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PL 6 · cols. 445–448

[Scultetus], Analysis libri quarti qui inscribitur De vera sapientia et religione

Editors' preface

PL 6:445
ANALYSIS LIBRI QUARTI
ANALYSIS OF THE FOURTH BOOK
QUI INSCRIBITUR DE VERA SAPIENTIA ET RELIGIONE.
WHICH IS ENTITLED ON TRUE WISDOM AND RELIGION.
Partes libri hujus quatuor sunt: Prooemium, c. 1, 2, 3, 4; Institutio de Christo, a cap. 5 usque ad 29; Explicatio quaestionis, quomodo duae personae, Pater et Filius, sint unus Deus, cap. 29; Admonitio de causis haeresium (cap. 30).
The parts of this book are four: the Preface, chapters 1, 2, 3, 4; the Instruction concerning Christ, from chapter 5 up to 29; the Explanation of the question how two Persons, the Father and the Son, are one God, chapter 29; the Admonition on the causes of heresies (chapter 30).
Prooemium tria continet: querelam de introducto deorum cultu, quem omnis injustitia et impietas est consecuta; causas cur sapientia a philosophis non sit inventa, quia nimirum extra fines suos eam quaesierint, nec ad Judaeos accesserint, divina haud dubie providentia derelicti, nec inde scire potuerunt veritatem; denique disputationem de sapientiae et religionis vinculo, ubi docetur apud solos christianos sapientiam cum religione esse conjunctam, a quibus unus Deus colatur; non apud ethnicos, quorum religio vana sit, et a philosophia discreta, quorum item cultus divinus contra omnem sit rationem.
The Preface contains three things: a complaint about the introduction of the worship of gods, upon which all injustice and impiety followed; the reasons why wisdom was not found by the philosophers, namely because they sought it outside its own bounds and did not come to the Jews, being without doubt forsaken by divine providence, and so were unable to know the truth from that source; lastly, a discussion of the bond between wisdom and religion, where it is taught that among the Christians alone, by whom the one God is worshipped, wisdom is joined with religion; not among the heathen, whose religion is vain and separated from philosophy, and whose divine worship likewise is contrary to all reason.
Institutio de Christo complectitur doctrinam de Christi cognitione, persona, nomine, nativitate, duabus naturis, miraculis, passione, cruce.
The Instruction concerning Christ comprises the teaching on the knowledge of Christ, His Person, name, birth, two natures, miracles, passion and cross.
Cognitionem Christi hauriendam monet ex prophetis, qui omnibus ethnicorum scriptoribus antiquiores sint (cap. 5).
He counsels that the knowledge of Christ is to be drawn from the prophets, who are more ancient than all the writers of the heathen (chapter 5).
Personam subsistentem ante mundum conditum, a Deoque generatum fuisse Christum demonstrat testimonio
That Christ was a subsisting Person before the world was founded, and was begotten by God, he demonstrates by the testimony
Editors' notes and page, col. 445

Footnotes

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(lemma) ‹anchor: not visible› · col 445 · (continued from the previous page; opening not on this page)

(continued) vetustissimis et optimis 1 Bon., 1 Reg. 900 annor. et Regio-Put. necnon Em. et edit. Is. ut scribitur HIC in contractuum margine e regione loci, in quo consistit summa rei unde judicandum est: quod Gallice dicimus le Hic de la pièce, vel voilà le Hic: haec tamen nonnisi populari dicuntur sermone, non eleganti eloquio. Nostrae lectioni favent mss. 3 Reg. alii, 1 Colbert., Gat., Brun., quibus est, Hic est illud, sine repetitione; Jun. 1 Colb. Hoc, hoc est illud; in Cauc. et 11 aliis rec. scriptis cunctisque fere impressis, Hoc est illud.

