicum in diversam sententiam torserat. Unde Chiliastae hoc dictum (ut ex Lactantio, atque item Augustino patet) postea semper in ore habuere. Est autem locus Psalmo LXXX. Porro Lactantius hic sensum Scripturae non attigit; David enim et Apostolus Petrus nihil aliud significari volunt, quam Deum non respicere ad tempus, atque diem unum et mille annos idem esse apud ipsum.
"Before the eyes," etc. Psalm 89. Peter, in his second letter, chapter 3, verse 8, said this against the ungodly and the false prophets, and no doubt against Cerinthus, who had perhaps twisted this saying of David to a different meaning. Hence the Chiliasts (as is plain from Lactantius and likewise from Augustine) always had this saying on their lips afterwards. The place is in Psalm 80 [sic]. Lactantius, however, has not reached the sense of Scripture here; for David and the Apostle Peter mean nothing else than that God does not regard time, and that one day and a thousand years are the same with him.
(printed under page 402)
(15) ‹anchor: Et sicut Deus› · lemma note, col 782
Et sicut Deus. Sicut 8 vet. editorum est, et omnium mss. praeter 1 Reg. rec. in quo, ut in 7 impressis, Et ut Deus.
"And as God." "Sicut" is the reading of 8 old editions and of all the manuscripts except 1 recent Reg., in which, as in 7 printed copies, it is "Et ut Deus".
(printed under page 402)
(16) ‹anchor: Laboret necesse est› · lemma note, col 782
Laboret necesse est. Modus loquendi Lactantio perfamiliaris, quem hic restitui ex omnibus mss. et vet. (continues)
"Must labour." A manner of speaking very familiar to Lactantius, which I have restored here from all the manuscripts and the old (continues)
(printed under page 402)
Page
- running head: 781 LIBER VII. DE VITA B[EATA] (cut off at the right edge; column number printed indistinctly, reads like 784)
- marginal letters: A ‹tradidit in libro de Divinatione primo›; B ‹sacrae Scripturae continetur) sex dierum spatio con-›; C ‹artem divinandi fuisse consecutos› (in the notes); D ‹runt alii auctores ecclesiastici› (in the notes)
- old-edition numerals: (none)
- other: column begins mid-sentence ("tradidit", the parenthesis opening in the previous column); mo⟨n⟩imentis and delira⟨n⟩t have a letter lost in the type; several other letters faint but legible (esse, scientiam, saeculorum, est, melius, spatio, septimum). The full-width heading "VARIORUM NOTAE" across the page, cut off at the right edge, is not set; the Variorum notae below it (from "que hanc genuinam esse lectionem" to "ex") are left for the later pass. No editors' matter in the text block.
qui lingua Hebraeorum a numero nomen accepit, unde septenarius numerus legitimus ac plenus est. Nam et dies septem sunt, quibus per vicem revolutis orbes conficiuntur annorum; et septem stellae, quae non occidunt; et septem sidera quae vocantur errantia, quorum dispares cursus, et inaequabiles motus, rerum ac temporum varietates efficere creduntur.
which in the language of the Hebrews took its name from the number, whence the number seven is a lawful and full number. For there are also seven days, by whose revolution in turn the circles of the years are completed; and seven stars which do not set; and seven heavenly bodies which are called wandering, whose dissimilar courses and unequal motions are believed to bring about the variations of things and of seasons.
Ergo quoniam sex diebus cuncta Dei opera perfecta sunt, per saecula sex, id est annorum sex millia, manere hoc statu mundum necesse est. Dies enim magnus Dei mille annorum circulo terminatur, sicut indicat propheta qui dicit: Ante oculos tuos, Domine, mille anni tanquam dies unus. Et sicut Deus sex illos dies in tantis rebus fabricandis laboravit: ita et rel⟨i⟩gio, et veritas in his sex millibus annorum laboret necesse est, malitia praevalente ac dominante. Et rursus, quoniam perfectis
Therefore, since all the works of God were completed in six days, it is necessary that the world remain in this state through six ages, that is, six thousand years. For the great day of God is bounded by a circle of a thousand years, as the prophet indicates who says: Before Thine eyes, O Lord, a thousand years are as one day. And just as God laboured for those six days in fashioning such great things, so also religion and truth must labour in these six thousand years, while wickedness prevails and holds sway. And again, since on the completion of
Editors' notes and page, col. 782
Page
- running head: [cut off at left edge]VII. DE VITA BEATA. 782
- marginal letters: A ‹qui lingua Hebraeorum›; B ‹dis laboravit: ita et›; C ‹de Ratione temp. et ipsiusmet› (in the notes); D ‹optimi, necnon edit. Cellar.› (in the notes)
- old-edition numerals: (none)
- other: rel⟨i⟩gio: visible gap in the type, i supplied; the quotation Ante oculos tuos... (Ps. 89:4) carries no printed reference in the text; column ends mid-sentence at perfectis; the heading ...RIORUM NOTAE., printed across both columns and cut off at the left edge, stands below the text block and is not set; the editors' notes beneath it (Quo ratio eluceat, Sanxit, Hic est autem dies Sabbati, Septem stellae, Errantia, Inaequabiles motus, Sex diebus, Ante oculos, Et sicut Deus, Laboret necesse est) are left for the later pass
operibus requievit die septimo, eumque benedixit, necesse est, ut in fine sexti millesimi anni malitia omnis aboleatur e terra, et regnet per annos mille justitia; sitque tranquillitas, et requies a laboribus, quos mundus jamdiu perfert. Verum quatenus id eveniat, ordine suo explicabo. Saepe diximus, minora et exigua magnorum figuras et praemonstrationes esse; ut hunc diem nostrum, qui ortu solis occasuque finitur, diei magni speciem gerere, quem circuitus annorum mille determinat.
His works He rested on the seventh day and blessed it, it is necessary that at the end of the six thousandth year all wickedness be abolished from the earth, and that justice reign for a thousand years; and that there be tranquillity and rest from the labours which the world has long been enduring. But how this is to come about I shall explain in its order. We have often said that small and slight things are figures and foreshowings of great ones; as that this day of ours, which is bounded by the rising and setting of the sun, bears the likeness of the great day, which the circuit of a thousand years marks out.
Eodem modo etiam figuratio terreni hominis coelestis populi praeferebat in posterum fictionem. Nam sicut perfectis omnibus, quae in usum hominis molitus est Deus, ipsum hominem sexto die ultimum fecit, eumque induxit in hunc mundum, tanquam in domum jam diligenter instructam: ita nunc sexto die magno verus homo verbo Dei fingitur; id est, sanctus populus doctrina et praeceptis Dei ad justitiam figuratur. Et sicut tunc mortalis, atque imperfectus e terra fictus est, ut mille annis in hoc mundo viveret: ita nunc ex hoc terrestri saeculo perfectus
In the same way also the forming of the earthly man foreshowed for the future the fashioning of the heavenly people. For just as, when all the things which God had contrived for the use of man had been completed, He made man himself last on the sixth day, and brought him into this world as into a house already carefully furnished: so now on the great sixth day the true man is being fashioned by the word of God; that is, a holy people is being shaped to justice by the teaching and precepts of God. And just as then he was fashioned from the earth mortal and imperfect, that he might live a thousand years in this world: so now from this earthly age perfect
Editors' notes and page, col. 783
Footnotes
Series: VARIORUM NOTAE (notes keyed by lemma, not by call letters; labelled here in print order). (printed under page 403)
(1) ‹anchor: (continued from previous page)› · lemma note, col 783
(continued) edit. Rom. 1470, cum antea in editis manifesto mendo legeretur: Veritas laborare necesse est.
(printed under page 403)
(2) ‹anchor: Eumque benedixit› · lemma note, col 783
Eumque benedixit. Ex Latinitatis indole dativum postulant verba benedicere et maledicere: junguntur tamen cum quarto casu apud nonnullos auctores, apud Apuleium ad Asclepium, apud Petronium in Satyrico, et passim in Vulgata nostra versione.
"And blessed it (eum)." By the character of Latinity the verbs benedicere and maledicere require the dative; yet they are joined with the fourth case (the accusative) in some authors, in Apuleius' Asclepius, in Petronius' Satyricon, and here and there in our Vulgate version.
(printed under page 403)
(3) ‹anchor: Jamdiu perfert› · lemma note, col 783
Jamdiu perfert. Sic lego cum 8 vet. impressis et omnibus mss. praeter. Cauc. et 1 Reg. qui, ut 11 editi, habent perpessus est; Pen. pertulit; Gothanus, perfectus tulit. Francius, forte tam diu.
"Has long been bearing." So I read with 8 old printed editions and all the manuscripts except the Cauc. and 1 Reg., which, like 11 printed editions, have "has endured"; Pen. "bore"; the Gotha manuscript "perfectus tulit". Francius: perhaps "so long".
(printed under page 403)
(4) ‹anchor: Ut hunc diem nostrum› · lemma note, col 783
Ut hunc diem nostrum. Ita cum omnibus fere mss. editi vetustiores. Ut, pro sicut. Scripti 3 et 12 excusi rec. et.
"As this our day." So the older printed editions, with almost all the manuscripts. Ut stands for sicut ("just as"). Three manuscripts and 12 recent printed editions have et ("and").
(printed under page 403)
(5) ‹anchor: Per annos mille› · lemma note, cols 783–784
Per annos mille, etc. Futuram autem vitam esse aliam, et eam aeternam, hactenus contra eos docuit, qui inter Gentiles animae immortalitatem negaverunt. Docebit deinceps, ubi praemium illud sit expectandum; in qua tamen re Chiliastarum erroribus (quod jam saepe monuimus) se parum cautus involvit, non pertinaci et factioso spiritu: sed quia temporum occasione morbum hunc quasi haereditario cum hausisset, solido coelestis sapientiae judicio carens, a vero aliquantulum aberravit, Sibyllinis et aliorum oraculis, ut quidam volunt, deceptus. Ipse facilius erroris veniam merebitur, quam nostri Chiliastae, qui dominandi libidine Chiliadis tempus conjecturis quibusdam accelerasse rati, Chiliarchae imperium invadere sunt ausi satis tyrannicum. Tales fuere apud Batavos Augustin. Weber. an 1530 et Thomas Muntzerus an. 1525 in Westphalia, atque Joannes a Leyden anno 1534. Hanc doctrinam ex loco Apocalypsis cap. 20, male intellecto hauserunt; de quo Justinus Martyr adversus Tryphonem Judaeum, ita scribit: Ἔστι καὶ παρ' ἡμῖν ἀνήρ τις, ᾧ ὄνομα Ἰωάννης, εἷς τῶν Ἀποστόλων τοῦ Χριστοῦ, ὃς ἐν ἀποκαλύψει γενομένῃ αὐτῷ χίλια ἔτη ποιήσειν ἐν Ἱερουσαλὴμ τοὺς τῷ ἡμετέρῳ Χριστῷ πιστεύσαντας προεφήτευσε· καὶ μετὰ ταῦτα τὴν καθολικὴν, καὶ συνελόντι φάναι, αἰωνίαν ὁμοθυμαδὸν ἅμα πάντων ἀνάστασιν γενήσεσθαι, καὶ κρίσιν. Hic Papiae Hieropolitani episcopi praeceptor fuit, de quo Hieronymus in Catalogo scriptorum Ecclesiasticorum sic scribit: « Hic dicitur mille annorum Judaicam edidisse δευτέρωσιν; quem secuti sunt Irenaeus et Apollinarius, S. Martinus episc. Turon. teste Sulp. Sev. et caeteri qui post resurrectionem aiunt, in carne cum sanctis Dominum regnaturum. Sunt qui Cerinthum hujus auctorem faciunt, hominem qui ventris causa nihil non faciebat, libidinibus et voluptati prorsus deditum. Tertullianus quoque in libro de Spe fidelium, et Victorinus Pictaviensis, et Lactantius hac opinione ducuntur. Nec desunt, qui ipsum etiam Hieronymum hujus erroris insimulant. Memoratur etiam ab Eusebio Nepos quidam Chiliasta, lib. VII, cap. 23; Theodoretus, lib. III Fabularum haereticarum, in aliis quidem omnibus convenisse cum dogmatibus Ecclesiae scribit, in divinis autem promissionibus errasse, ut qui eas in terra futuras crederet, et cibum, et potum, et festa Judaica, et mille annorum ambitus qui in his insumerentur: adversus eum scripsisse Dionysium Alexandrinum episcopum. Contra Chiliastas illos antiquos scripsit etiam Augustinus, lib. de Civitate Dei XX, cap. 7, 8 et 9, qui tamen et ipse se aliquando fuisse fatetur in hoc errore. Quin Justinus martyr adversus Tryphonem, de hoc Esaiae locum intelligit, qui est cap. LXV et LXVI. Epiphanius, lib. III, tomo II, contra Chiliastas scribit, minime quidem illos acerbius insectatus, ne forte in Apostolos stylum stringere videatur, qui et ipsi vanam spem de restitutione regni Israelitici concepisse videntur: ut filii Zebedaei, ut Cleophas Lucae XXIV, qui dicit, se sperasse Dominum eum esse, qui redempturus esset Israel; et in Act. ex Domino quaerunt: Num in tempore hoc restituturus esset regnum Israeli? ubi Dominus non quidem id negat, sed dicit, non ipsorum esse nosse tempora. Non quidem definite de mille annis sciunt: sed indefinite regnum Israelis restitutum iri non impie sperant. BETULEIUS. Hieronymus qui hanc opinionem inanem esse ostendit, atque ridet saepe, non audet tamen lib. IV in Jerem. damnare, quod multi virorum Ecclesiasticorum et Martyrum dixerunt.
"For a thousand years," etc. That the future life is another, and that eternal, he has taught thus far against those among the Gentiles who denied the immortality of the soul. Next he will teach where that reward is to be expected; in which matter, however, he entangled himself rather incautiously in the errors of the Chiliasts (as we have often warned already), not in an obstinate and factious spirit: but because he had drawn in this disease as if by inheritance from the circumstances of the times, lacking the solid judgement of heavenly wisdom, he strayed a little from the truth, deceived, as some will have it, by the Sibylline and other oracles. He himself will more easily earn pardon for his error than our own Chiliasts, who, thinking they had hastened the time of the Thousand Years by certain conjectures, out of lust for domination dared to seize a rather tyrannical rule as Chiliarchs. Such among the Dutch were Augustin Weber in 1530, and Thomas Müntzer in 1525 in Westphalia, and John of Leyden in 1534. They drew this doctrine from the passage of the Apocalypse, ch. 20, ill understood; of which Justin Martyr, against Trypho the Jew, writes thus: "There was also among us a certain man named John, one of the apostles of Christ, who in a revelation made to him prophesied that those who believed in our Christ would spend a thousand years in Jerusalem; and that after this the general, and, in short, the eternal resurrection of all together, and the judgement, would take place." He was the teacher of Papias, bishop of Hierapolis, of whom Jerome in the Catalogue of Ecclesiastical Writers writes thus: "He is said to have put forth the Jewish 'second teaching' (deuterosis) of a thousand years; whom Irenaeus and Apollinarius followed," (as did) St Martin, bishop of Tours, on the testimony of Sulpicius Severus, and the others who say that after the resurrection the Lord will reign in the flesh with the saints. There are those who make Cerinthus its author, a man who would do anything for his belly, wholly given over to lusts and pleasure. Tertullian too in the book On the Hope of the Faithful, and Victorinus of Pettau, and Lactantius are led by this opinion. Nor are there lacking those who accuse even Jerome himself of this error. Eusebius also mentions a certain Chiliast, Nepos, book VII, ch. 23; Theodoret, book III of the Heretical Fables, writes that he agreed with the doctrines of the Church in all other things, but erred in the divine promises, believing that they would be on earth, with food and drink and the Jewish feasts and the cycle of a thousand years to be spent in them; and that Dionysius, bishop of Alexandria, wrote against him. Augustine too wrote against those ancient Chiliasts, City of God book XX, ch. 7, 8 and 9, who yet confesses that he himself was once in this error. Indeed Justin Martyr, against Trypho, understands the passage of Isaiah about this, which is chs. 65 and 66. Epiphanius, book III, tome II, writes against the Chiliasts, but without attacking them very bitterly, lest perhaps he seem to draw his pen against the apostles, who themselves seem to have conceived a vain hope of the restoration of the kingdom of Israel: as the sons of Zebedee, as Cleophas in Luke 24, who says that he had hoped the Lord was the one who would redeem Israel; and in Acts they ask of the Lord: "Wilt Thou at this time restore the kingdom to Israel?" where the Lord does not indeed deny it, but says that it is not for them to know the times. They do not indeed know anything definite about the thousand years, but not impiously they hope, indefinitely, that the kingdom of Israel will be restored. BETULEIUS. Jerome, who shows this opinion to be empty and often laughs at it, yet does not dare, in book IV on Jeremiah, to condemn what many churchmen and martyrs have said.
(printed under page 403)
(6) ‹anchor: Dilabentis mundi› · lemma note, col 784
Dilabentis mundi. Confirmo ex Lact. l. III, c. 20: Domus ab habitatore deserta dilabitur. Lucret V, v. 312: Monumenta virum dilapsa videmus / Cedere .... senescere casu. BUNN.
"Of the world falling apart." I confirm it from Lactantius, book III, ch. 20: "A house deserted by its occupant falls apart." Lucretius V, line 312: "We see the monuments of men fallen apart / give way ... grow old by chance." BÜNEMANN.
(printed under page 403)
(7) ‹anchor: Coeunte in statum... pelago› · lemma note, col 784
Coeunte in statum... pelago. Lib. IV, c. 10: tyrannus... mare adhuc patens temere ingressus, coeuntibus aquis cum omni exercitu deletus est. BUN.
"The sea coming together into its state..." Book IV, ch. 10: "the tyrant ... having rashly entered the sea while it still lay open, was destroyed with his whole army as the waters came together." BÜNEMANN.
(printed under page 403)
(8) ‹anchor: Principem Hebraeorum› · lemma note, col 784
Principem Hebraeorum. Jacob Patriarcham intellige, de quo Genes. cap. XLII.
"The chief of the Hebrews." Understand the patriarch Jacob, of whom Genesis ch. 42.
(printed under page 403)
(9) ‹anchor: Intolerando› · lemma note, col 784
Intolerando. Mss. 2 Reg. rec., Jun., Em., Cant. et (continues)
"Intolerable." Manuscripts: 2 Reg. rec., Jun., Em., Cant. and (continues)
(printed under page 403)
Page
- running head: 783 FIRM. LACTANTII DIVIN (cut off at the image edge)
- marginal letters: A ‹operibus requievit die septimo›; B ‹domum jam diligenter instructam›; C ‹Jamdiu perfert. Sic lego› (in the Variorum Notae); D ‹quibusdam accelerasse rati› (in the Variorum Notae)
- old-edition numerals: (none)
- other: heading VARIORUM NOTAE printed across both columns, cut off at the image edge, stands between the text and the page-foot notes; not set. The Variorum Notae at the page foot (from "edit. Rom. 1470" to "Sunt") are left for the later pass. In the first line, eumque is read from a faint initial; it agrees with the note lemma "Eumque benedixit".
homo fingitur; ut vivificatus a Deo, in hoc eodem mundo per annos mille dominetur. Quomodo autem consummatio futura sit, et qualis exitus humanis rebus impendeat, si quis divinas litteras fuerit scrutatus, inveniet. Sed et saecularium prophetarum congruentes cum coelestibus voces, finem rerum et occasum post breve tempus annuntiant, describentes quasi fatigati et delabentis mundi ultimam senectutem. Quae vero a prophetis et vatibus futura esse dicantur, priusquam superveniat extrema illa conclusio, collecta ex omnibus et coacervata subnectam.
man is formed; so that, having been given life by God, he may rule in this same world for a thousand years. But how the consummation is to come, and what kind of end hangs over human affairs, anyone who has searched the divine writings will find. But the voices of the secular prophets too, agreeing with the heavenly ones, announce the end and setting of things after a short time, describing the last old age of a world as it were wearied and slipping down. But the things which are said by the prophets and seers to be going to happen before that final conclusion comes, I shall append, gathered from them all and heaped together.
CAPUT XV.
Chapter XV.
De Mundi vastatione et mutatione imperiorum.
On the devastation of the world and the change of empires.
Est in arcanis sanctarum litterarum, transcendisse in Aegyptum cogente inopia rei frumentariae principem Hebraeorum cum omni domo et cognatione. Cujus posteri cum diutius in Aegypto commorantes in magnam gentem crevissent, et gravi atque intolerando servitutis jugo premerentur, percussit Aegyptum
It is in the secrets of the holy writings that, compelled by a shortage of grain, the chief of the Hebrews crossed over into Egypt with all his house and kindred. When his descendants, staying rather long in Egypt, had grown into a great nation, and were oppressed by a heavy and intolerable yoke of servitude, there struck Egypt
Editors' notes and page, col. 784
Page
- running head: ...CTANTII DIVIN. INSTIT. (cut off at left edge) 784
- marginal letters: A ‹homo fingitur›; B ‹Est in arcanis›; C ‹sta, lib. VII, cap. 23› (in the Variorum notae, not set); D ‹Israeli? ubi Dominus› (in the Variorum notae, not set)
- old-edition numerals: (none)
- other: column ends mid-word "Ae-" (Aegyptum) at the column break; full-width heading "[VA]RIORUM NOTAE" stands after "percussit Ae-" across both columns, cut off at the left edge, not set; Variorum notae at the page foot not set (later pass); text prints "delabentis" though the note's lemma reads "Dilabentis mundi", set as printed
Deus insanabili plaga, et populum suum liberavit, traductum medio mari cum discissis fluctibus, et in utramque partem dimotis, ut per siccum populus graderetur. Conatusque rex Aegyptiorum profugos insequi, coeunte in statum suum pelago, cum omnibus copiis interceptus est. Quod facinus tam clarum tamque mirabile, quamvis ad praesens virtutem Dei hominibus ostenderet, tamen praesignificatio et figura majoris rei fuit, quam Deus idem in extrema temporum consummatione facturus est; liberavit enim plebem suam de gravi servitute mundi. Sed quoniam tunc una plebs Dei, et apud unam gentem fuit, Aegyptus sola percussa est. Nunc autem, quia Dei populus ex omnibus linguis congregatus apud omnes gentes commoratur, et ab his dominantibus premitur; necesse est universas nationes, id est orbem totum, coelestibus plagis verberari, ut justus et cultor Dei populus liberetur. Et sicut tunc signa facta sunt, quibus futura clades Aegyptiis ostenderetur, ita in ultimo fient prodigia miranda per omnia elementa mundi, quibus imminens exitus universis gentibus intelligatur.
God with an incurable plague, and freed His people, leading them across through the midst of the sea with the waves parted and moved aside to either side, so that the people might walk over on dry ground. And when the king of the Egyptians tried to pursue the fugitives, he was cut off with all his forces, as the sea came together into its own state. This deed, so famous and so wonderful, although for the present it showed the power of God to men, was nevertheless a foreshadowing and figure of a greater thing, which the same God is going to do at the final consummation of the times; for He freed His people from the heavy servitude of the world. But since at that time the people of God was one, and was in one nation, Egypt alone was struck. But now, because the people of God, gathered out of all tongues, dwells among all nations and is oppressed by those who rule over it, it is necessary that all nations, that is, the whole world, be beaten with heavenly plagues, so that the just people, the worshipper of God, may be freed. And just as then signs were made by which the coming disaster was shown to the Egyptians, so at the last there will be wonderful prodigies throughout all the elements of the world, by which the impending end may be understood by all nations.
Editors' notes and page, col. 785
Footnotes
Series: VARIORUM NOTAE (notes keyed by lemma, not by call letters; labelled here in print order). (printed under page 404)
(1) ‹anchor: (continued from previous page)› · lemma note, col 785
(continued) 7 editi, intolerabili. Sed rectius intolerando: ita Cicero dixit intoleranda licentia; atque etiam intolerandus Tyrannus. Vide Exodi cap. I, Esdrae II, cap. IX.
(printed under page 404)
(2) ‹anchor: Percussit Aegyptum› · lemma note, col 785
Percussit Aegyptum. Exod. c. VII, etc.
"He struck Egypt." Exodus ch. 7, etc.
(printed under page 404)
(3) ‹anchor: Medio mari› · lemma note, col 785
Medio mari. Exod. XIV, Psalm. LXXVII, CIV et CXIII.
"Through the midst of the sea." Exodus 14; Psalms 77, 104 and 113.
(printed under page 404)
(4) ‹anchor: Cum discissis fluctibus... graderetur› · lemma note, col 785
Cum discissis fluctibus... ut per siccum populus graderetur. Haec est mss. codicum lectio. In 1 Reg. et 10 editis deest cum. 2 Reg. habent, discussis.
"When the waves had been parted ... so that the people might walk over dry ground." This is the reading of the manuscript codices. In 1 Reg. and 10 printed editions cum is missing. 2 Reg. have discussis ("shaken apart").
(printed under page 404)
(5) ‹anchor: Praesignificatio› · lemma note, col 785
Praesignificatio. Mss. 9 rec. et ed. Rom. 1470, praefiguratio, male.
"Foreshowing." Nine recent manuscripts and the Rome edition of 1470 have praefiguratio ("prefiguration"), wrongly.
(printed under page 404)
(6) ‹anchor: Aegyptus sola› · lemma note, col 785
Aegyptus sola. Dictionem tunc, quae abest ab omnibus fere mss. et mox praecessit, expunxi ut inutilem.
"Egypt alone." The word tunc ("then"), which is missing from almost all the manuscripts and has just preceded, I have struck out as useless.
(printed under page 404)
(7) ‹anchor: Clades Aegyptiis ostenderetur› · lemma note, col 785
Clades Aegyptiis ostenderetur. Ita meliores et antiquiores mss. In 4 Reg. rec., 3 Colb. et 17 edit. est Aegypti. Nostra correctio confirmatur ex sequentibus: Et prima omnium Aegyptus stultarum superstitionum luet poenas, et sanguine velut flumine operietur.
"Disaster was shown to the Egyptians." So the better and older manuscripts. In 4 recent Reg., 3 Colb. and 17 editions it is Aegypti ("of Egypt"). Our correction is confirmed by what follows: "And Egypt first of all will pay the penalty for its foolish superstitions, and will be covered with blood as with a river."
(printed under page 404)
(8) ‹anchor: Propinquante› · lemma note, col 785
Propinquante. Lips. tert., appropinquante: sed nec nostro insolens. Annoto ad c. 25: jam propinquare summum illum conclusionis extremae diem. Epit. c. 71, pr.: quum coeperit mundo finis ultimus propinquare. BUN.
"Drawing near." The third Leipzig edition has appropinquante; but the simple verb is not unusual in our author either. I note at ch. 25: "that the supreme day of the final conclusion is now drawing near." Epitome ch. 71, beginning: "when the last end begins to draw near to the world." BÜNEMANN.
(printed under page 404)
(9) ‹anchor: Ut jam nostra haec tempora› · lemma note, col 785
Ut jam nostra haec tempora. Sic restitui ex 7 vet. editis cunctisque mss. praeter Cauc. et 1 Reg. rec. in quibus est, ut in vulgatis 11, ut etiam.
"As now these our times." So I have restored from 7 old editions and all the manuscripts except the Cauc. and 1 recent Reg., in which, as in 11 common editions, there is ut etiam ("as also").
(printed under page 404)
(10) ‹anchor: Divexentur› · lemma note, col 785
Divexentur. Mss. 2 Reg. et 1 Brun. diu vexentur.
"Are harried." Manuscripts 2 Reg. and 1 Brun. have diu vexentur ("are long harried").
(printed under page 404)
(11) ‹anchor: In contumeliis omnibus› · lemma note, col 785
In contumeliis omnibus. Contumelia non tantum de conviciis, sed etiam de gravissimis injuriis et vexationibus dicitur. Exempla in Phaedro et aliis obvia. BUN.
"In all outrages." Contumelia is said not only of insults but also of the gravest injuries and harassments. Examples are ready to hand in Phaedrus and others. BÜNEMANN.
(printed under page 404)
(12) ‹anchor: Interibunt› · lemma note, col 785
Interibunt. Editi quidam, peribunt.
"Will perish." Some printed editions have peribunt.
(printed under page 404)
(13) ‹anchor: Nisi aut male quaesitum, aut defensum manu› · lemma note, col 785
Nisi aut male quaesitum, aut defensum manu. Ita meliores et antiquiores mss. In 10 scriptis rec. et omnibus fere editis deest male; 3 Reg. pro manu, legunt male.
"Except what is either ill gotten or defended by force." So the better and older manuscripts. In 10 recent manuscripts and almost all printed editions male ("ill") is missing; 3 Reg. read male in place of manu.
(printed under page 404)
(14) ‹anchor: Audacia et vis omnia possidebunt› · lemma note, col 785
Audacia et vis omnia possidebunt. Mss. 10 rec. et 2 vet. edit. audacia et vi omnia possidebunt, mendose; legendum enim esset possidebit, cum mox praecesserit, nihil quisquam tunc habebit.
"Boldness and force will possess everything." Ten recent manuscripts and 2 old editions have "by boldness and force they will possess everything", wrongly; for it would have to read possidebit, since there has just preceded "no one will then have anything".
(printed under page 404)
(15) ‹anchor: Non pudor› · lemma note, col 785
Non pudor. Addidi ex omnibus fere excusis et mss. Abest ab 1 Colbert. et nonnullis editis.
"No shame." I have added it from almost all printed copies and manuscripts. It is missing from 1 Colbert. and some printed editions.
(printed under page 404)
(16) ‹anchor: Ubique› · lemma note, col 785
Ubique. Ms. Jun. et 5 vet. edit. undique. Vide Matth. XXIV, Marc. I, Luc. II.
"Everywhere." The Jun. manuscript and 5 old editions have undique ("on every side"). See Matthew 24, Mark 1, Luke 2.
(printed under page 404)
(17) ‹anchor: Aegyptus stultarum superstitionum› · lemma note, cols 785–786
Aegyptus stultarum superstitionum, etc. Supra actum fuit de hac Aegyptiorum superstitione; reliqua nunc pertexemus. De fele hactenus: sequuntur ἱέρακες, sive accipitres. De quibus etiam Plutar. in lib. de Isid. et Osir., et Diodor. Sicul. lib. I, qui et postea cultus ejus causam addit, quia Aegyptum purgat a cerastis, scorpiis, aliisque noxiis animalibus. Hanc quoque rationem ex Diodoro adducit Euseb. lib. XI, de Praep. Evang. Aliam etiam affert Diodorus, quam continuo subjungit. Straboni autem, accipitrem ab universa coli Aegypto dicenti, non adsentit Aelianus, qui expresse in Historia Animalium ait, accipitrem a Tentyritis cultum lib. X, cap. 24. Subdit deinde, ut a Coptitis contra crocodili honorentur: accipitres vero ab iis, veluti crocodilorum hostes, saepe cruci affigi. Hoc certe nimium quantum ab eorum veneratione abest. Strabo quoque lib. XVII tradit, a Philaeis (qui incolae sunt Philarum insulae, quae Aegyptiis et Aethiopibus adjacet) avem, quam accipitrem dicerent, in templo esse cultam. Cicero lib. III de Nat. deorum, accipitrem inter eos ponit, qui a Barbaris deorum honore afficiebantur. De Ibidis cultu praeter Herodotum in Euterpe, et Diodorum Siculum lib. II. Juvenalis quoque Sat. 15: Illa pavet saturam serpentibus ibin. Plin. lib. X, cap. 28: Invocant et Aegyptii ibes suas contra serpentium adventum. Et ante Plinium Cicero, de Natura deorum, l. I: Aegyptii nullam belluam, nisi ob aliquam utilitatem, quam ex ea caperent, consecraverunt. Velut Ibes maximam vim serpentum conficiunt, cum sint aves excelsae, cruribus rigidis, corneo proceroque rostro, avertunt pestem ab Aegypto, cum volucres angues ex vastitate Libyae vento Africo invectas interficiunt atque consumunt; ex quo fit, ut illae, nec morsu vivae noceant nec odore mortuae. Vide Diodorum Siculum libro XI. Meminit et Ibidis cultus Tuscul. Quaest. lib. V; item Plutarchus Symposiacon lib. IV, quaest. 5 et in de Iside et Osiride; uti et Lucianus in Deorum concilio. Ammianus item Marcellinus lib. XXII: Inter Aegyptias aves, quarum varietas nullo comprehendi numero potest, ibis sacra est, et amabilis, et innocua, ideo quod nidulis suis ad cibum suggerens ova serpentum, efficit ut rarescant mortiferae pestes absumptae. Caeterum Herodotus in Euterpe ait, capitale esse Aegyptiis, si quis vel ibim, vel accipitrem, sive sciens, sive ignarus interfecerit. De oxyryncho, quem Strabo hic ait ab univer- (continues)
"Egypt, of its foolish superstitions," etc. This superstition of the Egyptians was treated above; we shall now finish weaving the rest. So much for the cat: next come the hierakes, or hawks. On these see also Plutarch in the book On Isis and Osiris, and Diodorus Siculus book I, who afterwards also adds the reason for its cult, that it cleanses Egypt of horned vipers, scorpions and other harmful animals. Eusebius too brings forward this reason from Diodorus, Preparation for the Gospel book XI. Diodorus also offers another, which he adds straight after. But Aelian does not agree with Strabo, who says the hawk is worshipped by all Egypt; he says expressly in the History of Animals, book X, ch. 24, that the hawk was worshipped by the people of Tentyra. He then adds that by the people of Coptos, on the contrary, crocodiles are honoured, while hawks, as enemies of crocodiles, are often nailed up by them on crosses. This is certainly very far indeed from venerating them. Strabo too, book XVII, records that by the Philaeans (who are the inhabitants of the island of Philae, which lies next to the Egyptians and Ethiopians) a bird which they called a hawk was worshipped in a temple. Cicero, On the Nature of the Gods book III, places the hawk among those to which divine honour was paid by the barbarians. On the cult of the ibis, besides Herodotus in Euterpe, and Diodorus Siculus book II, Juvenal too, Satire 15: "That one dreads the ibis gorged with serpents." Pliny book X, ch. 28: "The Egyptians too call upon their ibises against the coming of serpents." And before Pliny, Cicero, On the Nature of the Gods, book I: "The Egyptians consecrated no beast except for some usefulness they derived from it. Thus the ibises destroy a great quantity of serpents; being tall birds with stiff legs and a long horny beak, they avert a plague from Egypt, killing and devouring the winged snakes carried in from the wastes of Libya by the south-west wind; whence it comes about that these neither harm by their bite while alive nor by their stench when dead." See Diodorus Siculus book XI. The cult of the ibis is also mentioned in Tusculan Disputations book V; likewise by Plutarch, Table-Talk book IV, question 5, and in On Isis and Osiris; as also by Lucian in the Council of the Gods. Ammianus Marcellinus likewise, book XXII: "Among the Egyptian birds, whose variety can be comprised by no number, the ibis is sacred, and lovable, and harmless, because, bringing serpents' eggs to its nestlings for food, it causes the deadly pests to grow fewer, being consumed." Moreover Herodotus in Euterpe says that it was a capital crime among the Egyptians if anyone killed either an ibis or a hawk, whether knowingly or unknowingly. Of the oxyrhynchus, which Strabo says here is by the whole (continues)
(printed under page 404)
Page
- running head: 785 LIBER VII. DE VITA B (cut off at the image edge; presumably DE VITA BEATA)
- marginal letters: A ‹gyptum Deus insanabili plaga›; B ‹est orbem totum, coelestibus plagis›; C ‹graderetur. Haec est mss. codicum lectio (in the notes)›; D ‹Divexentur. Mss. 2 Reg. (in the notes)›
- old-edition numerals: (none)
- other: column begins with the fragment "gyptum" (Ae- on the previous column); "liberavit enim" is set as printed, though the sense (facturus est) suggests future liberabit, so this may be a misprint; the full-width heading "VARIORUM NOTAE" stands above the page-foot notes, is cut off at the edge, and is not set; the Variorum notae (7 editi, intolerabili ... reliqua nunc) are left for the later pass; C and D fall beside the notes
Propinquante igitur hujus saeculi termino, humanarum rerum statum commutari necesse est, et in deterius nequitia invalescente prolabi; ut jam nostra haec tempora, quibus iniquitas et malitia usque ad summum gradum crevit, in illius tamen insanabilis mali comparatione, felicia et prope aurea possint judicari. Ita etenim justitia rarescet, ita impietas, et avaritia, et cupiditas, et libido crebrescent, ut si qui tum forte fuerint boni, praedae sint sceleratis, ac divexentur undique ab injustis; soli autem mali opulenti sint: boni vero in omnibus contumeliis atque in egestate jactentur. Confundetur omne jus, et leges interibunt. Nihil quisquam tunc habebit, nisi aut male quaesitum, aut defensum manu: audacia et vis omnia possidebunt. Non fides in hominibus, non pax, non humanitas, non pudor, non veritas erit; atque ita neque securitas, neque regimen, neque requies a malis ulla. Omnis enim terra tumultuabitur: frement ubique bella: omnes gentes in armis erunt, et se invicem oppugnabunt. Civitates inter se finitimae praeliabuntur; et prima omnium Aegyptus stultarum superstitionum luet poenas, et sanguine
Therefore, as the end of this age draws near, the condition of human affairs must change and slide down into worse, as wickedness grows strong; so that these present times of ours, in which iniquity and malice have grown to the highest degree, may nevertheless, in comparison with that incurable evil, be judged happy and almost golden. For justice will become so rare, and impiety and avarice and greed and lust so frequent, that if any happen to be good at that time, they will be a prey to the wicked and will be harried on every side by the unjust; the wicked alone will be wealthy, while the good will be tossed about amid every kind of insult and in want. All right will be confounded, and the laws will perish. No one will then have anything except what has been either wrongly acquired or defended by force: boldness and violence will possess all things. There will be no faith among men, no peace, no humanity, no shame, no truth; and so neither security, nor government, nor any rest from evils. For the whole earth will be in tumult: wars will rage everywhere: all nations will be in arms and will attack one another. Neighbouring cities will fight against one another; and first of all Egypt will pay the penalty for its foolish superstitions, and with blood
Editors' notes and page, col. 786
Page
- running head: [LIB.] VII. DE VITA BEATA. 786 (left part cut off at image edge; final digit blurred, reads like 780)
- marginal letters: A ‹Propinquante igitur hujus›; B ‹pax, non humanitas›; C ‹Praep. Evang. Aliam etiam› (in notes); D ‹de Natura deorum, l. I› (in notes)
- old-edition numerals: (none)
- other: full-width heading "[VA]RIORUM NOTAE" printed across both columns, cut off at left edge, not set; the Variorum notes below it (De fele hactenus... ab univer-) belong to the later apparatus pass and are not set; column ends mid-sentence at "et sanguine"; old 1470 etc. in left-column notes not part of this column
velut flumine operietur. Tunc peragrabit gladius orbem, metens omnia, et tanquam messem cuncta prosternens. Cujus vastitatis et confusionis haec erit causa, quod Romanum nomen, quo nunc regitur orbis (horret animus dicere: sed dicam, quia futurum est) tolletur de terra, et imperium in Asiam revertetur, ac rursus Oriens dominabitur, atque Occidens serviet. Nec mirum cuiquam debet videri, si regnum tanta mole fundatum, ac tandiu per tot et tales viros auctum, tantis denique opibus confirmatum, aliquando tamen corruet. Nihil est enim humanis viribus laboratum, quod non humanis aeque
will be covered as if by a river. Then the sword will traverse the world, mowing down all things, and laying everything low like a harvest. And the cause of this devastation and confusion will be this: that the Roman name, by which the world is now ruled (my mind shudders to say it, but I will say it, because it is going to be), will be taken away from the earth, and the empire will return to Asia, and the East will rule again, and the West will serve. Nor ought it to seem a wonder to anyone if a kingdom founded with so great a mass, and increased for so long by so many and such great men, and finally strengthened by such great resources, will nevertheless at some time fall. For there is nothing wrought by human strength which cannot equally by human
Editors' notes and page, col. 787
Footnotes
Series: VARIORUM NOTAE (notes keyed by lemma, not by call letters; labelled here in print order). (printed under page 405)
(1) ‹anchor: (continued from previous page)› · lemma note, col 787
(continued) sis cultum Aegyptiis, antea etiam dixerat eum ab Oxyrynchitis coli. Quod et refert Clemens Alexand. Admonitione ad Gentes. Plutarchus item in de Iside et Osiride. Hadriano Junio in Nomencl. cap. de Piscibus, oxyrynchus est rajarum genus, quod βάτος ὀξύρυγχος nuncupetur. Alii volunt lucium esse, ut Petr. Bellonius, Observation. lib. II, cap. 32, qui id exinde colligit, quod Nilus luciis abundet. Ovem a Saitis et Thebanis cultam dicit Strabo. Hoc etiam testatur Clemens Alexandrinus προτρεπτ. Σαΐται δὲ καὶ Θηβαῖοι πρόβατον. Subdit porro Strabo lupum, quem Lycopolitani venerati sunt, teste etiam Plutarcho in de Iside et Osiride, ac Clemente Alexandrino loco saepius citato. Cultus ejus rationem, qua Aegyptii moti lupum in honore haberent, ait Diodorus Siculus lib. I esse, quia ipsi maxima cum canibus affinitas adest. Cynocephali cultus etiam memoratur Tertulliano in Apologet. cap. 6, et Augustino lib. XI de Civitate Dei, cap. 13. Est vero Cynocephalus ex simiarum caudatarum genere: sed, ut ait Aristoteles, cebo, sive cercopitheco major, validiorque ac efferatior, propius etiam ad caninam faciem accedens; et lib. II Hist. Animal. cap. 8, de cebis dicit, quod sunt simiae caudam gerentes. Unde Martialis lib. XIV, Epigramm. 202: Callidus emissas eludere simius hastas, / Si mihi cauda foret, cercopithecus eram. De cultu cercopitheci Juvenalis Satyra 15. Cercopithecum innuit Prudentius, lib. II adversus Symmachum, cum inquit: Isis enim, et Serapis, et grandi Simia cauda, / Et Crocodilus id est, quod Juno, Laverna, Priapus. Simiae quoque cultus commemoratur Luciano in Deorum concilio. Quod de aquilae cultu ait Strabo, illud etiam legere est apud Diodorum Siculum lib. I. Subjicit postea Strabo de Leone a Leopolitanis culto, cujus cultus etiam mentio est apud Plutarchum, lib. IV Sympos. quaest. 5, qui Leonem Soli sacratum dicit, eo quod ex curviungulis quadrupedibus sola leaena foetum edat videntem: insuper quod leo brevissimo temporis tantum spatio somnum capiat, oculique dormientis suffulgeant; item quod Leontini fontes et hiatus suos, cum Sol per Leonem transeat, nova inveniant aqua repletos. Caprae porro et hirci venerationem tribuit Strabo Mendesiis: de quibus assentit et Herodotus in Euterpe. De hirco etiam Clemens Alexandrinus, Admonitione ad Gentes: Μενδήσιοι (σέβουσι) τὸν τράγον. Videntur etiam alii Aegyptiorum hircum pro numine habuisse. Vide Diodorum, lib. II. Hirci cultus meminit et Lucianus in Deorum concilio. Ex Vossio.