(lemma) ‹anchor: Retinuerunt› · col 445

Retinuerunt. Ita reposui ex editis Tornes., Soubron., Walch. et omnibus mss. praeter 2 Reg. rec. et 14 impressos, in quibus est tenuerunt.

Retinuerunt ("they retained"). I have restored this from the Tornaesius, Soubron and Walch editions and all the manuscripts, except 2 recent Regius manuscripts and 14 printed editions, which have tenuerunt ("they held").

(lemma) ‹anchor: Sacramentum› · col 445 · (continues at the head of the right foot column, under col 446)

Sacramentum. Id est mysterium, voce a Lactantio saepe usurpata. Id est a quo natus sit et creatus. Sic

Sacramentum: that is, "mystery", a word Lactantius often uses. That is, by whom he was born and created. Thus

(lemma) ‹anchor: Sacramentum, continued› · col 446 · (continuation of the preceding note, read from c446_1/c446_2 and the foot image)

(continued) Lactantius, lib. II, c. 18, dicit Sacramentum hominis. — Sacramentum nativitatis suae norit. Nostro loco proxima illa ex lib. VII, c. 5: Quare hominem fecerit; supra, si sacramentum hominis cognovissent supra, quod solus ita formatus, ut oculi ejus ad coelum directi... excitasse. BUN.

(lemma) ‹anchor: Utrumque conjunctum› · col 446

Utrumque conjunctum. Dicit utrumque, id est, religionem sapientiamque conjunctam. Idem, lib. IV, c. 2, fin. dicit: Sapientiam cum religione sic cohaerere, ut divelli utrumque non possit. Ibid., c. 3: Sapientia cum religione inseparabili nexu cohaeret; ibid., c. 4: Apparet, quam inter se conjuncta sint sapientia et religio; ibid., c. 5: Sapientiam et religionem non posse diduci. BUN.

Utrumque conjunctum ("both joined"). He says "both", that is, religion and wisdom joined. The same author says at the end of Book IV, ch. 2: Wisdom so coheres with religion that the two cannot be torn apart. Ibid., ch. 3: Wisdom coheres with religion by an inseparable bond; ibid., ch. 4: It is plain how closely wisdom and religion are joined together; ibid., ch. 5: Wisdom and religion cannot be drawn apart. BUN. [Bünemann]

(lemma) ‹anchor: Et hoc› · col 446

Et hoc. Scilicet tertio libro: quod bene cohaeret prioribus libris. Itaque restitui hoc cum Cellario ex mss. praeter 6 Reg. in quibus legitur et hic, ut in cunctis fere vulgatis.

Et hoc ("and this"), that is, in the third book, which fits well with the earlier books. So, with Cellarius, I have restored hoc from the manuscripts, except 6 Regius manuscripts, which read et hic ("and here"), as almost all the printed editions do.

(printed under page 226)