(printed under page 405)
(2) ‹anchor: Peragrabit gladius orbem› · lemma note, col 787
Peragrabit gladius orbem. Ita restitui ex 7 vet. excusis et omnibus mss., exceptis Cauc., Reg., 2 rec. ac edd. Gymnic. et Fasit. quibus est clades orbem.
"The sword will range through the world." So I have restored from 7 old printed copies and all the manuscripts, except the Cauc., Reg., 2 recent ones, and the Gymnicus and Fasitelius editions, which have clades ("disaster") orbem.
(printed under page 405)
(3) ‹anchor: Tanquam messem cuncta prosternens› · lemma note, cols 787–788
Tanquam messem cuncta prosternens. Plane ut Catullus de Nupt. Pelei, carm. 65. Namque velut densas praesternens messor aristas, / Sole sub ardenti flaventia demetit arva, / Trojugenum infesto prosternunt corpora ferro. BUN.
"Laying all low like a harvest." Exactly as Catullus, On the Marriage of Peleus, poem 65: "For as the reaper, laying low the thick ears, mows the yellowing fields under the burning sun, they lay low the bodies of the Trojans with hostile steel." BÜNEMANN.
(printed under page 405)
(4) ‹anchor: Quod Romanum nomen› · lemma note, col 788
Quod Romanum nomen, etc. Hoc Sibyllinum est, ἔσται Ῥώμη ῥύμη. Lactantius, infra, cap. 25: At vero cum caput illud orbis occiderit, etc. Fuit vetus traditio illorum temporum, cum primum Romanum imperium defecisset, venturum Antichristum, et paulo post mundum interiturum. Ita enim scribit et Tertullianus libro ad Scapul. et Apologetic. cap. 32, et Optat. Milevitan. contra Donatist. lib. II, atque orta ejusmodi traditio videtur ex prophetia Danielis cap. II, et ex verbis Apost. in epist. II ad Thessalonic. cap II, secundum Augustinum, lib. XX Civit. Dei, cap. 19. Sed id intelligit S. Thomas super d. cap. II Epist. Pauli, lectione I, de discessione a Romano imperio non solum temporali, sed etiam a spirituali, scilicet a fide catholica Romanae Ecclesiae. Ex ISAEO.
"That the Roman name," etc. This is Sibylline: "Rome will be a lane (rhymē)." Lactantius, below, ch. 25: "But when that head of the world has fallen," etc. There was an old tradition of those times that as soon as the Roman empire had failed, Antichrist would come, and a little afterwards the world would perish. So writes Tertullian in the book To Scapula and in the Apology ch. 32, and Optatus of Milevis against the Donatists book II; and such a tradition seems to have arisen from the prophecy of Daniel ch. 2, and from the Apostle's words in the Second Epistle to the Thessalonians ch. 2, according to Augustine, City of God book XX, ch. 19. But St Thomas, on the said ch. 2 of Paul's Epistle, lecture 1, understands it of a falling away not only from the temporal Roman empire but also from the spiritual one, namely from the Catholic faith of the Roman Church. From ISAEUS.
(printed under page 405)
(5) ‹anchor: Et imperium in Asiam revertetur› · lemma note, col 788
Et imperium in Asiam revertetur. Mahumeticum imperium intelligit Betuleius: ita ut ex praeteritis facile colligas Lactantium in futurum quoque prophetam veracem fore. IDEM.
"And rule will return to Asia." Betuleius understands the Mahometan empire: so that from things past you may easily gather that Lactantius will prove a truthful prophet for the future too. THE SAME.
(printed under page 405)
(6) ‹anchor: Si tanta mole› · lemma note, col 788
Si tanta mole. Respexisse videtur Lactantius ad illud Virgilii: Tantae molis erat Romanam condere gentem!
"If with such mass." Lactantius seems to have had in view that line of Virgil: "So great a labour it was to found the Roman race!"
(printed under page 405)
(7) ‹anchor: Quod non humanis aeque viribus› · lemma note, col 788
Quod non humanis aeque viribus, etc. Mss. 12 rec. et 5 editi habent, non ab humanis, etc. Sed perperam addita praepositio ab, quae a priori quoque membro abest.
"Which not equally by human strength," etc. Twelve recent manuscripts and 5 printed editions have non ab humanis, etc. But the preposition ab is wrongly added, since it is missing from the former member too.
(printed under page 405)
(8) ‹anchor: Nam et Aegyptios› · lemma note, col 788
Nam et Aegyptios, etc. Non hoc agit, ut monarchias, vel apud Danielem, vel in Apocalypsi significatas recenseat, in quibus Aegyptiacum non est, neque Graecum aliud quam Macedonicum: deinde licet populus Dei Aegyptio atque Assyrio servierit, a Persa tamen atque Macedone fuit tutus. Alioqui erat etiam Antiochus hic numerandus. Quare auctor hoc tantum facit, ut exemplo ostendat, Romanam potentiam posse interire, quia florentissima orbis imperia conciderunt. BETUL.
"For the Egyptians too," etc. His aim here is not to review the monarchies signified either in Daniel or in the Apocalypse, among which there is no Egyptian one, nor any Greek one other than the Macedonian; and then, though the people of God served the Egyptian and the Assyrian, it was safe from the Persian and the Macedonian. Otherwise Antiochus too would have to be counted here. So the author does only this: he shows by example that Roman power can perish, since the most flourishing empires of the world have fallen. BETULEIUS.
(printed under page 405)
(9) ‹anchor: Tanto majore decident lapsu... ad ruinam› · lemma note, col 788
Tanto majore decident lapsu... ad ruinam, quae sunt caeteris altiora. Claudian.: Tolluntur in altum, / Ut lapsu graviore ruant. FRANCIUS.
"With so much the greater fall will they come down ... to ruin, the things that are higher than the rest." Claudian: "They are raised on high, that they may fall with a heavier fall." FRANCIUS.
(printed under page 405)
(10) ‹anchor: Non inscite Seneca› · lemma note, col 788
Non inscite Seneca, etc. Quod hic ex Seneca citat, Flori est. Fefellit Lactantium praenomen Annaei, quod Floro codices nonnulli attribuunt, nonnulli etiam id agnoscunt, omisso Flori nomine, est enim praenomen Annaei proprium Senecarum. Errant etiam qui hujus distributionis in aetates Senecam Philosophum auctorem autumant. Ex Jo., ISAACO FONTANO et SALMASIO. Si quis plura de hac re velit, adeat Clariss. Vossium, de Historicis latinis.
"Not unskilfully Seneca," etc. What he cites here from Seneca belongs to Florus. Lactantius was misled by the name Annaeus, which some codices attribute to Florus, and some also recognize it with the name Florus omitted; for the name Annaeus is proper to the Senecas. They also err who hold Seneca the philosopher to be the author of this division into ages. From Jo., ISAAC PONTANUS (so the scan appears to print "Fontano") and SALMASIUS. If anyone wants more on this matter, let him go to the most renowned Vossius, On the Latin Historians.
(printed under page 405)
(11) ‹anchor: Distribuit in aetates› · lemma note, col 788
Distribuit in aetates. Mss. 8 rec. totidemque edd., per aetates.
"He divided into ages." Eight recent manuscripts and as many editions have per aetates ("through ages").
(printed under page 405)
Page
- running head: 787 FIRM. LACTANTII DIVIN[...] (cut off at the image edge)
- marginal letters: A ‹velut flumine operietur›; B ‹sis cultum Ægyptiis, antea etiam› (in the notes); C ‹teles, cebo, sive cercopitheco› (in the notes); D ‹cit, eo quod ex curviungulis› (in the notes)
- old-edition numerals: (none)
- other: the full-width heading VARIORUM NOTAE stands below the text block, cut off at the right edge, and is not set; everything below it (notes from "sis cultum Ægyptiis" to "Catullus de Nupt. Pelei, carm. 65.", ex Vossio and on peragrabit gladius orbem, tanquam messem) is the editors' commentary at the page foot, left for the later pass; "cuiquam" is partly damaged in the type but legible; the column ends mid-sentence at "aeque"
viribus destrui possit, quoniam mortalia sunt opera mortalium. Sic et alia prius regna, cum diutius floruissent, nihilominus tamen occiderunt. Nam et Aegyptios, et Persas, et Graecos, et Assyrios proditum est regimen habuisse terrarum; quibus omnibus destructis, ad Romanos quoque rerum summa pervenit. Qui quanto caeteris omnibus regn⟨i⟩s magnitudine antestant, tanto majore decident lapsu, quia plus habent ponderis ad ruinam, quae sunt caeteris altiora.
strength be destroyed, since the works of mortals are mortal. So too other kingdoms before, although they had flourished for a long time, nevertheless perished. For it is recorded that the Egyptians, and the Persians, and the Greeks, and the Assyrians held the rule of the lands; and when all these had been destroyed, the supreme power came to the Romans also. And by as much as they surpass all other kingdoms in greatness, by so much the greater fall will they fall, because things that are higher than the rest have more weight towards ruin.
Non inscite Seneca Romanae urbis tempora dis⟨t⟩ribuit in aetates. Primam enim dixit infantiam sub rege
Not unskilfully did Seneca divide the times of the Roman city into ages. For he said that the first, its infancy, under King
Editors' notes and page, col. 788
Page
- running head: [LA]CTANTII DIVIN. INSTIT. (left edge cut off in the image), 788
- marginal letters: A viribus destrui possit; B Namque velut densas (in the Variorum notes); C Ex Isaeo (in the Variorum notes); D Antiochus hic numerandus (in the Variorum notes)
- old-edition numerals: (none)
- other: regn⟨i⟩s and dis⟨t⟩ribuit have a letter lost to damaged type; "pervenit" printed with a faint r, set as pervenit. The full-width heading [V]ARIORUM NOTAE, which stands below the text block and is cut off at the left edge, is not set. The Variorum notes (Commentarius) filling the rest of the column, from "Namque velut densas" to "per aetates", are left for the later pass. The column ends mid-sentence at "sub rege".
Romulo fuisse, a quo et genita, et quasi educata sit Roma; deinde pueritiam sub caeteris regibus, a quibus et aucta sit, et disciplinis pluribus institutisque formata: at vero Tarquinio regnante. cum jam quasi adulta esse coepisset, servitium non tulisse, et rejecto superbae dominationis jugo, maluisse legibus obtemperare quam regibus; cumque esset adolescentia ejus fine Punici belli terminata, tum denique confirmatis viribus coepisse juvenescere. Sublata enim Carthagine, quae tamdiu aemula imperii fuit, manus suas in totum orbem terra marique porrexit; donec regibus cunctis et nationibus Imperio subjugatis, cum jam bellorum materia deficeret, viribus suis male uteretur, quibus se ipsa confecit. Haec fuit prima ejus senectus, cum bellis lacerata civilibus, atque intestino malo pressa, rursus ad regimen singularis imperii recidit, quasi ad alteram infantiam revoluta. Amissa enim libertate, quam Bruto duce et auctore defenderat, ita consenuit, tanquam sustentare se ipsa non valeret, nisi adminiculo regentium niteretur. Quod si haec ita sunt, quid restat, nisi ut sequatur interitus senectutem? Et id futurum brevi conciones prophetarum denuntiant sub ambage aliorum nominum, ne facile quis intelligat. Sibyllae
Romulus was, by whom Rome was both begotten and, as it were, brought up; then [that it passed] its boyhood under the other kings, by whom it was both enlarged and shaped by many disciplines and institutions; but when Tarquin was reigning, when it had already begun to be, as it were, grown up, it did not bear servitude, and, having thrown off the yoke of proud domination, preferred to obey laws rather than kings; and when its adolescence had been ended with the close of the Punic war, then at last, its strength confirmed, it began to grow into its youth. For when Carthage, which was so long the rival of its empire, had been removed, it stretched out its hands over the whole world by land and sea; until, when all kings and nations had been subjugated to its Empire, since the material for wars was now failing, it used its strength ill, and with it destroyed itself. This was its first old age, when, torn by civil wars and pressed by internal evil, it fell back again to the rule of a single sovereignty, as if turned back to a second infancy. For having lost the liberty which it had defended with Brutus as its leader and author, it so grew old that it was as if it were unable to sustain itself, unless it leaned on the support of rulers. But if these things are so, what remains, except that destruction should follow old age? And that this will come shortly the utterances of the prophets declare, under the obscurity of other names, so that no one may easily understand it. The Sibyls
Editors' notes and page, col. 789
Footnotes
Series: VARIORUM NOTAE (notes keyed by lemma, not by call letters; labelled here in print order). (printed under page 406)
(1) ‹anchor: Sublata enim Carthagine› · lemma note, col 789
Sublata enim Carthagine. Mss. 6 rec. et editi tres etenim. Impressi 5, pro enim, ferunt igitur.
"For when Carthage was removed." Six recent manuscripts and three printed editions have etenim. Five printed copies give igitur ("therefore") in place of enim.
(printed under page 406)
(2) ‹anchor: Quae tamdiu aemula Imperii fuit› · lemma note, col 789
Quae tamdiu aemula Imperii fuit. Abest tam a 16 mss. rec. et a sex editis. Post imperii 9 mss. rec. et 16 vulgati perperam addunt Romani, quod respuunt caeteri.
"Which was so long the rival of the Empire." Tam is missing from 16 recent manuscripts and from six printed editions. After imperii, 9 recent manuscripts and 16 common editions wrongly add Romani ("Roman"), which the rest reject.
(printed under page 406)
(3) ‹anchor: Manus suas in totum orbem... porrexit› · lemma note, col 789
Manus suas in totum orbem... porrexit. Sic Claudian. Porrexit cum sole manus.
"It stretched out its hands over the whole world." So Claudian: "It stretched out its hands with the sun."
(printed under page 406)
(4) ‹anchor: Nationibus Imperio subjugatis› · lemma note, col 789
Nationibus Imperio subjugatis. Addidi Imperio ex omnibus mss. praeter 5 rec. quibus deest, sicut et editis.
"The nations having been subjugated to the Empire." I have added Imperio from all the manuscripts except 5 recent ones, from which it is missing, as also from the printed editions.
(printed under page 406)
(5) ‹anchor: Sustentare se ipsa non valeret› · lemma note, col 789
Sustentare se ipsa non valeret. Sic antiquiores et meliores mss. necnon editi, dempto uno. Et sic passim loqui amat Lactantius, et paulo ante dixit, quibus se ipsa confecit. Scripti 14 rec. se ipsam.
"It could not sustain itself." So the older and better manuscripts, and the printed editions too, save one. And Lactantius likes to speak so throughout; and a little before he said, "by which it wore itself out". Fourteen recent manuscripts have se ipsam.
(printed under page 406)
(6) ‹anchor: Prophetarum› · lemma note, col 789
Prophetarum. Daniel. lib. II et VII, Apoc. XIV, et XVII.
"Of the prophets." Daniel 2 and 7; Apocalypse 14 and 17.
(printed under page 406)
(7) ‹anchor: Sibyllae› · lemma note, col 789
Sibyllae. Sermon. 3 et 8.
"Of the Sibyl." Discourses (books) 3 and 8.
(printed under page 406)
(8) ‹anchor: Hystaspes quoque› · lemma note, col 789
Hystaspes quoque. Sic lego cum mss. 7 Vaticanis, 4 Reg. quorum unus est Regio Put., alter recentior, sed optimae notae, 3 Colb., Lips., Pal. aliisque, necnon edit. I., Gall., Spark, Walch. At mss. 15 rec. et 17 vulgati habent Hydaspes. Sub nomine Hystaspis citatur a S. Justino Martyre Apolog. 2, graece Ὑστάσπης, edit. Paris. an. 1636 p. 66, lit. c, et gignendi casu Ὑστάσπου, p. 82, c; a S. Clemente Alexandrino, libro VI Stromat. edit. Paris. an. 1641, pag. 636, graece Ὑστάσπην; cum sic inquit: Librosque graecos sumite, agnoscite Sibyllam, quomodo unum Deum significet, et ea quae sunt futura; et Hystaspen sumite et legite, et invenietis Dei filium multo clarius et apertius esse scriptum, et quemadmodum adversus Christum multi reges instituent aciem, qui eum habent odio, et eos qui nomen ejus gestant, et ejus fideles, et ejus tolerantiam et adventum. Vocatur quoque Hystaspes ab Historicis, Agathia lib. II, ubi agit de Zoroastre, et Ammiano Marcellino, lib. XXIII.
"Hystaspes too." So I read with 7 Vatican manuscripts, 4 Reg., of which one is the Regius Put., another more recent but of the best stamp, 3 Colb., Lips., Pal. and others, and also the editions I., Gall., Spark, Walch. But 15 recent manuscripts and 17 common editions have Hydaspes. Under the name of Hystaspes he is cited by St Justin Martyr, Apology 2, in Greek Hystaspēs, Paris edition of 1636, p. 66, letter c, and in the genitive Hystaspou, p. 82, c; and by St Clement of Alexandria, Stromata book VI, Paris edition of 1641, p. 636, in Greek Hystaspēn, where he says: "Take up the Greek books, recognize the Sibyl, how she signifies one God and the things that are to be; and take up Hystaspes and read, and you will find the Son of God written of much more clearly and openly, and how many kings will draw up their battle-line against Christ, hating Him and those who bear His name, and His faithful, and His patience and His coming." He is also called Hystaspes by the historians, Agathias book II, where he treats of Zoroaster, and Ammianus Marcellinus, book XXIII.
(printed under page 406)
(9) ‹anchor: Qui nunc Hydaspes dicitur› · lemma note, col 789
Qui nunc Hydaspes dicitur. Geminus Hydaspes fluvius, Mediae unus, de quo Virgilius Georg. IV, v. 211, Medus Hydaspes qui an idem et Choaspes sit, aut quem Medum vocant (uterque enim in Media oritur) non liquet; alter Indorum, ex scriptoribus rerum Alexandri abunde cognitus. CELL.
"Which is now called the Hydaspes." There are two rivers Hydaspes: one of Media, of which Virgil, Georgics IV, line 211, "the Median Hydaspes"; whether this is the same as the Choaspes, or the one they call the Medus (for both rise in Media), is not clear; the other of the Indians, abundantly known from the historians of Alexander. CELLARIUS.
(printed under page 406)
(10) ‹anchor: Admirabile somnium› · lemma note, cols 789–790
Admirabile somnium. Ita ms. 1 Bonon. antiq. et 5 edd. rec. suffragantibus 1 Reg. rec. et Marm. a prima manu, qui habent admirabiles omnium; Goth. admirabile omnium. Porro admirabile somnium veram esse lectionem asserit Isaeus, ut patet (inquit) ex sequentibus, vaticinantis pueri. Nisi mavis admirabiles omnium ex 1 Colb. et 2 Lips. Et tamen in omnibus prope mss. et excusis veteribus codicibus legitur, admirabilis omnium.
"A wonderful dream." So 1 old Bologna manuscript and 5 recent editions, with the support of 1 recent Reg. and the Marm. at first hand, which have admirabiles omnium; the Gotha has admirabile omnium. Further, Isaeus asserts that admirabile somnium is the true reading, as is clear (he says) from what follows, "of the prophesying boy". Unless you prefer admirabiles omnium from 1 Colb. and 2 Lips. And yet in almost all the manuscripts and the old printed codices one reads admirabilis omnium.
(printed under page 406)
(11) ‹anchor: Sub interpretatione› · lemma note, col 790
Sub interpretatione. Quae verba delenda esse putat Heuman.
"Under the interpretation." Heumann thinks these words should be deleted.
(printed under page 406)
(12) ‹anchor: Bellis› · lemma note, col 790
Bellis. Vide Matth. XXIV, 6, 7; Marc. XIII, 12; Luc. XXI, 9, 10, 11.
"With wars." See Matthew 24:6–7; Mark 13:12; Luke 21:9–11.
(printed under page 406)
(13) ‹anchor: Reges decem› · lemma note, col 790
Reges decem, etc. Per 10 cornua suffigurati, per quos alii ἐπάρχας intelligunt; Irenaeus et Hieronymus cum Lactantio decem reges: alii certum plenitudinis numerum pro incerto statuunt; hi tamen non inepte quadrare concedunt maximarum provinciarum enumerationem. Numerant Italiam, Hispaniam, Galliam, Germaniam, Illyricum, Graeciam, Africam, Aegyptum, Asiam, Syriam, atque singulis vicinas esse addendas: ut Graeciae Macedoniam, Illyrico Pannoniam, etc. BETULEIUS.
"Ten kings," etc. Prefigured by the 10 horns, by which some understand eparchs (provincial governors); Irenaeus and Jerome, with Lactantius, ten kings; others take it as a definite number of fullness standing for an indefinite one; these, however, grant that an enumeration of the greatest provinces fits not unaptly. They count Italy, Spain, Gaul, Germany, Illyricum, Greece, Africa, Egypt, Asia, Syria, and say that the neighbouring ones must be added to each: as Macedonia to Greece, Pannonia to Illyricum, etc. BETULEIUS.
(printed under page 406)
(14) ‹anchor: Ad consumendum partiantur› · lemma note, col 790
Ad consumendum partiantur. Vera lectio, quae est 5 editorum et omnium pene mss. inter quos sunt 2 Bonon., 6 Reg., 3 Colbert., 3 Lips., Jun. In Regio-Put. deest ad consumendum; in 3 Colbert. et nonnullis impressis corrupte legitur ad consummandum patiantur; in 3 Reg. rec., 1 Clarom. a secunda manu, ac 9 vulgatis, ad consummandum partiantur.
"Divide it up to consume it." The true reading, which is that of 5 printed editions and almost all the manuscripts, among which are 2 Bologna, 6 Reg., 3 Colbert., 3 Leipzig, Jun. In the Regius-Put. ad consumendum is missing; in 3 Colbert. and some printed copies one reads, corruptly, ad consummandum patiantur; in 3 recent Reg., 1 Clermont at second hand, and 9 common editions, ad consummandum partiantur ("divide it up to complete it").
(printed under page 406)
(15) ‹anchor: Hi exercitibus in immensum auctis› · lemma note, col 790
Hi exercitibus in immensum auctis. Sic restitui ex 9 editis cunctisque mss. praeter 1 Reg. rec. in quo est coactis, ut in vulgatis pluribus.
"These, with armies increased beyond measure." So I have restored from 9 printed editions and all the manuscripts except 1 recent Reg., in which there is coactis ("gathered"), as in most common editions.
(printed under page 406)
(16) ‹anchor: Tum repente› · lemma note, col 790
Tum repente, etc. Pleraque, quae hic dicuntur, Turcarum dominationi aptari possunt. RIVETUS in Notis manuscriptis.
"Then suddenly," etc. Most of what is said here can be fitted to the rule of the Turks. RIVETUS, in his manuscript notes.
(printed under page 406)
(17) ‹anchor: Hostis potentissimus› · lemma note, col 790
Hostis potentissimus, etc. Fuere qui Antiochum intellexerunt; alii Neronem; quidam Mahumetem intelligunt, alii Antichristum. Vide interpretes ad cap. XII Daniel, et XII Apocalyps.; Irenaeum, adv. haeres. lib. V, cap. 25, 26; Theodoret. in Daniel. Orat. VII. Haec omnia ad suam mentem paulo confidentius interpretatur Lactantius.
"A most powerful enemy," etc. There have been those who understood Antiochus; others Nero; some understand Mahomet, others Antichrist. See the interpreters on Daniel ch. 12 and Apocalypse ch. 12; Irenaeus, Against Heresies book V, ch. 25, 26; Theodoret on Daniel, Oration VII. Lactantius interprets all these things to his own mind somewhat too confidently.
(printed under page 406)
Page
- running head: 789 LIBER VII. DE VITA B (cut off at the image edge; presumably DE VITA BEATA)
- marginal letters: A Romulo fuisse; B atque intestino malo pressa; C gati perperam addunt (in the Variorum Notae); D mente Alexandrino (in the Variorum Notae)
- old-edition numerals: (none)
- other: column begins mid-sentence and ends mid-sentence at Sibyllae; Tarquinio regnante is followed by a full stop before lower-case cum, set as printed; senectus, cum print worn but readable; VARIORUM NOTAE heading and notes at the page foot not set (later pass); right-hand column belongs to col. 790 and is not set
tamen aperte interituram esse Romam loquuntur, et quidem judicio Dei, quod nomen ejus habuerit invisum, et inimica justitiae, alumnum veritatis populum trucidarit. Hystaspes quoque, qui fuit Medorum rex antiquissimus, a quo amnis quoque nomen accepit qui nunc Hydaspes dicitur, admirabile somnium sub interpretatione vaticinantis pueri ad memoriam posteris tradidit, sublatum iri ex orbe imperium nomenque Romanum multo ante praefatus est, quam illa Trojana gens conderetur.
nevertheless openly say that Rome is going to perish, and that indeed by the judgement of God, because it held His name hateful and, being an enemy of justice, slaughtered the people that was the nursling of truth. Hystaspes also, who was a very ancient king of the Medes, from whom the river now called Hydaspes also received its name, handed down to the memory of posterity a wonderful dream under the interpretation of a prophesying boy, and foretold that the empire and the Roman name would be taken away from the world, long before that Trojan race was founded.
CAPUT XVI.
Chapter XVI.
De mundi vestatione, ejusque prodigiis.
On the devastation of the world, and its portents.
Quomodo autem id futurum sit, ne quis incredibile arbirtretur, ostendam. In primis multiplicabitur regnum, et summa rerum potestas per plurimos dissipata et concisa minuetur. Tunc discordiae civiles in perpetuum serentur; nec ulla requies bellis exitialibus erit, donec reges decem pariter existant, qui orbem terrae, non ad regendum, sed ad consumendum partiantur. Hi, exercitibus in immensum auctis, et agrorum cultibus destitutis, quod est principium eversionis et cladis, disperdent omnia, et comminuent, et vorabunt. Tum repente adversus eos hostis potentissimus
But how this is to come about I shall show, lest anyone should think it incredible. First of all the kingdom will be multiplied, and the supreme power over affairs, scattered among very many and cut into pieces, will be diminished. Then civil discords will be sown without end; nor will there be any rest from deadly wars, until ten kings arise together, who will divide the world among themselves, not to rule it but to consume it. These, with their armies increased beyond measure and the tilling of the fields abandoned, which is the beginning of overthrow and disaster, will ruin all things, and crush them, and devour them. Then suddenly against them a most powerful enemy
Editors' notes and page, col. 790
Page
- running head: [LIB. V]II. DE VITA BEATA. (cut off at left edge), column number 790
- marginal letters: A ‹tamen aperte interituram›; B ‹num, et summa rerum›; C ‹sequentibus, vaticinantis pueri› (in the notes); D ‹editorum et omnium pene mss.› (in the notes)
- old-edition numerals: (none)
- other: "aperte" shows a mark like an accent over the final e (aperté), probably a speck; set aperte. "terrae" and "discordiae" have damaged ae ligatures but are legible. The full-width heading "[VAR]IORUM NOTAE" stands between the text and the notes and is cut off at the left edge; it is not set. The Variorum notes at the page foot (Betuleius, Rivetus, etc.) are not set.
- misprints kept as printed: "vestatione" (cap. XVI title; for vastatione); "arbirtretur" (for arbitretur)
ab extremis finibus plagae septentrionalis orietur, qui tribus ex eo numero deletis, qui tunc Asiam obtinebunt, assumetur in societatem a caeteris, ac princeps omnium constituetur. Hic insustentabili dominatione vexabit orbem: divina et humana miscebit; infanda dictu et execrabilia molietur; nova consilia in pectore suo volutabit, ut proprium sibi constituat imperium, leges commutet, et suas sanciat; contaminabit, diripiet, spoliabit, occidet. Denique immutato nomine, atque imperii, sede translata, confusio ac perturbatio humani generis consequetur. Tum vero detestabile atque abominandum tempus existet, quo nulli hominum sit vita jucunda.
will arise from the furthest borders of the northern region, who, three of that number who will then hold Asia having been destroyed, will be taken into partnership by the rest and be made chief of all. This man will harass the world with an unbearable domination: he will throw things divine and human into confusion; he will contrive things unspeakable to tell and accursed; he will turn over new designs in his breast, so as to establish an empire of his own, to change the laws and ratify his own; he will defile, plunder, despoil, slay. Then at last, the name having been changed and the seat of the empire transferred, there will follow confusion and disturbance of the human race. Then indeed there will come a detestable and abominable time, in which life will be pleasant to none of men.
Evertentur funditus civitates, atque interibunt, non modo ferro atque igni, verum etiam terrae motibus assiduis, et eluvie aquarum, et morbis frequentibus, et fame crebra. Aer enim vitiabitur, et corruptus ac pestilens fiet, modo importunis imbribus, modo inutili siccitate, nunc frigoribus, nunc aestibus nimiis; nec terra homini dabit fructum: non seges quidquam, non arbor, non vitis feret. Sed cum in flore spem maximam dederint, in fruge decipient. Fontes quoque cum fluminibus arescent, ut ne potus quidem suppetat; et aquae in sanguinem aut amaritudinem mutabuntur. Propter haec deficient et in terra quadrupedes, et in aere volucres, et in mari pisces. Prodigia quoque in coelo mirabilia mentes hominum maximo terrore confundent, et crines cometarum, et solis tenebrae, et color lunae, et cadentium siderum lapsus. Nec tamen haec usitato modo fient: sed existent subito et ignota et invisa oculis astra; sol in perpetuum
Cities will be overthrown from their foundations and will perish, not only by sword and fire, but also by continual earthquakes, and by floods of waters, and by frequent diseases, and by repeated famine. For the air will be tainted, and will become corrupt and pestilential, now with unseasonable rains, now with useless drought, now with colds, now with excessive heats; nor will the earth give fruit to man: neither crop nor tree nor vine will bear anything. But when they have given the greatest hope in the flower, they will deceive in the fruit. The springs also will dry up together with the rivers, so that not even drink will be available; and the waters will be changed into blood or bitterness. Because of these things there will fail both the four-footed beasts on the earth, and the birds in the air, and the fishes in the sea. Wonderful portents in the sky also will confound the minds of men with the greatest terror, both the tails of comets, and darkenings of the sun, and the colour of the moon, and the fall of descending stars. Nor yet will these things happen in the accustomed manner: but there will suddenly appear stars both unknown and unseen by eyes; the sun perpetually
Editors' notes and page, col. 791
Footnotes
Series: VARIORUM NOTAE (notes keyed by lemma, not by call letters; labelled here in print order). (printed under page 407)
(1) ‹anchor: Tribus ex eo numero deletis› · lemma note, col 791
Tribus ex eo numero deletis. Ex omnibus ferme mss. et 14 vulgatis addidi eo, quod nonnullis editis deest. In 2 Colb. est ex eis.
"Three of that number having been destroyed." From almost all the manuscripts and 14 common editions I have added eo, which is missing from some printed editions. In 2 Colb. it is ex eis ("of them").
(printed under page 407)
(2) ‹anchor: Leges commutet, et suas sanciat› · lemma note, col 791
Leges commutet, et suas sanciat. Substituto (ut Betuleius intelligit) in Evangelii locum Alcorano. Quoad lectionem textus, sequor antiquiores et meliores mss. 1 Bon., Regio-Put., 2 al. Reg bonae notae. At scripti 8 rec. et 12 edit., commutabit..... sanciet.
"Change the laws and ratify his own." With the Koran substituted (as Betuleius understands it) in the place of the Gospel. As to the reading of the text, I follow the older and better manuscripts: 1 Bon., the Regius-Put., 2 other Reg. of good stamp. But 8 recent manuscripts and 12 editions have commutabit ... sanciet (future indicative).
(printed under page 407)
(3) ‹anchor: Contaminabit› · lemma note, col 791
Contaminabit. Forte respexit facinora militum et libidinem, de qua hoc verbum contaminare. Utitur l. I, c. 20: libidinibus effraenatis omnem sexum... contaminantibus. BUN.
"He will defile." Perhaps he had in view the crimes and lust of the soldiers, of which this verb contaminare (is used). He uses it in book I, ch. 20: "with unbridled lusts defiling every sex ..." BÜNEMANN.
(printed under page 407)
(4) ‹anchor: Immutato nomine atque imperii sede› · lemma note, col 791
Immutato nomine atque imperii sede. Subaudi ex proximo, immutato nomine se imperii; nisi malis transponere, ut epitom. cap. 71: nomen imperii sedemque mutabit. BUN.
"With the name and the seat of the empire changed." Understand from what is nearest, "with the name of the empire changed"; unless you prefer to transpose, as in the Epitome ch. 71: "he will change the name and the seat of the empire." BÜNEMANN.
(printed under page 407)
(5) ‹anchor: Tum vero› · lemma note, col 791
Tum vero. 1 Clarom. Tunc; Jun., 3 Colb., Brun. et 5 edit. Tam.
"Then indeed." 1 Clermont has Tunc; Jun., 3 Colb., Brun. and 5 editions have Tam ("so").
(printed under page 407)
(6) ‹anchor: Evertentur› · lemma note, col 791
Evertentur. Mss. 7 rec. et 5 vet. edit. in aliis eruentur. Eadem lectionum varietas infra, cap. 17, initio.
"Will be overthrown." Seven recent manuscripts and 5 old editions, among others, have eruentur ("will be torn up"). The same variety of readings occurs below, ch. 17, at the beginning.
(printed under page 407)
(7) ‹anchor: Fame crebra› · lemma note, col 791
Fame crebra. 1 Brun., morte crebra.
"By frequent famine." 1 Brun. has morte crebra ("by frequent death").
(printed under page 407)
(8) ‹anchor: Aer enim vitiabitur› · lemma note, col 791
Aer enim vitiabitur. Unde haec singularia habeat Lactant. non dicit, quamvis nonnulla ex Scripturis hausta sint de signis venturi judicii. Recte monet Thomasius multa in hoc libro a Platone et Origene desumpta, ab omnibus esse cavenda. RIVETUS in Not. manuscript.
"For the air will be corrupted." Lactantius does not say where he has these particular details, although some of what concerns the signs of the coming judgement is drawn from the Scriptures. Thomasius rightly warns that the many things in this book taken from Plato and Origen are to be guarded against by all. RIVETUS, in his manuscript notes.
(printed under page 407)
(9) ‹anchor: Modo importunis› · lemma note, col 791
Modo importunis. In mss. sex et editis 8 praecedit copula et, quae a caeteris abest.
"Now with untimely (rains)." In six manuscripts and 8 printed editions the conjunction et precedes, which is missing from the rest.
(printed under page 407)
(10) ‹anchor: Non seges› · lemma note, col 791
Non seges. Mss. 4 rec. et omnes fere impressi, nec; 1 Colb. non segetes.
"Not the crop." Four recent manuscripts and almost all printed copies have nec; 1 Colb. has non segetes ("not the crops").
(printed under page 407)
(11) ‹anchor: Amaritudinem› · lemma note, cols 791–792
Amaritudinem. Lips. 2 amaritudines. Epit. c. 71: aqua omnis partim mutabitur in cruorem, partim amaritudine vitiabitur. BUN.
"Into bitterness." Leipzig 2 has amaritudines ("bitternesses"). Epitome ch. 71: "all water will be partly changed into gore, partly spoiled by bitterness." BÜNEMANN.
(printed under page 407)
(12) ‹anchor: Et crines cometarum› · lemma note, col 792
Et crines cometarum, etc. Pleonasmus. Cometas enim, inquit Plin., Graeci vocant nostri crinitas, horrentes crine sanguineo, et comarum modo in vertice hispidas. BETULEIUS.
"And the hair of comets," etc. A pleonasm. For, says Pliny, those the Greeks call comets our people call crinitae ("long-haired stars"), bristling with blood-red hair, and shaggy at the top like heads of hair. BETULEIUS.
(printed under page 407)
(13) ‹anchor: Et solis tenebrae› · lemma note, col 792
Et solis tenebrae. Apoc. VI, Act. II, Joel. II, Matth. XXIV.
"And darkness of the sun." Apocalypse 6, Acts 2, Joel 2, Matthew 24.
(printed under page 407)
(14) ‹anchor: Invisa oculis› · lemma note, col 792
Invisa oculis. Id est, non visa. Hodie fere pertinet ad latinitatem neglectam. Hoc sensu veteres saepe invisus posuerunt. Cicero, Harusp. resp. cap. 27: Occulta et maribus non invisa solum, sed etiam inaudita sacra. BUN.
"Unseen by the eyes." That is, not seen. Today this belongs more or less to neglected Latinity. In this sense the ancients often used invisus. Cicero, On the Response of the Soothsayers ch. 27: "rites hidden and not only unseen by men but even unheard of." BÜNEMANN.
(printed under page 407)
(15) ‹anchor: Stellae› · lemma note, col 792
Stellae. Matth. XXIV, Marc. XIII.
"Stars." Matthew 24, Mark 13.
(printed under page 407)
(16) ‹anchor: Sibylla› · lemma note, col 792
Sibylla. In Carm. Acrostich. Serm. 8.
"The Sibyl." In the Acrostic Poem, Discourse 8.
(printed under page 407)
(17) ‹anchor: Σάλπιγξ› · lemma note, col 792
Σάλπιγξ. Interpret. Lat. ex Bon. antiq. Tuba e coelo vocem multis ululatibus dabit.
"Trumpet." The Latin translation, from the old Bologna manuscript: "A trumpet from heaven will give forth its voice with many wailings."
(printed under page 407)
(18) ‹anchor: Adversus homines› · lemma note, col 792
Adversus homines. Mss. 3 rec. et 7 edd. adversum.
"Against men." Three recent manuscripts and 7 editions have adversum.
(printed under page 407)
(19) ‹anchor: Qui justitiam non agnoverunt› · lemma note, col 792
Qui justitiam non agnoverunt. Expunxi Dei ex edit. Is. et omnibus fere mss. Est autem in novem recentissimis mss. et in vulgatis.
"Who did not acknowledge justice." I have struck out Dei ("of God") on the evidence of Isaeus's edition and almost all the manuscripts. It is present, however, in nine very recent manuscripts and in the common editions.
(printed under page 407)
(20) ‹anchor: Impendens› · lemma note, col 792
Impendens. Sic restitui ex cunctis mss. et 6 editis. In vulgatis 10 legitur impendent. In edit. Gymnic. et Betul. impendet.
"Hanging over." So I have restored from all the manuscripts and 6 printed editions. In 10 common editions one reads impendent; in the Gymnicus and Betuleius editions, impendet.
(printed under page 407)
(21) ‹anchor: Ne nox quidem› · lemma note, col 792
Ne nox quidem. Mss. 6 rec. et 16 edd. nec.
"Not even night." Six recent manuscripts and 16 editions have nec.
(printed under page 407)
(22) ‹anchor: Dentibus strident› · lemma note, col 792
Dentibus strident. Mss. 3 rec. et 12 edit. stridebunt. Utraque lectio bona; dicitur enim strideo, et strido.
"They will gnash with their teeth." Three recent manuscripts and 12 editions have stridebunt. Both readings are good; for one says both strideo and strido.
(printed under page 407)
(23) ‹anchor: Ἔσται κόσμος› · lemma note, col 792
Ἔσται κόσμος, etc. Interpr. Lat. Erit mundus sine ornatu, pereuntibus hominibus.
"The world (kosmos) will be," etc. The Latin translation: "The world will be without adornment, as men perish."
(printed under page 407)
(24) ‹anchor: Ἔσται κόσμος› · lemma note, col 792
Ἔσται κόσμος, etc. Est allusio ad mundi significationem; nam sicut apud Graecos, ita apud Latinos, mundus nomen ab ornatu habet: de quo Hermes, Plato, Arist., Cic., Plin. Hic Sibyllae versus legitur Sermone 7.
"The world (kosmos) will be," etc. There is an allusion to the meaning of "world"; for as among the Greeks, so among the Latins, mundus takes its name from adornment: on which Hermes, Plato, Aristotle, Cicero, Pliny. This verse of the Sibyl is read in Discourse 7.
(printed under page 407)
Page
- running head: 791 FIRM. LACTANTII DIVIN (cut off at the image edge)
- marginal letters: A ab extremis finibus plagae septentrionalis; B assiduis, et eluvie aquarum; C et ignota et invisa oculis astra; D transponere, ut epitom. cap. 71 (in the Variorum notae)
- old-edition numerals: (none)
- other: "fient" looks like "flent" in the image, probably a worn fi ligature; set as fient, UNSURE. The line "VARIORUM NOTAE" runs across both columns and is cut off at the image edge; it is not set. The Variorum notae at the page foot (Tribus ex eo numero deletis ... Amaritudinem. Lips. 2) are left for the later pass. Specks of damaged type around "assiduis" do not affect the reading. The column ends mid-sentence at "sol in perpetuum".
fuscabitur, ut vix inter noctem diemque discernatur. Luna jam non tribus deficiet horis: sed perpetuo sanguine obfusa, meatus extraordinarios peraget, ut non sit homini promptum, aut siderum cursus, aut rationem temporum agnoscere: fiet enim vel aestas in hyeme, vel hyems in aestate. Tunc annus breviabitur, et mensis minuetur, et dies in angustum coarctabitur. Stellae vero creberrimae cadent, ut coelum omne caecum sine ullis luminibus appareat. Montes quoque altissimi decident, et planis aequabuntur: mare innavigabile constituetur.
will be darkened, so that night and day can scarcely be distinguished. The moon will no longer fail for three hours only, but, suffused with perpetual blood, will run extraordinary courses, so that it will not be easy for man to know either the courses of the stars or the reckoning of times; for there will be either summer in winter or winter in summer. Then the year will be shortened, and the month diminished, and the day contracted into a narrow span. And the stars will fall in great numbers, so that the whole sky will appear dark without any lights. The highest mountains too will fall and be made level with the plains; the sea will be made unnavigable.
Ac ne quid malis hominum terraeque desit, audietur e coelo tuba; quod hoc modo Sibylla denuntiat, dicens:
And lest anything be lacking to the evils of men and of the earth, a trumpet will be heard from heaven; which the Sibyl announces in this way, saying:
Σάλπιγξ οὐρανόθεν φωνὴν πολύθρηνον ἀφήσει.
A trumpet from heaven shall send forth a voice of much lamentation.
Itaque trepidabunt omnes, et ad luctuosum illum sonitum contremiscent. Tum vero per iram Dei adversus homines qui justitiam non agnoverunt, saeviet ferrum, ignis, fames, morbus, et super omnia metus semper impendens. Tunc orabunt Deum, et non exaudiet; optabitur mors, et non veniet: ne nox quidem requiem timori dabit; nec ad oculos somnus accedet: sed animas hominum sollicitudo ac vigilia macerabit: plorabunt, et gement, et dentibus strident; gratulabuntur mortuis, et vivos plangent. His et aliis pluribus malis solitudo fiet in terra, et erit deformatus orbis atque desertus; quod in carminibus Sibyllinis ita dicitur:
Therefore all will be alarmed, and will tremble at that mournful sound. Then indeed, through the wrath of God against men who have not acknowledged justice, sword, fire, famine and disease will rage, and above all a fear ever impending. Then they will pray to God, and He will not hear; death will be longed for, and it will not come: not even night will give rest to their fear, nor will sleep come to their eyes, but anxiety and wakefulness will waste away the souls of men: they will weep, and groan, and gnash their teeth; they will congratulate the dead and lament the living. Through these and many other evils there will be desolation on the earth, and the world will be disfigured and deserted; which is said thus in the Sibylline verses:
Ἔσται κόσμος ἄκοσμος, ἀπολλυμένων ἀνθρώπων.
The world will be a world without adornment, as men perish.
Ita enim conficietur humanum genus, ut vix decima
For the human race will be so consumed that scarcely a tenth
Editors' notes and page, col. 792
Page
- running head: CTANTII DIVIN. INSTIT. (cut off at the left edge of the image, evidently LACTANTII DIVIN. INSTIT.); column number 792
- marginal letters: A ‹fuscabitur, ut vix inter›; B ‹Itaque trepidabunt omnes›; C ‹Ita enim conficietur›; D ‹Σάλπιγξ. Interpret. Lat. ex Bon.› (in the Variorum notae at the page foot)
- old-edition numerals: (none)
- other: column begins with fuscabitur, the rest of a word (presumably obfuscabitur) broken from column 791; full-width heading VARIORUM NOTAE stands between the text and the page-foot notes, cut off at the left edge, not set; Variorum notae at page foot (Et crines cometarum... to Sermone 7) left for the later pass; in gratulabuntur the a and in terra the final a are slightly damaged but legible; editors' matter set: (none)
pars hominum relinquatur; et unde mille processerant, vix prodient centum. De cultoribus etiam Dei duae partes interibunt, et tertia quae fuerit probata, remanebit.
part of mankind is left; and from where a thousand had gone forth, scarcely a hundred will go forth. Of the worshippers of God, too, two parts will perish, and the third, which has been proved, will remain.
CAPUT XVII.
Chapter XVII.
De falso propheta et incommodis piorum, et illius internecione.
Of the false prophet and the hardships of the pious, and of his destruction.
Sed planius, quomodo id eveniat, exponam. Imminente jam temporum conclusione, propheta magnus mittetur a Deo, qui convertat homines ad Dei agnitionem, et accipiat potestatem mirabilia faciendi. Ubicumque non audierint eum homines, claudet coelum; et abstinebit imbres, et aquam convertet in sanguinem, et cruciabit illos siti ac fame; et quicumque conabitur eum laedere, procedet ignis de ore ejus, atque amburet illum. His prodigiis atque virtutibus convertet multos ad Dei cultum; peractisque operibus ipsius, alter Rex orietur ex Syria malo spiritu genitus, eversor ac perditor generis humani, qui reliquias illius prioris mali cum ipso simul deleat. Hic pugnabit adversus prophetam Dei; vincet, et interficiet eum, et insepultum jacere patietur. Sed post diem tertium reviviscet; atque inspectantibus et mirantibus cunctis, rapietur in coelum. Rex vero ille teterrimus erit quidem et ipse, sed mendaciorum propheta; et seipsum constituet ac vocabit Deum, et se coli jubebit ut Dei filium: et dabitur ei potestas, ut
But I shall set out more plainly how this comes about. When the conclusion of the times is now imminent, a great prophet will be sent by God, to turn men to the knowledge of God and to receive the power of doing wonders. Wherever men have not listened to him, he will shut the sky; and he will hold back the rains, and turn water into blood, and torment them with thirst and hunger; and whoever tries to harm him, fire will go forth from his mouth and burn him up. By these prodigies and powers he will turn many to the worship of God; and when his works have been accomplished, another King will arise out of Syria, begotten of an evil spirit, the overthrower and destroyer of the human race, to destroy the remnants of that former evil together with itself. He will fight against the prophet of God; he will conquer and kill him, and will suffer him to lie unburied. But after the third day he will come to life again; and while all look on and marvel, he will be caught up into heaven. That most foul King, however, will indeed himself also be a prophet, but a prophet of lies; and he will set himself up and call himself God, and will order himself to be worshipped as the Son of God: and power will be given to him, so that
Editors' notes and page, col. 793
Footnotes
Series: VARIORUM NOTAE (notes keyed by lemma, not by call letters; labelled here in print order). (printed under page 408)
(1) ‹anchor: Prodient› · lemma note, col 793
Prodient. Ita mss. et editi. De hac forma dixi ad lib. IV, cap. 13, ante finem.
"They will come forth." So the manuscripts and printed editions. I have spoken of this form at book IV, ch. 13, before the end.
(printed under page 408)
(2) ‹anchor: Quae fuerit› · lemma note, col 793
Quae fuerit. Recte, ex mss. et editis. In nonnullis excusis, fuerat.
"Which was." Correctly, from the manuscripts and printed editions. In some printed copies, fuerat (pluperfect).
(printed under page 408)
(3) ‹anchor: Propheta magnus› · lemma note, col 793
Propheta magnus. Eliam Thesbiten intelligit, uti constat ex infra ponendo Fragmento de extremo Judicio, sub nomine Lactantii; quod fragmentum leges post librum. Pleraque quae hic recenset Lactantius, sunt plane ἄγραφα. Vide librum de Antichristo R. Thomae Malvendae Theologi Dominicani, lib. IX, c. 16, ad finem.
"A great prophet." He means Elijah the Tishbite, as is clear from the Fragment On the Last Judgement under the name of Lactantius, to be set below; you will read that fragment after the book. Most of what Lactantius recounts here is plainly agrapha (unwritten, i.e. not in Scripture). See the book On Antichrist by the Reverend Thomas Malvenda, Dominican theologian, book IX, ch. 16, towards the end.
(printed under page 408)
(4) ‹anchor: Et accipiat› · lemma note, col 793
Et accipiat. Legitur accipiet apud Buneman., qui hujus vocis sic rationem reddit. — Ita edo in futuro ex Goth. et Reimm. Connecte, Mittetur... et accipiet; porro, claudet, abstinebit... convertet... comburet. Ita de mendaciorum propheta infra, et dabitur ei potestas, etc. et de eodem in epit. c. 71: accipiet potestatem mirabilia faciendi. BUN.
"And let him receive." Bünemann reads accipiet (future), and gives his reason for the word thus: — So I print it in the future from the Gotha and Reimmann manuscripts. Connect: "He will be sent ... and will receive"; then, "will shut, will withhold ... will turn ... will burn up". So of the prophet of lies below, "and power will be given to him", etc., and of the same in the Epitome ch. 71: "he will receive power to do wonders." BÜNEMANN.
(printed under page 408)
(5) ‹anchor: Procedet... de ore› · lemma note, col 793
Procedet... de ore. Lips. 2, 3, ex ore, ut lib. VI, cap. 18: ne verbum malum procedat ex ore, etc. Sed auctor elegantis epistolae ad Celantiam in Paulini Nolani Append. p. 15 (quae in Hierony. ep. 14): Numquam malum verbum de ore tuo procedat. Ipse Lact. procedere ore, ex ore, de ore. BUN.
"Will come forth ... from the mouth." Leipzig 2 and 3 have ex ore, as in book VI, ch. 18: "that no evil word come forth from the mouth," etc. But the author of the elegant letter to Celantia in the Appendix to Paulinus of Nola, p. 15 (which is Jerome's letter 14): "Let no evil word ever come forth from your mouth (de ore)." Lactantius himself uses procedere ore, ex ore, de ore. BÜNEMANN.
(printed under page 408)
(6) ‹anchor: Amburet illum› · lemma note, col 793
Amburet illum. Hoc verbum Lactantio familiare est. Mss. Cauc., Jun. et 9 rec. ac edit. sex, comburet. Vide infra cap. 21, perstringentur igni, atque amburentur.
"Will scorch him." This verb is familiar to Lactantius. The manuscripts Cauc., Jun. and 9 recent ones, and six editions, have comburet ("will burn up"). See below ch. 21, "they will be grazed by fire and scorched."
(printed under page 408)
(7) ‹anchor: Alter rex orietur ex Syria› · lemma note, col 793
Alter rex orietur ex Syria. Somnium, quo typus Antichristi, reges Syriae vexatores Judaeorum, Daniel. XXI, cum antichristo christianam Ecclesiam vastante confunditur. BUN.
"Another king will arise out of Syria." A dream, in which the type of Antichrist, the kings of Syria who harassed the Jews (Dan. 21, as printed), is confused with the Antichrist who lays waste the Christian Church. BÜNEMANN.
(printed under page 408)
(8) ‹anchor: Hic pugnabit adversus prophetam Dei› · lemma note, col 793
Hic pugnabit adversus prophetam Dei. Nihil certi in his et sequentibus inest, quae fabulosis traditionibus debentur. CELL.
"He will fight against the prophet of God." There is nothing certain in these and the following things, which are owed to fabulous traditions. CELLARIUS.
(printed under page 408)
(9) ‹anchor: Rex ille› · lemma note, col 793
Rex ille. Vide Matth. XXIV, 2; Thessalon. II.
"That king." See Matthew 24:2; Thessalonians 2.
(printed under page 408)
(10) ‹anchor: Seipsum constituet ac vocabit Deum, et se coli jubebit› · lemma note, col 794
Seipsum constituet ac vocabit Deum, et se coli jubebit. Sic lego cum mss. 6 Reg., 4 Colb., Marm., 1 Clarom., Brun. et 12 editis. At 2 Bonon., 2 Reg. rec., 1 Colbert. ac vocari Deum, se coli jubebit. Mss. Regio-Put., Tornes., 1 Colb., 1 Clarom. ac vocari Deum se coeli jubebit. Sed in Regio-Put. deest se.
"He will set himself up and call himself God, and will order himself to be worshipped." So I read with the manuscripts 6 Reg., 4 Colb., Marm., 1 Clermont, Brun. and 12 printed editions. But 2 Bologna, 2 recent Reg., 1 Colbert. have "and will order himself to be called God, to be worshipped". The manuscripts Regius-Put., Tornes., 1 Colb., 1 Clermont have "and will order himself to be called God of heaven". But in the Regius-Put. se is missing.
(printed under page 408)
(11) ‹anchor: Imaginem› · lemma note, col 794
Imaginem. Heumann. vult legi imagines, id est, simulacra.
"An image." Heumann wants imagines ("images") to be read, that is, idols.
(printed under page 408)
(12) ‹anchor: Sub verbo ejus› · lemma note, col 794
Sub verbo ejus. Id est, eo adhuc loquente. Vindicavi pluribus hanc formulam ad l. IV, c. 15: Statimque sub verbo ejus. BUN.
"At his word." That is, while he is still speaking. I have defended this expression at length at book IV, ch. 15: "And immediately at his word." BÜNEMANN.
(printed under page 408)
(13) ‹anchor: Quibus miraculis› · lemma note, col 794
Quibus miraculis. Apocal. XIII, 2; Thess. II.
"By which miracles." Apocalypse 13:2; Thessalonians 2.
(printed under page 408)
(14) ‹anchor: Eruere templum Dei conabitur› · lemma note, col 794
Eruere templum Dei conabitur. 1 Reg., 1 Colb. et Brun. evertere.
"He will try to tear up the temple of God." 1 Reg., 1 Colb. and Brun. have evertere ("to overturn").
(printed under page 408)
(15) ‹anchor: Desolare orbem› · lemma note, col 794
Desolare orbem. Daniel. VII, Apocalyps. II.
"To lay the world waste." Daniel 7; Apocalypse 2.
(printed under page 408)
(16) ‹anchor: Quadraginta duobus› · lemma note, col 794
Quadraginta duobus. Mss. Torn. sexaginta, 1 Colb. XLIII.
"Forty-two." The Torn. manuscript has sexaginta ("sixty"); 1 Colb. has 43.
(printed under page 408)
(17) ‹anchor: Praedabuntur› · lemma note, col 794
Praedabuntur. Mss. 3 rec. et ed. Rom. 1470, praeliabuntur.
"Will plunder." Three recent manuscripts and the Rome edition of 1470 have praeliabuntur ("will make war on").
(printed under page 408)
(18) ‹anchor: Militiae disciplina› · lemma note, col 794
Militiae disciplina. Reimm., malitiae disciplina, ut quoque prave Cellar. editio in Epit. c. 71, ubi Taur. et alii: Non imperii dignitas conservabitur, non militiae disciplina. BUN.
"The discipline of soldiery." Reimmann's manuscript has malitiae disciplina ("discipline of malice"), as Cellarius's edition also wrongly has in the Epitome ch. 71, where the Turin manuscript and others read: "Neither the dignity of empire nor the discipline of soldiery will be preserved." BÜNEMANN.
(printed under page 408)
(19) ‹anchor: Communique latrocinio› · lemma note, col 794
Communique latrocinio. Jun., 1 Colb. et 10 edd. communi gravique latrocinio.
"And by common brigandage." Jun., 1 Colb. and 10 editions have "by common and grievous brigandage".
(printed under page 408)
(20) ‹anchor: Cum haec ita erunt› · lemma note, col 794
Cum haec ita erunt. Sic lego cum Regio-Put. et multis aliis ac 5 editis; mss. 3 rec. Cum haec ita facta erunt. Scripti 10 rec. et 7 vulgati, Cum haec facta erunt.
"When these things are so." So I read with the Regius-Put. and many others and 5 printed editions; 3 recent manuscripts have "When these things have been so done". Ten recent manuscripts and 7 common editions have "When these things have been done".
(printed under page 408)
(21) ‹anchor: Tunc justi› · lemma note, col 794
Tunc justi. Mss. 4 totidemque edd. tum justi.
"Then the just." Four manuscripts and as many editions have tum justi.
(printed under page 408)
(22) ‹anchor: Ut eos comprehendat› · lemma note, col 794
Ut eos comprehendat. Suffecerit semel monuisse Lactantium partim ex Apocalypseos libro ad suum sensum detorto, partim ex versibus Sibyllinis, ne suo dicam ingenio, hunc de venturi Antichristi signis centonem conflasse.
"To seize them." It will be enough to have warned once that Lactantius patched together this cento on the signs of the coming Antichrist partly from the book of the Apocalypse twisted to his own sense, partly from the Sibylline verses, not to say from his own invention.
(printed under page 408)
Page
- running head: 793 LIBER VII. DE VITA BE[ATA] (cut off at the image edge)
- marginal letters: A pars hominum relinquatur; B que conabitur eum laedere; C coli jubebit ut Dei filium; D Procedet... de ore (in the Variorum Notae)
- old-edition numerals: (none)
- other: column ends mid-sentence at "ut"; the full-width heading VARIORUM NOTAE above the notes is cut off at the right edge and not set; the Variorum Notae at the page foot (Prodient ... Rex ille) are not set and are left for the later pass; "processerant" is broken across the line "processe-/rant" and joined; the scan is soft in places (t/l), so mittetur, interficiet and similar words are read as the standard forms
faciat signa et prodigia, quibus visis, irretiat homines ut adorent eum. Jubebit ignem descendere de coelo, et solem a suis cursibus stare, et imaginem loqui; et fient haec sub verbo ejus: quibus miraculis etiam sapientium plurimi allicientur ab eo. Tunc eruere templum Dei conabitur, et justum populum persequetur; et erit pressura et contritio, qualis numquam fuit a principio mundi.
he may perform signs and wonders, at the sight of which he will ensnare men so that they worship him. He will command fire to come down from heaven, and the sun to stand still from its courses, and an image to speak; and these things will happen at his word: by which miracles even very many of the wise will be drawn to him. Then he will attempt to tear down the temple of God, and he will persecute the righteous people; and there will be distress and crushing such as there never was from the beginning of the world.
Quicumque crediderint atque accesserint ei, signabuntur ab eo tanquam pecudes: qui autem recusaverint notam ejus, aut in montes fugient, aut comprehensi exquisitis cruciatibus necabuntur. Idem justos homines obvolvet libris prophetarum, atque ita cremabit; et dabitur ei desolare orbem terrae mensibus quadraginta duobus. Id erit tempus, quo justitia projicietur, et innocentia odio erit; quo mali bonos hostiliter praedabuntur: non lex, aut ordo, aut militiae disciplina servabitur; non canos quisquam reverebitur, non officium pietatis agnoscet; non sexus aut infantiae miserebitur: confundentur omnia et miscebuntur contra fas, contra jura naturae. Ita quasi uno communique latrocinio terra universa vastabitur. Cum haec ita erunt, tunc justi et sectatores veritatis segregabunt se a malis, et fugient in solitudines. Quo audito, impius rex inflammatus ira veniet cum exercitu magno, et admotis omnibus copiis circumdabit montem, in quo justi morabuntur, ut eos comprehendat. Illi vero, ubi se clausos undique atque obsessos
Whoever believe and attach themselves to him will be marked by him like cattle; but those who refuse his mark will either flee into the mountains or, being seized, will be put to death with exquisite tortures. He will also wrap righteous men in the books of the prophets, and so burn them; and it will be granted to him to lay waste the world for forty-two months. That will be the time in which justice will be cast out and innocence will be hated; in which the wicked will plunder the good as enemies: neither law nor order nor military discipline will be kept; no one will revere grey hairs, nor acknowledge the duty of piety; nor will he pity sex or infancy: all things will be confounded and mixed together against what is right, against the laws of nature. Thus the whole earth will be laid waste as if by one common robbery. When these things are so, then the righteous and the followers of truth will separate themselves from the wicked and will flee into the wildernesses. When he hears of this, the impious king, inflamed with anger, will come with a great army, and, having brought up all his forces, will surround the mountain on which the righteous will be staying, in order to seize them. But they, when themselves shut in on all sides and besieged
Editors' notes and page, col. 794
Page
- running head: ...VII. DE VITA BEATA. 794 (start of running head cut off at left edge)
- marginal letters: A ‹faciat signa et prodigia›; B ‹projicietur, et innocentia›; C ‹dat. Illi vero›; D ‹Praedabuntur. Mss. 3 rec.› (in the notes area)
- old-edition numerals: (none)
- other: column begins mid-sentence (faciat) and ends mid-sentence (obsessos); "prophetarum" damaged type, reading clear from context; the strip of column 793 at left edge not set; full-width heading "[VARIO]RIORUM NOTAE" cut off at left edge, not set; the Variorum notes (Seipsum constituet ... centonem conflasse) at page foot not set, left for later pass
viderint, exclamabunt ad Deum voce magna, et auxilium coeleste implorabunt; et exaudiet eos Deus, et mittet regem magnum de coelo, qui eos eripiat ac liberet, omnesque impios ferro ignique disperdat.
they see, they will cry out to God with a loud voice, and will implore heavenly help; and God will hear them, and will send a great king from heaven, to rescue and free them, and to destroy all the impious with sword and fire.
CAPUT XVIII.
Chapter XVIII.
De mundi casibus in extremo, ac de iis praedictis a vatibus.
On the calamities of the world at the end, and on those foretold by the seers.
Haec ita futura esse, cum prophetae omnes ex Dei spiritu, tum etiam vates ex instinctu daemonum cecinerunt. Hystaspes enim, quem superius nominavi, descripta iniquitate saeculi hujus extremi, pios ac fideles a nocentibus segregatos, ait cum fletu et gemitu extenturos esse ad coelum manus, et imploraturos fidem Jovis; Jovem respecturum ad terram, et auditurum voces hominum, atque impios extincturum. Quae omnia vera sunt, praeter unum, quod Jovem dixit illa facturum quae Deus faciet. Sed et illud non sine daemonum fraude subtractum est, missum iri a Patre tunc Filium Dei, qui deletis omnibus malis, pios liberet. Quod Hermes tamen non dissimulavit. In eo enim libro, qui λόγος τέλειος inscribitur, post enumerationem malorum de quibus diximus, subjecit haec: Ἐπὰν δὴ ταῦτα ὧδε γένηται, ὦ Ἀσκλήπιε, τότε ὁ κύριος, καὶ πατὴρ, καὶ θεὸς, καὶ τοῦ πρώτου καὶ ἑνὸς θεοῦ δημιουργὸς, ἐπιβλέψας τοῖς γενομένοις, καὶ τῇ ἑαυτοῦ βουλήσει τοῖς τοιούτοις, τὸ ἀγαθὸν ἀντερείσας τῇ ἀταξίᾳ, καὶ ἀνακαλεσάμενος τὴν πλάνην, καὶ τὴν κακίαν ἐκκαθάρας, πῇ μὲν ὕδατι πολλῷ καταλύσας, πῇ δὲ
That these things will come to pass thus, both all the prophets have proclaimed from the Spirit of God, and also the seers from the prompting of demons. For Hystaspes, whom I named above, having described the iniquity of this last age, says that the pious and faithful, separated from the guilty, will stretch out their hands to heaven with weeping and groaning, and will implore the protection of Jupiter; that Jupiter will look upon the earth, and will hear the voices of men, and will destroy the impious. All of which things are true, except one, that he said that Jupiter would do those things which God will do. But this too was withdrawn, not without the deceit of demons: that the Son of God would then be sent by the Father, Who, having destroyed all evils, should free the pious. Which, however, Hermes did not conceal. For in that book which is entitled the Perfect Word, after the enumeration of the evils of which we have spoken, he added these things: 'When these things have thus come to pass, O Asclepius, then the Lord, and Father, and God, and Maker of the first and one God, having looked upon the things that have come about, and having set His own will against such things, the good against the disorder, and having recalled the error, and having purged out the wickedness, in part dissolving it with much water, in part
Editors' notes and page, col. 795
Footnotes
Series: VARIORUM NOTAE (notes keyed by lemma, not by call letters; labelled here in print order). The scan is faint in places; readings below are as legible. (printed under page 409)
(1) ‹anchor: Et mittet regem› · lemma note, col 795
Et mittet regem. Sic restitui ex omnibus mss. et vet. edit. Rom. caeteri impressi, et emittet regem. Antiquiores editi decimi quinti saeculi legunt mittet.
"And he will send a king." So I have restored from all the manuscripts and the old Rome edition; the other printed copies have et emittet regem ("and will send forth"). The older printed editions of the fifteenth century read mittet.
(printed under page 409)
(2) ‹anchor: Hystaspes› · lemma note, col 795
Hystaspes. Ita supra: vide Not. ad finem, cap. 15 hujus lib. VII Instit. Div. De Hystaspe philosopho vide Stanleium hist. Philos. Chaldaicae, lib. II, cap. 2.
"Hystaspes." So above: see the Note at the end of ch. 15 of this book VII of the Divine Institutes. On Hystaspes the philosopher see Stanley, History of Chaldaic Philosophy, book II, ch. 2.
(printed under page 409)
(3) ‹anchor: Extensuros› · lemma note, col 795
Extensuros. Ms. 1 Clarom. et 7 edd. extensuros.
"Would stretch out." The 1 Clermont manuscript and 7 editions have extensuros (as printed: the variant is not distinguishable from the lemma in this printing).
(printed under page 409)
(4) ‹anchor: Missum iri a Patre tunc Filium Dei› · lemma note, col 795
Missum iri a Patre tunc Filium Dei. Sic emendavi ex mss. et plurimis editis.
"That the Son of God would then be sent by the Father." So I have corrected from the manuscripts and most printed editions.
(printed under page 409)
(5) ‹anchor: Hermes› · lemma note, col 795
Hermes. In Asclepio ab Apuleio verso, hoc modo legimus: Tunc nec terra constabit, nec navigabitur mare, nec coelum astrorum cursibus, nec siderum cursus constabit in coelo. Omnis vox divina necessaria taciturnitate mutescet: fructus terrae corrumpentur, nec foecunda erit tellus, et aer ipse moesto torpore languescet. Haec et talis senectus veniet mundi, irreligio, et inordinatio, et irrationabilitas bonorum hominum.
"Hermes." In the Asclepius translated by Apuleius we read thus: "Then neither will the earth stand firm, nor will the sea be sailed, nor the heaven (be crossed) by the courses of the stars, nor will the course of the stars stand firm in heaven. Every divine voice will fall dumb in enforced silence: the fruits of the earth will be corrupted, the ground will not be fruitful, and the very air will languish in a sad torpor. This, and such, will be the old age of the world: irreligion, disorder, and the senselessness of good men."
(printed under page 409)
(6) ‹anchor: Λόγος τέλειος› · lemma note, col 795
Λόγος τέλειος. Lat. Sermo perfectus, cujus mentio fit l. IV, supra, cap. 6.
"Logos teleios." In Latin, "The Perfect Discourse", which is mentioned above in book IV, ch. 6.
(printed under page 409)
(7) ‹anchor: Ἐπ' ἂν δὴ› · lemma note, col 795
Ἐπ' ἂν δὴ, etc. Interpretatio latina: Cum haec ita facta fuerint, o Asclepi, tunc dominus, et pater, et Deus, et primi, et unius Dei creator, respiciens quae facta sunt, et suam voluntatem in hujusmodi, id est, bonum opponens temeritati, et errorem revocans, malitiam purgabit, partim aqua diluens, partim igne rapido cremans, interdum bellis et pestilentiis extergens, ad statum pristinum perduxit et restituit suum mundum. Asclepium paulo aliter vertit Apuleius; etenim pro et Deus, et primi et unius Dei creator, ille posuit, et Deus primipotens, et unius gubernator mundi. Ex collatione apparet nec Graecam, nec Apuleianam lectionem salvam aut integram esse. Trismegistus in Asclepio, cap. 9.
"When indeed," etc. The Latin translation: "When these things have so come to pass, O Asclepius, then the Lord and Father and God, the maker of the first and one God, looking upon what has been done, and setting his will against such things, that is, setting good against recklessness, and calling back error, will purge wickedness, partly washing it away with water, partly burning it with swift fire, sometimes wiping it out with wars and pestilences; he brought his world back to its former state and restored it." Apuleius translated the Asclepius somewhat differently; for in place of "and God, the maker of the first and one God", he put "and God supreme in power, and governor of the one world". From the comparison it appears that neither the Greek nor Apuleius's reading is sound or entire. Trismegistus in the Asclepius, ch. 9.
(printed under page 409)
(8) ‹anchor: Καταλύσας› · lemma note, col 795
Καταλύσας. Davisius, c. 1, corrigit, κατακλύσας. Optime: nam Apuleius, cap. 1, illuvione diluens: hinc diluvium κατακλίσμος, nostro Lactantio, lib. II, cap. 10, cataclysmus. BUN.
"Having destroyed (katalysas)." Davies, ch. 1, corrects to kataklysas ("having flooded"). Excellently: for Apuleius, ch. 1, has "washing it away with a flood"; hence the deluge, kataklysmos (as printed), in our Lactantius, book II, ch. 10, cataclysmus. BÜNEMANN.
(printed under page 409)
(9) ‹anchor: Καὶ ἀποκατέστησεν› · lemma note, cols 795–796
Καὶ ἀποκατέστησεν. Sic mss. Regio Put. et 2 alii Reg. bonae notae, favente vet. Colbert. qui habet ἀποκαταστήσει. Pluribus mss. Graeca desunt. In edit. Paris. 1525, et Walch. est ἀποκατέστησε; in caeteris impressis ἀπεκατήστησε; Latine, restituit.
"And he restored." So the manuscripts Regius-Put. and 2 other Reg. of good stamp, with the support of the old Colbert., which has apokatastēsei ("he will restore"). In most manuscripts the Greek is missing. In the Paris edition of 1525 and in Walch it is apokatestēse; in the other printed copies apekatēstēse; in Latin, restituit.
(printed under page 409)
(10) ‹anchor: Una sic tradidit› · lemma note, col 796
Una sic tradidit. Habentur Sermone quinto, ubi tamen lectio mirifice variat.
"One (Sibyl) has handed it down thus." They are found in the fifth Discourse, where, however, the reading varies remarkably.
(printed under page 409)
(11) ‹anchor: Ἥξει› · lemma note, col 796
Ἥξει, etc. Interpret. Lat.: Veniet et beatorum volens urbem expugnare; / Et quidem a Deo Rex missus ad suos, / Omnes perdet Reges magnos et viros optimos; / Et sic judicium erit ab immortali hominibus.
"He will come," etc. The Latin translation: "He will come, wishing to storm the city of the blessed; and a King sent by God to his own will destroy all the great kings and the best men; and so judgement will come upon men from the immortal one."
(printed under page 409)
(12) ‹anchor: Ἐπ' ἰδίων› · lemma note, col 796
Ἐπ' ἰδίων. In ms. Regio Put. est ἐπὶ τοῦτον, ad istum.
"To his own." In the Regius-Put. manuscript it is epi touton, "to that one".
(printed under page 409)
(13) ‹anchor: Κρίσις ἔσται› · lemma note, col 796
Κρίσις ἔσται. Sic restitui ex mss. optimis Regio-Put. et alio Reg. 400 annor.; 2 Colb., 1 Brun. judicium erit. In 4 Reg. rec., 2 Colb. et editis est κρινεῖται, judicabitur.
"There will be judgement." So I have restored from the best manuscripts, the Regius-Put. and another Reg. 400 years old; 2 Colb. and 1 Brun. have judicium erit. In 4 recent Reg., 2 Colb. and the printed editions it is krineitai, "will be judged".
(printed under page 409)
(14) ‹anchor: Ἀφθίτου› · lemma note, col 796
Ἀφθίτου. Ita lego cum M. Masuro, propter metri rationem, sicut est in 6 Reg., in Bonon. antiq., 2 Colb., 1 Clarom., in edit. vet. 1 Rom., in Isaeana et Florent. non ἀφθίτοις, ut in aliis editis, ab immortalibus hominibus, male. Sibylla, Serm. 5, οὕτως ἔσται ἄφθιτον.
"Of the immortal one." So I read with M. Musurus, for the sake of the metre, as it is in 6 Reg., in the old Bologna, 2 Colb., 1 Clermont, in the old edition 1 Rome, in Isaeus's and the Florentine edition; not aphthitois, as in other printed editions, "from immortal men", wrongly. The Sibyl, Discourse 5: houtōs estai aphthiton.
(printed under page 409)
(15) ‹anchor: Καὶ τότ'› · lemma note, col 796
Καὶ τότ'. Sermone 3, Interpr. Lat. Et tunc ex sole mittet Deus regem, / Qui omnem terram placabit a bello malo.
"And then." Discourse 3; the Latin translation: "And then from the sun God will send a king, who will bring all the earth to peace from evil war."
(printed under page 409)
(16) ‹anchor: Ἠελίου› · lemma note, col 796
Ἠελίου. In versibus Sibyllinis legitur Ἠελίοιο, in 2 Reg. Ἠλιοι; 1 Colb. Ἤελοιο.
"Of the sun." In the Sibylline verses one reads Ēelioio; in 2 Reg. Ēlioi; 1 Colb. Ēeloio.
(printed under page 409)
(17) ‹anchor: Ἡμετέρας δουλείας› · lemma note, col 796
Ἡμετέρας δουλείας. Mss. 3 Reg. rec. et ed. Rom. 1470, ἡμετέρας τε ζύγον δουλείας. Latine: Nostrae servitutis / Jugum intolerabile in collo positum tollet, / Et leges impias solvet, vinculaque violenta.
"Of our slavery." Three recent Reg. manuscripts and the Rome edition of 1470 have "and the yoke of our slavery". In Latin: "He will take away the unbearable yoke of our slavery laid on our neck, and will loose the impious laws and the violent chains."
(printed under page 409)
(18) ‹anchor: Oppresso igitur orbe terrae› · lemma note, col 796
Oppresso igitur orbe terrae, etc. Animadversio: Lactantius sacrarum Scripturarum non satis peritus, ut (continues)
"The world being thus crushed," etc. Observation: Lactantius, not sufficiently skilled in the sacred Scriptures, as (continues)
(printed under page 409)
Page
- running head: 795 FIRM. LACTANTII DIVI[...] (cut off at the image edge)
- marginal letters: A ‹viderint, exclamabunt ad Deum›; B ‹auditurum voces hominum, atque impios extinctu-›; C ‹κίαν ἐκκαθάρας, πῇ μὲν ὕδατι›; D ‹inordinatio, et irrationabilitas (in the Variorum Notae)›
- old-edition numerals: (none)
- other: full-width heading VARIORUM NOTAE stands below the text block, cut off at the right edge, not set; the Variorum Notae at the page foot left for the later pass; column ends mid-sentence at πῇ δὲ; punctuation in the Greek after Ἀσκλήπιε, πατὴρ and πλάνην is blurred (comma or point), UNSURE; καταλύσας kept as printed (the notes record Davisius' correction κατακλύσας); extenturos kept as printed; the partly visible right-hand column belongs to the next column and is not set
πυρὶ ὀξυτάτῳ διακαύσας, ἐνίοτε δὲ πολέμοις καὶ λοιμοῖς ἐκπιέσας, ἤγαγεν ἐπὶ τὸ ἀρχαῖον καὶ ἀποκατέστησεν τὸν ἑαυτοῦ κόσμον. Sibyllae quoque non aliter fore ostendunt, quam ut Dei Filius a summo patre mittatur, qui et justos liberet de manibus impiorum, et injustos cum tyrannis saevientibus deleat; e quibus una sic tradidit:
having burned it through with the sharpest fire, and sometimes having pressed it hard with wars and plagues, He brought back His own world to its ancient state and restored it.' The Sibyls also show that it will not be otherwise than that the Son of God is sent by the highest Father, to free the just from the hands of the impious and to destroy the unjust together with the raging tyrants; of these one has handed it down thus:
Ἥξει καὶ μακάρων ἐθέλων πόλιν ἐξαλαπάξαι;
He will come, wishing to sack even the city of the blessed;
Καί κέν τις θεόθεν βασιλεὺς πεμφθεὶς ἐπ' ἰδίων,
and a certain king, sent from God against his own,
Πάντας ὀλεῖ βασιλεῖς μεγάλους καὶ φῶτας ἀρίστους;
will destroy all the great kings and the best men;
Εἶθ' οὕτως κρίσις ἔσται ὑπ' ἀφθίτου ἀνθρώποισι.
and then thus there will be judgement for men from the Imperishable One.
Item alia Sibylla:
Likewise another Sibyl:
Καὶ τότ' ἀπ' ἠελίου πέμψει θεὸς βασιλῆα,
And then from the sun God will send a king,
Ὃς πᾶσαν γαῖαν παύσει πολέμοιο κακοῖο.
who will make the whole earth cease from evil war.
Et rursus alia:
And again another:
. . . . . ἡμετέρας δουλείας
. . . . . of our slavery
Ζυγὸν δυσβάστακτον ἐπ' αὐχένι κείμενον ἀρεῖ,
he will take away the yoke, hard to bear, that lies upon the neck,
Καὶ θεσμοὺς ἀθέους λύσει, δεσμούς τε βιαίους.
and he will loose godless ordinances and violent bonds.
CAPUT XIX.
Chapter XIX.
De adventu Christi ad judicium, et de falso propheta devicto.
On the coming of Christ to judgement, and on the false prophet overcome.
Oppresso igitur orbe terrae, cum ad destruendam immensarum virium tyrannidem humanae opes defecerint, siquidem capto mundo cum magnis latronum exercitibus incubabit, divino auxilio tanta illa calamitas indigebit. Commotus igitur Deus et periculo ancipiti, et miseranda comploratione justorum, mittet protinus liberatorem. Tunc aperietur coelum medium intempesta et tenebrosa nocte, ut in orbe toto
When therefore the world has been crushed, since human resources will have failed for destroying a tyranny of immense strength, inasmuch as, the world having been captured, he will lie upon it with great armies of robbers, that so great calamity will stand in need of divine help. God therefore, moved both by the double-edged peril and by the pitiable lamentation of the just, will forthwith send a deliverer. Then the middle of heaven will be opened in the dead and dark night, so that in the whole world
Editors' notes and page, col. 796
Page
- running head: LACTANTII DIVIN. INSTIT. 79⟨6⟩
- marginal letters: A ‹πυρὶ ὀξυτάτῳ διακαύσας›; B ‹Ζυγὸν δυσβάστακτον›; C ‹dium intempesta et tenebrosa›; D ‹dicabitur. (in the Variorum Notae)›
- old-edition numerals: (none)
- other: UNSURE διακαύσας (type blurred; could read διακλύσας); column number in running head partly cut off (79⟨6⟩); Greek verse lines set one per paragraph as printed; the VARIORUM NOTAE at the page foot (from 'Reg. bonae notae' to 'Lactantius sacrarum Scripturarum non satis peritus, ut') not set, left for the later pass; left column (795) cut off at image edge, not set
lumen descendentis Dei tanquam fulgur appareat; quod Sibylla his versibus locuta est :
the light of God descending may appear like lightning; which the Sibyl spoke of in these verses:
. . . . . Ὁππότ' ἂν ἔλθῃ, Πῦρ ἔσται, σκότος ἐν τῇ μέσσῃ νυκτὶ μελαίνῃ.
. . . . . When He comes, there will be fire, darkness in the midst of black night.
Haec est nox, quae a nobis propter adventum regis ac Dei nostri pervigilio celebratur : cujus noctis duplex est ratio, quod in ea et vitam tum recepit, cum passus est, et postea regnum orbis terrae recepturus est. Hic est enim liberator, et judex, et ultor, et rex, et Deus quem nos Christum vocamus, qui priusquam descendat, hoc signum dabit. Cadet repente gladius e coelo, ut sciant justi ducem sanctae militiae descensurum : et descendet comitantibus angelis in medium terrae; et antecedet eum flamma inextinguibilis; et virtus angelorum tradet in manus justorum multitudinem illam, quae montem circumsederit, et concidetur ab hora tertia usque ad vesperum, et fluet sanguis more torrentis; deletisque omnibus copiis, impius solus effugiet, et peribit ab eo virtus sua.
This is the night which is celebrated by us with an all-night vigil on account of the coming of our King and God: of which night the meaning is twofold, because on it He both received life back then, when He had suffered, and afterwards will receive the kingdom of the world. For He is the liberator, and judge, and avenger, and king, and God, Whom we call Christ, Who before He descends will give this sign. A sword will suddenly fall from heaven, so that the righteous may know that the leader of the holy warfare is about to descend: and He will descend, with angels accompanying Him, into the midst of the earth; and an unquenchable flame will go before Him; and the power of the angels will deliver into the hands of the righteous that multitude which shall have besieged the mountain, and it will be cut down from the third hour until evening, and blood will flow like a torrent; and when all his forces have been destroyed, the impious one alone will escape, and his might will perish from him.
Hic est autem, qui appellatur Antichristus : sed seipsum Christum mentietur, et contra verum dimicabit, et victus effugiet, et bellum saepe renovabit, et saepe vincetur; donec quarto praelio confectis omnibus impiis debellatus, et captus, tandem scelerum suorum luat poenas. Sed et caeteri principes, ac tyranni, qui contriverunt orbem, simul cum eo vincti
Now this is he who is called Antichrist: but he will falsely claim himself to be Christ, and will fight against the true [Christ], and when conquered he will flee, and will often renew the war, and will often be conquered; until in the fourth battle, all the impious having been destroyed, he is utterly vanquished and captured, and at last pays the penalty for his crimes. But the other princes and tyrants too, who have crushed the world, bound together with him
Editors' notes and page, col. 797
Footnotes
Series: VARIORUM NOTAE (notes keyed by lemma, not by call letters; labelled here in print order). (printed under page 410)
(1) ‹anchor: (continued from previous page)› · lemma note, col 797
(continued) ait S. Hieronymus, verba Apocalypsis XVI haud penitus introspiciens, quaedam hoc capite de Antichristo non satis consona prodit. Accurate excutiuntur a Thoma Malvenda, lib. X de Antichristo, cap. 11 et 13.
(printed under page 410)
(2) ‹anchor: Tanquam fulgur› · lemma note, col 797
Tanquam fulgur. Haec ex Matth., cap. XXIV, XXVII ubi legitur: Sicut fulgur exit ab oriente, et apparet usque in occidentem, ita etiam erit adventus filii hominis.
"Like lightning." This is from Matthew, ch. 24, (verse) 27, where one reads: "As the lightning comes out of the east and shines even to the west, so also shall the coming of the Son of man be."
(printed under page 410)
(3) ‹anchor: Sibylla his versibus› · lemma note, col 797
Sibylla his versibus. Nondum inveni. Sed nihil fere his capitibus dicitur, quod non in Sibyllinis carminibus, nec semel, sed etiam iterum inveniatur: quod ille observabit, qui Sibyllas diligenter cum Lactantio contulerit.