Page

  • running head: 445 ANALYSIS LIBRI IV. DE VERA S[APIENTIA] (cut off at the image edge)
  • marginal letters: A ‹quod philosophi omnes›; B ‹mus? et sapientiam suscipere›; C ‹Partes libri hujus quatuor sunt›
  • old-edition numerals: (none)
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  • other: a full-width band stands across cols 445/446 in mid-page: the 1 paragraph(s) above it in col 446 are set here, after the 2 above it in col 445 (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 opens with the end of the previous work (another unit); not set here: the unit begins at Partes libri hujus quatuor sunt
  • running head: 445 ANALYSIS LIBRI IV. DE VERA SAPIENTIA ET RELIG. 446
  • marginal letters: A beside "quod philosophi omnes in tota sua vita quæsie-" (Lactantius text, not this unit); B beside "mus ? et sapientiam suscipere cunctamur" (Lactantius text, not this unit); C beside "Partes libri hujus quatuor sunt"; D (none visible)
  • old-edition numerals: (none)
  • other: The two title lines are printed full width across cols 445-446 below the Variorum notae on Book III; they are editors' matter (the Analysis), set here as this unit's title. Upper part of the page (end of Lactantius Book III and the Variorum notae) is not this unit and not set. "testi-/monio" split at the column break, set whole here (next column begins "monio").
  • other (QA Q2): the left foot note's "eloquio" begins a line whose first letter prints like "c"; read as a damaged "e", UNSURE.
PL 6:446
Trismegisti, Sibyllarum, et Salomonis Proverb. (cap. 6).
of Trismegistus, of the Sibyls, and of the Proverbs of Solomon (chapter 6).
Nomen Christi proprium soli Deo Patri scribit notum esse, nec ante id publicatum iri, quam dispositio fuerit dei impleta. Jesum tamen inter homines nominari: Christum autem non proprium ejus nomen esse, sed nuncupationem potestatis et regni (cap. 7).
He writes that the proper name of Christ is known to God the Father alone, and will not be made public before the dispensation of God has been fulfilled. Yet among men He is named Jesus; but Christ is not His proper name, rather a title of power and kingship (chapter 7).
Nativitas Christi duplex asseritur; una in spiritu, altera in carne. Illa non ex connubio ac permixtione feminae alicujus, neque ex Deo qui mas sit et femina, sicut Orpheus et Hermes putarunt, sed incomprehensibiliter cum voce ac sono ex Dei ore processisse dicitur, sicut verbum; unde merito sermo et verbum Dei nuncupetur, rectius tamen λόγος apud Graecos (cap. 8 et 9). Hac de virgine natus manifestatur, cujus nativitatis exponitur a Lactantio necessitas, forma, locus, finis. Necessitas, quia enim Judaei magnis a Deo beneficiis affecti a divina lege desciverant, filium suum primogenitum delabi jussit e coelo Deus, ut religionem sanctam transferret ad gentes (cap. 19 et 11). Forma externa despecta fuit et humilis, ut ingratus in Deum populus in errorem maximum induceretur (cap. 11). Forma interna est, quod virginem elegit, cujus utero se insinuavit; quod minime incredibile videri debet, cum
A twofold birth of Christ is asserted: one in the spirit, the other in the flesh. The former is said to have been not from the wedlock and intermingling of any woman, nor from a God who is male and female, as Orpheus and Hermes supposed, but to have proceeded incomprehensibly with voice and sound from the mouth of God, as a word; whence He is rightly called the Speech and Word of God, though more correctly λόγος among the Greeks (chapters 8 and 9). By this [birth] He is shown to have been born of a virgin; and Lactantius sets out the necessity, the manner, the place and the end of this birth. The necessity: because the Jews, though endowed with great benefits by God, had fallen away from the divine law, God commanded His firstborn Son to come down from heaven, that He might transfer the holy religion to the Gentiles (chapters 19 [sic] and 11). The outward form was despised and lowly, so that the people ungrateful towards God might be led into the greatest error (chapter 11). The inward form is that He chose a virgin, into whose womb He entered; which ought by no means to seem incredible, since
Editors' notes and page, col. 446