"The Sibyl in these verses." I have not yet found them. But almost nothing is said in these chapters that is not found in the Sibylline poems, and not once but again: as anyone will observe who has carefully compared the Sibyls with Lactantius.
(printed under page 410)
(4) ‹anchor: Ὁππότ'› · lemma note, col 797
Ὁππότ'. Lat. Cum veniet, / Ignis erit, tenebraeque in media nocte obscura.
"When." In Latin: "When he comes, there will be fire, and darkness in the midst of the dark night."
(printed under page 410)
(5) ‹anchor: Haec est nox› · lemma note, col 797
Haec est nox. Copula et praecedit in mss. Cauc. et 5 editis.
"This is the night." The conjunction et precedes in the Cauc. manuscript and 5 printed editions.
(printed under page 410)
(6) ‹anchor: Quae a nobis› · lemma note, col 797
Quae a nobis. Praepositionem addidi ex 15 editis et omnibus mss. praeter 1 Colb. cui deest, ut et 4 vulgatis.
"Which by us." I have added the preposition from 15 printed editions and all the manuscripts except 1 Colb., which lacks it, as do 4 common editions.
(printed under page 410)
(7) ‹anchor: Pervigilio celebratur› · lemma note, col 797
Pervigilio celebratur. Mss. 15 rec. et edit. Rom. 1470, pervigil. Quam celebris apud antiquos fuerit Vigilia Paschalis, testantur ecclesiastici scriptores, qui de rebus liturgicis egerunt, quos, si lubet, consulere poteris.
"Is celebrated with a night-long vigil." Fifteen recent manuscripts and the Rome edition of 1470 have pervigil. How much celebrated the Paschal Vigil was among the ancients the church writers who have treated liturgical matters attest; you may consult them if you please.
(printed under page 410)
(8) ‹anchor: Cadet repente gladius e coelo› · lemma note, col 797
Cadet repente gladius e coelo. Sunt haec plane apocrypha.
"Suddenly a sword will fall from heaven." These things are plainly apocryphal.
(printed under page 410)
(9) ‹anchor: Seipsum Christum mentietur› · lemma note, col 797
Seipsum Christum mentietur. Sic lego cum antiquioribus et melioribus mss. In 8 rec. et editis est se ipse; in Brun. se esse. II Thessalon. II.
"He will falsely claim himself to be Christ." So I read with the older and better manuscripts. In 8 recent ones and the printed editions it is se ipse; in Brun. se esse. 2 Thessalonians 2.
(printed under page 410)
(10) ‹anchor: Verum› · lemma note, col 797
Verum. Supple, Christum.
"The true one." Supply "Christ".
(printed under page 410)
(11) ‹anchor: Vincti adducentur› · lemma note, col 797
Vincti adducentur. Mss. Tornes. cuncti adducentur; 1 Colb. cuncti ducentur.
"They will be brought in chains." The Tornes. manuscript has "all will be brought"; 1 Colb. "all will be led".
(printed under page 410)
(12) ‹anchor: Et pulvinaribus› · lemma note, cols 797–798
Et pulvinaribus, etc. Pulvinaria erant proprie lectuli, qui in deorum templis sterni solebant, in ara vel in editiore templi loco. In his collocabantur simulacra deorum. Atque inde Lectisterniis nomen. Livius: Curatum lectisternium et per triduum habitum, decemviris sacrorum curantibus, et pulvinaria in conspectu fuere Jovi et Junoni. Et tum epulari solebant. Flaccus Ode 37, lib. I.
"And with the cushioned couches," etc. Pulvinaria were properly small couches which used to be spread in the temples of the gods, on the altar or in a raised part of the temple. On these the images of the gods were placed. And hence the name lectisternia. Livy: "A lectisternium was arranged and held for three days, the decemvirs for sacred rites presiding, and couches were in view for Jupiter and Juno." And they used to feast then. Horace (Flaccus), Ode 37, book I.
(printed under page 410)
(13) ‹anchor: Τρίψουσιν› · lemma note, col 798
Τρίψουσιν. Sic vetustissimus codex Colbertinus. Mss. 5 Reg. rec., Bodl., 1 Colb., 1 Clarom. et 17 typis excusi ferunt Τοίψουσι. In Regio-Put. et 2 al. Reg. rec. legitur Τρίψωσιν, male, in Subjunctivo modo; et nihilominus idem Regio-Put. habet latine conterent in Indicativo, ut et 5 Colb., 1 Clarom. et Brun. Opsopoeus et Isaeus legere mallent Ῥίψουσι. Interpretatio Latina: Conterent autem idola homines et divitias omnes.
"They will crush." So the very old Colbert codex. Five recent Reg. manuscripts, the Bodleian, 1 Colb., 1 Clermont and 17 printed copies give Toipsousi (as printed). In the Regius-Put. and 2 other recent Reg. one reads Tripsōsin, wrongly, in the subjunctive mood; and nevertheless the same Regius-Put. has in Latin conterent, in the indicative, as do 5 Colb., 1 Clermont and Brun. Opsopoeus and Isaeus would rather read Rhipsousi ("they will throw away"). The Latin translation: "And men will crush their idols and all their riches."
(printed under page 410)
(14) ‹anchor: In Sibyllinis carminibus› · lemma note, col 798
In Sibyllinis carminibus Sermone 8.
In the Sibylline poems, Discourse 8.
(printed under page 410)
(15) ‹anchor: Ἔργα δὲ› · lemma note, col 798
Ἔργα δέ. Sermon. 3. Interpr. Lat. Opera autem manufacta deorum exurentur.
"And the works." Discourse 3. The Latin translation: "And the handmade works of the gods will be burnt up."
(printed under page 410)
(16) ‹anchor: Καταχαυθήσονται› · lemma note, col 798
Καταχαυθήσονται. Sic emendavi ex mss. Regio-Put. et 2 aliis Reg. bonae notae. Optime, etiam ob metrum. Scripti 4 Reg. rec.; 2 Colb., 1 Clarom. et 15 editi, συνεκκαύσονται.
"Will be burnt down." So I have corrected from the manuscripts Regius-Put. and 2 other Reg. of good stamp. Excellently, also for the metre. Four recent Reg. manuscripts, 2 Colb., 1 Clermont and 15 printed editions have synekkausontai ("will be burnt up together").
(printed under page 410)
(17) ‹anchor: Resurgent mortui› · lemma note, col 798
Resurgent mortui. Ex Ezechiel. XXXVI, 5, etc., et Apocalyps. XX.
"The dead will rise." From Ezekiel 36 (as printed):5, etc., and Apocalypse 20.
(printed under page 410)
(18) ‹anchor: Ὁππότε› · lemma note, col 798
Ὁππότε. Serm. 3 Sibyllar. carmin. Interpret. Lat. Cum autem dies iste acceperit diem fatalem, et ad mortales / Venerit judicium immortalis Dei, / Veniet super homines magnum judicium, et initium. Sed haec parum immutata sunt in textu.
"When." Discourse 3 of the Sibylline poems. The Latin translation: "But when this day has received its fated day, and the judgement of the immortal God has come to mortals, a great judgement will come upon men, and a beginning." But these lines are somewhat altered in the text.
(printed under page 410)
(19) ‹anchor: Ταρτάρεον› · lemma note, col 798
Ταρτάρεον. Latine: Tartareum autem chaos tunc ostendet terra dehiscens; / Venient autem ad tribunal Dei Regis omnes.
"Tartarean." In Latin: "Then the earth, gaping open, will show the chaos of Tartarus; and all will come to the judgement-seat of God the King."
(printed under page 410)
(20) ‹anchor: Οὐρανὸν› · lemma note, col 798
Οὐρανὸν. (Vide infra, col. 799, lin. 2.) Sermone 8. Latine: Coelum volvens terrae latebras aperiam; / Et tunc resuscitabo mortuos, fatum solvens / Et mortis stimulum, ac postea in judicium ducam, / Judicans piorum atque impiorum vitam hominum.
"Heaven." (See below, col. 799, line 2.) Discourse 8. In Latin: "Rolling up heaven, I will open the hiding-places of the earth; and then I will raise the dead, loosing fate and the sting of death, and afterwards I will bring them to judgement, judging the life of the pious and the impious among men."
(printed under page 410)
Page
- running head: 797 LIBER VII. DE VITA B[...] (cut off at the image edge)
- marginal letters: A ‹lumen descendentis Dei›; B ‹illam, quae montem circumsederit›; C ‹ait S. Hieronymus› (in the Variorum notes, not set); D ‹omnibus mss.› (in the Variorum notes, not set)
- old-edition numerals: (none)
- other: the Greek Sibylline verses (two printed lines) are set as one paragraph; the accents and breathings are faint, so the readings are UNSURE (Ὁππότ' ... ἔλθῃ). Full-width heading "VARIORUM NOT[AE]" across the page, cut off at the right edge, is not set. The Variorum notes at the page foot are left for the later pass. The column ends mid-sentence at "vincti" (it continues "adducentur" per the notes).
adducentur ad regem, et increpabit eos, et coarguet; et exprobrabit his facinora ipsorum, et damnabit eos, ac meritis cruciatibus tradet. Sic extincta malitia, et impietate compressa, requiescet orbis, qui per tot saecula subjectus errori ac sceleri nefandam pertulit servitutem. Non colentur ulterius dii manu facti: sed a templis, et pulvinaribus suis deturbata simulacra igni dabuntur, et cum donis suis mirabilibus ardebunt, quod etiam Sibylla cum Prophetis congruens futurum esse praedixit:
will be brought to the king, and He will rebuke them, and convict them; and He will reproach them with their own crimes, and will condemn them, and will hand them over to deserved tortures. Thus, with wickedness extinguished and impiety suppressed, the world will rest, which, subjected for so many ages to error and crime, has endured an abominable slavery. Gods made by hand will no longer be worshipped: but the images, thrown down from their temples and their couches, will be given to the fire, and will burn together with their wondrous gifts, which the Sibyl too, in agreement with the Prophets, foretold would come to pass:
Τρίψουσιν δ' εἴδωλα βροτοὶ καὶ πλοῦτον ἅπαντα.
And mortals will crush their idols and all their wealth.
Erythraea quoque idem spopondit:
The Erythraean also promised the same:
Ἔργα δὲ χειροποίητα θεῶν κατακαυθήσονται.
And the handmade works of the gods will be burned up.
CAPUT XX.
Chapter XX.
De Christi judicio, de Christianis, atque de anima.
On the judgement of Christ, on the Christians, and on the soul.
Post haec aperientur inferi, et resurgent mortui: de quibus judicium magnum idem ipse rex ac Deus faciet, cui summus pater, et judicandi, et regnandi dabit maximam potestatem; de quo judicio et regno apud Erythraeam Sibyllam sic invenitur:
After these things the underworld will be opened, and the dead will rise again: upon whom the same King and God will hold the great judgement, to Whom the supreme Father will give the greatest power both of judging and of reigning; concerning which judgement and kingdom it is found thus in the Erythraean Sibyl:
Ὁππότε καὶ τὸ λάβῃ τέλος αἴσιμον, ἠδὲ βροτοῖσι / Καὶ δὴ ἀφίξηται κρίσις ἀθανάτοιο θεοῖο, / Ἥξει ἐπ' ἀνθρώπους μεγάλη κρίσις ἠδὲ καὶ ἀρχή.
Whenever this too shall attain its fated end, and the judgement of the immortal God shall indeed have come to mortals, / there shall come upon men a great judgement and also a beginning.
Deinde apud a⟨l⟩iam:
Then in another:
Ταρτάρεον δὲ χάος τότε δείξει γαῖα χανοῦσα / Ἥξουσιν δὲ ἐπὶ βῆμα θεοῦ βασιλῆος ἅπαντες.
And the earth, gaping open, will then show Tartarean chaos; / and all will come to the judgement-seat of God the King.
Editors' notes and page, col. 798
Page
- running head: [LIB.] VII. DE VITA BEATA. 798 (start of head cut off at image edge)
- marginal letters: A adducentur ad regem; B De Christi judicio (caption line); C sacrorum curantibus (Variorum notae); D συνεκκαύσονται (Variorum notae)
- old-edition numerals: (none)
- other: VARIORUM NOTAE heading (full-width, cut off at left edge) and the notes below it not set (apparatus, later pass); left-column fragments belong to col. 797; Greek verse lines joined with " / "; "a⟨l⟩iam" l lost to damaged type; πλοῦτον in first Greek line blurred, read as such; Google/OCR watermark not set
Et alio loco apud eamdem :
And in another place, in the same [Sibyl]:
Οὐρανὸν εἰλίξων γαίης κευθμῶνας ἀνοίξω ;
Rolling up the heaven, I shall open the hollows of the earth;
Καὶ τότ' ἀναστήσω νεκρούς, μοῖραν ἀναλύσας
and then I shall raise the dead, having undone fate
Καὶ θανάτου κέντρον, καὶ ὕστερον εἰς κρίσιν ἄξω ,
and the sting of death, and afterwards I shall bring [them] to judgement,
Κρίνων εὐσεβέων καὶ δυσσεβέων βίον ἀνδρῶν.
judging the life of pious and impious men.
Nec tamen universi tunc a Deo judicabuntur : sed ii tantum qui sunt in Dei religione versati. Nam qui Deum non agnoverunt, quoniam sententia de his in absolutionem ferri non potest, jam judicati damnatique sunt, sanctis litteris contestantibus, non resurrecturos esse impios in judicium. Judicabuntur ergo qui Deum scierunt, et facinora eorum, id est mala opera cum bonis collata ponderabuntur ; ut si plura et gravia fuerint bona justaque, dentur ad vitam beatam : si autem mala superaverint, condemneutur ad poenam. Hic fortasse dixerit quispiam : Si est immortalis anima, quomodo patibilis inducitur, ac poenam sentiens ? Si enim ob merita punietur, sentiet utique dolorem, atque ita etiam mortem. Si morti non est obnoxia, nec dolori quidem, patibilis igitur non est.
Yet not all will be judged by God at that time, but only those who have been engaged in the religion of God. For those who have not acknowledged God, since a sentence cannot be passed upon them towards acquittal, have already been judged and condemned, the holy writings bearing witness that the impious will not rise again to judgement. Those, therefore, who have known God will be judged, and their deeds, that is, their evil works, will be compared with their good ones and weighed, so that if their good and just works are more numerous and weighty, they may be given over to the blessed life; but if the evil ones have prevailed, they may be condemned to punishment. Here perhaps someone will say: If the soul is immortal, how is it represented as capable of suffering, and as feeling punishment? For if it is to be punished for its deserts, it will certainly feel pain, and so also death. If it is not subject to death, neither is it subject to pain; therefore it is not capable of suffering.
Huic quaestioni, sive argumento, a Stoicis ita occurritur : Animas quidem hominum permanere, nec interventu mortis in nihilum resolvi : sed eorum, qui justi fuerunt, puras, et impatibiles, et beatas ad sedem coelestem, unde illis origo sit, remeare ; vel in campos quosdam fortunatos rapi, ubi fruantur miris voluptatibus : impiorum vero, quoniam se malis cupiditatibus inquinaverunt, mediam quamdam gerere
This question, or argument, is met by the Stoics thus: that the souls of men indeed endure, and are not dissolved into nothing by the intervention of death; but that those of men who have been just return, pure and incapable of suffering and blessed, to the heavenly seat whence their origin is, or are carried off into certain fortunate fields, where they enjoy wonderful pleasures; but that those of the impious, since they have defiled themselves with evil desires, bear a certain intermediate
Editors' notes and page, col. 799
Footnotes
Series: VARIORUM NOTAE (notes keyed by lemma, not by call letters; labelled here in print order). (printed under page 411)
(1) ‹anchor: Εἰλίξων› · lemma note, col 799
Εἰλίξων. Ex variis lectionibus hanc elegi, quae est manuscriptorum 3 Reg., 2 Colbert., 1 Clarom. et 8 edit. Accedunt Regio-Put., 2 al. Reg. rec. et vet. edit. Rom. quibus est εἰλίξω, elapsa littera ν. Edit. 8 εἰλίξας, non male; edit. Paris. 1525, εἰλίσας. In Sibyllinis legitur εἰλίξει.
"Rolling up." From the various readings I have chosen this one, which is that of the manuscripts 3 Reg., 2 Colbert., 1 Clermont and 8 editions. To these are added the Regius-Put., 2 other recent Reg. and the old Rome edition, which have heilixō, the letter n having dropped out. Eight editions have heilixas, not badly; the Paris edition of 1525, heilisas. In the Sibyllines one reads heilixei.
(printed under page 411)
(2) ‹anchor: Εἰς κρίσιν ἄξω› · lemma note, col 799
Εἰς κρίσιν ἄξω. Haec lectio est manuscriptorum 6 Reg. antiq., 1 Colb., 1 Clarom. et 10 vulgatorum. In Brun. legitur in judicium ducam; in 1 Colb. ἄξει; in Sibyllinis et in ed. Is. ἥξει.
"I will bring to judgement." This reading is that of the manuscripts 6 old Reg., 1 Colb., 1 Clermont and 10 common editions. In Brun. one reads "I will lead into judgement"; in 1 Colb. axei ("he will bring"); in the Sibyllines and in Isaeus's edition hēxei ("he will come").
(printed under page 411)
(3) ‹anchor: Jam judicati› · lemma note, col 799
Jam judicati. Juxta illud verbum Dominicum, Qui non credit, jam condemnatus est. Joannis cap. III, v. 18.
"Already judged." According to that word of the Lord, "He who does not believe is condemned already." John ch. 3, v. 18.
(printed under page 411)
(4) ‹anchor: Non resurrecturos esse impios in judicium› · lemma note, col 799
Non resurrecturos esse impios in judicium. Psalm. I. Scilicet quoad discussionem meritorum, non autem quoad distributionem poenarum. Alioquin falsum hoc esset, ex Daniel. cap. XII, v. 2; Joan. cap. V, v. 29; et Act. XXIV, v. 15. Addidi esse ex 5 vet. editis cunctisque mss. praeter 1 Reg. rec. a quo abest, ut ab impressis octo. Non resurgent quidem impii, ut gloriae sint cum justis participes, sed aeterna morte, aeternisque poenis mulctentur, juxta illud: Ite, maledicti, in ignem aeternum. Vide infra Lact. c. 22, in fine, et c. 26.
"That the impious will not rise again in the judgement." Psalm 1. That is, as regards the examination of merits, but not as regards the distribution of punishments. Otherwise this would be false, by Daniel ch. 12, v. 2; John ch. 5, v. 29; and Acts 24, v. 15. I have added esse from 5 old editions and all the manuscripts except 1 recent Reg., from which it is missing, as it is from eight printed copies. The impious will indeed not rise so as to share glory with the just, but so as to be punished with eternal death and eternal pains, according to that word: "Depart, ye cursed, into everlasting fire." See below, Lactantius ch. 22, at the end, and ch. 26.
(printed under page 411)
(5) ‹anchor: Bona justaque, dentur ad vitam› · lemma note, col 799
Bona justaque, dentur ad vitam. Sic edit. Rom. 1470, Florentina, Egn., Paris. 1525, Crat., Graph., Is., Cellar., vetus Versio Gallica cum omnibus mss. praeter 1 Reg. rec. qui habet justificentur, ut 12 impressi. At justificentur non est styli Lactantiani. Non numerice comparabuntur bona et mala: innumeris bonis praeponderabit vel unum peccatum mortale, si morientem inquinaverit.
"Good and just, let them be given to life." So the Rome edition of 1470, the Florentine, Egnatius, Paris 1525, Cratander, Gryphius, Isaeus, Cellarius, the old French Version, with all the manuscripts except 1 recent Reg., which has justificentur ("let them be justified"), as do 12 printed copies. But justificentur is not of Lactantius's style. Good and evil will not be compared by number: even one mortal sin will outweigh countless good deeds, if it has stained a man at his death.
(printed under page 411)
(6) ‹anchor: Patibilis inducitur› · lemma note, col 799
Patibilis inducitur. Sic infra, bis patibilis, et cap. 21, ita antiquiores editi. At mss. 12 rec. et 4 edit. passibilis.
"Is represented as capable of suffering." So below, twice, patibilis, and in ch. 21; so the older printed editions. But 12 recent manuscripts and 4 editions have passibilis.
(printed under page 411)
(7) ‹anchor: Poenam sentiens› · lemma note, col 799
Poenam sentiens. Mss. 7 rec. totidemque editi rec. poenae sentiens.
"Feeling punishment." Seven recent manuscripts and as many recent editions have poenae sentiens.
(printed under page 411)
(8) ‹anchor: Patibilis› · lemma note, col 800
Patibilis. 5 scripti rec. passibilis.
"Capable of suffering." Five recent manuscripts have passibilis.
(printed under page 411)
(9) ‹anchor: A Stoicis› · lemma note, col 800
A Stoicis. Epiphanius aliter de Stoicorum dogmate scribit. Vide Plut. in Placitis, lib. IV, cap. 7. Hujus haec verba sunt Οἱ Στωϊκοί, etc. Dicunt Stoici exeuntem e corpore (animam) simul cum concreto interire, eam scilicet quae sit imbecillior, quales sunt ineruditorum animae: validiores, quales sunt sapientum, durare usque ad conflagrationem.
"By the Stoics." Epiphanius writes differently about the doctrine of the Stoics. See Plutarch, Opinions (of the Philosophers), book IV, ch. 7. His words are these: "The Stoics," etc. "The Stoics say that (the soul) going out of the body perishes together with the compound, namely the weaker one, such as are the souls of the unlearned; the stronger ones, such as are those of the wise, last until the conflagration."
(printed under page 411)
(10) ‹anchor: Impatibiles› · lemma note, col 800
Impatibiles. Unus Brun. Impassibiles.
"Incapable of suffering." Brun. alone has impassibiles.
(printed under page 411)
(11) ‹anchor: Origo sit› · lemma note, col 800
Origo sit. Mss. 7 rec. et 5 edd. Origo est.
"Their origin may be." Seven recent manuscripts and 5 editions have origo est (indicative).
(printed under page 411)
(12) ‹anchor: In campos quosdam fortunatos› · lemma note, col 800
In campos quosdam fortunatos. Id est, in campos Elysios, quos opinati fuerant poetae.
"Into certain fortunate fields." That is, into the Elysian fields, which the poets had imagined.
(printed under page 411)
(13) ‹anchor: Impiorum vero› · lemma note, col 800
Impiorum vero. Sic profecto legendum, supplendo et repetendo e superioribus animas, ad quas sequentia referuntur, cujus desideriis ac libidinibus addictae.... fucum trahant. In 20 Mss. et 15 editis legitur impios, mendose.
"But of the impious." So it must certainly be read, supplying and repeating from above "souls", to which what follows refers: "given over to whose desires and lusts ... take on a stain". In 20 manuscripts and 15 printed editions one reads impios, wrongly.
(printed under page 411)
(14) ‹anchor: Ineluibilem quemdam fucum trahant labemque terrenam› · lemma note, col 800
Ineluibilem quemdam fucum trahant labemque terrenam. Mss. 5 rec. ineluibilem quamdam secum trahant labem terrenam. Utraque lectio bona. Lactant., lib. de Ira Dei, cap. 23, ineluibiles sibi maculas inusserunt.
"Take on an ineffaceable stain and earthly taint." Five recent manuscripts have "drag with them a certain ineffaceable earthly taint". Both readings are good. Lactantius, On the Wrath of God, ch. 23: "they have branded ineffaceable stains on themselves."
(printed under page 411)
(15) ‹anchor: Poeta› · lemma note, col 800
Poeta. Virg., Aeneid., VI, v. 735.
"The poet." Virgil, Aeneid VI, line 735.
(printed under page 411)
(16) ‹anchor: Poeta› · lemma note, col 800
Poeta. Virgil., II Aeneid., v. 702, ubi Creusae umbra in somno Aeneae comparuit, quem versum transtulit Virgilius ex undecimo Odysseae: σκιῇ εἴκελον, ἢ καὶ ὀνείρῳ ἔπτατο, etc.
"The poet." Virgil, Aeneid II, line 702, where the shade of Creusa appeared to Aeneas in sleep; Virgil transferred this line from the eleventh book of the Odyssey: "like a shadow or a dream she flew," etc.
(printed under page 411)
(17) ‹anchor: Corporales› · lemma note, col 800
Corporales. Ms. 1 Bonon. antiq. carnales.
"Bodily." The 1 old Bologna manuscript has carnales ("fleshly").
(printed under page 411)
(18) ‹anchor: Cui subjacet posse omnia› · lemma note, col 800
Cui subjacet posse omnia. Clarom. cui subjacent omnia. — Cui subjacet posse omnia. Hoc verbo saepe usus est; e. g. de Ira, c. 18: Si Deo subjacet cogitare, sapere, intelligere, etc. Maxime huc pertinet, l. I, c. 5: cujus (Dei) potestati subjacent omnia. Omitto alia nostri loca. Saepe ita utitur Tertullianus. BUN.
"To whom it belongs to be able to do all things." The Clermont manuscript has "to whom all things are subject". — "To whom it belongs to be able to do all things." He often used this verb; for example, On the Wrath, ch. 18: "If it belongs to God to think, to be wise, to understand," etc. Most to the point is book I, ch. 5: "to whose (God's) power all things are subject." I pass over other passages of our author. Tertullian often uses it so. BÜNEMANN.
(printed under page 411)
(19) ‹anchor: Daemones reformidant› · lemma note, col 800
Daemones reformidant. 1 Bonon. antiq. et 4 edd. rec. perperam addunt vocem Deum, quae mox prae- (continues)
"The demons dread." The 1 old Bologna manuscript and 4 recent editions wrongly add the word Deum ("God"), which just (continues)
(printed under page 411)
Page
- running head: 799 FIRM. LACTANTII DIVIN.
- marginal letters: A ‹Et alio loco apud eamdem›; B ‹ad poenam. Hic fortasse dixerit›; C ‹Εἰλίξων. Ex variis lectionibus (Variorum notae)›; D ‹et Act. XXIV, v. 15. Addidi esse›
- old-edition numerals: (none)
- other: "condemneutur" as it appears in the scan; the u may be a worn n, unsure; the four Greek Sibylline verses are set one line each; breathing on εἰλίξων read as smooth, as in the note lemma, small type, unsure; the full-width heading VARIORUM NOTAE across both columns is not set; the Variorum notae at the page foot (Εἰλίξων … Poenam sentiens) are left for the later pass; the column ends mid-sentence at "gerere"
inter immortalem mortalemque naturam, et habere aliquid imbecillitatis ex contagione carnis. Cujus desideriis ac libidinibus addictae ineluibilem quemdam fucum trahant labemque terrenam; quae cum temporis diuturnitate penitus inhaeserit, ejus naturae reddi animas, ut si non extinguibiles in totum, quoniam ex Deo sunt, tamen cruciabiles fiant per corporis maculam, quae peccatis inusta, sensum doloris attribuit. Quam sententiam poeta sic explicavit:
between immortal and mortal nature, and have something of weakness from the contagion of the flesh. Given over to its desires and lusts, they draw a certain indelible stain and an earthly blemish; and since this has clung deeply through length of time, the souls are rendered of such a nature that, if not wholly extinguishable, since they are from God, they nevertheless become capable of torment through the stain of the body, which, branded in by sins, imparts the sense of pain. This opinion the poet set out thus:
Quin et supremo cum lumine vita reliquit, / Non tamen omne malum miseris, nec funditus omnes / Corporeae excedunt pestes; penitusque necesse est, / Multa diu concreta modis inolescere miris. / Ergo exercentur poenis, veterumque malorum / Supplicia expendunt.
Nay, even when on the last day life has left them, / yet not all evil, nor all the bodily plagues, depart utterly from the wretched; and it must needs be / that many things long grown together become ingrained deep within in wondrous ways. / Therefore they are exercised with punishments, and of old evils / they pay the penalties.
Haec propemodum vera sunt. Anima enim, cum divortium fecit a corpore, est, ut ait idem poeta,
These things are almost true. For the soul, when it has made its divorce from the body, is, as the same poet says,
Par levibus ventis, volucrique simillima somno.
Like to the light winds, and most like to winged sleep.
quia spiritus est ipsa tenuitate incomprehensibilis: sed nobis, qui sumus corporales; Deo autem, cui subjacet posse omnia, comprehensibilis.
because it is spirit, incomprehensible by its very thinness: but [incomprehensible] to us, who are corporeal; to God, however, to Whom it belongs to be able to do all things, comprehensible.
CAPUT XXI.
Chapter XXI.
De cruciatibus et poenis animarum.
Of the tortures and punishments of souls.
Primum igitur dicimus, tantam esse Dei potestatem, ut etiam incorporalia comprehendat, et quemadmodum voluerit, afficiat. Nam et Angeli Deum metuunt, quia castigari ab eo possunt inenarrabili quodam modo; et daemones reformidant, quia torquentur ab
First, therefore, we say that the power of God is so great that He comprehends even incorporeal things, and affects them as He wills. For the angels too fear God, because they can be chastised by Him in a certain unspeakable manner; and the demons dread [Him], because they are tormented by
Editors' notes and page, col. 800
Page
- running head: [LA]CTANTII DIVIN. INSTIT. (first letters cut off at image edge)
- marginal letters: A ‹inter immortalem mortalemque›; B ‹vortium fecit a corpore›; C ‹Patibilis. 5 scripti› (in Variorum Notae); D ‹Ineluibilem quemdam fucum› (in Variorum Notae)
- old-edition numerals: (none)
- other: verse quotations (Virgil) set as one paragraph per block with " / " between lines; "expendunt" in the last verse line is poorly inked (looks like expenduut), read as expendunt; full-width heading VARIORUM NOTAE at page foot not set, and the Variorum Notae themselves left for the later pass; column ends mid-sentence at "ab"
eo ac puniuntur. Quid ergo mirum, si cum sint immortales animae, tamen patibiles sint Deo? Nam cum in se nihil habeant solidum et contrectabile, a solidis et corporalibus nullam vim pati possunt: sed quia in solis spiritibus vivunt, a solo Deo tractabiles sunt, cui virtus ac substantia spiritalis est. Sed tamen docent nos sanctae Litterae, quemadmodum poenas impii sint daturi. Nam quia peccata in corporibus contraxerunt, rursus carne induentur, ut in corporibus piaculum solvant; et tamen non erit caro illa, quam Deus homini superjecerit, huic terrenae similis: sed insolubilis ac permanens in aeternum, ut sufficere possit cruciatibus, et igni sempiterno, cujus natura diversa est ab hoc nostro, quo ad vitae necessaria utimur, qui nisi alicujus materiae fomite alatur, extinguitur. At ille divinus per seipsum semper vivit ac viget sine ullis alimentis, nec admixtum habet fumum: sed est purus, ac liquidus, et in aquae modum fluidus. Non enim vi aliqua sursum versus urgetur, sicut noster, quem labes terreni corporis, quo
Him and are punished. What wonder, then, if, although souls are immortal, they are nevertheless capable of suffering at the hands of God? For since they have in themselves nothing solid and tangible, they can suffer no force from things solid and bodily; but because they live in spirits alone, they can be handled by God alone, Whose power and substance is spiritual. But nevertheless the holy Scriptures teach us in what manner the impious are to pay their penalties. For because they contracted their sins in bodies, they will again be clothed with flesh, so that they may pay the expiation in bodies; and yet that flesh which God will have put upon man will not be like this earthly flesh, but indissoluble and abiding for ever, so that it may be able to endure the torments and the everlasting fire, whose nature is different from this fire of ours, which we use for the necessities of life, which, unless it is fed by the tinder of some material, is extinguished. But that divine fire lives always and thrives through itself without any nourishment, nor does it have smoke mixed in it; but it is pure and clear, and flowing in the manner of water. For it is not driven upwards by any force, as ours is, which the defilement of the earthly body, with which
Editors' notes and page, col. 801
Footnotes
Series: VARIORUM NOTAE (notes keyed by lemma, not by call letters; labelled here in print order). (printed under page 412)
(1) ‹anchor: (continued from previous page)› · lemma note, col 801
(continued) cessit. Deum (inquit Lactantius) daemones reformidant, quia torquentur ab eo et puniuntur. Hinc vides daemonum punitionem non reservatam usque ad judicii diem. Jacobi Epist. II.
(printed under page 412)
(2) ‹anchor: Patibiles sint Deo› · lemma note, col 801
Patibiles sint Deo. Haec vox active et passive usurpatur. Vide supra ter.
"Are capable of suffering at God's hands." This word is used both actively and passively. See above, three times.
(printed under page 412)
(3) ‹anchor: Cui virtus› · lemma note, col 801
Cui virtus. Mss. 3 rec. cujus virtus. Utraque lectio bona.
"To whom (belongs) power." Three recent manuscripts have cujus virtus ("whose power"). Both readings are good.
(printed under page 412)
(4) ‹anchor: Sanctae litterae› · lemma note, col 801
Sanctae litterae. Vide Joan. V, Cor. XV.
"The holy writings." See John 5, Corinthians 15.
(printed under page 412)
(5) ‹anchor: Sint daturi› · lemma note, col 801
Sint daturi. In mss. 2 Regiis rec. et 15 editis est laturi. Utraque lectio bona.
"Are to give." In 2 recent Regii manuscripts and 15 printed editions it is laturi ("are to bear"). Both readings are good.
(printed under page 412)
(6) ‹anchor: Nam quia peccata in corporibus contraxerunt, rursus carne induentur› · lemma note, col 801
Nam quia peccata in corporibus contraxerunt, rursus carne induentur. Cum Justino, Irenaeo et paucis ex priscis Patribus putavit (perperam) Lactantius, omne animarum judicium differri post corporum resurrectionem: idcirco, inquit, licet Deus virtute sua possit igne agere in animas etiam corpore exutas, tamen congruentius vult eas pati cum corpore, quia in corpore peccaverunt, et ideo rursus carne induentur, etc. Ex ISAEO.
"For because they contracted sins in their bodies, they will be clothed again with flesh." With Justin, Irenaeus and a few of the early Fathers, Lactantius thought (wrongly) that all judgement of souls is deferred until after the resurrection of bodies: therefore, he says, although God by His power can act with fire upon souls even stripped of the body, yet He more fittingly wills that they suffer with the body, "because they sinned in the body, and so they will be clothed again with flesh," etc. From ISAEUS.
(printed under page 412)
(7) ‹anchor: Igni sempiterno› · lemma note, col 801
Igni sempiterno. Variae hujus ignis sunt denominationes apud Veteres. Arnob., lib. II, ignem ferum. Idem, lib. IV, inextinguibiles gehennae flammas. Cyprian. ad Demetr., vivaces flammas. Tertull. Apol., c. 48, jugem ignem. August. Serm. 17 de Pauli convers., aeternas flammas. Alii aliter dixere. ELMENHORST.
"With everlasting fire." There are various names for this fire among the ancients. Arnobius, book II, "savage fire". The same, book IV, "the inextinguishable flames of Gehenna". Cyprian to Demetrianus, "long-lived flames". Tertullian, Apology ch. 48, "perpetual fire". Augustine, Sermon 17 on the conversion of Paul, "eternal flames". Others have said it otherwise. ELMENHORST.
(printed under page 412)
(8) ‹anchor: Divinus› · lemma note, col 801
Divinus. Scilicet ignis.
"Divine." That is, the fire.
(printed under page 412)
(9) ‹anchor: Ac liquidus› · lemma note, col 801
Ac liquidus. Liquidus ignis, a verbo liquet, est clarus ignis, qui nullo fumo turbidus est. Vide Turnebum.
"And clear." "Clear fire", from the verb liquet, is bright fire, not clouded by any smoke. See Turnèbe.
(printed under page 412)
(10) ‹anchor: Recreabit› · lemma note, col 801
Recreabit. Francius, de novo creabit, fibris renatis, ait Virgilius VI Aeneid.
"Will renew." Francius: "will create anew"; "with its fibres born again", says Virgil, Aeneid VI.
(printed under page 412)
(11) ‹anchor: Quod poetae in vulturem› · lemma note, col 801
Quod poetae in vulturem, etc. Homer. Odyss. II, et ex eo Virgil. VI Aeneid.: Necnon et Tityon terrae omnipotentis alumnum / Cernere erat, etc. Tibull. I, Eleg. 3, Ovid. I de Pont., Eleg. 2. Meminerunt etiam alii, qui inferorum poenas descripserunt, Lucretius, Silius, Lucianus, Claudianus, et Boccatius. BETUL.
"What the poets (told) of the vulture," etc. Homer, Odyssey 2 (as printed), and from him Virgil, Aeneid VI: "Tityos too, nursling of the all-mighty earth, was to be seen," etc. Tibullus I, Elegy 3; Ovid, From Pontus I, Elegy 2. Others too who described the punishments of the underworld have mentioned it: Lucretius, Silius, Lucian, Claudian and Boccaccio. BETULEIUS.
(printed under page 412)
(12) ‹anchor: Revirescentium› · lemma note, col 801
Revirescentium. Ita restitui ex edit. Betul. et Cellar. et omnibus fere mss. In 2 Reg. rec., Jun., Pen. et 6 vulgatis legitur reviviscentium; in 1 Reg. et 10 excusis virescentium.
"Growing green again." So I have restored from the editions of Betuleius and Cellarius and almost all the manuscripts. In 2 recent Reg., Jun., Pen. and 6 common editions one reads reviviscentium ("coming back to life"); in 1 Reg. and 10 printed copies virescentium ("growing green").
(printed under page 412)
(13) ‹anchor: Sed et justos cum judicaverit, etiam in igni eos examinabit› · lemma note, col 801
Sed et justos cum judicaverit, etiam in igni eos examinabit. In 3 mss. Reg. pro etiam, legitur et. Praepositione in carent 10 mss. rec. et 13 editi. Per justos intelligit Lactantius Christianos.
"But when he has judged the just too, he will also test them in fire." In 3 Reg. manuscripts one reads et in place of etiam. Ten recent manuscripts and 13 printed editions lack the preposition in. By "the just" Lactantius means Christians.
(printed under page 412)
(14) ‹anchor: Tum quorum peccata› · lemma note, col 802
Tum quorum peccata. Error iste Lactantii de expurgandis igni justorum corporibus post universale judicium, rejectus est a scholis Theologorum. Vide Sixtum lib. V Biblioth., annotat. 170, 171. De hoc igne vide S. Thom. in 4 Sentent. distinct. 47, art. 4, ad 3; et ibid. S. Bonavent. quaest. 4, in fin., et in 7 parte Breviloq. cap. 4.
"Then those whose sins." This error of Lactantius about the purging of the bodies of the just by fire after the universal judgement has been rejected by the schools of the theologians. See Sixtus (of Siena), Bibliotheca book V, notes 170, 171. On this fire see St Thomas on the 4th book of the Sentences, distinction 47, art. 4, reply to 3; and in the same place St Bonaventure, question 4, at the end, and in part 7 of the Breviloquium, ch. 4.
(printed under page 412)
(15) ‹anchor: Vel numero› · lemma note, col 802
Vel numero. Vide supra, col. 799, notam Bona justaque, etc., versus finem.
"Or by number." See above, col. 799, the note "Good and just", etc., towards the end.
(printed under page 412)
(16) ‹anchor: Maturitas virtutis incoxerit› · lemma note, col 802
Maturitas virtutis incoxerit. Reimm. maturitas virtutis intoxerit, prave: incoxerit est probe, penitus imbuerit. Respexit illa Persii citata Lact. l. II, c. 4: ..... incoctum generoso pectus honesto. BUN.
"The ripeness of virtue has steeped (them)." Reimmann's manuscript has intoxerit, wrongly: incoxerit is right, "has thoroughly imbued". He had in view those words of Persius cited by Lactantius, book II, ch. 4: "... a heart steeped in noble honour." BÜNEMANN.
(printed under page 412)
(17) ‹anchor: Ignem illum non sentient› · lemma note, col 802
Ignem illum non sentient. Ignis ille, a S. Paulino Nolano dicitur sapiens; de quo sic ait epist. 28, alias 9, ad Severum: Si iis operibus cives Sanctorum fieri mereamur, non ardebit opus nostrum; et ignis ille sapiens transeuntes nos per examen suum non severo ardore ambiet puniendos: sed ut commendatos suscipiens, blando lambet attactu, ut possimus dicere: Transivimus per ignem et aquam, et induxisti nos in refrigerium.
"They will not feel that fire." That fire is called "wise" by St Paulinus of Nola, who speaks of it thus in letter 28, otherwise 9, to Severus: "If by these works we deserve to become fellow-citizens of the saints, our work will not burn; and that wise fire, as we pass through its testing, will not surround us with a severe heat as men to be punished, but, receiving us as men commended, will lick us with a gentle touch, so that we may say: We went through fire and water, and Thou broughtest us out into refreshment."
(printed under page 412)
(18) ‹anchor: Aliquid in se Dei, quod vim› · lemma note, col 802
Aliquid in se Dei, quod vim. Sic restitui ex 11 editis et omnibus mss. praeter Ultr. et ed. Gymnic. quibus est, aliquid in se quod; in 4 vulgatis prave, in se aliquid inde quod vim. Veteres editiones saeculi XV nostrae lectioni consentiunt.
"Something of God in them, which (repels) the force." So I have restored from 11 printed editions and all the manuscripts except the Ultr. and the Gymnicus edition, which have "something in them which"; in 4 common editions, wrongly, "something in them thence which (repels) the force". The old editions of the fifteenth century agree with our reading.
(printed under page 412)
(19) ‹anchor: Ac respuat› · lemma note, col 802
Ac respuat. Mss. 5 rec. totidemque editi, rejiciat.
"And spits it out." Five recent manuscripts and as many printed editions have rejiciat ("throws it back").
(printed under page 412)
(20) ‹anchor: Potentiam› · lemma note, col 802
Potentiam. Mss. rec. potestatem, ut editi.
"Power (potentia)." The recent manuscripts have potestatem, as do the printed editions.
(printed under page 412)
(21) ‹anchor: Nec tamen quisquam putet, animas post mortem protinus judicari› · lemma note, col 802
Nec tamen quisquam putet, animas post mortem protinus judicari. Poenas animarum et praemia differri in diem judicii universalis post corporum resurrectionem, atque eas interim in una communi custodia detineri Lactantius est opinatus, ut supra diximus hoc eodem capite. Idem senserunt et quidam antiquorum Patrum; fictitius Clemens Romanus, 1 Recognit. ad fin.; Justin. Mart. colloq. cum Tryphon. et quaest. 76; Irenaeus, lib. V adv. haeres.; Tertullian., IV adv. Marcion. et lib. de Anim., cap. antepenult.; Origen. Homil. 7 in Levitic. et II et IV Principior.; Victorin. super Apocalyps. ad ea, Vidi sub altare. Aliter tamen sentit Ecclesia, tenetque pro certo, animas statim ab egressu corporum privatum subire judicium, aut ad poenam, aut ad vitam beatam in coelo. Idque firmatur exemplo mendici Lazari in sinu Abrahae, et divitis epulonis in inferno, etc. Luc. cap. XVI. Partim ex ISAEO. — Vide Sixtum lib. VI Bi- (continues)
"Yet let no one think that souls are judged immediately after death." Lactantius held that the punishments and rewards of souls are deferred to the day of the universal judgement after the resurrection of bodies, and that meanwhile they are held in one common custody, as we said above in this same chapter. Some of the ancient Fathers thought the same: the fictitious Clement of Rome, Recognitions 1, at the end; Justin Martyr, Dialogue with Trypho, and question 76; Irenaeus, Against Heresies book V; Tertullian, Against Marcion IV and On the Soul, the third chapter from the end; Origen, Homily 7 on Leviticus, and On First Principles II and IV; Victorinus on the Apocalypse, at the words "I saw under the altar". The Church, however, thinks otherwise, and holds for certain that souls, immediately upon leaving their bodies, undergo a particular judgement, either to punishment or to the blessed life in heaven. And this is confirmed by the example of the beggar Lazarus in Abraham's bosom, and of the rich banqueter in hell, etc., Luke ch. 16. Partly from ISAEUS. — See Sixtus, book VI of the Bi- (continues)
(printed under page 412)
Page
- running head: 801 LIBER VII. DE VITA BE (cut off at the image edge)
- marginal letters: A ‹eo ac puniuntur. Quid ergo›; B ‹guitur. At ille divinus›; C ‹Cui virtus. Mss. 3 rec.› (in the notes); D ‹Divinus. Scilicet ignis› (in the notes)
- old-edition numerals: (none)
- other: first word read as "eo" (the type could be taken for "co"; the editors' note quotes "ab eo et puniuntur"), UNSURE; full-width heading "VARIORUM NOT[AE]" stands below the text block, cut off at the right edge, not set; the Variorum notae at the page foot (Deum (inquit Lactantius)..., Patibiles sint Deo..., etc.) left for the later pass; column ends mid-sentence at "quo", no hyphen
tenetur, et fumus intermixtus exilire cogit, et ad coelestem naturam cum trepidatione mobili subvolare.
it is held, and the smoke mixed in with it force to leap out and to fly up with a trembling motion towards the heavenly nature.
Idem igitur divinus ignis una eademque vi atque potentia, et cremabit impios, et recreabit, et quantum e corporibus absumet, tantum reponet, ac sibi ipse aeternum pabulum subministrabit; quod poetae in vulturem Tityi transtulerunt; ita sine ullo revirescentium corporum detrimento aduret tantum, ac sensu doloris afficiet. Sed et justos cum judicaverit, etiam in igni eos examinabit. Tum quorum peccata vel pondere, vel numero praevaluerint, perstringentur igni atque amburentur: quos autem plena justitia et maturitas virtutis incoxerit, ignem illum non sentient; habent enim aliquid in se Dei, quod vim flammae repellat, ac respuat. Tanta vis est innocentiae, ut ab ea ignis ille refugiat innoxius; qui accepit a Deo hanc potentiam, ut impios urat, justis obtemperet. Nec tamen quisquam putet animas post mortem protinus judicari. Nam omnes in una communique
Therefore the same divine fire, with one and the same force and power, will both burn the wicked and restore them, and as much as it consumes from their bodies, so much will it put back, and it will itself supply eternal fuel to itself; which the poets transferred to the vulture of Tityus; thus, without any loss to the bodies as they grow fresh again, it will only burn them and afflict them with the sense of pain. But when He has judged the just as well, He will also test them in fire. Then those whose sins have prevailed either in weight or in number will be grazed by the fire and scorched; but those whom full justice and ripeness of virtue have thoroughly steeped will not feel that fire; for they have something of God in themselves, which repels and spits back the force of the flame. So great is the power of innocence that that fire flees from it harmless; for it has received from God this power, that it should burn the wicked and obey the just. Yet let no one think that souls are judged immediately after death. For all in one and common
Editors' notes and page, col. 802
Page
- running head: …I. DE VITA BEATA. 802 (start cut off at image edge)
- marginal letters: A tenetur, et fumus; B flammae repellat; C (beside notes: parte Breviloq.); D (beside notes: aliquid inde quod vim)
- old-edition numerals: (none)
- other: column ends mid-word "communi-" split at the column break; the heading "…ARIORUM NOTAE" and the Variorum notes below the text are page-foot apparatus, not set; the running head is cut off at the left edge of the image
custodia detinentur, donec tempus adveniat, quo maximus judex meritorum faciat examen. Tum quorum fuerit probata justitia, ii praemium immortalitatis accipient: quorum autem peccata et scelera detecta fuerint, non resurgent, sed cum impiis in easdem tenebras recondentur, ad certa supplicia destinati.
custody are detained, until the time comes when the supreme Judge makes an examination of merits. Then those whose righteousness has been proved will receive the reward of immortality; but those whose sins and crimes have been uncovered will not rise again, but will be hidden away with the impious in the same darkness, destined for certain punishments.
CAPUT XXII.
Chapter XXII.
De errore poetarum, atque de animae reditu ab inferis.
On the error of the poets, and on the return of the soul from the underworld.
Figmenta haec esse poetarum quidam putant, ignorantes unde illa poetae acceperint, ac negant haec fieri posse; nec mirum est ita illis videri. Aliter enim, quam res habet, traditur a poetis: qui licet sint multo antiquiores quam historici, et oratores, et caetera genera scriptorum; tamen quia mysterium divini sacramenti nesciebant, et ad eos mentio resurrectionis futurae obscuro rumore pervenerat, eam vero temere ac leviter auditam in modum commentitiae fabulae prodiderunt. Et tamen iidem testati sunt, non auctorem se certum, sed opinionem sequi; ut Maro qui ait:
Some think that these things are fictions of the poets, not knowing whence the poets received them, and they deny that these things can happen; nor is it surprising that it seems so to them. For it is handed down by the poets otherwise than the matter stands: for although they are much older than the historians and the orators and the other kinds of writers, yet because they did not know the mystery of the divine sacrament, and the mention of the future resurrection had reached them by an obscure rumour, they published it, having heard it rashly and lightly, in the manner of a fictitious fable. And yet these same men have testified that they follow not a sure authority but opinion; as Maro, who says:
Sit nihi fas audita loqui.
May it be permitted to me to speak things heard.
Quamvis igitur veritatis arcana in parte corruperint; tamen ipsa res eo verior invenitur, quod cum prophetis
Although, therefore, they corrupted the secrets of the truth in part, yet the thing itself is found to be all the truer in that with the prophets
Editors' notes and page, col. 803
Footnotes
Series: VARIORUM NOTAE (notes keyed by lemma, not by call letters; labelled here in print order). (printed under page 413)
(1) ‹anchor: (continued from previous page)› · lemma note, col 803
(continued) blioth. annotatione 345; Bellarminum lib. I de Sanctorum beatitudine, cap. 1, 2. 3, 4, 5, 6; Coccium, tom. I Thesauri Catholici, lib. V, art. 2.
(printed under page 413)
(2) ‹anchor: Nam omnes in una communique custodia detinentur› · lemma note, col 803
Nam omnes in una communique custodia detinentur. Hoc plane ἄγραφον et ἀντίγραφον.
"For all are held in one common custody." This is plainly agraphon (unwritten in Scripture) and antigraphon (contrary to Scripture).
(printed under page 413)
(3) ‹anchor: In easdem tenebras› · lemma note, col 803
In easdem tenebras. Vide supra, col. 799, 801.
"Into the same darkness." See above, cols. 799, 801.
(printed under page 413)
(4) ‹anchor: Qui licet sint multo antiquiores quam historici et oratores› · lemma note, col 803
Qui licet sint multo antiquiores quam historici et oratores. Haec controversia non facile dirimenda est, cum ex profanis poetis ultra Homerum non assurgitur. Quotquot enim fuisse dicuntur ante bellum Trojanum, ab ipsis poetis fictos docet Vossius de Re poetica. Homerum floruisse circa Samuelis tempora secundum nonnullos tradit Eusebius in Chronicis. Historiae origo ad Cadmum refertur sub tempus Judicum Hebraeorum; in quo calculo si quid sit veri, historiae deferenda est antiquitatis laurea. Sed cum antiqua haec incerta fere sint omnia, quae in sacris litteris non continentur, sufficiat nobis longe antea Moysen, seu historiam species, seu poesin, in utraque excelluisse. Ex SPARKIO. — Verum juxta Arundeliana marmora Epocha XXVIII, vixit Homerus desinente decimo ante vulgarem aeram saeculo, annos trecentos post Trojanum excidium; Samuel vero obiit ante medium undecimi ante vulgarem aeram saeculi, videlicet circa annum 1061 ante Christum natum.
"Who, although they are much older than the historians and orators." This controversy is not easily settled, since among the profane poets one cannot rise beyond Homer. For all those who are said to have lived before the Trojan War, Vossius, On the Art of Poetry, shows to have been invented by the poets themselves. Eusebius, in the Chronicle, records that according to some Homer flourished about the times of Samuel. The origin of history is referred to Cadmus, about the time of the Hebrew Judges; if there is any truth in that reckoning, the laurel for antiquity must be given to history. But since almost all these ancient matters not contained in the sacred writings are uncertain, let it suffice us that Moses, long before, excelled in both, whether you look to history or to poetry. From SPARK. — But according to the Arundel Marbles, epoch 28, Homer lived at the close of the tenth century before the common era, three hundred years after the fall of Troy; whereas Samuel died before the middle of the eleventh century before the common era, namely about the year 1061 before the birth of Christ.
(printed under page 413)
(5) ‹anchor: Obscuro rumore pervenerat› · lemma note, col 803
Obscuro rumore pervenerat. Sic restitui ex antiq. et optimo ms. Regio-Put. et edit. Betul., Spark. et Walch. Et ita legendum esse censebat doctissimus Francius. Similiter apud Ciceronem lego obscuro sermone lib. III, epist. 4, ad Curionem. Plerique tum manu exarati, tum typis excusi codices habent obscurorum ore: ubi vides easdem esse litteras cum obscuro rumore. 1 Reg. et 1 Colbert. ferunt obscuro more; ed. Is. obscuro ore; 1 Reg. oraculorum more; ms. Torn. et 4 editi obscurior pervenerat.
"Had reached them by an obscure rumour." So I have restored from the old and excellent Regius-Put. manuscript and the editions of Betuleius, Spark and Walch. And the most learned Francius judged that it should be read so. Similarly in Cicero I read "in obscure speech", book III, letter 4, to Curio. Most codices, both handwritten and printed, have obscurorum ore ("by the mouth of obscure men"): where you see the same letters as in obscuro rumore. 1 Reg. and 1 Colbert. give obscuro more ("in an obscure manner"); Isaeus's edition obscuro ore ("by an obscure mouth"); 1 Reg. oraculorum more ("in the manner of oracles"); the Torn. manuscript and 4 printed editions obscurior pervenerat ("had reached them more obscurely").
(printed under page 413)
(6) ‹anchor: Ut Maro› · lemma note, col 803
Ut Maro. Virgilius, Aeneidos scilicet lib. VI, vers. 266.
"As Maro." Virgil, that is, Aeneid book VI, line 266.
(printed under page 413)
(7) ‹anchor: Quod cum prophetis› · lemma note, col 803
Quod cum prophetis. Mss. 5 rec. quo.
"Because with the prophets." Five recent manuscripts have quo.
(printed under page 413)
(8) ‹anchor: Nam cum prophetae› · lemma note, cols 803–804
Nam cum prophetae, etc. Joann. V, Christus ipse ait, se judicandi provinciam a Patre accepisse. Psal. LXXI: Deus, judicium tuum regi da. Multi sunt passim apud prophetas loci, tam de magni diei judicio, quam de universali, quo peccatores verbo divino perpetuo condemnantur. BETUL.
"For when the prophets," etc. In John 5 Christ Himself says that He has received the office of judging from the Father. Psalm 71: "Give the king Thy judgement, O God." There are many passages throughout the prophets, both about the judgement of the great day and about the universal one, in which sinners are condemned for ever by the divine word. BETULEIUS.
(printed under page 413)
(9) ‹anchor: Rectorem coeli› · lemma note, col 804
Rectorem coeli. Mss. 1 Bonon. antiq. et 11 alii Reg. addunt Dominum; Cauc. et vulgati 4 Deum.
"The ruler of heaven." The 1 old Bologna manuscript and 11 other Reg. add Dominum ("the Lord"); the Cauc. and 4 common editions Deum ("God").
(printed under page 413)
(10) ‹anchor: Sed eum› · lemma note, col 804
Sed eum. Sic restitui ex 1 Reg., 1 Bonon. antiq., 1 Lips. et Pal., 1, favente alio Reg. cui est sed et eum. Abest eum a 9 rec. mss. In 8 aliis et 13 edd. est Deum.
"But him." So I have restored from 1 Reg., 1 old Bologna, 1 Leipzig and Pal. 1, with the support of another Reg., which has "but also him". Eum is missing from 9 recent manuscripts. In 8 others and 13 editions it is Deum ("God").
(printed under page 413)
(11) ‹anchor: Minoem› · lemma note, col 804
Minoem. De judicibus infernalibus vide Ciceronem in 1 Tusculanar. quaest. ex Platonis apologia. Hic, sicut et Aeacus et Rhadamanthus, filii Jovis erant, et ita justi et integri, ut digni habiti sint, qui inferis praeficerentur. Minos sedet arbiter orci, ait Propertius lib. III, Eleg. 19. De Aeaco sic Horatius, lib. II, Od 13. Quam pene furvae regna Proserpinae, / Et judicantem vidimus Aeacum. De Rhadamanto Virgil. lib. VI Aeneid., v. 566.
"Minos." On the judges of the underworld see Cicero, Tusculan Disputations 1, from Plato's Apology. He, like Aeacus and Rhadamanthus, was a son of Jupiter, and so just and upright that they were thought worthy to be set over the dead. "Minos sits as arbiter of Orcus," says Propertius, book III, Elegy 19. Of Aeacus Horace speaks thus, book II, Ode 13: "How nearly we saw the realms of dusky Proserpine, and Aeacus giving judgement." Of Rhadamanthus, Virgil, Aeneid book VI, line 566.
(printed under page 413)
(12) ‹anchor: Dissipata› · lemma note, col 804
Dissipata. Heum. et Buneman. legunt dissipatam, et hic ultimus in hanc variantem notam sequentem exhibet. — Sic non modo lib. VII, cap. 7: Veritatem divisam... sparsam dixit, sed et dissipatam. Lib. II, cap. 10: Veritas a vulgo solet variis sermonibus dissipata corrumpi. BUN.
"Scattered." Heumann and Bünemann read dissipatam, and the latter gives the following note on this variant. — So, not only in book VII, ch. 7, did he call truth "divided ... strewn", but also "scattered". Book II, ch. 10: "Truth is commonly corrupted by the crowd, scattered through various tales." BÜNEMANN.
(printed under page 413)
(13) ‹anchor: Marone› · lemma note, col 804
Marone Virgilio VI, Aeneid., 768.
"Maro." Virgil, Aeneid VI, (line) 768.
(printed under page 413)
(14) ‹anchor: Redivivas› · lemma note, col 804
Redivivas. 1 Lips., 1 Colb., 1 Clarom. divinas; sed male.
"Living again." 1 Leipzig, 1 Colb., 1 Clermont have divinas ("divine"); but wrongly.
(printed under page 413)
(15) ‹anchor: Praeter aquam oblivionis› · lemma note, col 804
Praeter aquam oblivionis, etc. Hinc illud Maronis: Securos latices et longa oblivia potant. Periphrasis Lethei fluminis. Ἡ λήθη oblivionem significat: unde Letheus fluvius. De hoc fluvio lege Macrob. lib. I, Som. Scip. cap. 22.
"Except the water of forgetfulness," etc. Hence that line of Maro: "They drink the waters that free from care, and long forgetfulness." A periphrasis for the river Lethe. Lēthē means forgetfulness: whence the river Lethe. On this river read Macrobius, On the Dream of Scipio book I, ch. 22.
(printed under page 413)
Page
- running head: 803 FIRM. LACTANTII DIVIN. (cut off at the image edge)
- marginal letters: A que custodia detinentur; B tera genera scriptorum; C torum beatitudine, cap. 1, 2. 3 (in the notes); D sinente decimo ante vulgarem (in the notes)
- old-edition numerals: (none)
- other: first word "que" is the end of "communique" broken from the column before; last word "prophe-" (prophetis) broken across the column break; "detecta" read from blurred type (looks like "deteota"); verse prints "Sit nihi" (n appears as printed, not damaged), set as printed and listed as misprint, UNSURE; full-width heading "VARIORUM NOTAE" across both columns, cut off at the right edge, above the foot notes, not set; Variorum notae at the page foot not set (later pass); note (15) Greek "Ἡ λήθη" may print τ for θ at this resolution, UNSURE (Q5a)
in parte consentiunt: quod nobis ad probationem rei satis est. Errori tamen eorum subest ratio nonnulla. Nam cum prophetae assiduis concionibus praedicarent, judicaturum esse de mortuis Filium Dei, et haec annuntiatio non lateret, quoniam rectorem coeli non alium putabant esse, quam Jovem, judicare apud inferos Jovis filium tradiderunt: sed tamen non Apollinem, aut Liberum, aut Mercurium, qui coelestes putantur, sed eum qui et mortalis fuerit, et justus, vel Minoem, vel Aeacum, vel Rhadamantum.
they agree in part: which is enough for us as proof of the matter. Yet their error has some reason underlying it. For since the prophets in constant preachings proclaimed that the Son of God would judge the dead, and this announcement was not hidden, because they thought the ruler of heaven to be none other than Jupiter, they handed down that a son of Jupiter judges among those below: but yet not Apollo, or Liber, or Mercury, who are thought to be heavenly, but one who was both mortal and just, either Minos, or Aeacus, or Rhadamanthus.
Corruperunt igitur poetica licentia, quod acceperant; vel opinio veritatem per diversa ora sermonesque varios dissipata mutavit. Nam quod peractis apud inferos mille annis, rursus ad vitam restitui cecinerunt, Marone ita dicente:
They therefore corrupted by poetic licence what they had received; or else opinion, scattered through diverse mouths and various discourses, altered the truth. For as to their having sung that, when a thousand years have been completed among those below, [souls] are restored again to life, Maro saying thus:
Has omnes, ubi mille rotam volvere per annos, Lethaeum ad fluvium Deus evocat agmine magno, Scilicet immemores supera ut convexa revisant, Rursus et incipiant in corpora velle reverti:
All these, when they have rolled the wheel through a thousand years, God summons to the river Lethe in a great throng, so that, forgetful, they may revisit the vaults above, and begin again to wish to return into bodies:
haec eos ratio fefellit, quod resurgent defuncti, non post mille annos mortis suae: sed ut restituti rursus in vitam, mille annis cum Deo regnent. Deus enim veniet, ut orbe hoc ab omni labe purgato, redivivas justorum animas, corporibus innovatis, ad sempiternam beatitudinem suscitet. Itaque praeter aquam oblivionis vera sunt caetera: quam idcirco finxerunt,
this reasoning deceived them, that the dead will rise again, not after a thousand years from their death, but so that, restored again to life, they may reign with God for a thousand years. For God will come in order that, this world having been purged of every stain, He may raise up the revived souls of the just, their bodies renewed, to everlasting blessedness. Therefore, apart from the water of forgetfulness, the rest is true: which they invented for this reason,
Editors' notes and page, col. 804
Page
- running head: CTANTII DIVIN. INSTIT. 804 (left part cut off at the image edge)
- marginal letters: A tis in parte consentiunt; B Has omnes, ubi mille rotam; C LXXI: Deus, judicium tuum (in the Variorum notae); D after Et judicantem vidimus Aeacum, before De Rhadamanto (in the Variorum notae)
- old-edition numerals: (none)
- other: first word "tis" is the end of a word broken from the previous column, set as printed; the four verse lines (Virgil, Aen. 6) are set as one line, joined with spaces; the full-width heading "VARIORUM NOTAE" stands after "vera sunt caetera: quam idcirco finxerunt," and is cut off at the left edge, so it is not set; the Variorum notae at the page foot (ait, se judicandi...; Rectorem coeli; Sed eum; Minoem; Dissipata; Marone; Redivivas; Praeter aquam oblivionis) are not set and are left for the later pass; "Rhadamantum" is the spelling printed, not a misprint; the Google digitization footer is not set
ne quis illud opponeret : Cur ergo non meminerunt se aliquando vixisse, aut qui fuer⟨i⟩nt, aut quae gesserint? Sed nihilominus tamen verisimile non putatur; et res tota velut licenter et fabulose ficta respuitur. Nobis autem de resurrectione affirmantibus, et docentibus animas ad alteram vitam non oblitas sui, sed in eodem sensu ac figura esse redituras, illud opponitur. Tot jam saecula transierunt : quis unquam unus ab inferis resurrexit, ut exemplo ejus fieri posse credamus? At enim resurrectio fieri non potest, d⟨o⟩minante adhuc injustitia. Hoc enim saeculo necantur homines vi, ferro, insidiis, venenis ; afficiuntur injuriis, egestate, carceribus, tormentis, proscriptionibus. Eo accedit, quod justitia invisa est; quod omnes, qui Deum sequi volunt, non tantum odio habentur : sed vexantur omnibus contumeliis, et excruciantur multiplici genere poe⟨n⟩arum, et ad impios cultus manufactorum deorum non ratione, aut veritate, sed nefanda corporum laceratione coguntur.
lest anyone should raise this objection: Why then do they not remember that they once lived, or who they were, or what they did? But nonetheless it is still not thought probable, and the whole matter is rejected as something invented wantonly and after the manner of a fable. But against us, who affirm the resurrection and teach that souls will return to another life not forgetful of themselves, but with the same sensation and form, this objection is raised: So many ages have now passed; who ever, even a single one, rose again from the underworld, so that by his example we might believe that it can happen? But in fact the resurrection cannot take place while injustice still holds sway. For in this age men are killed by violence, the sword, ambushes and poisons; they are afflicted with injuries, want, prisons, tortures and proscriptions. Add to this that justice is hated; that all who wish to follow God are not only held in hatred, but are harassed with every kind of insult, and tortured with manifold kinds of punishment, and are compelled to the impious worship of hand-made gods, not by reason or truth, but by the abominable laceration of their bodies.
Num igitur oportet ad haec eadem resurgere, et reverti homines ad vitam, in qua tuti esse non possint? Cum ergo justi tam viles habeantur, tam facile tollantur, quid putemus futurum fuisse, si quis ab inferis rediens vitam postliminio recepisset? Auferretur profecto ab oculis hominum; ne viso eo, vel audito, deos universi relinquerent, et ad unius se Dei cultum religionemque converterent. Ergo semel fieri resurrectionem necesse est, cum malum fuerit ablatum; quoniam eos, qui resurrexerint, nec mori jam
Ought men, then, to rise again to these same things, and to return to a life in which they could not be safe? Since, therefore, the just are held so cheap and are so easily done away with, what are we to think would have happened if someone, returning from the underworld, had recovered his life by right of return? He would assuredly be removed from the eyes of men, lest, once he had been seen or heard, all should abandon the gods and turn themselves to the worship and religion of the one God. Therefore the resurrection must take place once for all, when evil has been taken away; since for those who have risen again neither to die now
Editors' notes and page, col. 805
Footnotes
Series: VARIORUM NOTAE (notes keyed by lemma, not by call letters; labelled here in print order). (printed under page 414)
(1) ‹anchor: Ne quis illud opponeret› · lemma note, col 805
Ne quis illud opponeret. Mss. 22 et edid. 9, Illis.
"Lest anyone should object that." Twenty-two manuscripts and 9 editions have Illis.
(printed under page 414)
(2) ‹anchor: Tot jam saecula transierunt› · lemma note, col 805
Tot jam saecula transierunt: quis unquam unus ab inferis, etc. Hoc, ut jam olim Rigaltius observavit, habet a Minucio ex cap. 11: Tanta aetas abiit, saecula innumera fluxerunt: quis unus ullus ab inferis vel Protesilai sorte remeavit, horarum saltem permisso commeatu, vel ut exemplo crederemus? Idem Rigaltius dictionem ullus in Lactantio omissum dicit legi in exemplari, credo, Regio Parisiensi. BUN.
"So many ages have passed: who ever, a single one, from the dead," etc. This, as Rigault long ago observed, he has from Minucius, ch. 11: "So long a time has gone by, countless ages have flowed past: what single one has come back from the dead, even with the lot of Protesilaus, with leave of absence granted for a few hours at least, or so that we might believe by an example?" The same Rigault says that the word ullus, omitted in Lactantius, is read in a copy, the Paris Regius, I believe. BÜNEMANN.
(printed under page 414)
(3) ‹anchor: Eo accedit› · lemma note, col 805
Eo accedit. Sic ms. Bonon. et priscae edit. At mss. 27 et 7 ed. legunt eodem.
"To this is added." So the Bologna manuscript and the early editions. But 27 manuscripts and 7 editions read eodem.
(printed under page 414)
(4) ‹anchor: Manufactorum› · lemma note, col 805
Manufactorum. Ita restitui ex vet. impressis 7 omnibusque mss. praeter Marm. qui habet manufabricatorum; Cauc. et 1 Reg. rec. et 8 edit. fabricatorum. — Manufactorum deorum. Paris., Junt., Crat., Gymn., Isaeus: Manu factorum deorum. Quod non debuissent editores reliqui mutare. Lib. VII, cap. 19: Non colentur ulterius dii manufacti. BUN.
"Handmade." So I have restored from 7 old printed copies and all the manuscripts except the Marm., which has manufabricatorum; the Cauc., 1 recent Reg. and 8 editions have fabricatorum ("fashioned"). — "Of handmade gods." Paris, Junta, Cratander, Gymnicus, Isaeus: "of gods made by hand". The other editors ought not to have changed it. Book VII, ch. 19: "Handmade gods will no longer be worshipped." BÜNEMANN.
(printed under page 414)
(5) ‹anchor: Habeantur, tam facile› · lemma note, col 805
Habeantur, tam facile. Mss. 3 Reg. legunt et tam facile; 1 Bonon. antiq. ac tam facile; edit. 5 vi tam facile.
"Are held (so cheap), so easily." Three Reg. manuscripts read "and so easily"; 1 old Bologna "and so easily" (ac); 5 editions "by force so easily".
(printed under page 414)
(6) ‹anchor: Quorum mors resignata est› · lemma note, col 805
Quorum mors resignata est. L. IV, c. 26: quid miraculo dignius, quam decursam vitam resignasse, completisque hominum temporibus tempora adjecisse, arcana mortis revelasse. BUNEMAN.
"Whose death was unsealed." Book IV, ch. 26: "what more worthy of wonder than to have unsealed a life that had run its course, to have added times to men's completed times, to have revealed the secrets of death." BÜNEMANN.
(printed under page 414)
(7) ‹anchor: Virgilius› · lemma note, col 805
Virgilius. Aeneid., lib. VI, v. 719. Verba profert Aeneae ad patrem.
"Virgil." Aeneid book VI, line 719. He quotes the words of Aeneas to his father.
(printed under page 414)
(8) ‹anchor: Ad tarda reverti› · lemma note, col 805
Ad tarda reverti. Ms. Tornes. remitti.
"To return to sluggish (bodies)." The Tornes. manuscript has remitti ("to be sent back").
(printed under page 414)
(9) ‹anchor: Itaque› · lemma note, col 805
Itaque. Sic restitui ex 12 vet. editis et omnibus mss. praeter 1 Colbert. in quo est Item. In 6 vulgatis Ita.
"And so." So I have restored from 12 old editions and all the manuscripts except 1 Colbert., in which it is Item ("likewise"). In 6 common editions, Ita ("thus").
(printed under page 414)
(10) ‹anchor: Unde etiam Plato› · lemma note, col 805
Unde etiam Plato. Plato in Memnon. et in Apolog. Socrat. quem locum refert Cicero I Tuscul.
"Whence Plato too." Plato in the "Memnon" (as printed; the Meno) and in the Apology of Socrates, a passage Cicero reports in Tusculan Disputations I.
(printed under page 414)
(11) ‹anchor: Ita celeriter rapiant› · lemma note, cols 805–806
Ita celeriter rapiant. Mss. 4 et 8 edd. capiant. — Celeriter rapiant. Sic Cicero in Cat. Major., c. 8, de hoc Platonis argumento: Magnoque esse argumento homines scire pleraque antequam nati sint, quod jam pueri, quum artes difficiles discant, ita celeriter res innumerabiles arripiant, ut eas non tum primum accipere videantur, sed reminisci et recordari. BUNEMAN.
"They seize so quickly." Four manuscripts and 8 editions have capiant. — "Seize quickly." So Cicero, Cato the Elder ch. 8, on this argument of Plato: "And it is a great proof that men know most things before they are born, that even as boys, when they learn difficult arts, they seize upon countless things so quickly that they seem not to be taking them in for the first time but to be remembering and recalling them." BÜNEMANN.
(printed under page 414)
(12) ‹anchor: Uti non› · lemma note, col 806
Uti non. Heuman. legit ut non.
"So that not." Heumann reads ut non.
(printed under page 414)
(13) ‹anchor: Atque reminisci› · lemma note, col 806
Atque reminisci. Haec Plato in Phaedone; unde Cicero Tusculan. I, cap. 24: Memoriam Plato recordationem esse vult superioris vitae. — Sed recognoscere atque reminisci. Haec copiose refutat Arnobius, l. II, p. 58-64. Conf. Cic. I Tuscul. 24: Habent primum memoriam, et eam infinitam rerum innumerabilium, quam quidem Plato recordationem esse vult superioris vitae..... ex quo effici vult Socrates, ut discere nihil aliud sit, nisi recordari.., se non tum illa discere, sed reminiscendo recognoscere. BUNEMAN.
"And to remember." Plato says this in the Phaedo; whence Cicero, Tusculans I, ch. 24: "Plato will have memory to be the recollection of a former life." — "But to recognize and remember." Arnobius refutes this at length, book II, pp. 58–64. Compare Cicero, Tusculans I, 24: "They have first memory, and that a boundless memory of countless things, which Plato will have to be the recollection of a former life ... from which Socrates would infer that learning is nothing else than recollecting ... that he was not then learning those things, but recognizing them by remembering." BÜNEMANN.
(printed under page 414)
(14) ‹anchor: Sed resurgent› · lemma note, col 806
Sed resurgent. Forsan hoc sano et suo sensu dicere potuit (ut puto) Lactantius. Id est, denuo suscitabit corporibus animandis aptas Deus; sicut supra dixit recreabit, pro de novo vivificabit. Hoc metaphorice dictum. Resurgent scilicet, quando jamdiu mortuis corporibus suis a Deo rursus induentur. Non enim mortalem animam esse credidit Lactantius, qui ejus immortalitatem totis ingenii viribus probare nisus est.
"But they will rise again." Perhaps Lactantius could say this (as I think) in a sound sense and his own. That is, God will raise them up anew, fit to give life to bodies; just as above he said "will renew" for "will bring to life anew". This is said metaphorically. They will rise, that is, when they are clothed again by God with their bodies, long dead. For Lactantius did not believe the soul to be mortal, he who strove with all the strength of his mind to prove its immortality.
(printed under page 414)
(15) ‹anchor: Collocati, ac fruentes› · lemma note, col 806
Collocati, ac fruentes. Ita antiquiores et potiores mss. vetustioresque edd. Rom. et Gymnic. In scriptis 7 et 14 impressis est collocatae.
"Placed, and enjoying." So the older and better manuscripts and the older editions, Rome and Gymnicus. In 7 manuscripts and 14 printed copies it is collocatae (feminine, agreeing with "souls").
(printed under page 414)
(16) ‹anchor: Quod eos› · lemma note, col 806
Quod eos. Supple homines anima et corpore constantes.
"That them." Supply "men consisting of soul and body".
(printed under page 414)
(17) ‹anchor: Anastasi› · lemma note, col 806
Anastasi. Hic et infra ad hujusce capitis finem nomine graeco latina terminatione utitur pro resurrectione; sicut et asystati, pro instabilis, supra lib. III Div. Instit., cap. 6, post medium; Sophia, lib. III cap. 16. cataclysmus, pro diluvium, lib. VI, cap. 11.
"Anastasis." Here and below, to the end of this chapter, he uses the Greek noun with a Latin ending for "resurrection"; just as asystati for "unstable", above in book III of the Divine Institutes, ch. 6, after the middle; Sophia, book III, ch. 16; cataclysmus for "deluge", book VI, ch. 11.
(printed under page 414)
(18) ‹anchor: Pythagoras› · lemma note, col 806
Pythagoras. De quo dictum est supra, libro III, cap. 18.
"Pythagoras." Of whom it was spoken above, book III, ch. 18.
(printed under page 414)
Page
- running head: 805 LIBER VII. DE VITA B (cut off at the image edge)
- marginal letters: A ‹ne quis illud opponeret›; B ‹odio habentur : sed vexantur›; C ‹tum ; quoniam eos, qui resurrexerint›; D ‹— Manufactorum deorum. Paris.› (in the Variorum notes, not set)
- old-edition numerals: (none)
- other: column ends mid-sentence at "nec mori jam", no hyphen; full-width heading "VARIORUM NOTAE" (cut off at the edge) stands below the text block before the notes, not set; Variorum notes at the page foot not set; worn type: "fuer.nt" set fuer⟨i⟩nt, "d.minante" set d⟨o⟩minante, "pœ.arum" set poe⟨n⟩arum; UNSURE: "contumeliis" looks like "contumelus" in the scan, "laceratione" looks like "lacerationa", "putemus" looks like "patemus"; all three are taken as worn type, not misprints; editors' matter set: (none)
ulterius, nec violari ullo modo fas est, ut beatam possint agere vitam, quorum mors resignata est. Poetae vero cum scirent, hoc saeculum malis omnibus redundare, oblivionis amnem induxerunt, ne laborum ac malorum memores animae reverti ad superos recusarent; unde Virgilius:
any further, nor to be violated in any way, is lawful, so that those whose death has been undone may lead a blessed life. But the poets, since they knew that this world overflows with all evils, brought in the river of forgetfulness, so that souls mindful of their labours and evils would not refuse to return to the world above; whence Virgil:
O pater, anne aliquas ad coelum hinc ire putandum est / Sublimes animas, iterumque ad tarda reverti / Corpora? Quae lucis miseris tam dira cupido?
O father, must we think that some souls go up from here to the sky, on high, and return again to sluggish bodies? What so dire a longing for the light have the wretched?
Ignorabant enim quomodo, aut quando id fieri oporteret. Itaque renasci eas putaverunt, et denuo ad uterum revolvi, atque ad i⟨n⟩fantiam regredi. Unde etiam Plato de anima disserens, ex hoc ait posse c⟨o⟩gnosci animas esse immortales atque divinas, quod in pueris mobilia sunt ingenia, et ad percipiendum f⟨a⟩ci⟨l⟩ia; quod ea quae discant, ita celeriter rapiant, uti non tunc primum discere illa videantur, sed ⟨r⟩ecognoscere, atque reminisci: in quo vir sapiens poetis ineptissime credidit.
For they did not know how or when this ought to come about. And so they thought that souls were born again, and rolled back once more into the womb, and returned to infancy. Whence Plato too, discoursing on the soul, says that from this it can be known that souls are immortal and divine: that in boys the minds are nimble and quick to perceive; that they seize what they learn so swiftly that they seem not to be learning those things then for the first time, but to be recognizing and recalling them: in which the wise man believed the poets most foolishly.
CAPUT XXIII.
Chapter XXIII.
De resurrectione animae, atque ejus rei testimonia.
Of the resurrection of the soul, and the testimonies to this matter.
Non igitur renascentur, quod fieri non potest: sed resurgent, et a Deo corporibus induentur; et prioris vitae factorumque omnium memores erunt; et in bonis coelestibus collocati, ac fruentes jucunditate innumerabilium copiarum, praesenti Deo gratias agent, quod malum omne deleverit, quod eos ad regnum vitamque perpetuam suscitarit. Qua de anastasi philosophi quoque dicere aliquid conati su⟨n⟩t tam corrupte, quam poetae. Nam Pythagoras transire animas
They will not, therefore, be born again, which cannot happen; but they will rise again, and be clothed by God with bodies; and they will be mindful of their former life and of all their deeds; and, placed among heavenly goods and enjoying the delight of countless riches, they will give thanks to God in His presence, because He has destroyed all evil, because He has raised them up to the kingdom and to everlasting life. Of this anastasis the philosophers too tried to say something, as corruptly as the poets. For Pythagoras, that souls pass
Editors' notes and page, col. 806
Page
- running head: [cut off at left]II. DE VITA BEATA. 806
- marginal letters: A ulterius, nec violari ullo modo; B quod ea quae discant; C rupte, quam poetae; D cere potuit (ut puto) Lactantius (in the Variorum notae at the page foot, not in the text block)
- old-edition numerals: (none)
- other: Virgil verse quotation (three printed lines) set as one paragraph with " / " at the line ends; damaged or faint type marked in i⟨n⟩fantiam, c⟨o⟩gnosci, f⟨a⟩ci⟨l⟩ia, ⟨r⟩ecognoscere, su⟨n⟩t; full-width heading "[VA]RIORUM NOTAE", cut off at the left edge, stands above the page-foot notes and is not set; the Variorum notae (Buneman etc.) are left for the later pass; the column ends mid-sentence at "animas"
in nova corpora disputavit : sed inepte, quod ex hominibus in pecudes, et ex pecudibus in homines, et seipsum ex Euphorbo esse reparatum. Melius Chrysippus, quem Cicero ait fulcire porticum Stoicorum, qui in libris, quos de Providentia scripsit, cum de innovatione mundi loqueretur, haec intulit : τούτου δὲ οὕτως ἔχοντος, δῆλον ὡς οὐδὲν ἀδύνατον, καὶ ἡμᾶς μετὰ τὸ τελευτῆσαι, πάλιν περιόδων τινῶν εἰλημμένων χρόνου, εἰς ὃν ἐσμεν καταστήσεσθαι σχῆμα. Sed nos ab humanis ad divina redeamus. Sibylla dicit haec :
into new bodies, argued; but foolishly, in that [he made them pass] from men into cattle and from cattle into men, and [held] that he himself had been restored out of Euphorbus. Better Chrysippus, who Cicero says props up the portico of the Stoics, who in the books which he wrote On Providence, when he was speaking of the renewal of the world, brought in these words: "Since this is so, it is clear that nothing is impossible, and that we too, after we have died, when certain periods of time have come round again, shall be restored to the form in which we now are." But let us return from human things to divine. The Sibyl says this:
Δύσπιστον γὰρ ἅπαν μερόπων γένος· ἀλλ' ὅταν ἤδη / Κόσμου καὶ θνητῶν ἔλθῃ κρίσις, ἣν θεὸς αὐτὸς / Ποιήσει κρίνων ἀσεβεῖς θ' ἅμα εὐσεβίας τε, / Καὶ τότε δυσσεβίας μὲν ἐπὶ ζόφον ἐν πυρὶ πέμψει. / Ὅσσοι δ' εὐσεβέουσι, πάλιν ζήσουσ' ἐπὶ γαίης, / Πνεῦμα θεοῦ δόντος τιμὴν ἅμα καὶ βίον αὐτοῖς.
For the whole race of mortals is slow to believe; but when at last the judgement of the world and of mortals comes, which God Himself will hold, judging the impious and the pious together, then He will send the impious into darkness in fire; but as many as are pious will live again upon the earth, God giving them spirit, and honour and life together.
Quod si non modo prophetae, sed etiam vates, et poetae, et philosophi anastasim mortuorum futuram esse consentiunt; nemo quaerat a nobis, quemadmodum fieri possit. Nec enim divinorum operum reddi potest ratio. Sed si a principio Deus hominem nescio quo inenarrabili modo instituit; credamus ab eodem restitui veterem posse, qui novum feci.
But if not only the prophets, but also the seers, and the poets, and the philosophers agree that there will be a resurrection of the dead, let no one ask of us how it can come about. For no account can be given of divine works. But if in the beginning God formed man in some indescribable way, let us believe that the old [man] can be restored by Him Who made him new.
Editors' notes and page, col. 807
Footnotes
Series: VARIORUM NOTAE (notes keyed by lemma, not by call letters; labelled here in print order). (printed under page 415)
(1) ‹anchor: Cicero› · lemma note, col 807
Cicero. In IV Academ., num. 75.
"Cicero." In Academics IV, no. 75.
(printed under page 415)
(2) ‹anchor: Stoicorum› · lemma note, col 807
Stoicorum. Ii denominabantur a Στοά, id est Porticu, quo Athenis convenire ac disserere solebant de rebus philosophicis.
"Of the Stoics." They were named from the Stoa, that is, the Porch, where at Athens they used to meet and discourse on philosophical matters.
(printed under page 415)
(3) ‹anchor: Quos de Providentia scripsit› · lemma note, col 807
Quos de Providentia scripsit. Περὶ τῆς προνοίας. Citatur etiam hic liber a Plutarcho; non autem a Laertio.
"Which he wrote on Providence." Peri tēs pronoias. This book is also cited by Plutarch, but not by Laertius.
(printed under page 415)
(4) ‹anchor: Τούτου δὲ› · lemma note, col 807
Τούτου δέ. Latine: Quod cum ita sit, apparet nihil esse impossibile, et nos cum vitam finierimus, rursus spatiis quibusdam revolutis temporis, in hunc statum in quo nunc sumus restitui.