Page

  • running head: …V. DE VERA SAPIENTIA ET RELIG. 446 (left part cut off at image edge)
  • marginal letters: A quam reperire potuerunt; B nius tamen, quae religio; C monio Trismegisti, Sibyllarum; D (none)
  • old-edition numerals: (none)
  • other: full-width heading "…ARIORUM NOTAE" (Variorum notae) after the text is not set, and its notes (Bun. on sacramentum, utrumque conjunctum, et hoc) are left for the apparatus pass; full-width heading "…IS LIBRI QUARTI / …VERA SAPIENTIA ET RELIGIONE." above the synopsis is not set; editors' matter: synopsis of Book IV, beginning in this column with "monio Trismegisti" (the rest of testi- from col. 445), set; "dei" is printed in lower case in "dispositio fuerit dei impleta"; "Hac de virgine" is set as printed, sense unsure; the column ends mid-sentence at "cum"
  • other: the 1 paragraph(s) of this column above the full-width band are set under col 445 (reading order, moved on receipt)
  • running head: 445 ANALYSIS LIBRI IV. DE VERA SAPIENTIA ET RELIG. 446
  • marginal letters: A beside "quam reperire potuerunt?" (Lactantius text, not this unit); B beside "nius tamen, quæ religio" (Lactantius text, not this unit); C beside "monio Trismegisti, Sibyllarum"; D (none visible)
  • old-edition numerals: (none)
  • other: "Hac de virgine" printed thus; possibly for "Hic", UNSURE, set as printed and rendered "By this [birth]". Column ends mid-sentence at "cum". Opening "monio" of "testimonio" joined to the end of c445.
  • misprint (QA Q2): "(cap. 19 et 11)" printed thus, for "10 et 11" (Book IV ch. 10 tells of the Jews' falling away); set as printed, [sic] in the English.
PL 6:447
animalia quaedam vento et aura concipere soleant, et hujusmodi Christi nativitas a prophetis fuerit praedicta. Locus nativitatis Judaea nominatur, in qua ideo nasci voluit, et quidem ex semine Jud⟨ae⟩orum, ne, si fuisset alienigena, justam possent excusationem de lege praetendere, quod eum non suscepissent. Fines nativitatis Lactantius recenset varios, ut universis gentibus, quae sub coelo sunt, Dei singularis et veri sanctum mysterium revelaret (cap. 12). Item ut per omnia summo Patri similis existeret, essetque et ipse ut Pater, ἀπάτωρ et ἀμήτωρ (cap. 13).
certain animals are accustomed to conceive by wind and breeze, and a nativity of Christ of this kind had been foretold by the prophets. The place of the nativity is named as Judaea, in which He willed to be born for this reason, and indeed from the seed of the Jews, lest, if He had been a foreigner, they might be able to put forward from the law a just excuse for not having received Him. Lactantius reviews various purposes of the nativity: that He might reveal to all the nations which are under heaven the holy mystery of the one and true God (ch. 12). Likewise, that He might be in all things like the supreme Father, and might Himself also be, like the Father, fatherless and motherless (ch. 13).
Duas quoque in Christo naturas, divinam et humanam, auctor affirmat. Divinam quia illa ex operibus quae fecit, apparuerit, et quia Deum Esaias, Hieremias et David Christum praedicaverint. Humanam, quia haec ex passione, quam pertulit, apparuerit; quia item Hieremias, Esaias, Moses, Nathan hominis filium Christum futurum praedixerint (cap. 14). Et Zacharias propheta sacerdotium et personam ipsam sacerdotalem determinarit.
The author also affirms two natures in Christ, the divine and the human. The divine, because it was made manifest from the works which He did, and because Isaiah, Jeremiah and David proclaimed Christ to be God. The human, because it was made manifest from the passion which He endured; because, likewise, Jeremiah, Isaiah, Moses and Nathan foretold that Christ would be a son of man (ch. 14). And Zechariah the prophet defined His priesthood and His very priestly person.
Miracula Christi recensentur varia, eaque tum a prophetis, tum a sibyllis praedicta, ac proinde minime magica fuisse capite 15 ostenditur.
The various miracles of Christ are reviewed, and it is shown in chapter 15 that they were foretold both by the prophets and by the sibyls, and were therefore in no way magical.