"And this being so." In Latin: "Since this is so, it is plain that nothing is impossible, and that we, when we have ended life, after certain periods of time have revolved, are restored again to this state in which we now are."
(printed under page 415)
(5) ‹anchor: Sibylla dicit haec› · lemma note, col 807
Sibylla dicit haec. 1 Lips. Sibylla dicit. Mss. 5 rec. et 7 edit. Sibylla iterum dicit, expuncto haec. Libri Sibyllini, Serm. 4, sub initium.
"The Sibyl says this." 1 Leipzig has "The Sibyl says." Five recent manuscripts and 7 editions have "The Sibyl says again", with haec struck out. Sibylline Books, Discourse 4, near the beginning.
(printed under page 415)
(6) ‹anchor: Δύσπιστον› · lemma note, col 807
Δύσπιστον. Interpret. Lat.: Difficile enim ad credendum omne hominum genus: sed cum jam / Mundi et mortalium venerit judicium, quod Deus ipse / Faciet judicans impios simul et impios, / Tunc demum impios quidem in tenebras in ignem mittet. / Qui autem pietatem colunt, iterum vivent in terra, / Spiritu Dei dante honorem simul et vitam ipsis.
"Hard to believe." The Latin translation: "For the whole race of men is hard to bring to belief: but when the judgement of the world and of mortals has come, which God himself will hold, judging the impious and the impious (as printed: read 'the pious and the impious') together, then at last he will send the impious into darkness, into fire. But those who cultivate piety will live again on the earth, the Spirit of God giving them honour and life together."
(printed under page 415)
(7) ‹anchor: Καὶ τότε› · lemma note, col 807
Καὶ τότε. Hi versus in Sibyllino codice paulo aliter leguntur.
"And then." These verses are read somewhat differently in the Sibylline codex.
(printed under page 415)
(8) ‹anchor: Τιμὴν ἅμα καὶ βίον αὐτοῖς› · lemma note, col 807
Τιμὴν ἅμα καὶ βίον αὐτοῖς. Ita mss. 5 Reg., 2 Colb., 1 Clarom., edit. Rom. 1470, 1474, aliique editi. Pro τιμὴν honorem, est ψυχὴν spiritum. Ms. a Colomesio visus et Sibyllin. .... Ζωὴν δ' ἅμα χάριν αὐτοῖς. Lat.: Vitam simul et gratiam ipsis.
"Honour and life together to them." So the manuscripts 5 Reg., 2 Colb., 1 Clermont, the Rome editions of 1470 and 1474, and other printed editions. In place of timēn, "honour", there is psychēn, "spirit". The manuscript seen by Colomiès and the Sibyllines have "... life and grace together to them." In Latin: "Life and grace together to them."
(printed under page 415)
(9) ‹anchor: Et poetae› · lemma note, col 807
Et poetae. Abest a ms. Tornesiano.
"And poets." Missing from the Tornes. manuscript.
(printed under page 415)
(10) ‹anchor: Anastasim› · lemma note, col 807
Anastasim. Mss. septem rec. anastasin.
"Resurrection (anastasim)." Seven recent manuscripts have anastasin.
(printed under page 415)
(11) ‹anchor: Qui novum fecit› · lemma note, col 807
Qui novum fecit. Sic Prudentius: Qui potui formare novum, reparabo peremptum. — Credamus... restitui veterem posse, qui... fecit. Ita Minucius Felix, c. 34: Caeterum quis tam stultus aut brutus est ut audeat repugnare, hominem a Deo, ut primum potuisse fingi, ita posse denuo reformari... sicut de nihilo nasci licuit, ita de nihilo licere reformari? Conf. Tertull., Apolog., c. 48. BUNEMAN.
"Who made him new." So Prudentius: "I who could form him new will repair him when destroyed." — "Let us believe ... that the old can be restored by him who ... made." So Minucius Felix, ch. 34: "But who is so foolish or brutish as to dare to deny that man, as he could first be fashioned by God, so can be re-formed anew ... that as it was possible for him to be born from nothing, so it is possible for him to be re-formed from nothing?" Compare Tertullian, Apology ch. 48. BÜNEMANN.
(printed under page 415)
(12) ‹anchor: Ut vivos ac mortuos› · lemma note, cols 807–808
Ut vivos ac mortuos, etc. Teste hoc Scriptura, et salva fide Catholica dicitur; utinam caetera pari dexteritate dicerentur. Viventium nomine illos intelligimus, quos Domini adventus residuos ac superstites inveniet. Cujus rei testimonia luculentissima habentur in Epistolis Paulinis: nam. II Tim. IV, 1, ait: Coram Deo et Jesu Christo, qui judicaturus est vivos et mortuos. Et in priori ad Thessalonicenses, cap. 4: Hoc enim vobis dicimus in verbo Domini, quod nos qui vivimus, et residui erimus in adventum Domini, non praeveniemus eos qui dormierunt. Quoniam ipse Dominus in jussu et voce archangeli ac tuba Dei descendet de coelo, et mortui in Christo resurgent primi: deinde nos qui vivemus, qui reliqui erimus, simul cum illis rapiemur in nubibus, in occursum Domini in aera, et sic semper cum Domino erimus. In his verbis nullius terreni regni fit mentio. Caeterum per mortuos intelligimus eos qui ante magni judicii diem fuerint mortui.
"That (he may judge) the living and the dead," etc. This is said with Scripture as witness and with the Catholic faith unharmed; would that the rest were said with equal skill. By the name of the living we understand those whom the Lord's coming will find remaining and surviving. Of this there are most brilliant testimonies in the Pauline Epistles: for in 2 Timothy 4:1 he says: "Before God and Jesus Christ, who shall judge the living and the dead." And in the first to the Thessalonians, ch. 4: "For this we say to you in the word of the Lord, that we who are alive and remain unto the coming of the Lord shall not go before those who have slept. For the Lord himself shall descend from heaven with commandment and the voice of the archangel and the trumpet of God, and the dead who are in Christ shall rise first: then we who are alive, who are left, shall be taken up together with them in the clouds to meet the Lord in the air, and so shall we be always with the Lord." In these words no earthly kingdom is mentioned. And by the dead we understand those who will have died before the day of the great judgement.
(printed under page 415)
(13) ‹anchor: Πάσης γάρ› · lemma note, col 808
Πάσης γάρ. Sibylla Serm. 8. Lat.: Totius enim terrae tunc mortalium confusio erit, / Et ipse omnipotens cum venerit in tribunali judicare / Vivorum mortuorumque animas, et mundum universum.
"For of all." The Sibyl, Discourse 8. In Latin: "For then there will be confusion of the mortals of the whole earth, when the Almighty himself comes on the judgement-seat to judge the souls of the living and the dead, and the whole world."
(printed under page 415)
(14) ‹anchor: Restauraverit› · lemma note, col 808
Restauraverit. Ita mss. et editi. Betuleius et Francius legendum censent instauraverit, negantes verbum restaurare esse latinum. Reperitur tamen apud Tacitum.
"Will have restored." So the manuscripts and printed editions. Betuleius and Francius think instauraverit should be read, denying that the verb restaurare is Latin. It is found, however, in Tacitus.
(printed under page 415)
(15) ‹anchor: Mille annis inter homines versabitur› · lemma note, col 808
Mille annis inter homines versabitur, etc. Fabulae sunt, et Millenariorum error, de quo vide, Eusebium lib. VII Hist. cap. 22, et Hieronymum in Papia.
"He will dwell among men for a thousand years," etc. These are fables, and the error of the Millenarians, on which see Eusebius, History book VII, ch. 22, and Jerome on Papias.
(printed under page 415)
(16) ‹anchor: Κλῦτε δέ› · lemma note, col 808
Κλῦτε δέ. Latine: Audite me homines, rex sempiternus dominatur. Quae verba non leguntur in codice carminum Sibyllinorum.
"But hear." In Latin: "Hear me, men: the everlasting king reigns." These words are not read in the codex of the Sibylline poems.
(printed under page 415)
(17) ‹anchor: Tum qui erunt› · lemma note, col 808
Tum qui erunt. Error est ut supra.
"Then those who will be." It is an error, as above.
(printed under page 415)
(18) ‹anchor: Sed per eosdem mille annos infinitam multitudinem generabunt› · lemma note, col 808
Sed per eosdem mille annos infinitam multitudinem generabunt. Haec animadverte: Quae tribus istis postremis hujus libri capitibus, nempe 24, 25, 26, Lactantius prolixe disputat de resurrectione prima hominum; de aureo Christi mille annorum regno in terris post resurrectionem primam; de alligatione diaboli per mille annos, ejusque solutione, ac praelio Gog et Magog, ex perperam intellectis vaticiniis Apocalypsis XX, sunt ea ferme omnia a sensu Scripturae Sacrae, et ab Ecclesiae sanctorumque Patrum doctrina prorsus aliena, ac palam erronea, ut fuse ostendit p. Thomas Malvenda Theologus Dominicanus, lib. I, cap. de Antichristo, a cap. 3 ad 11.
"But through those same thousand years they will beget a countless multitude." Note this: what Lactantius argues at length in these last three chapters of this book, namely 24, 25, 26, about the first resurrection of men; about Christ's golden thousand-year reign on earth after the first resurrection; about the binding of the devil for a thousand years, and his loosing, and the battle of Gog and Magog, from prophecies of Apocalypse 20 wrongly understood: almost all of it is wholly foreign to the sense of Sacred Scripture and to the teaching of the Church and the holy Fathers, and plainly erroneous, as Father Thomas Malvenda, Dominican theologian, shows at length, book I, chapter on Antichrist, from ch. 3 to 11.
(printed under page 415)
Page
- running head: 807 FIRM. LACTANTII DIVIN (cut off at the image edge)
- marginal letters: A in nova corpora disputavit; B tae, et philosophi anastasim; C Τούτου δὲ. Latine (in the Variorum Notae, not set); D τιμὴν honorem, est ψυχὴν (in the Variorum Notae, not set)
- old-edition numerals: (none)
- other: the Sibylline verses are printed as a six-line block and set as one paragraph with " / " between lines; in the small Greek type εὐσεβίας and δυσσεβίας appear to be printed (not -έας), and Ὅσσοι is hard to read, so both are UNSURE; "seipsum" is blurred and could be read as scipsum; the full-width heading VARIORUM NOTAE, cut off at the right edge, stands below the text and is not set; the Variorum Notae at the page foot (Cicero. In IV Academ. ... Viventium nomine illos intelligimus,) are left for the later pass; misprint kept as printed: "qui novum feci" (for fecit; the note's lemma reads fecit)
CAPUT XXIV.
Chapter XXIV.
De renovato mundo.
On the renewed world.
Nunc reliqua subnectam. Veniet igitur summi et maximi Dei Filius, ut vivos ac mortuos judicet, testante atque dicente Sibylla:
Now I shall append the remaining matters. The Son of the highest and greatest God will therefore come to judge the living and the dead, as the Sibyl bears witness and says:
Πάσης γὰρ γαίης τότε θνητῶν σύγχυσις ἔσται, / Αὐτὸς ὁ παντοκράτωρ ὅτ' ἂν ἔλθῃ βήματι κρῖναι / Ζώντων καὶ νεκύων ψυχὰς, καὶ κόσμον ἅπαντα.
For then there will be a confusion of the mortals of all the earth, / when the Almighty Himself comes to judge from His tribunal / the souls of the living and the dead, and the whole world.
Verum ille, cum deleverit injustitiam, judiciumqne maximum fecerit, ac justos, qui a principio fuerunt, ad vitam restauraverit, mille annis inter homines versabitur, eosque justissimo imperio reget. Quod alibi Sibylla vaticinans furensque proclamat:
But He, when He has blotted out injustice, and has held the greatest judgement, and has restored to life the just who have been from the beginning, will dwell among men for a thousand years, and will rule them with a most just government. This the Sibyl, prophesying and raving, proclaims elsewhere:
Κλῦτε δή μου, μέροπες, βασιλεὺς αἰώνιος ἄρχει.
Hear me, then, you mortals: the eternal King reigns.
Tum qui erunt in corporibus vivi, non morientur: sed per eosdem mille annos infinitam multitudinem generabunt; et erit soboles eorum sancta, et Deo cara. Qui autem ab inferis suscitabuntur, ii praeerunt viventibus velut judices. Gentes vero non extinguentur omnino: sed quaedam relinquentur in victoriam
Then those who are alive in their bodies will not die, but throughout those same thousand years will beget an infinite multitude; and their offspring will be holy and dear to God. But those who are raised up from the underworld will preside over the living as judges. The nations, however, will not be wholly extinguished, but some will be left for the victory
Editors' notes and page, col. 808
Page
- running head: [LA]CTANTII DIVIN. INSTIT. 808 (left edge of the head cut off in the image)
- marginal letters: A CAPUT XXIV.; B Tum qui erunt in corporibus vivi; C qui dormierunt. Quoniam ipse Dominus (in the notes); D lib. VII Hist. cap. 22 (in the notes)
- old-edition numerals: (none)
- other: the "[VA]RIORUM NOTAE" heading runs across both columns above the notes, cut off at the left edge, not set; the Variorum Notae beneath it (from "quos Domini adventus residuos" to "a cap. 3 ad 11.") are page-foot commentary, left for the later pass; UNSURE: the Greek verb in the second Sibylline line is blurred and might be printed ἤλθη, set as ἔλθῃ; the column ends mid-sentence at "in victoriam"
Dei, ut triumphentur a justis, ac subjugentur perpetuae servituti. Sub idem tempus etiam princeps daemonum, qui est machinator omnium malorum, catenis vincietur; et erit in custodia mille annis coelestis imperii, quo justitia in orbe regnabit, ne quod malum adversus populum Dei moliatur. Post cujus adventum congregabuntur justi ex omni terra; peractoque judicio, civitas sancta constituetur in medio terrae, in qua ipse conditor Deus cum justis dominantibus commoretur. Quam civitatem Sibylla designat, cum dicit:
of God, so that they may be led in triumph by the just and subjugated to perpetual servitude. About the same time also the prince of the demons, who is the contriver of all evils, will be bound with chains; and he will be in custody for the thousand years of the heavenly rule, during which justice will reign in the world, so that he may not plot any evil against the people of God. After His coming the just will be gathered together from all the earth; and when the judgement has been completed, the holy city will be established in the middle of the earth, in which God the founder Himself will dwell together with the just, who will hold dominion. This city the Sibyl indicates when she says:
Καὶ πόλιν, ἣν ἐποίησε θεός, αὐτὴν ἐποίησε / Λαμπροτέραν ἄστρων, καὶ ἡλίου, ἠδὲ σελήνης.
And the city which God made, He made it / brighter than the stars, and the sun, and the moon.
Tunc auferentur a mundo tenebrae illae, quibus offunditur atque obcaecatur coelum; et luna claritudinem solis accipiet, nec minuetur ulterius. Sol autem septies tanto, quam nunc est, clarior fiet. Terra vero aperiet foecunditatem suam, et uberrimas fruges sua sponte generabit: rupes montium melle sudabunt, per rivos vina decurrent; et flumina lacte inundabunt. Mundus denique ipse gaudebit; et omnis rerum natura laetabitur, erepta et liberata dominio mali, et impietatis, et sceleris, et erroris. Non bestiae per hoc tempus sanguine alentur, non aves praeda: sed quieta et placida erunt omnia. Leones et vituli ad praesepe simul stabunt: lupus ovem non rapiet, canis non venabitur,
Then that darkness by which the sky is overspread and blinded will be taken away from the world; and the moon will receive the brightness of the sun, and will no longer wane. And the sun will become seven times brighter than it now is. The earth, moreover, will open its fruitfulness, and will bring forth most abundant crops of its own accord: the rocks of the mountains will sweat honey, wines will run down through the streams; and the rivers will overflow with milk. In short, the world itself will rejoice; and the whole nature of things will be glad, snatched away and freed from the dominion of evil, and of impiety, and of wickedness, and of error. During this time beasts will not be nourished on blood, nor birds on prey: but all things will be quiet and peaceful. Lions and calves will stand together at the manger: the wolf will not carry off the sheep, the dog will not hunt,
Editors' notes and page, col. 809
Footnotes
Series: VARIORUM NOTAE (notes keyed by lemma, not by call letters; labelled here in print order). Page foot also carries the signature line "PATROL. VI." and the sheet number "26" (not notes). (printed under page 416)
(1) ‹anchor: Subjugentur› · lemma note, col 809
Subjugentur. De Morte pers., c. 16: Triumphatores currui tuo subjugantem (sic unicus qui superest ms. codex) victi ac virtute tua subjugati sunt. BUN.
"Be made to pass under the yoke." On the Deaths of the Persecutors, ch. 16: "The triumphers, yoking to your chariot (so the only surviving manuscript codex), were conquered and subjugated by your valour." BÜNEMANN.
(printed under page 416)
(2) ‹anchor: Sub idem tempus› · lemma note, col 809
Sub idem tempus, etc. Hoc est seminarium totius Millenarii erroris, desumptum ex XX Apocalypseos capite minus bene intellecto. Vide ibidem verba Joannis; quae quomodo intelligenda sint ante caetera enarravit atque edisseruit S. Augustinus lib. XX Civit. Dei, cap. 7, et sequentibus aliquot ordine: et post ipsum retulit Eugippius, tom. I, cap. 134 et seq. BETUL.
"About the same time," etc. This is the seed-bed of the whole Millenarian error, taken from chapter 20 of the Apocalypse not well understood. See John's words there; how they are to be understood St Augustine has explained and set out above all others in City of God book XX, ch. 7 and several following in order; and after him Eugippius reported it, vol. I, ch. 134 and following. BETULEIUS.
(printed under page 416)
(3) ‹anchor: Erit in custodia› · lemma note, col 809
Erit in custodia. Vide Apoc. XX.
"He will be in custody." See Apocalypse 20.
(printed under page 416)
(4) ‹anchor: Post cujus adventum› · lemma note, col 809
Post cujus adventum. Cujus scil. Filii Dei. Redit ad dicta infra, Veniet summi et maximi Dei Filius. BUN.
"After whose coming." Whose, namely of the Son of God. He returns to what is said below, "The Son of the highest and greatest God will come." BÜNEMANN.
(printed under page 416)
(5) ‹anchor: Civitas sancta› · lemma note, col 809
Civitas sancta. Apoc. XI.
"The holy city." Apocalypse 11.
(printed under page 416)
(6) ‹anchor: Sibylla› · lemma note, col 809
Sibylla, etc. Sermone quinto: ubi versus nonnihil variant. Lactantiana tamen lectio magis arridet.
"The Sibyl," etc. In the fifth Discourse: where the verses vary somewhat. But Lactantius's reading is more pleasing.
(printed under page 416)
(7) ‹anchor: Καὶ πόλιν› · lemma note, col 809
Καὶ πόλιν. Latine: Et urbem quam fecit Deus, eam fecit / Splendidiorem stellis, et sole, et luna.
"And the city." In Latin: "And the city which God made, He made it more splendid than the stars and the sun and the moon."
(printed under page 416)
(8) ‹anchor: Quibus offunditur atque obcaecatur coelum› · lemma note, col 809
Quibus offunditur atque obcaecatur coelum. Ita restitui ex mss. Regio-Put., 3 al. Reg., 3 Colbert. aliisque, et editis Rom. 1470, et Ald. In. 9 scriptis et 6 impressis est, offundetur atque obcaecabitur coelum; in mss. Betul. et 9 editis, offundebatur atque obcaecabatur.
"By which heaven is overspread and blinded." So I have restored from the manuscripts Regius-Put., 3 other Reg., 3 Colbert. and others, and the Rome edition of 1470 and the Aldine. In 9 manuscripts and 6 printed copies it is in the future, "heaven will be overspread and blinded"; in Betuleius's manuscripts and 9 printed editions, in the imperfect, "was overspread and blinded".
(printed under page 416)
(9) ‹anchor: Claritudinem› · lemma note, col 809
Claritudinem. Mss. 9 rec. claritatem.
"Brightness (claritudo)." Nine recent manuscripts have claritatem.
(printed under page 416)
(10) ‹anchor: Sol autem› · lemma note, cols 809–810
Sol autem, etc. Locus est Isaiae XXX. Sed quomodo hoc intelligendum sit, docet idem Esaias, cap. LX, sic inquiens: Non erit tibi ultra sol in lucem dierum, et in splendorem luna non lucebit tibi: et erit tibi Dominus in lucem sempiternam, et Deus tuus in magnificentiam tuam. Non occidet ultra sol tuus, et luna tua non contrahetur: quia Dominus erit tibi in lucem sempiternam, etc. Sempiternam dixit prophetes, non millenariam. Et Joannes postquam civitatem descripsit: Et civitas, inquit, non eget sole neque luna, ut luceant in ea; nam claritas Dei illuminat eam, et lucerna ejus est Agnus, etc. Quibus verbis χιλιασμὸς funditus tollitur. Sed de septima et octava aetate saeculi futuri, sicut de die Domini, de tempore Antichristi, lege Bedam de Natura rerum, cap. 76 et deinceps aliquot ordine sequentibus. BETUL.
"But the sun," etc. The passage is Isaiah 30. But how this is to be understood the same Isaiah teaches, ch. 60, saying thus: "The sun shall be no more your light by day, neither for brightness shall the moon give light to you: but the Lord shall be to you an everlasting light, and your God your glory. Your sun shall go down no more, neither shall your moon wane: for the Lord shall be your everlasting light," etc. The prophet said "everlasting", not "of a thousand years". And John, after he had described the city: "And the city," he says, "has no need of sun or moon to shine in it; for the glory of God enlightens it, and its lamp is the Lamb," etc. By these words chiliasm is overthrown from its foundations. But on the seventh and eighth age of the world to come, as on the day of the Lord and the time of Antichrist, read Bede, On the Nature of Things, ch. 76 and several following in order. BETULEIUS.
(printed under page 416)
(11) ‹anchor: Rupes montium melle sudabunt› · lemma note, col 810
Rupes montium melle sudabunt. Vide Ovidium de saeculo aureo. Quae opinio (millenariorum) esset utcumque tolerabilis, ait Augustinus, si aliquae deliciae spiritales in illo sabbato adfuturae sanctis per Domini praesentiam crederentur. S. August. de Civit. Dei lib. XX, cap. 7. — Mella sudabunt. In Epitome, c. 72, haec et proxima ita variat: Stillabunt mella de rupibus, lactis et vini fontes exuberabunt. BUN.
"The rocks of the mountains will sweat honey." See Ovid on the golden age. "This opinion (of the Millenarians)," says Augustine, "would be in some way tolerable, if it were believed that some spiritual delights would be present for the saints in that sabbath through the Lord's presence." St Augustine, City of God book XX, ch. 7. — "Will sweat honey." In the Epitome, ch. 72, he varies this and the next thus: "Honey will drip from the rocks, fountains of milk and wine will overflow." BÜNEMANN.
(printed under page 416)
(12) ‹anchor: Mali, et impietatis, et sceleris, et erroris› · lemma note, col 810
Mali, et impietatis, et sceleris, et erroris. Addidi et sceleris ex 17 editis omnibusque mss., nisi quod in Regio-Put. est terroris.
"Of evil, and impiety, and crime, and error." I have added "and crime" from 17 printed editions and all the manuscripts, except that in the Regius-Put. it is terroris ("of terror").
(printed under page 416)
(13) ‹anchor: Leones et vituli› · lemma note, col 810
Leones et vituli, etc. Esaias c. LXV: Lupus et agnus pascent una, et leo sicut bos comedet foenum, et serpenti pulvis panis ejus, etc. Et in eamdem sententiam sunt etiam in XI cap. Quae omnia de Ecclesia, Christi regno nimirum pacifico, quo tyranni etiam se Christo subjicient, intelligenda sunt. BETUL.
"Lions and calves," etc. Isaiah ch. 65: "The wolf and the lamb shall feed together, and the lion shall eat straw like the ox, and dust shall be the serpent's bread," etc. And there are passages to the same effect in ch. 11. All of which are to be understood of the Church, Christ's kingdom, peaceful indeed, in which even tyrants will submit themselves to Christ. BETULEIUS.
(printed under page 416)
(14) ‹anchor: Quae poeta› · lemma note, col 810
Quae poeta. Virg. II Georg., in fin.; Ovid. I Metam., init.
"Which the poet." Virgil, Georgics II, at the end; Ovid, Metamorphoses I, at the beginning.
(printed under page 416)
(15) ‹anchor: Exortus est› · lemma note, col 810
Exortus est. Sic lego cum quamplurimis antiquioribus et melioribus mss. et 5 vet. edd. In 7 scriptis rec. et 12 vulgatis ortus est.
"Has arisen." So I read with very many older and better manuscripts and 5 old editions. In 7 recent manuscripts and 12 common editions, ortus est.
(printed under page 416)
(16) ‹anchor: Videbant illa› · lemma note, col 810
Videbant illa. Mss. Jun., Cant. et 5 edit., videbantur illa.
"They saw those things." The manuscripts Jun., Cant. and 5 editions have "those things seemed".
(printed under page 416)
(17) ‹anchor: Profani a sacramento› · lemma note, col 810
Profani a sacramento. Id est arcanorum religionis ignari. Conf. lib. II, cap. 15; ibid, cap. 16. BUNEM.
"Uninitiated in the mystery." That is, ignorant of the secrets of religion. Compare book II, ch. 15; the same, ch. 16. BÜNEMANN.
(printed under page 416)
(18) ‹anchor: Ignorabant quatenus dicerentur› · lemma note, col 810
Ignorabant quatenus dicerentur. 1 Reg. rec. et 7 vulgati, diceretur.
"They did not know how far these things were said." 1 recent Reg. and 7 common editions have diceretur (singular).
(printed under page 416)
(19) ‹anchor: Cedet et ipse› · lemma note, col 810
Cedet et ipse. Versus hi sunt ex Pollione Maronis, quam Eclogam quartam interpretes communi consensu de primo Christi adventu, etiam veteres theologi interpretantur, non secundo. Videnda Eusebii verba ex Constantini Magni Vita. Nefandum est Lactantium non solum versuum ordinem, sed et voces aliquas immutasse.
"He too will give way." These verses are from Maro's Pollio, which Fourth Eclogue the interpreters by common consent, and the old theologians too, interpret of Christ's first coming, not His second. Eusebius's words from the Life of Constantine the Great should be seen. It is shocking that Lactantius changed not only the order of the verses but also some words.
(printed under page 416)
(20) ‹anchor: Jam suave rubenti› · lemma note, col 810
Jam suave rubenti. Sequor mss. et omnes fere editos. In nonnullis vulgatis est tam suave. At jam sequentia requirunt.
"Now with sweetly blushing." I follow the manuscripts and almost all the printed editions. In some common editions it is tam suave ("so sweetly"). But what follows requires jam.
(printed under page 416)
(21) ‹anchor: Proloculus est› · lemma note, col 810
Proloculus est. Ita restitui ex 4 vet. editis omnibusque mss. praeter 1 Reg. rec. et vet. edit. Paris., (continues)
"Has declared." So I have restored from 4 old editions and all the manuscripts except 1 recent Reg. and the old Paris edition, (continues)
(printed under page 416)
Page
- running head: 809 LIBER VII. DE VITA B[EATA] (running head printed across both columns, cut off at the right edge of the image)
- marginal letters: A ‹Dei, ut triumphentur a justis›; B ‹nem solis accipiet, nec minuetur›; C ‹currui tuo subjugantem (in the Variorum notes)›; D ‹Quibus offunditur atque obcaecatur (in the Variorum notes)›
- old-edition numerals: (none)
- other: Greek Sibylline couplet printed as two verse lines, set here as one paragraph joined by " / ". Last word "ve-" is broken across the column break (venabitur continues in col. 810), so the English ends mid-clause. "denique" shows a mark over the final e that looks like a speck, set as denique. The "VARIORUM NOTAE" heading is printed across both columns and is cut off at the image edge; it is not set. The Variorum notes at the page foot (Subjugentur … Sol autem … die Do-) are left for the later pass. Printer's signature "PATROL. VI." is not set.
accipitres et aquilae non nocebunt: infans cum serpentibus ludet. Denique tunc fient illa, quae poetae aureis temporibus facta esse jam Saturno regnante dixerunt. Quorum error hinc exortus est, quod prophetae futurorum pleraque sic proferunt et enuntiant, quasi jam peracta. Visiones enim divino spiritu offerebantur oculis eorum, et videbant illa in conspectu suo qnasi fieri, ac terminari. Quae vaticinia eorum cum paulatim fama vulgasset, quoniam profani a sacramento ignorabant quatenus dicerentur, completa jam esse veteribus saeculis illa omnia putaverunt, quae utique fieri complerique non poterant homine regnante. Cum vero deletis religionibus impiis, et scelere compresso, subjecta erit Deo terra,
hawks and eagles will do no harm; an infant will play with serpents. Then at last those things will come to pass which the poets said had been done in the golden times, long ago in the reign of Saturn. Their error arose from this: that the prophets bring forth and announce most things of the future in such a way as though they were already accomplished. For visions were presented to their eyes by the divine spirit, and they saw those things in their sight as if being done and brought to completion. When rumour had gradually spread these prophecies of theirs abroad, since those uninitiated in the mystery did not know in what sense they were spoken, they thought that all those things had already been fulfilled in the ages of old, which certainly could not be done and fulfilled while man was reigning. But when, impious religions having been destroyed and wickedness suppressed, the earth shall be subject to God,
Cedet et ipse mari vector, nec nautica pinus / Mutabit merces: omnis feret omnia tellus. / Non rastros patietur humus, non vinea falcem. / Robustus quoque jam tauris juga solvet arator. / Tunc etiam molli flavescet campus arista; / Incultisque rubens pendebit sentibus uva; / Et durae quercus sudabunt roscida mella, / Nec varios discet mentiri lana colores. / Ipse sed in pratis aries jam suave rubenti / Murice, jam croceo mutabit vellera luto. / Sponte sua sandyx pascentes vestiet agnos. / Ipsae lacte domum referent distenta capellae / Ubera, nec magnos metuent armenta leones.
The seafarer himself too will give up the sea, nor will the seagoing pine / exchange wares: every land will bear all things. / The soil will not suffer hoes, nor the vine the pruning-hook. / The sturdy ploughman too will now loose the yokes from the bulls. / Then also the field will grow golden with the soft ear of grain; / and the reddening grape will hang on the untended brambles; / and the hard oaks will sweat dewy honey, / nor will wool learn to counterfeit various colours. / But the ram himself in the meadows will change his fleece, now for sweetly blushing / purple, now for saffron yellow. / Of its own accord scarlet will clothe the grazing lambs. / The she-goats themselves will bring home udders distended with milk, / and the herds will not fear great lions.
Quae poeta secundum Cumeae Sibyllae carmina prolocutus est. Erytraea vero sic ait:
These things the poet uttered following the songs of the Cumaean Sibyl. But the Erythraean says thus:
Editors' notes and page, col. 810
Page
- running head: VII. DE VITA BEATA. 810 (cut off at left edge; LIB. presumably precedes)
- marginal letters: A nabitur, accipitres; B Cedet et ipse mari; C rerum, cap. 76 (in the Variorum notes); D Exortus est. Sic lego (in the Variorum notes)
- old-edition numerals: (none)
- other: column begins with the fragment "nabitur" broken from the previous column; English supplies it in brackets. Verse block of 13 lines (Virgil, Ecl. 4) set as one paragraph with " / " marking the printed line ends. "Cumeae" set as printed (for Cumaeae); uncertain whether it is a misprint. In "hinc", "prophetae" and "exortus", the h looks like b and the e like c in the scan; these are read as damaged or blurred type, not as misprints. Full-width heading "[VARI]ORUM NOTAE" stands across both columns below the text, cut off at the left; not set. The Variorum notes below it (Rupes montium..., Cedet et ipse..., etc.) are left for the later pass. Printer's signature 26 is not set.
Οἱ δὲ λύκοι σὺν ἄρνεσσ' ἐν οὔρεσιν ἀμιλλοῦνται· Χόρτον γὰρ λύκες τ' ἐρίφοισιν ἅμα βόσκονται, Ἄρκτοι σὺν μόσχοισιν ὁμοῦ καὶ πᾶσι βροτοῖσι : Σαρκοβόρος τε λέων φάγετ' ἄχυρον παρὰ φάτναις, Σὺν βρέφεσίν τε δράκοντες ἀμάτορσι κοιμήσονται.
But the wolves will vie with the lambs on the mountains; for lynxes will graze on grass together with kids, bears together with calves and with all mortals; and the flesh-eating lion will eat chaff at the mangers, and serpents will sleep with motherless infants.
Et alio loco de ubertate rerum :
And in another place, on the abundance of things:
Καὶ τότε δὴ χάρμην μεγάλην θεὸς ἀνδράσι δώσει· Καὶ γὰρ γῆ καὶ δένδρα, καὶ ἄσπετα θρέμματα γαίης Δώσουσι καρπὸν τὸν ἀληθινὸν ἀνθρώποισι Οἴνου καὶ μέλιτος γλυκεροῦ, λευκοῦ τε γάλακτος, Καὶ σίτου, ὅπερ ἐστὶ βροτοῖς κάλλιστον ἁπάντων.
And then indeed God will give great joy to men; for the earth and the trees and the countless flocks of the earth will give to men the true fruit, of wine and of sweet honey and of white milk, and of corn, which for mortals is the finest of all things.
Et alia eodem modo :
And other [verses] in the same manner:
Εὐσεβέων δὲ μόνων ἁγία χθὼν πάντα τάδ' οἴσει Νᾶμα μέλιτος ἀπὸ πέτρης ἠδ' ἀπὸ πη⟨γ⟩ῆς, Καὶ γάλα τ' ἀμβροσίης ῥεύσει πάντεσσι δικαίοις.
But the holy land of the pious alone will bear all these things: a stream of honey from the rock and from the spring, and milk of ambrosia will flow for all the just.
Vivent itaque homines tranquillissimam vitam et copiosissimam, et regnabunt cum Deo pariter; et reges gentium venient a finibus terrae cum donis ac muneribus, ut adorent et honorificent Regem magnum, cujus nomen erit praeclarum ac venerabile universis nationibus, quae sub coelo erunt, et regibus qui dominabuntur in terra.
Men will therefore live a most tranquil and most abundant life, and will reign together with God; and the kings of the nations will come from the ends of the earth with gifts and offerings, to adore and honour the great King, Whose name will be renowned and venerable to all the nations which will be under heaven, and to the kings who will rule on the earth.
CAPUT XXV.
Chapter XXV.
De postremis temporibus, ac de urbe Roma.
On the last times, and on the city of Rome.
Haec sunt, quae a prophetis futura dicuntur : quorum testimonia et verba ponere opus non esse duxi; quoniam esset infinitum, nec tantam rerum multitudinem
These are the things which are said by the prophets to be going to happen: whose testimonies and words I have not thought it necessary to set down, since it would be endless, nor could so great a multitude of things
Editors' notes and page, col. 811
Footnotes
Series: VARIORUM NOTAE (notes keyed by lemma, not by call letters; labelled here in print order). (printed under page 417)
(1) ‹anchor: (continued from previous page)› · lemma note, col 811
(continued) quibus est perlocutus est. Mss. 1 Reg. rec. 1 Colb. et 10 impressi, praelocutus est.
(printed under page 417)
(2) ‹anchor: Οἱ δὲ λύκοι› · lemma note, col 811
Οἱ δὲ λύκοι. Sibyllina carmina Sermone 3. Latine: Nec lupi cum agnis in montibus dimicabunt; / Herbamque lynces cum haedis pariter pascentur. / Ursi cum vitulis simul, omnibusque pecoribus. / Carnivorus leo comedet paleas ad praesepia, / Cumque infantibus dracones matris orbis dormient.
"And the wolves." The Sibylline poems, Discourse 3. In Latin: "Nor will wolves fight with lambs on the mountains; and lynxes will graze grass together with kids; bears together with calves and all the herds. The flesh-eating lion will eat chaff at the manger, and serpents will sleep with infants bereft of their mother."
(printed under page 417)
(3) ‹anchor: Καὶ τότε› · lemma note, col 811
Καὶ τότε. Eodem Serm. 3. Latine: Et tunc gaudium magnum Deus hominibus dabit; / Etenim terra et arbores, et innumerabilia pecora terrae / Dabunt fructum verum hominibus / Vini et mellis dulcissimi, candidique lactis; / Et tritici, quod est hominibus optimum omnium.
"And then." In the same Discourse 3. In Latin: "And then God will give great joy to men; for the earth and the trees and the countless flocks of the earth will give men true fruit, of wine and sweetest honey and white milk, and of wheat, which is for men the best of all."
(printed under page 417)
(4) ‹anchor: Χάρμην› · lemma note, col 811
Χάρμην. Sic reposui ex mss. Reg.-Put. aliisque 3 Reg. bonae notae. In 6 rec. et in editis legitur χαρὰν; in 1 Colb. λαρὰν.
"Joy (charmēn)." So I have put back from the manuscripts Reg.-Put. and 3 other Reg. of good stamp. In 6 recent ones and in the printed editions one reads charan; in 1 Colb. laran.
(printed under page 417)
(5) ‹anchor: Ἄσπετα θρέμματα γαίης› · lemma note, col 811
Ἄσπετα θρέμματα γαίης. Sic omnes cum mss. tum editi. In Sibyllinis legitur ἄσπετα ποίμνια μήλων, id est, innumerabiles greges ovium.
"Countless creatures of the earth." So all, both manuscripts and printed editions. In the Sibyllines one reads aspeta poimnia mēlōn, that is, "countless flocks of sheep".
(printed under page 417)
(6) ‹anchor: Γλυκεροῦ› · lemma note, col 811
Γλυκεροῦ. Ita restitui ex mss. Reg.-Put. aliisque 2 Regiis, Sibyllinis ac edit. Rom. 1470, faventibus 1 Colbert. cui est γλυτέρου; 4 Reg. rec., 1 Clarom. γλυκυτέρου, repugnante metro; 1 Colb. γλυκιτέρου. In editis est γλυκέως.
"Sweet." So I have restored from the manuscripts Reg.-Put. and 2 other Regii, the Sibyllines and the Rome edition of 1470, with the support of 1 Colbert., which has glyterou; 4 recent Reg. and 1 Clermont have glykyterou ("sweeter"), against the metre; 1 Colb. glykiterou. In the printed editions it is glykeōs.
(printed under page 417)
(7) ‹anchor: Εὐσεβέων› · lemma note, col 811
Εὐσεβέων. Sermone 5. Sibyllinus codex, Ἑβραίων. Interpret. Lat.: Piorum autem solorum sancta terra omnia haec feret, / Fluentum mellis de petra et de fonte; / Et lac immortalitatis manabit omnibus justis.
"Of the pious." Discourse 5. The Sibylline codex has Hebraiōn ("of the Hebrews"). The Latin translation: "But the holy land of the pious alone will bear all these things, a stream of honey from the rock and from the spring; and the milk of immortality will flow for all the just."
(printed under page 417)
(8) ‹anchor: Vivent... tranquillissimam vitam et copiosissimam› · lemma note, cols 811–812
Vivent... tranquillissimam vitam et copiosissimam. Sic editiones Thomasii et Gall. idque bene. Mss. multi et editi quamplurimi in quarto casu. Vide quae annotavi ad librum V Divin. Institut. cap. 20, ante finem. Mss. Oxonienses addunt ducentes; 2 Colb. pro vivent habent ducentes: Goth. Vivent tranquillissima et copiosissima vita; 1 Lips. Vivent tranquilli in copiosissima vita. Caeterum lectio, ut in textu, est genuina, et Ciceroniana.
"They will live ... a most tranquil and most abundant life." So the editions of Thomasius and the Gallaeus, and rightly. Many manuscripts and very many printed editions have it in the fourth case (the accusative). See what I noted on book V of the Divine Institutes, ch. 20, before the end. The Oxford manuscripts add ducentes ("leading"); 2 Colb. have ducentes in place of vivent; the Gotha "They will live in a most tranquil and most abundant life" (ablative); 1 Leipzig "They will live tranquil in a most abundant life". But the reading as in the text is genuine, and Ciceronian.
(printed under page 417)
(9) ‹anchor: Honorificent› · lemma note, col 812
Honorificent. Quae vox non est purae latinitatis: reperitur quoque libro de Ira Dei, cap. 23 et ultimo.
"Honour." This word is not of pure Latinity: it is found also in the book On the Wrath of God, ch. 23, the last.
(printed under page 417)
(10) ‹anchor: Si quis autem› · lemma note, col 812
Si quis autem. Mss. rec. et 7 edd. Qui autem. — Qui autem. Si quis autem lectio non aspernanda, ut lib. V, c. 22: Si quis autem volet scire plenius..... sumat. BUN.
"But if anyone." The recent manuscripts and 7 editions have Qui autem ("But he who"). — "But he who." The reading Si quis autem is not to be despised, as in book V, ch. 22: "But if anyone wishes to know more fully ... let him take up." BÜNEMANN.
(printed under page 417)
(11) ‹anchor: Nunc requirat› · lemma note, col 812
Nunc requirat. Ms. 1 Bonon. antiq. hoc requirat.
"Let him now inquire." The 1 old Bologna manuscript has hoc requirat ("let him inquire this").
(printed under page 417)
(12) ‹anchor: Jam superius ostendi› · lemma note, col 812
Jam superius ostendi, completis annorum sex millibus mutationem istam fieri oportere. Animadversio. Vide Notas superius ad caput 24. Quod tamen hic addit Lactantius, a suo tempore ad finem usque mundi tantum superfuisse ducentos annos, et experientia ipsa, et manifesta ratione erroris convincitur. Vide lib. de Antichristo P. Thomae Malvendae theologi Dominicani lib. II, cap. 30.
"I have already shown above that this change must take place when six thousand years are completed." Observation. See the Notes above on ch. 24. But what Lactantius adds here, that from his time to the end of the world only two hundred years remained, is convicted of error both by experience itself and by manifest reason. See the book On Antichrist of Father Thomas Malvenda, Dominican theologian, book II, ch. 30.
(printed under page 417)
(13) ‹anchor: Et aliquantum› · lemma note, col 812
Et aliquantum. Mss. 4 Colbert., 1 Clarom. ac 6 edit. et aliquantulum.
"And somewhat." The manuscripts 4 Colbert., 1 Clermont and 6 editions have et aliquantulum ("and a little").
(printed under page 417)
(14) ‹anchor: Non amplius quam ducentorum videtur annorum› · lemma note, col 812
Non amplius quam ducentorum videtur annorum. Quae de futura mundi consummatione tradidit, ridicula esse procul dubio intelligimus, cum non modo ducenti anni post Lactantium, sed plus mille ac quadringenti transierint, neque orbis incendio absumptus sit, et adhuc expectare jubemur. Scimus autem, quae ab eo de sexto millesimo dicuntur, a plurimis Hebraeis, Graecisque ac nostris pro certis affirmari. Sed mihi videntur qui ea investigant, quae hominibus nosse non licet, quantum in eis est, maximam Deo injuriam facere, praeter quem neminem futura nosse scimus. Ne vero aliquem exceptum credamus, cum Christus discipulis suis omnia signa, quae saeculi consummationem praecessura erant, aperuisset, eum diem hominibus ignotum esse asseveravit: De die illa et hora nemo scit, neque angeli coelorum, nisi solus Pater.
"It seems to be no more than two hundred years." What he handed down about the future consummation of the world we understand beyond doubt to be ridiculous, since not only two hundred years after Lactantius but more than fourteen hundred have passed, and the world has not been consumed by fire, and we are bidden still to wait. We know, moreover, that what he says of the six-thousandth (year) is affirmed as certain by very many Hebrews and Greeks and by our own writers. But those who search into what it is not permitted to men to know seem to me, so far as in them lies, to do the greatest injury to God, besides whom we know that no one knows the future. And lest we believe anyone excepted: when Christ had disclosed to his disciples all the signs that were to precede the consummation of the age, he asserted that that day is unknown to men: "Of that day and hour no one knows, not the angels of heaven, but the Father alone."
(printed under page 417)
(15) ‹anchor: Et ῥύμη esse coeperit› · lemma note, col 812
Et ῥύμη esse coeperit. Ita legunt editi Plantin., Ald. (continues)
"And has begun to be a rhymē (a lane)." So read the Plantin and Aldine printed editions, (continues)
(printed under page 417)
Page
- running head: 811 FIRM. LACTANTII DIVIN (cut off at the image edge)
- marginal letters: (none)
- old-edition numerals: (none)
- other: margin letters A, B, C, D on this page stand beside the right-hand column (812), so none is assigned to 811; Greek verse lines of each block joined on one line as printed; first block prints "λύκες", a misprint for λύγκες (the Latin version in the notes has "lynces"), translated as intended; third block "πη⟨γ⟩ῆς" has a damaged letter, read as πηγῆς; "multitu-" is split at the column break; full-width line "VARIORUM NOTAE" (cut off at the edge) stands below the text block and is not set; the Variorum notae at the page foot ("quibus est perlocutus est…" to "Vivent tranquillissima") are left for the later pass
mensura libri caperet, tam multis uno spiritu similia dicentibus, simulque ne fastidium legentibus fieret, si ex omnibus collecta et translata congererem; praeterea ut ea ipsa quae dicerem, non nostris, sed alienis potissimum litteris confirmarem, doceremque non modo apud nos, verum etiam apud eos ipsos qui nos insectantur, veritatem consignatam teneri quam recusant agnoscere. Si quis autem diligentius, haec voluerit scire, ex ipso fonte hauriat, et plura, quam nos in his libris complexi sumus, admirabilia reperiet. Fortasse quispiam nunc requirat, quando, ista quae diximus, sint futura. Jam superius ostendi, completis annorum sex millibus mutationem istam fieri oportere, et jam propinquare summum illum conclusionis extremae diem. De signis quae praedicta sunt a prophetis, licet noscere; praedixerunt enim signa, quibus consummatio temporum, et expectanda sit nobis in singulos dies, et timenda. Quando tamen compleatur haec summa, docent ii qui de temporibus scripserunt, colligentes ea ex litteris sanctis et ex variis historiis, quantus sit numerus annorum ab exordio mundi. qui licet varient, et aliquantum numeri eorum summa dissentiat, omnis tamen expectatio non amplius quam ducentorum videtur annorum. Etiam res ipsa declarat, lapsum ruinamque rerum brevi fore : nisi quod incolumi urbe Roma nihil istiusmodi videtur esse metuendum. At vero cum caput illud orbis occiderit, et ῥύμη esse coeperit,
be held by the measure of a book, since so many say similar things with one spirit, and at the same time so that no weariness should arise for readers if I heaped together things collected and translated from all of them; moreover, so that I might confirm the very things I was saying not by our own writings but chiefly by those of others, and might show that not only among us but also among those very people who persecute us the truth is held sealed, which they refuse to acknowledge. But if anyone wishes to know these things more diligently, let him draw from the source itself, and he will find more marvellous things than we have embraced in these books. Perhaps someone may now ask when these things which we have spoken of are to come to pass. I have already shown above that when six thousand years are completed this change must take place, and that that supreme day of the final conclusion is already drawing near. Concerning the signs which have been foretold by the prophets, one may learn; for they foretold signs by which the consummation of the times is both to be awaited by us day by day and to be feared. When, however, this sum is to be completed, those who have written about the times teach, gathering it from the holy writings and from various histories, how great is the number of years from the beginning of the world. Although they vary, and the sum of their number disagrees somewhat, yet all expectation seems to be of not more than two hundred years. The matter itself also declares that the fall and ruin of things will come shortly: except that while the city of Rome is unharmed nothing of this sort seems to be something to fear. But when that head of the world has fallen, and has begun to be a ῥύμη
Editors' notes and page, col. 812
Page
- running head: CTANTII DIVIN. INSTIT. 812 (cut off at the left edge of the image)
- marginal letters: A dinem mensura libri caperet; B sunt a prophetis, licet noscere; C et copiosissima vita; 1 Lips. (Variorum Notae, not set); D edit. et aliquantulum. (Variorum Notae, not set)
- old-edition numerals: (none)
- other: column begins with the fragment "dinem" (of ordinem) broken from col. 811; column ends mid-word "coepe-" (coeperit), printed with the oe ligature; full-width line "VARIORUM NOTAE" across the page above the notes, cut off at the left edge, not set; the Variorum Notae under it (Colb., Lips., Bun., Malvenda etc.) are left for the later pass; "mundi . qui" is printed with a full stop followed by lower-case qui; the breathing and accent on the Greek ῥύμη are UNSURE in the image, and the word is left in Greek in the English (a pun on Roma, "street")
- other: the word coeperit, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 813
quod Sibyllae fore aiunt, quis dubitet venisse jam finem rebus humanis, orbique terrarum? Illa, illa est civitas, quae adhuc sustentat omnia: precandusque nobis et adorandus est Deus coeli, si tamen statuta ejus et placita differri possunt, ne citius quam putemus tyrannus ille abominabilis veniat, qui tantum facinus moliatur, ac lumen illud effodiat, cujus interitu mundus ipse lapsurus est. Nunc ad caetera exequenda redeamus, quae deinceps secutura sunt.
which the Sibyls say will be, who would doubt that the end has now come for human affairs and for the world? That, that is the city which still sustains all things: and the God of heaven must be entreated and worshipped by us, if indeed His decrees and resolutions can be postponed, so that that abominable tyrant may not come sooner than we think, who would undertake so great a crime and dig out that light by whose destruction the world itself is to fall. Now let us return to setting out the remaining things which are to follow thereafter.
CAPUT XXVI.
Chapter XXVI.
De daemonis emissione, alteroque maximo judicio.
On the release of the demon, and on the second, greatest judgement.
Diximus paulo ante, in principio regni sancti fore, ut a Deo princeps daemonum vinciatur. Sed idem, cum mille anni regni, hoc est septem millia coeperint terminari, solvetur denuo, et custodia emissus exibit; atque omnes gentes, quae tunc erunt sub ditione justorum, concitabit, ut inferant bellum sanctae civitati; et colligetur ex omni orbe terrae innumerabilis populus nationum, et obsidebit, et circumdabit civitatem. Tunc veniet novissima ira Dei super gentes, et debellabit eas usque ad unum: ac primum concutiet terram quam validissime et a motu ejus scindentur montes Syriae; et subsident colles in abruptum; et muri omnium civitatum concident, et statuet Deus solem triduo ne occidat; et inflammabit eum; et descendet aestus nimius, et adustio magna supra perduelles et impios populos, et imbres sulfuris, et grandines lapidum, et guttae ignis; et liquescent spiritus eorum
We said a little before that at the beginning of the holy kingdom it would come about that the prince of demons would be bound by God. But the same, when the thousand years of the kingdom, that is, the seven thousand, begin to come to an end, will be loosed again, and, let out of custody, will go forth; and he will stir up all the nations which will then be under the dominion of the just, so that they may make war on the holy city; and a countless people of the nations will be gathered from the whole world, and will besiege and surround the city. Then the last wrath of God will come upon the nations, and He will vanquish them to the last man: and first He will shake the earth most violently, and by its motion the mountains of Syria will be split; and the hills will sink down sheer; and the walls of all cities will fall, and God will make the sun stand still so that it does not set for three days; and He will set it ablaze; and excessive heat will come down, and great burning upon the rebellious and impious peoples, and showers of sulphur, and hailstones, and drops of fire; and their spirits will melt
Editors' notes and page, col. 813
Footnotes
Series: VARIORUM NOTAE (notes keyed by lemma, not by call letters; labelled here in print order). (printed under page 418)
(1) ‹anchor: (continued from previous page)› · lemma note, col 813
(continued) 1535, Gymnic., Fasitel. aliique novem, et antiquiores ac meliores mss. codices Reg. Ῥύμη, vicus. Aliis est πύρ; 4, πύριν, πηρρει; Oxoniensibus pyra; Brun. pyran; 1 Reg. pyre.
(printed under page 418)
(2) ‹anchor: Sibyllae› · lemma note, col 813
Sibyllae. Carm. Sibyll. Serm. 3 et 8.
"The Sibyls." Sibylline Poems, Discourses 3 and 8.
(printed under page 418)
(3) ‹anchor: Illa, illa est civitas› · lemma note, col 813
Illa, illa est civitas. Sic lego cum antiquissimo Regio Put., 2 al. Reg. bonae notae, 1 Colb., Pen., Ultr., 1 Clarom., 2 Brun. In editis legitur Illa est enim; in pluribus mss. et 2 vet. editis non repetitur illa, nec est enim.
"That, that is the city." So I read with the very old Regius-Put., 2 other Reg. of good stamp, 1 Colb., Pen., Ultr., 1 Clermont, 2 Brun. In the printed editions one reads "For that is"; in most manuscripts and 2 old editions illa is not repeated, nor is there enim.
(printed under page 418)
(4) ‹anchor: Precandusque nobis› · lemma note, col 813
Precandusque nobis. Istud verbum ad activum et passivum Lactantio commune est. Sic et Ausonius passive usus est. Deus precandus est mihi.
"And to be prayed to by us." For Lactantius this verb serves both active and passive. So Ausonius too used it passively: "God is to be prayed to by me."
(printed under page 418)
(5) ‹anchor: Abominabilis› · lemma note, col 813
Abominabilis. Sic amat loqui Lactantius, ut jam superius annotavi: quod librarii per emendationem in 4 mss. et 15 editis mutaverunt in abominandas.
"Abominable." So Lactantius likes to speak, as I have already noted above: which the copyists, by way of correction, changed to abominandas in 4 manuscripts and 15 printed editions.
(printed under page 418)
(6) ‹anchor: Diximus› · lemma note, col 813
Diximus, etc. Multas hoc in capite nectit fabulas auctor noster: quare lectorem monemus, ne nimis credulus his fidem habeat.
"We have said," etc. Our author strings together many fables in this chapter: so we warn the reader not to put too credulous a faith in them.
(printed under page 418)
(7) ‹anchor: Tunc veniet› · lemma note, col 813
Tunc veniet. Haec similia sunt iis quae prophetizat Ezechiel c. XXXVIII. Ac nescio an non sint prorsus eadem. Et similia, imo vero multo atrociora sunt apud Sibyllas, Sermone 3, quae, quia pluscula sunt, annotare supersedeo. BETULEIUS.
"Then will come." These are like what Ezekiel prophesies in ch. 38. And I am not sure they are not exactly the same. And there are similar things, indeed much more dreadful, in the Sibyls, Discourse 3, which, because they are rather many, I refrain from noting. BETULEIUS.
(printed under page 418)
(8) ‹anchor: Et debellabit eas› · lemma note, col 813
Et debellabit eas. Mss. 1 Reg. et 1 Brun. et delebit eas. Optima quoque lectio 7 rec. et 12 vulgati, et debellabit eos. Vide Apocalyp. XVI.
"And he will subdue them." The manuscripts 1 Reg. and 1 Brun. have "and he will destroy them". A very good reading too: 7 recent manuscripts and 12 common editions have "and he will subdue them" (masculine). See Apocalypse 16.
(printed under page 418)
(9) ‹anchor: Usque ad unum› · lemma note, col 813
Usque ad unum. Mss. 2 rec., ed. Rom. 1470, usque ad imum. Sed Heumannus recte legit usque ad unum. — Usque ad unum. Ut Caes. l. II B. civ., c. 14: Qui de servis liberisque omnibus ad impuberes supplicium sumit, et ad unum interficit. BUN.
"To the last one." Two recent manuscripts and the Rome edition of 1470 have usque ad imum ("to the very bottom"). But Heumann rightly reads usque ad unum. — "To the last one." As Caesar, Civil War book II, ch. 14: "Who exacted punishment from all, slaves and free, down to the children, and killed them to the last man." BÜNEMANN.
(printed under page 418)
(10) ‹anchor: Concident› · lemma note, col 813
Concident. Ita 4 vet. edit. et omnes mss. praeter 1 Reg. rec., cui est corruent, ut 11 excusis.
"Will fall down." So 4 old editions and all the manuscripts except 1 recent Reg., which has corruent ("will collapse"), as do 11 printed copies.
(printed under page 418)
(11) ‹anchor: Occultabitur› · lemma note, col 813
Occultabitur. Sublac. occultatus erit.
"Will be hidden." The Subiaco edition has occultatus erit ("will have been hidden").
(printed under page 418)
(12) ‹anchor: Et extremum judicium terminetur› · lemma note, cols 813–814
Et extremum judicium terminetur. Sic correxi ex 5 vet. editis cunctisque mss. praeter 1. Reg. rec., in quo est terminet, ut in 9 impressis, sine praecedente copula.
"And the last judgement be brought to its end." So I have corrected from 5 old editions and all the manuscripts except 1 recent Reg., in which it is terminet (active), as in 9 printed copies, without the preceding conjunction.
(printed under page 418)
(13) ‹anchor: Perpetes› · lemma note, col 814
Perpetes. Ut de Mort. pers. c. 33, per annum perpetem. Epit. cap. 71: Gemitus perpetes. BUN.
"Unbroken." As in On the Deaths of the Persecutors ch. 33, "through an unbroken year". Epitome ch. 71: "unbroken groans". BÜNEMANN.
(printed under page 418)
(14) ‹anchor: Renovabitur› · lemma note, col 814
Renovabitur, etc. Vide Isaiam c. LXV et LXVI; et Apocalyps. XXI: Erit coelum novum, et terra nova? Chiliastae ansam errandi ex his verbis arripiunt. Haec vero sensu interpretantur catholici bono. In Apocalypsi fit mentio mortis primae atque secundae: sed resurrectionis secundae nulla prorsus est mentio. Chiliastae vero colligunt, si prima sit, cur non etiam secunda? Eadem ratione poterant colligere, plures esse. Primum enim de pluribus, prius de duobus dicitur apud eos qui terse loquuntur. Quid quod Joannes ipse dicit, sanctum qui habet partem in resurrectione prima, in eo secundam mortem non habere potestatem? Ex quo sequitur ex secunda morte resurrectionem esse non posse. BETULEIUS.
"Will be renewed," etc. See Isaiah ch. 65 and 66; and Apocalypse 21: "There will be a new heaven and a new earth?" The Chiliasts seize from these words an occasion for error. But Catholics interpret them in a good sense. In the Apocalypse mention is made of a first and a second death: but of a second resurrection there is no mention at all. The Chiliasts, however, infer: if there is a first, why not also a second? By the same reasoning they could infer that there are several. For among those who speak neatly, primum is said of several, prius of two. What of the fact that John himself says that he is holy who has part in the first resurrection, and over him the second death has no power? From which it follows that there can be no resurrection from the second death. BETULEIUS.
(printed under page 418)
(15) ‹anchor: Secunda illa et publica omnium resurrectio› · lemma note, col 814
Secunda illa et publica omnium resurrectio, in qua excitabuntur injusti ad cruciatus sempiternos. Dixit supra Lactantius, c. 21, impios, sanctis resurgentibus, ut cum Deo mille annis in terra dominentur, in tenebras recondi, ad certa supplicia destinatos. Quare jam comminiscitur secundam resurrectionem, in qua illi a communi custodia excitari debeant ad cruciatus sempiternos. Inde enim videtur arripuisse errandi ansam, quod in Apocalypsi mentio fiat primae resurrectionis, in qua cum justi suam habere partem dicantur, dari secundam infert, plectendis improbis accommodatam, quam quidem non omnino memorat D. Joannes. SPARK.
"That second and public resurrection of all, in which the unjust will be raised to everlasting torments." Lactantius said above, ch. 21, that the impious, while the saints rise again to reign with God on earth for a thousand years, are shut away in darkness, destined for fixed punishments. So now he devises a second resurrection, in which they are to be raised from the common custody to everlasting torments. For he seems to have seized the occasion for error from this: that in the Apocalypse mention is made of a first resurrection, in which the just are said to have their part; he infers that a second is given, suited to the punishing of the wicked, which St John does not mention at all. SPARK.
(printed under page 418)
(16) ‹anchor: Excitabuntur› · lemma note, col 814
Excitabuntur. In 9 mss. rec. et 9 editis est, excitabuntur impii, in Florent. exterminabuntur impii. Sed eos quoque, secunda resurrectione facta, Deus excitabit, etc. Legitur in Epitomes capitis II fine.
"Will be raised." In 9 recent manuscripts and 9 printed editions it is "the impious will be raised"; in the Florentine, "the impious will be exterminated". But "them too, when the second resurrection has taken place, God will raise," etc. is read at the end of ch. 2 (as printed) of the Epitome.
(printed under page 418)
(17) ‹anchor: Injusti› · lemma note, col 814
Injusti. Mss. 9 rec. totidemque editi ferunt impii.
"The unjust." Nine recent manuscripts and as many printed editions give impii ("the impious").
(printed under page 418)
Page
- running head: 813 LIBER VII. DE VITA B[...] (cut off at the image edge)
- marginal letters: A ‹rit, quod Sibyllae fore aiunt›; B ‹terminari, solvetur denuo›; C ‹lapidum, et guttae ignis›; D ‹Diximus, etc. Multas hoc in capite› (in the notes at the page foot)
- old-edition numerals: (none)
- other: column begins with the fragment "rit", the end of a word broken from column 812 (probably coeperit); "concutiet" read through poor type (looks like concutlet); full-width heading VARIORUM NOTAE across the page foot, cut off at the right edge, not set; the Variorum notae at the page foot not set (later pass); no editors' matter in the text block
in calore, et corpora conterentur in grandine, et ipsi se invicem gladio ferient; et replebuntur montes cadaveribus, et campi operientur ossibus. Populus autem Dei tribus illis diebus sub concavis terrae occultabitur; donec ira Dei adversus gentes, et extremum judicium terminetur.
in the heat, and bodies will be crushed in the hail, and they will strike one another with the sword; and the mountains will be filled with corpses, and the plains will be covered with bones. But the people of God will be hidden for those three days under the hollows of the earth, until the wrath of God against the nations, and the final judgement, is brought to an end.
Tunc exibunt justi de latebris suis, et invenient omnia cadaveribus atque ossibus tecta. Sed et genus omne impiorum radicitus interibit; nec erit in hoc mundo ulla jam natio amplius, praeter solam gentem Dei. Tum per annos septem perpetes intactae erunt silvae; nec excidetur de montibus lignum. Sed arma gentium comburentur; et jam non erit bellum, sed pax, et requies sempiterna. Cum vero completi fuerint mille anni, renovabitur mundus a Deo, et coelum complicabitur, et terra mutabitur; et transformabit Deus homines in similitudinem angelorum; et erunt candidi sicut nix; et versabuntur semper in conspectu Omnipotentis, et Domino suo sacrificabunt, et servient in aeternum. Eodem tempore fiet secunda illa et pub⟨l⟩ica omnium resurrectio, in qua excitabuntur injusti ad cruciatus sempiternos. Ii sunt qui manu facta coluerunt; qui Dominum mundi ac parentem vel nescierunt, vel abnegaverunt. Sed et dominus illorum cum ministris suis comprehendetur, ad poenamque damnabitur; cum quo pariter omnis turba impiorum pro suis facinoribus, in conspectu angelorum atque justorum, perpetuo igni cremabitur in aeternum.
Then the righteous will come out from their hiding places, and will find everything covered with corpses and bones. But the whole race of the impious too will perish root and branch; nor will there be in this world any nation any longer, except the nation of God alone. Then for seven unbroken years the forests will be untouched, nor will timber be cut from the mountains. But the arms of the nations will be burned; and there will no longer be war, but peace and everlasting rest. But when the thousand years have been completed, the world will be renewed by God, and the heaven will be folded up, and the earth will be changed; and God will transform men into the likeness of angels; and they will be white as snow; and they will dwell always in the sight of the Almighty, and will sacrifice to their Lord, and will serve for ever. At the same time will take place that second and public resurrection of all, in which the unrighteous will be raised up to everlasting torments. These are they who have worshipped things made by hand; who either did not know, or denied, the Lord and Parent of the world. But their lord too, with his ministers, will be seized and condemned to punishment; and together with him the whole throng of the impious, for their crimes, in the sight of the angels and the righteous, will be burned with perpetual fire for ever.
Editors' notes and page, col. 814
Page
- running head: [...]VII. DE VITA BEATA. 814 (left part of the running head cut off at the image edge)
- marginal letters: A in calore, et corpora; B lum complicabitur, et terra; C bitur in aeternum; D bere potestatem? Ex quo (in the Variorum notae at the page foot)
- old-edition numerals: (none)
- other: "pub⟨l⟩ica": the l is lost to damaged type; "similitudinem" is faintly printed but legible; full-width heading "[V]ARIORUM NOTAE." below the text block, cut off at the left image edge, not set; the Variorum notae at the page foot (Perpetes... Renovabitur... Excitabuntur... Injusti...) are not set, being apparatus for the later pass
Haec est doctrina sanctorum prophetarum, quam christiani sequimur: haec nostra sapientia; quam isti qui vel fragilia colunt, vel inanem philosophiam tuentur, tanquam stultitiam vanitatemque derident, quia nos defendere hanc publice atque asserere non solemus, Deo jubente, ut quieti ac silentes arcanum ejus in abdito atque intra nostram conscientiam teneamus; nec adversus istos veri profanos, qui non discendi, sed arguendi atque illudendi gratia, inclementer Deum ac religionem ejus impugnant, pertinaci contentione certemus. Abscondi enim tegique mysterium quam fidelissime oportet, maxime a nobis, qui nomen fidei gerimus. Verum illi hanc taciturnitatem nostram, veluti malam conscientiam,
This is the doctrine of the holy prophets, which we Christians follow: this is our wisdom; which those who either worship frail things or uphold an empty philosophy deride as folly and vanity, because we are not accustomed to defend and assert it publicly, since God commands that, quiet and silent, we keep His secret hidden and within our own conscience, and that we not contend with obstinate dispute against those strangers to the truth, who, not for the sake of learning but for the sake of refuting and mocking, mercilessly assail God and His religion. For the mystery must be hidden and covered as faithfully as possible, especially by us, who bear the name of faith. But they, this silence of ours, as though a bad conscience,
Editors' notes and page, col. 815
Footnotes
Series: VARIORUM NOTAE (notes keyed by lemma, not by call letters; labelled here in print order). (printed under page 419)
(1) ‹anchor: In abdito› · lemma note, col 815
In abdito. Sublac. in abscondito.
"In a hidden place." The Subiaco edition has in abscondito.
(printed under page 419)
(2) ‹anchor: Istos veri profanos› · lemma note, col 815
Istos veri profanos. Ita edit. Rom. 1470, et mss. omnes, praeter 1 Colbert., in quo, sicut et in editis 19, est vere.
"Those strangers to the truth." So the Rome edition of 1470 and all the manuscripts, except 1 Colbert., in which, as also in 19 printed editions, it is vere ("truly").
(printed under page 419)
(3) ‹anchor: Qui nomen fidei gerimus› · lemma note, col 815
Qui nomen fidei gerimus. Hinc Christiani dicti fideles. Epit. c. 66, princ.: Fides... maxime a nobis, qui nomen... gerimus, conservanda est. BUN.
"We who bear the name of faith." Hence Christians are called "the faithful". Epitome ch. 66, beginning: "Faith ... must be kept above all by us who bear the name ..." BÜNEMANN.
(printed under page 419)
(4) ‹anchor: Opiniones› · lemma note, col 815
Opiniones. Vide Tertullianum in Apologetico.
"Opinions." See Tertullian in the Apology.
(printed under page 419)
(5) ‹anchor: Quae finxerint, credunt› · lemma note, col 815
Quae finxerint, credunt. Antiquiores et meliores mss. ac vet. edit. habent finxerint; recent. finxerunt; 1 Colb. finxerant.
"They believe what they have invented." The older and better manuscripts and the old editions have finxerint; the recent ones finxerunt; 1 Colb. finxerant.
(printed under page 419)
(6) ‹anchor: Imperator› · lemma note, col 815
Imperator. Hunc ad Constantinum imperatorem Epilogum damus ex mss. 1 Reg. n. 3976, opt. notae, 400. ann., nec non ex edd. Antuerp. 1570 et 1587, Gymnic., Fasitel., apud Gryphium, Paris. 1561 et 1565, Betul., Tornes. 1579, Lugd., Soubron. 1594, et in textum libenter admittimus, quippe qui omnino Lactantianus est, et ita eruditis viris ac nobis videtur. Sic sensere Betuleius, Walchius, necnon Francius, qui ad sui Lactantii oram scripsit: Oratio elegans et nervosa, nec dubito quin genuina. Et sane Lactantii characterem, stylum et locutionem habet, ut variis in locis patet; ac praecedentibus optime quadrat et cohaeret. Et quidem Lactantium in scriptis suis more Ciceronis Epilogo usum fuisse vides Div. Instit. lib. I, cap. 1, lib. II, cap. 1, initio librorum IV et V, lib. VI, cap. 26, lib. Opif. Dei, cap. 20, et lib. de Ira Dei cap. 22, ut ibidem indicat Lactantius ipse: Haec (inquit) habui quae de Ira Dei dicerem, Donate charissime... Restat ut, more Ciceronis, utamur Epilogo ad perorandum, etc. Hanc tamen orationem a textu removet Sparkius, atque in notas rejicit: eam nihilominus cum aliis editionibus a suo loco amoveri noluimus. At monemus quibus in editionibus desit; diffiteri enim non possumus quin haec oratio, quamvis elegans et Lactantio digna, desit in Camerac., Roban. et Sangermanensi, cujus rei causam damus in praevia dissertatione. — Sanctissime Imperator. Lactantius de eodem Constantino juvene, libro de Mortibus persecutorum, cap. 18, Constantinus sanctissimus adolescens.
"Emperor." We give this Epilogue to the emperor Constantine from the manuscript 1 Reg. no. 3976, of the best stamp, 400 years old, and also from the editions of Antwerp 1570 and 1587, Gymnicus, Fasitelius, at Gryphius's press, Paris 1561 and 1565, Betuleius, Tornes. 1579, Lyon, Soubron 1594; and we gladly admit it into the text, since it is wholly Lactantian, and so it seems to learned men and to us. So thought Betuleius, Walch, and Francius too, who wrote in the margin of his Lactantius: "An elegant and vigorous speech, and I do not doubt that it is genuine." And indeed it has Lactantius's character, style and diction, as is clear in various places; and it fits and coheres excellently with what precedes. And indeed you see that Lactantius used an Epilogue in his writings after the manner of Cicero: Divine Institutes book I, ch. 1, book II, ch. 1, at the beginning of books IV and V, book VI, ch. 26, On the Workmanship of God ch. 20, and On the Wrath of God ch. 22, as Lactantius himself indicates there: "These things," he says, "I had to say on the Wrath of God, dearest Donatus ... It remains that, after the manner of Cicero, we use an Epilogue to conclude," etc. Spark, however, removes this speech from the text and relegates it to the notes: nevertheless we have not wished, with other editions, to move it from its place. But we point out in which editions it is lacking; for we cannot deny that this speech, though elegant and worthy of Lactantius, is lacking in the Cambrai, Roban and Saint-Germain manuscripts, the reason for which we give in the preliminary dissertation. — "Most holy Emperor." Lactantius of the same Constantine as a young man, On the Deaths of the Persecutors, ch. 18: "Constantine, a most holy youth."
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(7) ‹anchor: Figmenta› · lemma note, col 815
Figmenta. Figmentum, id est, commentum. Sic apud Lactantium nostrum Div. Inst. lib. VII, cap. 22, initio: Figmenta haec poetarum... in modum commentitiae fabulae, etc.; ejusdem libri VII, cap. 7, Poetarum id esse figmentum; et lib. II, cap. 11: Multis argumentis hoc figmentum poetarum argui potest.
"Fictions." Figmentum, that is, an invention. So in our Lactantius, Divine Institutes book VII, ch. 22, beginning: "These fictions of the poets ... in the manner of an invented fable," etc.; in the same book VII, ch. 7, "that this is a fiction of the poets"; and book II, ch. 11: "This fiction of the poets can be refuted by many arguments."
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(8) ‹anchor: Sopita sunt› · lemma note, col 815
Sopita sunt. Lactantius lib. I Div. Instit. cap. 1, circa medium: contentiones sopirent; ibid.: De spe, de vita, de salute, de immortalitate, de Deo loquemur, ut superstitiones mortiferas erroresque turpissimos sopiamus. Et hic idem: Sed omnia jam, sanctissime Imperator, figmenta sopita sunt, ex quo, etc.
"Have been laid to rest." Lactantius, Divine Institutes book I, ch. 1, about the middle: "they would lay controversies to rest"; the same place: "We shall speak of hope, of life, of salvation, of immortality, of God, that we may lay to rest deadly superstitions and most shameful errors." And here likewise: "But now, most holy Emperor, all fictions have been laid to rest, since," etc.
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(9) ‹anchor: Deus summus› · lemma note, cols 815–816
Deus summus. Ita passim Lactantius Divin. Inst. lib. I, cap. 1, lib. IV, cap. 12, 13, 29, lib. VII, cap. 2, 3, 4, lib. de Ira Dei, c. 11, 23, lib. de Opificio Dei cap. 1, Epitom. cap. 3, 4, etc. Hanc locutionem centies in Lactantii operibus offendes.
"The supreme God." So Lactantius throughout: Divine Institutes book I, ch. 1; book IV, ch. 12, 13, 29; book VII, ch. 2, 3, 4; On the Wrath of God ch. 11, 23; On the Workmanship of God ch. 1; Epitome ch. 3, 4, etc. You will come upon this expression a hundred times in Lactantius's works.
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(10) ‹anchor: Ad restituendum justitiae domicilium› · lemma note, col 816
Ad restituendum justitiae domicilium. Sic et alibi Lactantius dixit Divinar. Inst. lib. III, cap. 18, et lib. VII, cap. 2 et 8, ex hoc domicilio corporis, et de Ira Dei c. 1; libro IV, cap. ult., domicilium fidei; Epitom. cap. 52, domicilium pietatis; ibid. cap. 54, libertatis domicilium; lib. de Opificio Dei, cap. 10. In Epilogo ad eumdem Imperatorem, lib. I Div. Inst., cap. 1, sic ait: Eversam sublatamque justitiam reducens, teterrimum aliorum facinus expiasti; et paulo post: Cultum divinum cupiens defendere, quem potius appellem, quem alloquar, nisi eum, per quem rebus humanis justitia et sapientia restituta est? Lib. V, cap. 7, Paucis assignata justitia est?
"To restore the dwelling-place of justice." So Lactantius said elsewhere too, Divine Institutes book III, ch. 18, and book VII, ch. 2 and 8, "out of this dwelling-place of the body", and On the Wrath of God ch. 1; book IV, last chapter, "the dwelling-place of faith"; Epitome ch. 52, "the dwelling-place of piety"; the same, ch. 54, "the dwelling-place of liberty"; On the Workmanship of God ch. 10. In the Epilogue to the same Emperor, Divine Institutes book I, ch. 1, he says thus: "Bringing back justice overthrown and taken away, you have atoned for the most hideous crime of others"; and a little after: "Wishing to defend divine worship, whom should I rather call upon, whom address, than him through whom justice and wisdom have been restored to human affairs?" Book V, ch. 7: "Has justice been assigned to a few?"
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(11) ‹anchor: Ad tutelam generis humani excitavit› · lemma note, col 816
Ad tutelam generis humani excitavit. Lactantius in supradicto lib. I, cap. 1, Epilogo: Te Deus summus ad beatum Imperii culmen evexit... ut gubernaculum Reipublicae etiam senex teneas, tuisque liberis, ut ipse a patre accepisti, tutelam Romani nominis tradas. Sed et libro II Div. Inst. cap. 15: Ad tutelam cultumque generis humani; lib. V, cap. 18: Hominem justum inter discrimina tempestatum atque bellorum coelestis tutela custodiat; lib. de Opif. c. 2, nullique munimentum ad tutelam sui deest; lib. V, cap. 5, tutela sui.
"Raised up for the protection of the human race." Lactantius in the aforesaid book I, ch. 1, Epilogue: "The supreme God has raised you to the blessed summit of Empire ... that you may hold the helm of the State even as an old man, and hand on to your children, as you yourself received it from your father, the protection of the Roman name." And also in book II of the Divine Institutes ch. 15: "For the protection and care of the human race"; book V, ch. 18: "Let heavenly protection guard the just man amid the perils of storms and wars"; On the Workmanship ch. 2, "and no creature lacks a defence for its own protection"; book V, ch. 5, "protection of itself".
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(12) ‹anchor: Cultores Dei› · lemma note, col 816
Cultores Dei. Lactantius lib. VI Div. Institut. cap. 24, Dei cultor; et paulo post, Hic cultor est veri Dei; lib. II Div. Inst. cap. 16, Justos autem, id est, cultores Dei; lib. V, cap. 1 et cap. 2, et alibi passim.
"Worshippers of God." Lactantius, Divine Institutes book VI, ch. 24, "a worshipper of God"; and a little after, "This is a worshipper of the true God"; Divine Institutes book II, ch. 16, "But the just, that is, the worshippers of God"; book V, ch. 1 and ch. 2, and elsewhere throughout.
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(13) ‹anchor: Illustrata veritate› · lemma note, col 816
Illustrata veritate. Lactantius lib. I Div. Inst. cap. 1 et cap. 2, initio: Suscepto igitur illustrandae veritatis officio. Et in fine libri de Opificio Dei, veritatem ipsam illustrare apud alios, etc. lib. IV, cap. 5, lib. VI, cap. 1 et lib. VII, cap. 7.
"The truth having been brought to light." Lactantius, Divine Institutes book I, ch. 1 and ch. 2, beginning: "Having therefore undertaken the task of bringing the truth to light." And at the end of the book On the Workmanship of God, "to bring the truth itself to light among others," etc.; book IV, ch. 5; book VI, ch. 1; and book VII, ch. 7.
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(14) ‹anchor: Dei nomen exprobrat› · lemma note, col 816
Dei nomen exprobrat. Lactantius, lib. I, cap. XX: Deorum nomen... turpissimis nominibus ludibrio habeatur; lib. V, cap. ultimo, Dei nomen contumeliae ac ludibrio fuit; et alibi passim, ac praecipue lib. de Ira Dei.
"Reproaches the name of God." Lactantius, book I, ch. 20: "the name of the gods ... is held in derision with the most shameful names"; book V, last chapter, "the name of God was an object of insult and derision"; and elsewhere throughout, and especially in the book On the Wrath of God.
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(15) ‹anchor: Irreligiosus› · lemma note, col 816
Irreligiosus. Lactantius lib. V, cap. 21, magis irreligiosi.
"Irreligious." Lactantius book V, ch. 21, "more irreligious".
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(16) ‹anchor: Religiosi sumus› · lemma note, col 816
Religiosi sumus. Lact. Div. Instit. lib. III, cap. 28, Religiosus ac pius cultus; lib. IV, cap. 28, Cultores deorum dicti sunt religiosi; et lib. VI, cap. 1, religiosos se putant.
"We are religious." Lactantius, Divine Institutes book III, ch. 28, "religious and pious worship"; book IV, ch. 28, "The worshippers of the gods were called religious"; and book VI, ch. 1, "they think themselves religious".
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(17) ‹anchor: Contemptis imaginibus mortuorum, vivum colimus et verum Deum› · lemma note, col 816
Contemptis imaginibus mortuorum, vivum colimus et verum Deum. Lactantius lib. II Div. Inst. cap. 1, in contrarium eadem utitur locutione: Admirari soleo... homines ipsos ad tantam caecitatem esse deductos, ut vero ac vivo Deo mortuos praeferant, etc. Ibid. cap. 2, Adorent simulacra, quae mortuorum sunt imagines; et infra cap. 18, ait inexpiabile facinus esse deserere viventem, ut defunctorum monimentis servias.
"Despising the images of the dead, we worship the living and true God." Lactantius, Divine Institutes book II, ch. 1, uses the same expression the other way about: "I am wont to wonder ... that men themselves have been led into such blindness that they prefer the dead to the true and living God," etc. The same, ch. 2: "Let them adore idols, which are images of the dead"; and below, ch. 18, he says it is an inexpiable crime to forsake the living one in order to serve the monuments of the dead.
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Page
- running head: 815 FIRM. LACTANTII DIVIN. (cut off at the right edge of the image)
- marginal letters: A ‹Haec est doctrina sanctorum›; B ‹turnitatem nostram, veluti›; C ‹1594, et in textum› (in the Variorum notes); D ‹digna, desit in Camerac.› (in the Variorum notes)
- old-edition numerals: (none)
criminantur: unde etiam quasdam execr⟨a⟩biles opiniones de pudicis et innocentibus fingunt; et libenter his, quae finxerint, credunt.
accuse: whence they also invent certain execrable opinions about the chaste and innocent; and they willingly believe the things they have invented.
« Sed omnia jam, sanctissime imperator, figmenta sopita sunt, ex quo te Deus summus ad restituendum justitiae domicilium, et ad tutelam generis humani excitavit: quo gubernante Romanae reipublicae statum, jam cultores Dei pro sceleratis ac nefariis non babemur. Jam emergente atque illustrata veritate, non arguimur ut injusti, qui opera justitiae facere conamur. Nemo jam nobis Dei nomen exprobrat. Nemo irreligiosus ulterius appellatur, qui soli omnium religiosi sumus; quoniam contemptis imaginibus mortuorum, vivum colimus
"But now, most holy emperor, all these fictions have been laid to rest, ever since the supreme God raised you up to restore the dwelling-place of justice and to protect the human race: now that you govern the state of the Roman commonwealth, we worshippers of God are no longer held to be criminals and wicked men. Now that truth is emerging and has been brought to light, we who strive to do the works of justice are not accused as unjust. No one now reproaches us with the name of God. No one is any longer called irreligious, we who alone of all men are religious; since, having despised the images of the dead, we worship the living
Editors' notes and page, col. 816
Page
- running head: …CTANTII DIVIN. INSTIT. 816 (left part of the running head cut off at the image edge)
- marginal letters: A criminantur : unde etiam quasdam; B contemptis imaginibus mortuorum; C in supradicto lib. I, cap. 1, Epilogo (in the notes); D Dei nomen exprobrat. Lactantius (in the notes)
- old-edition numerals: (none)
- other: execr⟨a⟩biles: the a is lost to damaged type. "non babemur" is printed with a b (closed bowl) and is set as printed and listed as a misprint. The guillemets at each line start mark a continuing quotation, so only the opening « is set. The column ends mid-sentence at "vivum colimus". The full-width heading "VARIORUM NOTAE." is cut off at the left edge and is not set. The Variorum notae at the page foot (Opificio Dei cap. 1 … mentis servias) are left for the later pass. The left-column fragments belong to col. 815 and are not set.
et verum Deum. Te providentia summae divinitatis ad fastigium principale provexit; qui posses vera pietate aliorum male consulta rescindere, peccata corrigere; saluti hominum paterna clementia providere, ipsos denique malos a republica submovere, quos summa pietate dejectos in manus tuas Deus tradidit, ut esset omnibus clarum, quae sit vera majestas.
and true God. The providence of the supreme Divinity has advanced you to the princely summit, so that you might with true piety rescind the ill-advised measures of others, correct their sins, provide for the welfare of men with fatherly clemency, and finally remove from the commonwealth the wicked themselves, whom, cast down by the highest piety, God has delivered into your hands, so that it might be clear to all what true majesty is.
Illi enim, qui ut impias religiones defenderent, coelestis ac singularis Dei cultum tollere voluerunt, profligati jacent. Tu autem, qui nomen ejus, defendis et diligis, virtute ac felicitate praepollens, immortalibus tuis gloriis beatissime frueris. Illi poenas sceleris sui et pendunt, et pependerunt. Te dextera Dei potens ab omnibus periculis protegit: tibi quietum tranquillumque moderamen cum summa omnium gratulatione largitur. Nec immerito rerum Dominus ac rector te potissimum delegit, per quem sanctam religionem suam instauraret, quoniam unus ex omnibus extitisti, qui praecipua virtutis et sanctitatis exempla praeberes; quibus antiquorum principum gloriam, quos tamen fama inter bonos numerat, non modo aequares, sed etiam, quod est maximum, praeterires. Illi quidem natura fortasse tantum similes justis fuerunt. Qui enim moderatorem universitatis Deum ignorat,
For those who, in order to defend impious religions, sought to abolish the worship of the heavenly and only God, lie overthrown. But you, who defend and love His name, excelling in virtue and good fortune, most blessedly enjoy your immortal glories. They both are paying and have paid the penalties of their crime. The mighty right hand of God protects you from all dangers; it bestows on you a quiet and tranquil government, with the greatest rejoicing of all. Nor without cause has the Lord and Ruler of all things chosen you above all others, through whom He might restore His holy religion, since you alone of all have stood forth to furnish outstanding examples of virtue and holiness, by which you should not only equal the glory of the ancient princes, whom report nevertheless numbers among the good, but even, what is greatest, surpass it. They indeed were perhaps only by nature like the just. For he who is ignorant of God, the governor of the universe,
Editors' notes and page, col. 817
Footnotes
Series: VARIORUM NOTAE (notes keyed by lemma, not by call letters; labelled here in print order). (printed under page 420)
(1) ‹anchor: Te providentia summae Divinitatis ad fastigium principale provexit› · lemma note, col 817
Te providentia summae Divinitatis ad fastigium principale provexit. Lactant. lib. VII, cap. 4: Providentia summi Dei; lib. de Mortibus persecutorum cap. 48: Ut possit nobis summa divinitas, etc.
"The providence of the supreme Divinity has raised you to the princely summit." Lactantius book VII, ch. 4: "by the providence of the supreme God"; On the Deaths of the Persecutors ch. 48: "that the supreme divinity may (be favourable) to us," etc.
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(2) ‹anchor: Ad fastigium principale provexit› · lemma note, col 817
Ad fastigium principale provexit. Simile aliquid ait Lactantius libro de Mortib. Persec. cap. 4, de Decio: Et quasi hujus rei gratia provectus esset ad illud principale fastigium; imperatoriam scilicet dignitatem.
"Raised to the princely summit." Lactantius says something similar in On the Deaths of the Persecutors ch. 4, of Decius: "And as if he had been raised to that princely summit for this purpose"; that is, the imperial dignity.
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(3) ‹anchor: Male consulta rescindere› · lemma note, col 817
Male consulta rescindere. De Morte Pers. c. 3, rescissis actis tyranni, Ibid. c. 1: Qui tyrannorum nefaria et cruenta imperia resciderunt. BUN.
"To rescind ill-advised measures." On the Deaths of the Persecutors ch. 3, "the tyrant's acts having been rescinded"; the same, ch. 1: "who rescinded the wicked and bloody commands of the tyrants." BÜNEMANN.
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(4) ‹anchor: Quae sit vera majestas› · lemma note, col 817
Quae sit vera majestas. Lactant. lib. I, cap. 1, ad cultum verae majestatis; lib. II, cap. 17, Hominibus quos nituntur a cultura et notitia verae majestatis avertere, etc., lib. V, cap. 6, quorum omnium malorum fons, cupiditas erat: quae scilicet ex contemptu verae majestatis erupit.
"What true majesty is." Lactantius book I, ch. 1, "to the worship of the true majesty"; book II, ch. 17, "the men whom they strive to turn away from the worship and knowledge of the true majesty," etc.; book V, ch. 6, "the source of all which evils was greed: which, of course, burst forth from contempt of the true majesty."
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(5) ‹anchor: Qui ut impias religiones defenderent› · lemma note, col 817
Qui ut impias religiones defenderent. Lactant. lib. V, cap. 8: Susceptae sunt, contra quam fas est, impiae religiones.
"Who, to defend impious religions." Lactantius book V, ch. 8: "Impious religions have been taken up, against what is right."
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(6) ‹anchor: Coelestis ac singularis Dei cultum tollere voluerunt› · lemma note, col 817
Coelestis ac singularis Dei cultum tollere voluerunt. Lactantius lib. V Div. Inst., cap. 5: Qui justos ac fideles Deo persequuntur...... ad expugnandam tollendamque justitiam, id est, Dei cultum. Vide supra Not. ad justitiae vocabulum, et singularis Deus, not. ad caput 1 de Mortibus persecutorum.
"They wished to abolish the worship of the heavenly and only God." Lactantius, Divine Institutes book V, ch. 5: "who persecute the just and those faithful to God ... to storm and abolish justice, that is, the worship of God." See above, the Note on the word "justice", and "the only God", the note on ch. 1 of On the Deaths of the Persecutors.
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(7) ‹anchor: Profligati jacent› · lemma note, col 817
Profligati jacent. Lactant. lib. VI, cap. 20, Percussos jacentesque repeti jubent; et lib. de Mortibus persec. cap. 1, Profligata nuper Ecclesia; et paulo post, Qui illuctati erant Deo, jacent.
"They lie overthrown." Lactantius book VI, ch. 20, "they order the stricken and fallen to be struck again"; and On the Deaths of the Persecutors ch. 1, "the Church lately overthrown"; and a little after, "those who had wrestled against God lie low."
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(8) ‹anchor: Illi poenas sceleris sui et pendunt et perpenderunt› · lemma note, col 817
Illi poenas sceleris sui et pendunt et perpenderunt. Epit. cap. 53: Eorum omnium qui hoc facinus ausi sunt, miserabiliter exitus partim cognovimus, partim videmus. Conf. lib. IV, cap. 27. Huc pertinet nostri liber de Mort. persec., qui ex hac oratione diutius suspecta egregie hinc inde illustratur. BUN.
"They both pay and have paid the penalty of their crime." Epitome ch. 53: "Of all those who dared this crime we have partly learned, partly see, the miserable ends." Compare book IV, ch. 27. To this belongs our author's book On the Deaths of the Persecutors, which is excellently illustrated here and there by this speech, so long held suspect. BÜNEMANN.
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(9) ‹anchor: Te dextera Dei potens ab omnibus periculis protegit› · lemma note, col 817
Te dextera Dei potens ab omnibus periculis protegit. Lactantius quoque Divin. Instit. lib. II, cap. 15, Quos Dei manus potens et excelsa protegit.
"The mighty right hand of God protects you from all dangers." Lactantius too, Divine Institutes book II, ch. 15, "whom the mighty and lofty hand of God protects".
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(10) ‹anchor: Rerum Dominus ac rector› · lemma note, col 818
Rerum Dominus ac rector. Lactantius, de Opificio Dei, cap. 16: Quod universum ratione moderatur, sicut ipse mundi Dominus et rector in summo est.
"Lord and ruler of all things." Lactantius, On the Workmanship of God, ch. 16: "which governs the whole by reason, just as the Lord and ruler of the world himself is in the highest place."
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(11) ‹anchor: Te potissimum delegit, per quem sanctam religionem suam instauraret› · lemma note, col 818
Te potissimum delegit, per quem sanctam religionem suam instauraret. De eodem Lactantius, lib. I, cap. 1: Nam cum ille dies felicissimus orbi terrarum illuxisset, quo te Deus summus ad beatum Imperii culmen evexit, salutarem universis et optabilem principatum praeclaro initio auspicatus es, cum eversam sublatamque justitiam reducens, teterrimum aliorum facinus expiasti, etc.
"He chose you above all, through whom to restore his holy religion." Of the same, Lactantius book I, ch. 1: "For when that most happy day had dawned upon the world on which the supreme God raised you to the blessed summit of Empire, you began a reign wholesome and desirable for all with a splendid beginning, when, bringing back justice overthrown and taken away, you atoned for the most hideous crime of others," etc.
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(12) ‹anchor: Antiquorum principum gloriam, quos tamen fama inter bonos numerat› · lemma note, col 818
Antiquorum principum gloriam, quos tamen fama inter bonos numerat. Lactant. de Mortibus persecut. c. 3: Multi ac boni principes Romani, quamvis pagani, ut Nerva, Trajanus, Hadrianus, Antoninus Pius, et par illud fratrum, Verus atque Lucius. De bonis principibus, qui et libertatem credendi nostris hominibus permiserunt, et eorum ministerio in palatio et in provinciis usi sunt, eosque ad maximas dignitates evexerunt, videndus Eusebius in initio libri VIII Hist. Eccles. Partim ex BALUZIO.
"The glory of the ancient princes, whom report nevertheless counts among the good." Lactantius, On the Deaths of the Persecutors ch. 3: "Many good Roman princes," though pagans, such as Nerva, Trajan, Hadrian, Antoninus Pius, and that pair of brothers, Verus and Lucius. On the good princes, who both allowed our people freedom of belief and used their service in the palace and in the provinces, and raised them to the highest dignities, Eusebius should be seen at the beginning of book VIII of the Church History. Partly from BALUZE.
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(13) ‹anchor: Qui enim moderatorem universitatis Deum ignorat› · lemma note, col 818
Qui enim moderatorem universitatis Deum ignorat. Lactant. lib. de Opif. Dei, cap. 16: Nec quidquam esse sublimius, quam id quod universum ratione moderetur, sicut ipse mundi Dominus et rector in summo est; lib. II, cap. 16, Rector universi.
"For he who does not know God, the governor of the universe." Lactantius, On the Workmanship of God, ch. 16: "And that nothing is loftier than that which governs the whole by reason, just as the Lord and ruler of the world himself is in the highest place"; book II, ch. 16, "Ruler of the universe".
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(14) ‹anchor: Similitudinem justitiae assequi potest: ipsam non potest› · lemma note, col 818
Similitudinem justitiae assequi potest: ipsam non potest. Lactantius lib. III, cap. 27: Umbram quamdam virtutis videbant, ipsam virtutem non videbant.
"He can attain the likeness of justice: justice itself he cannot." Lactantius book III, ch. 27: "They saw a kind of shadow of virtue; virtue itself they did not see."
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(15) ‹anchor: Provecti sumus› · lemma note, col 818
Provecti sumus. Ita meliores et antiquiores cum mss. tum editi maximo numero. Mss. 17, pervecti sumus; Gal. praevecti.
"We have been carried forward." So the better and older manuscripts, and the printed editions in very great number. Seventeen manuscripts have pervecti sumus ("we have been carried through"); Gal. praevecti.
(printed under page 420)
(16) ‹anchor: Illicibiles› · lemma note, col 818
Illicibiles. Lactantius mire amat has formationes. Mss. 8 rec. allicibiles; edit. Betul. illices. — Illices voluptates. Plura Elmenh. cap. 1. Tertull. Apolog. 41: Vos malorum illices. De Poenit. cap. 9: Conversationem injungens misericordiae illicem. Ubi Cyprianus de Zelo et Livore in princ. Offert oculis formas illices. BUN.
"Alluring." Lactantius is wonderfully fond of these formations. Eight recent manuscripts have allicibiles; Betuleius's edition illices. — "Alluring pleasures." More in Elmenhorst, ch. 1. Tertullian, Apology 41: "you, lurers to evils". On Penance ch. 9: "enjoining a way of life that draws forth mercy". Where Cyprian, On Jealousy and Envy, at the beginning: "He sets alluring forms before the eyes." BÜNEMANN.
(printed under page 420)
(17) ‹anchor: Perniciosa› · lemma note, col 818
Perniciosa. Haec est lectio omnium mss. praeter 2 Reg. rec., in quibus est perniciosissima, ut in editis.
"Ruinous." This is the reading of all the manuscripts except 2 recent Reg., in which it is perniciosissima ("most ruinous"), as in the printed editions.
(printed under page 420)
Page
- running head: 817 LIBER VII. DE VITA B (cut off at the image edge)
- marginal letters: A ‹et verum Deum. Te providentia›; B ‹tibi quietum tranquillumque moderamen cum sum-›; C ‹dentia summi Dei; lib. de Mortibus persecutorum› (in the notes); D ‹Coelestis ac singularis Dei cultum tollere voluerunt› (in the notes)
- old-edition numerals: (none)
- other: the line-initial continuation guillemets « on every line of the quoted speech are not set; column ends with igno- split at the column break; the word is set whole as ignorat at the end of this column (confirmed by the Variorum lemma Qui enim moderatorem universitatis Deum ignorat), and its tail at the top of col 818 is not restored there; full-width heading VARIORUM NOTAE stands below the text block across both columns, cut off at the right edge, not set; the Variorum notae (Te providentia summae Divinitatis ... ; Bun.) at the page foot are left for the later pass; "coelestis" read from a damaged oe ligature in the text, confirmed by Coelestis in the notes
- other: ligature doubt raised by the check resolved by Q5b: the note lemma at margin D reads Coelestis on the page (oe), as in the text
similitudinem justitiae assequi potest: ipsam vero non potest. Tu vero et morum ingenita sanctitate, et veritatis et Dei agnitione in omni actu justitiae opera consummas. Erat igitur congruens, ut in formando generis humani statu, te auctore ac ministro divinitas uteretur. Cui nos quotidianis precibus supplicamus, ut te in primis, quem rerum custodem voluit esse, custodiat; deinde inspiret tibi voluntatem, qua semper in amore divini nominis perseveres. Quod est omnibus salutare, et tibi ad felicitatem, et caeteris ad quietem. »
can attain the likeness of justice, but justice itself he cannot. You, however, both by the inborn holiness of your character and by the knowledge of the truth and of God, accomplish the works of justice in every action. It was fitting, therefore, that in shaping the condition of the human race the Divinity should make use of you as its author and minister. To Him we pray with daily prayers that He may guard first of all you, whom He willed to be the guardian of the world, and then that He may inspire in you the will by which you may always persevere in the love of the divine name. This is salutary for all: for you, towards happiness, and for the rest, towards peace."
CAPUT XXVII.
Chapter XXVII.
Adhortatio et confirmatio piorum.
Exhortation and strengthening of the pious.
Quoniam decursis propositi operis septem spatiis, ad metam provecti sumus, superest ut exhortemur omnes ad suscipiendam cum vera religione sapientiam, cujus vis et officium in eo vertitur ut, contemptis terrestribus, et abjectis erroribus quibus antea tenebamur, fragilibus servientes, et fragilia concupiscentes, ad aeterna coelestis thesauri praemia dirigamur. Quae ut capere possimus, quamprimum omittendae sunt hujus praesentis vitae illicibiles voluptates, quae animas hominum perniciosa suavitate deliniunt.
Since, having run through the seven courses of the work we set ourselves, we have been carried to the goal, it remains that we exhort all to take up wisdom together with true religion. Its force and office consist in this: that, having despised earthly things and cast off the errors by which we were formerly held, when we served frail things and desired frail things, we may be directed towards the eternal rewards of the heavenly treasure. So that we may be able to obtain these, we must at once abandon the enticing pleasures of this present life, which soothe the souls of men with a pernicious sweetness.
Editors' notes and page, col. 818
Page
- running head: [LIB.] VII. DE VITA BEATA. 818 (left edge cut off in the image; only "VII. DE VITA BEATA." and "818" visible)
- marginal letters: A ‹rat, similitudinem justitiae›; B ‹Quoniam decursis propositi›; C ‹ipse mundi Dominus et rector› (in the notes); D ‹Qui enim moderatorem universitatis› (in the notes)
- old-edition numerals: (none)
- other: column begins with the fragment "rat," which is the end of "ignorat" broken from col. 817 (cf. the lemma "Qui enim moderatorem universitatis Deum ignorat" in the notes); the English begins mid-sentence accordingly. The quoted address to Constantine has a guillemet at the head of each printed line; these are not set; only the closing » after "quietem." is kept. The full-width heading "[VA]RIORUM NOTAE" stands below "deliniunt.", runs across both columns and is cut off at the left edge; it is not set. The Variorum Notae beneath it (lemmata "Rerum Dominus ac rector" to "Perniciosa") are page-foot commentary and are left for the later pass.
Quanta felicitas aestimanda est, subtractum his labibus terrae proficisci ad illum aequissimum judicem, parentemque indulgentissimum; qui pro laboribus requiem, pro morte vitam, pro tenebris claritatem, pro terrenis ac brevibus bonis aeterna et coelestia largiatur: cum qua mercede acerbitates ac miseriae, quas perpetimur in hoc mundo facientes opera justitiae, conferri et coaequari nullo modo possunt. Proinde si sapientes, si beati esse volumus, cogitanda et proponenda sunt nobis non tantum Terenti⟨a⟩na illa, Molendum esse usque in pistrino, vapulandum, habendae compedes: sed his multo atrociora: carcer, catenae, tormenta patienda; sustinendi dolores; mors denique ipsa et suscipienda est, et ferenda: cum liqueat conscientiae nostrae, nec fragilem istam voluptatem sine poena, nec virtutem sine divino praemio fore.
How great a happiness must it be reckoned, withdrawn from these stains of the earth, to set out to that most equitable Judge and most indulgent Parent, Who bestows rest in return for labours, life in return for death, brightness in return for darkness, eternal and heavenly goods in return for earthly and brief ones: a reward with which the bitternesses and miseries that we endure in this world while doing the works of justice can in no way be compared or made equal. Therefore, if we wish to be wise, if we wish to be blessed, we must ponder and set before ourselves not only those Terentian words, 'One must grind in the mill to the end, be beaten, wear fetters,' but things far more dreadful than these: prison, chains, tortures must be endured; pains must be borne; finally death itself must be both undertaken and borne, since it is clear to our conscience that neither that fragile pleasure will be without punishment, nor virtue without divine reward.
Universos igitur oportet operam dare, ut se quamprimum ad rectam viam dirigant; ut, susceptis operatisque virtutibus, et hujus vitae laboribus patienter exactis, consolatorem Deum habere mereantur. Pater enim noster ac Dominus, qui condidit firmavitque coelum, qui solem cum caeteris sideribus induxit, qui libratam magnitudine sua terram vallavit montibus, mari circumdedit, amnibusque distinxit, et quidquid est in hoc opere mundi, conflavit ac perfecit e nihilo, perspectis erroribus hominum, Ducem misit, qui nobis justitiae viam panderet: hunc sequamur omnes; hunc audiamus; huic devotissime pareamus; quoniam solus, ut ait Lucretius,
All therefore ought to take pains to direct themselves as soon as possible onto the right way, so that, having taken up and practised the virtues, and having patiently completed the labours of this life, they may deserve to have God as their Comforter. For our Father and Lord, Who founded and established the heaven, Who brought in the sun with the other stars, Who fenced with mountains the earth balanced by its own magnitude, surrounded it with sea and marked it out with rivers, and Who fashioned and perfected out of nothing whatever exists in this work of the world, having seen the errors of men, sent a Guide to open to us the way of justice: let us all follow Him; let us hear Him; let us obey Him most devotedly; since He alone, as Lucretius says,
Veridicis hominum purgavit pectora dictis, / Et finem statuit cuppedinis, atque timoris; / Exposuitque bonum summum, quo tendimus omnes, / Quid foret; atque viam monstravit limite parvo, / Qua possemus ad id recto contendere cursu.
cleansed the breasts of men with truth-telling words, / and set a limit to desire and to fear; / and set forth what the highest good would be, towards which we all strive; / and showed the way by a narrow path, / by which we might press towards it on a straight course.
Nec monstravit tantum, sed etiam praecessit, ne quis difficultatis gratia iter virtutis horreret. Deseratur
Nor did He only show it, but He also went before, lest anyone should shrink from the road of virtue on account of its difficulty. Let there be abandoned
Editors' notes and page, col. 819
Footnotes
Series: VARIORUM NOTAE (notes keyed by lemma, not by call letters; labelled here in print order). (printed under page 421)
(1) ‹anchor: Aestimanda est› · lemma note, col 819
Aestimanda est. Ita omnes prope mss. In 5 rec. et in impressis legitur existimanda est.
"Is to be valued." So almost all the manuscripts. In 5 recent ones and in the printed copies one reads existimanda est ("is to be judged").
(printed under page 421)
(2) ‹anchor: Terentiana› · lemma note, col 819
Terentiana. Terent. Phorm. act. II, scen. 1.
"Terence's (saying)." Terence, Phormio, act 2, scene 1.
(printed under page 421)
(3) ‹anchor: Usque in pistrino› · lemma note, col 819
Usque in pistrino. Sic reposui ex ipsomet Terentio et mss. Scripti 3 Reg. rec., 1 Colb. et 10 typis excusi habent, usque in pistrinum, et sic ferunt multae Terent. edit.
"Even in the mill." So I have put back from Terence himself and the manuscripts. Three recent Reg. manuscripts, 1 Colb. and 10 printed copies have usque in pistrinum ("even into the mill"), and so give many editions of Terence.
(printed under page 421)
(4) ‹anchor: Sine divino praemio› · lemma note, col 819
Sine divino praemio. Deest divino in mss. rec. et ed. Rom. 1470.
"Without divine reward." Divino is missing in the recent manuscripts and the Rome edition of 1470.
(printed under page 421)
(5) ‹anchor: Ut susceptis operatisque virtutibus› · lemma note, col 819
Ut susceptis operatisque virtutibus. Ms. Jun. vel ut susceptis; 22 alii scripti et ed. Rom. 1470, habent vel susceptis. Vel expunxi, utpote inutile, cum nulla ibi sit antithesis. Obiter observa verbum operari passive fuisse a Lactantio positum.
"That, the virtues having been taken up and practised." The Jun. manuscript has vel ut susceptis; 22 other manuscripts and the Rome edition of 1470 have vel susceptis. I have struck out vel as useless, since there is no antithesis there. Note in passing that the verb operari was used by Lactantius in a passive sense.
(printed under page 421)
(6) ‹anchor: Qui solem cum caeteris sideribus induxit› · lemma note, col 819
Qui solem cum caeteris sideribus induxit. Mss. octo rec. illuxit.
"Who brought in the sun with the other stars." Eight recent manuscripts have illuxit ("made shine").
(printed under page 421)
(7) ‹anchor: Terram vallavit montibus, mari circumdedit, amnibusque distinxit› · lemma note, col 819
Terram vallavit montibus, mari circumdedit, amnibusque distinxit. Sic legit Betuleius; nec aliter in mss. legitur, nisi quod in 5 mss. rec. et 8 editis est mare quidquid dicat Pricaeus de verborum, ut ait, transpositione.
"He walled the earth with mountains, surrounded it with sea, and marked it out with rivers." So Betuleius reads; and it is read no otherwise in the manuscripts, except that in 5 recent manuscripts and 8 printed editions it is mare, whatever Price may say about a transposition of words, as he calls it.
(printed under page 421)
(8) ‹anchor: Lucretius› · lemma note, col 819
Lucretius. Lib. VI de Natura rerum, initio.
"Lucretius." On the Nature of Things book VI, beginning.
(printed under page 421)
(9) ‹anchor: Veridicis hominum› · lemma note, col 819
Veridicis hominum. Lucretius, Veridicis igitur.
"With truth-telling (words) ... of men." Lucretius has Veridicis igitur ("With truth-telling words, therefore").
(printed under page 421)
(10) ‹anchor: Et finem statuit cuppedinis› · lemma note, cols 819–820
Et finem statuit cuppedinis. Ita edit. Gymnic. Paris. 1561 et 1565, ac Betul. cum duplici pp, ut prima syllaba natura brevis, longa fiat unius litterae p appositione. Ita quoque Lucretius. Nec aliter in mss. suis haberi annotavit Lambinus, qui Lucretii opera ad mss. 5 codices recognovit, emendavit, notisque illustravit. Lactantianorum operum ms. 1 Reg. bonae notae, ed. Tornes. et Soubron. 1594, legunt cupidinis; 8 edit. cupedinis: 1 Regio-Put. turpidinis; mss. et vulgati 6 torpedinis.
"And set a limit to desire." So the Gymnicus edition, Paris 1561 and 1565, and Betuleius, with a double pp, so that the first syllable, short by nature, becomes long by the addition of one letter p. So too Lucretius. And Lambin, who revised Lucretius's works against 5 manuscript codices, corrected them and illustrated them with notes, recorded that it is found no otherwise in his manuscripts. Of Lactantius's works, the manuscript 1 Reg. of good stamp and the Tornes. and Soubron 1594 editions read cupidinis; 8 editions cupedinis; 1 Regius-Put. turpidinis; manuscripts and 6 common editions torpedinis.
(printed under page 421)
(11) ‹anchor: Limite parvo› · lemma note, col 820
Limite parvo. Vetus versio Gallica, par un chemin étroit. Lactantius in suo codice legisse videtur limite; nec aliter ferunt impressi cunctique mss.; uno dempto Jun., qui legit tramite, sicut mss. Lucretiani Lambino visi, qui referunt prono, cum Vict. Nav. et 3 vet. edit. Rom. In Reg.-Put. et 2 al. Reg., Marm., Balliol. et 3 editis, est limite puro.
"By a narrow path." The old French version has "by a narrow road". Lactantius seems to have read limite in his codex; and the printed copies and all the manuscripts give no other reading, save only the Jun., which reads tramite ("track"), as do the Lucretian manuscripts seen by Lambin, which give prono ("sloping"), with Vict. Nav. and 3 old Rome editions. In the Reg.-Put. and 2 other Reg., Marm., Balliol and 3 printed editions it is limite puro ("by a clean path").
(printed under page 421)
(12) ‹anchor: Quam innocens ad judicem veniat› · lemma note, col 820
Quam innocens ad judicem veniat. Mss. 16 rec. et 7 edit., ad judicium veniat.
"That he may come innocent to the judge." Sixteen recent manuscripts and 7 editions have "come to the judgement".
(printed under page 421)
(13) ‹anchor: Non ut faciunt, quorum caecis mentibus lux negatur, qui› · lemma note, col 820
Non ut faciunt, quorum caecis mentibus lux negatur, qui. Sic lego cum antiquo ms. codice Cauc., 1 Reg. optimae notae, et editis Gymnic. Fasit., 2 Paris., Betul., Tornes., Soubron. et Walch. Nonnulli editi habent quorum caecis mentibus, qui. In mss. 32 et 10 excusis legitur, Non ut faciunt quidam caecis mentibus nixi, qui.
"Not as those do, to whose blind minds light is denied, who." So I read with the old manuscript codex Cauc., 1 Reg. of the best stamp, and the editions of Gymnicus, Fasitelius, 2 Paris, Betuleius, Tornes., Soubron and Walch. Some printed editions have "whose blind minds, who". In 32 manuscripts and 10 printed copies one reads "Not as do certain men relying on blind minds, who".
(printed under page 421)
(14) ‹anchor: Lux negatur› · lemma note, col 820
Lux negatur. Quia oculos sponte claudunt.
"Light is denied." Because they close their eyes of their own accord.
(printed under page 421)
(15) ‹anchor: Ut cupidius, ut ardentius› · lemma note, col 820
Ut cupidius, ut ardentius. Plures mss. et editi et ardentius.
"So eagerly, so ardently." Most manuscripts and printed editions have et ardentius ("and more ardently").
(printed under page 421)
(16) ‹anchor: Et acquirere› · lemma note, col 820
Et acquirere. Et ex mss. Est in edd. ac.
"And to acquire." Et is from the manuscripts. In the editions it is ac.
(printed under page 421)
(17) ‹anchor: De perenni fonte› · lemma note, col 820
De perenni fonte. Sic lego, ut in textu, cum omnibus editis (praeter vet. Rom.) et mss. praeter 2 Reg. qui inserunt coelestique, quod mihi glossema videtur, jamque praecessit coelesti cibo. In Brun. est de puro fonte.
"From the everlasting spring." So I read, as in the text, with all the printed editions (except the old Rome edition) and the manuscripts, except 2 Reg., which insert coelestique ("and heavenly"), which seems to me a gloss, and "with heavenly food" has already preceded. In Brun. it is "from the pure spring".
(printed under page 421)
Page
- running head: 819 FIRM. LACTANTII DIVIN. INSTIT. LIBE[R] (cut off at right edge)
- marginal letters: A Quanta felicitas aestimanda est; B poena, nec virtutem sine divino; C Exposuitque bonum summum (verse line); D Ut susceptis operatisque virtutibus (in the notes)
- old-edition numerals: (none)
- other: Terenti⟨a⟩na has a letter lost in the type. Several other letters are damaged but legible: coaequari, beati, cogitanda, conscientiae, bonum summum. The verse quotation from Lucretius is set as one paragraph, with its lines separated by " / ". The full-width heading "VARIORUM NOTAE" is cut off at the right edge above the notes and is not set; the notes below it are left for the later pass. The "Digitized by Google" watermark is not set.
(si fieri potest) via perditionis et fraudis, in qua mors voluptatis illecebris adoperta celatur.
(if it can be done) the way of perdition and deceit, in which death lies hidden, covered over by the allurements of pleasure.
Et quanto quisque annis in senectutem vergentibus appropinquare cernit illum diem, quo sit ei ex hac vita demigrandum, cogitet quam purus abscedat; quam innocens ad judicem veniat: non ut faciunt, quorum caecis mentibus lux negatur, qui jam deficientibus corporis viribus, in hoc admonentur instantis ultimae necessitatis, ut cupidius, ut ardentius hauriendis libidinibus intendant. Qua ex voragine liberet se quisque dum licet, dum facultas adest. seque ad Deum tota mente convertat; ut illum diem securus expectet, quo praeses dominusque mundi Deus de singulorum factis cogitationibusque judicabit. Quaecumque hic expetuntur, non tantum negligat, sed et fugiat; potioremque animam suam judicet, quam bona ista fallacia, quorum incerta et caduca possessio est; migrant enim quotidie: multo velocius exeunt, quam intraverant; et tamen, si nobis usque ad ultimum liceat istis frui, aliis certe relinquenda sunt. Nihil nobiscum ferre possumus, nisi vitam bene atque innocenter actam. Ille ad Deum copiosus, ille opulentus adveniet, cui astabunt continentia, misericordia, patientia, charitas, fides. Haec est haereditas nostra, quae nec eripi cuiquam, nec transferri ad alterum potest. Et quis est, qui haec bona parare, et acquirere sibi velit?
And the nearer anyone, as his years decline into old age, sees that day approaching on which he must depart from this life, the more let him consider how pure he may go away, how innocent he may come to the Judge: not as those do whose blind minds are denied the light, who, when the strength of the body is already failing, are admonished by the approach of the final necessity only to this, that they apply themselves more greedily, more ardently, to drinking in their lusts. From this abyss let each one free himself while it is permitted, while the opportunity is at hand, and let him turn to God with his whole mind, so that he may await without care that day on which God, the ruler and lord of the world, will pass judgement on the deeds and thoughts of each individual. Whatever things are sought after here, let him not only neglect them but also flee them, and let him judge his soul to be of more worth than those deceitful goods, whose possession is uncertain and perishable; for they move away daily: they go out much more swiftly than they had come in; and yet, even if we should be permitted to enjoy them up to the very end, they must certainly be left to others. We can carry nothing with us except a life spent well and innocently. He will arrive before God rich, he will arrive wealthy, beside whom continence, mercy, patience, charity and faith will stand. This is our inheritance, which can neither be snatched from anyone nor transferred to another. And who is there who would wish to procure these goods and acquire them for himself?
Veniant, qui esuriunt: ut coelesti cibo saturati, sempiternam famem ponant; veniant, qui sitiunt: ut aquam salutarem de perenni fonte plenissimis faucibus trahant. Hoc cibatu atque potu Dei, et caeci videbunt, et surdi audient, et muti loquentur, et claudi ambulabunt, et stulti sapient, et aegroti valebunt, et mortui reviviscent. Quisquis enim corruptelas terrae virtute calcaverit, hunc arbiter ille summus,
Let those who hunger come, that, filled with heavenly food, they may lay aside hunger for ever; let those who thirst come, that they may draw the water of salvation from the perennial spring with the fullest throats. By this food and drink of God the blind will see, and the deaf will hear, and the dumb will speak, and the lame will walk, and the foolish will be wise, and the sick will be well, and the dead will come to life again. For whoever has trampled down the corruptions of the earth by virtue, him that supreme Arbiter,
Editors' notes and page, col. 820
Page
- running head: [cut off at left] INSTIT. LIBER VII. DE VITA BEATA. 820
- marginal letters: A (si fieri potest) via perditionis; B gat, sed et fugiat; C cibus trahant. Hoc cibatu; D edit. Rom. In Reg.-Put. (in the Variorum notae at the page foot, not set)
- old-edition numerals: (none)
- other: UNSURE punctuation after "facultas adest": it looks like a full stop before lowercase "seque" and is set as seen, though it may be a damaged or misprinted comma; last word "sum-" is broken across the column break (summus); the full-width heading "[VARIORUM] NOTAE", cut off at the left edge, stands below the text block and is not set; the Variorum notae at the page foot are left for the later pass; no editors' matter in the text block
et verax, ad lucem vitamque perpetuam suscitabit. Nemo divitiis, nemo fascibus, nemo etiam regia potestate confidat : immortalem ista non faciunt. Nam quicumque rationem hominis abjecerit, ac praesentia secutus, in humum se ipse prostraverit, tamquam desertor domini, et imperatoris, et patris sui punietur. Intendamus ergo justitiae, quae nos inseparabilis comes ad Deum sola perducet; et,
and truthful, will raise up to light and everlasting life. Let no one trust in riches, no one in the fasces, no one even in royal power: these things do not make one immortal. For whoever casts away the reason of a human being, and, following present things, lays himself prostrate upon the ground, will be punished as a deserter from his lord, and commander, and father. Let us therefore attend to justice, which alone, as an inseparable companion, will lead us to God; and,
dum spiritus hos regit artus,
while breath rules these limbs,
infatigabilem militiam Deo militemus: stationes vigiliasque celebremus; congrediamur cum hoste, quem novimus, fortiter, ut victores, ac devicto adversario triumphantes, praemium virtutis, quod ipse promisit, a Domino consequamur.
let us wage untiring warfare for God: let us keep our stations and watches; let us engage bravely with the enemy whom we know, so that as victors, triumphing over the vanquished adversary, we may obtain from the Lord the reward of virtue which He Himself has promised.
Editors' notes and page, col. 821
Footnotes
Three series on this page: (i) the end of the VARIORUM NOTAE on Div. Inst. VII, at the top of col 821 (its opening is read from the column image, above the foot crop; it continues at the foot of col 822, where only its first words are visible); (ii) a lettered footnote to the editors' "Admonitio in sequens fragmentum"; (iii) VARIORUM NOTAE on the following "Sancti Augustini fragmentum de extremo judicio" (keyed by lemma). (i-1) ‹anchor: Infatigabilem militiam Deo militemus› · lemma note, col 822 (printed under col 821, continued under col 822) Infatigabilem militiam Deo militemus. Lactantio familiaris loquendi modus, de quo dixi supra not. ad hujusce libri capitis 24 finem. Haec lectio est 10 editorum et quamplurimorum mss., inter quos sunt antiquissimi 2 Bonon., Regio-Put., Cauc., Jun., 3 alii Reg, 3 Colb. aliique. In 15 rec. scriptis et 4 vulgatis est, In… (continues under col 822; remainder not visible in these images)
"Let us wage untiring warfare for God." A manner of speaking familiar to Lactantius, of which I spoke above in the note at the end of chapter 24 of this book. This reading is that of 10 editions and very many manuscripts, among which are the very old 2 Bologna, Regius-Put., Cauc., Jun., 3 other Reg., 3 Colb. and others. In 15 recent manuscripts and 4 common editions it is In… (continues; remainder not visible)
(printed under page 422)
(a) ‹anchor: manuscriptorum ... legerit› · call in col 821
Reperitur in mss. quibusdam recentioribus: 1° in tribus Regiis, 2° in uno Victorino, 3° in Sorbonico uno, 4° in tribus Anglicanis; sed sine Lactantii nomine.
It is found in some more recent manuscripts: 1st, in three Regii; 2nd, in one of St Victor; 3rd, in one of the Sorbonne; 4th, in three English ones; but without the name of Lactantius.
(printed under page 422)
(1) ‹anchor: Praenuntiatur› · lemma note, col 821
Praenuntiatur. Sic reposui ex nov. S. Augustini editione et mss. praeter 1 Colb., in quo est pronuntiatur, ut in Baluziana editione.
"Is foretold." So I have put back from the new edition of St Augustine and the manuscripts, except 1 Colb., in which it is pronuntiatur ("is declared"), as in Baluze's edition.
(printed under page 422)
(2) ‹anchor: Esse› · lemma note, col 821
Esse. Additum ex mss. 1 Reg., 1 Colb., Em. et S. Augustin.
"To be." Added from the manuscripts 1 Reg., 1 Colb., Em. and St Augustine.
(printed under page 422)
(3) ‹anchor: Qua incredibili› · lemma note, col 821
Qua incredibili. Vide in Epitome, c. 67, circa med., alias c. 8, circa finem.
"By what incredible." See in the Epitome, ch. 67, about the middle, otherwise ch. 8, near the end.
(printed under page 422)
(4) ‹anchor: Illud› · lemma note, col 821
Illud. Ita lego cum mss. 1 Reg., 1 Colb., Sorbon., Vict., Em. et ed. nov. S. Augustini. Alter Colb. et ed. Baluz.
"That." So I read with the manuscripts 1 Reg., 1 Colb., Sorbonne, Vict., Em. and the new edition of St Augustine. Another Colb. and Baluze's edition (read otherwise; the variant is not printed).
(printed under page 422)
(5) ‹anchor: Thesbiten› · lemma note, col 821
Thesbiten. Sic legunt S. Augustinus et mss. Lactantiani, praeter unum Colb., qui cum edit. Baluz. habet Thesbitem.
"The Tishbite." So read St Augustine and the Lactantian manuscripts, except one Colb., which with Baluze's edition has Thesbitem.
(printed under page 422)
(6) ‹anchor: Fidem› · lemma note, col 822
Fidem. Ita reposui ex mss. 1 Reg., Colb., Sorb., Vict., Em., Merton., S. Augustino. Alter Colb. et ed. Baluz. ferunt fide.
"Faith (accusative)." So I have put back from the manuscripts 1 Reg., Colb., Sorb., Vict., Em., Merton, and St Augustine. Another Colb. and Baluze's edition give fide.
(printed under page 422)
(7) ‹anchor: Diremptionem› · lemma note, col 822
Diremptionem. Id est, separationem. Vict. in marg. discussionem; mss. 5 et ed. Baluz. direptionem, male. Cum S. Augustino lego diremptionem, quae vox, licet insolens et minime latina, idem est ac diremptus Ciceroni, qui ait: Interitus est quasi discessus, et secretio, et diremptus earum partium, quae ante interitum junctione aliqua tenebantur, I Tuscul., 71.
"Separation." That is, parting. The Vict. manuscript has in the margin discussionem; 5 manuscripts and Baluze's edition direptionem ("plundering"), wrongly. With St Augustine I read diremptionem, a word which, though unusual and hardly Latin, is the same as Cicero's diremptus, who says: "Death is as it were a departure, a separation and parting of those parts which before death were held together by some joining," Tusculans I, 71.
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(8) ‹anchor: Ejusdemque› · lemma note, col 822
Ejusdemque. Sic restituo ex mss. 1 Reg., Sorbon., Vict., 1 Colb., Em. et S. August. Alter Colb. et ed. Baluz., ejus denique.
"And of the same." So I restore from the manuscripts 1 Reg., Sorbonne, Vict., 1 Colb., Em. and St Augustine. Another Colb. and Baluze's edition have ejus denique ("of it, finally").
(printed under page 422)
Page
- running head: 821 S. AUGUSTINI FRAGMEN[TUM] (cut off at the image edge)
- marginal letters: A ‹mus, et verax, ad lucem›; B ‹Primus anno 1679›; C ‹Nullus vel negat›; D (none)
- old-edition numerals: (none)
- other: a full-width band stands across cols 821/822 in mid-page: the 2 paragraph(s) above it in col 822 are set here, after the 1 above it in col 821 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
- other: the column continues with Primus anno 1679 subsequens fragmentum (another unit); not set here
Editors' notes and page, col. 822
Footnotes
Series: VARIORUM NOTAE on Div. Inst. VII (lemma notes, no call marks), the end of the series, printed at the foot of col 822 above the ADMONITIO band. The notes below that band (on the Augustine fragment) belong to the next unit and are set in n821. (i-1, cont.) ‹anchor: Infatigabilem militiam Deo militemus› · continuation of the lemma note begun under col 821 (n821, i-1), which breaks at "4 vulga-" tis est, infatigabili militia.
... common editions it is "infatigabili militia" (with untiring warfare).
(printed under page 422) <!-- note: Q7 2026-11-02: n821 (i-1) ends "4 vulgatis est, In… (continues; remainder not visible)"; the remainder is the line above, so n821 should read "4 vulgatis est, infatigabili militia." with the English "it is infatigabili militia (with untiring warfare)". Noted here; n821 is not this column's file. --> (i-2) ‹anchor: a Domino consequamur› · lemma note, col 822 (text set under col 821) A Domino consequamur. Mss. Cant., Jun., edit. Ald., Paris., Crat., Graph. a Deo; mss. 2 Reg. rec. et 3 vet. addunt, Amen. Ms. Jun. addit: Qui vivit et regnat Deus per immortalia saecula saeculorum. Amen.
"May obtain from the Lord." The manuscripts Cant. and Jun., and the Aldine, Paris, Cratander and Graph. editions, read "from God"; two recent Regii and three old ones add "Amen". The Jun. manuscript adds: "Who lives and reigns, God, through immortal ages of ages. Amen."
(printed under page 422)
Page
- running head: …STINI FRAGMENTUM. 822 (left part cut off at the image edge)
- marginal letters: A dum spiritus hos regit artus; B tio tribuitur, immo potius; C bonorum malorumque diremptionem
- old-edition numerals: (none)
- other: "dum spiritus hos regit artus," is printed centred on its own line (verse quotation) and is set as its own line; the column begins with it, continuing the sentence from col 821 ("et,"). Full-width title "…IONITIO / …S FRAGMENTUM." (cut off at left) stands between the Book VII notes and the B paragraph: not set in this unit. Full-width title "…TINI FRAGMENTUM / …EMO JUDICIO." stands between the B paragraph and the C paragraph: not set in this unit. The Admonitio paragraph "tio tribuitur, immo potius…" (editors' matter, des Essarts annotation) and the C paragraph lie below the band and belong to the next unit: not set here. In that paragraph "sparg⟨i⟩t" has the letter i lost in the type, and its first word "tio" completes a word broken from col 821 ("…Lactan-"). The VARIORUM NOTAE on Book VII printed at the foot of this column are set above; those on the fragment are in n821.
- other: the 2 paragraph(s) of this column above the full-width band are set under col 821 (reading order, moved on receipt)
- other: the text of this column below the full-width band belongs to the next unit; not set here (rail-only part)