Passionis Christi docentur causae procreantes et impulsivae, forma, consequentia et adjuncta. Causae procreantes fuerunt pharisaei et sacerdotes. Impulsivae doctrina Christi et scandalum ab humilitate ejus sumptum, itemque ex eo quod Mosis legem solveret, sabbatis non vacando: quod circumcisionem vacue faceret: quod abstinentiam suillae carnis auferret, quae tamen omnia docet antea fuisse a prophetis praedicta (cap. 16 et 17). Forma passionis historica recensione captivitatis et crucifixionis Christi declaratur; cui subjicitur detestatio facti, et testimoniorum enarratio, quibus passio illa fuit praenuntiata (cap. 18). Consequentia passionis sex enumerantur, miracula, custodia sepulchri, resurrectio, explicatio Scripturae de Christi oeconomia a Christo ipso ad discipulos facta, adscensio in coelum, plena Evangelii revelatio per apostolos (cap. 19, 20, 21). Adjuncta dignitas passionis contra ethnicos defenditur, qui humilitate et passione Christi offendebantur (cap. 22).
The producing and impelling causes of the passion of Christ are set forth, its form, its consequences and its adjuncts. The producing causes were the Pharisees and the priests. The impelling causes were the teaching of Christ and the offence taken at His lowliness, and likewise from the fact that He was dissolving the law of Moses by not resting on the sabbaths; that He was making circumcision void; that He was abolishing abstinence from swine's flesh; all of which things, however, he teaches had been foretold beforehand by the prophets (ch. 16 and 17). The form of the passion is declared by a historical account of the capture and crucifixion of Christ; to which is subjoined a denunciation of the deed, and a recounting of the testimonies by which that passion was foretold (ch. 18). Six consequences of the passion are enumerated: the miracles, the guarding of the sepulchre, the resurrection, the explanation of Scripture concerning the economy of Christ made by Christ Himself to the disciples, the ascension into heaven, and the full revelation of the Gospel through the apostles (ch. 19, 20, 21). As to the adjuncts, the dignity of the passion is defended against the heathen, who were offended at the lowliness and the passion of Christ (ch. 22).
Lactantius affirmat oportuisse Christum non Deum tantum, sed et hominem esse et pati, hoc argumento: « Quicumque hominibus praecepta dat, ac vitam moresque aliorum fingit, hunc oportet facere praecepta, ut videant alii possibilia esse quae praecipit, nec contemnant doctorem: oportet item ut e coelo veniat, cum in homine interna et propria doctrina esse nullo modo possit, et coelestis doctor in docendo perfectus
Lactantius affirms that it was necessary for Christ to be not God only, but also man, and to suffer, by this argument: « Whoever gives precepts to men, and shapes the life and morals of others, must himself do the precepts, so that others may see that the things which he commands are possible, and may not despise the teacher: it is likewise necessary that he come from heaven, since in man an inward and proper teaching can in no way exist, and that a heavenly teacher be perfect in teaching
et consummatus sit: denique necesse est, ut corpus assumat humanum: eo quod mortales oculi claritatem Dei non conspicere, nec Deus expers corporis homines docere possit; quod item excusationem carnis delictis suis obtendentes redarguere non possit, nisi et ipse carne fuerit indutus, ut ostendat carnem etiam posse capere virtutem (cap. 23 et 24). Atqui Christus talis a Deo Patre doctor nobis datus est, qui praeceptis justitiae suae erudire homines debuit; igitur et Deum illum esse oportuit, ut doctrinam perfectam proferret, et auctoritate coelesti necessitatem parendi hominibus imponeret: et hominem, ut exempla virtutis homini praebere posset, et desideriis carnis edomitis doceret, non necessitatis esse peccare, sed propositi ac voluntatis (cap. 25). »
and complete: finally, it is necessary that He assume a human body, because mortal eyes cannot behold the brightness of God, nor can God, being without a body, teach men; likewise because He could not refute those who put forward the flesh as an excuse for their sins unless He Himself had been clothed with flesh, so as to show that the flesh too can receive virtue (ch. 23 and 24). But Christ was given to us by God the Father as such a teacher, Who was to instruct men in the precepts of His justice; therefore it behoved Him both to be God, so that He might set forth perfect doctrine and by heavenly authority lay upon men the necessity of obeying, and to be man, so that He might be able to furnish examples of virtue to man and, having subdued the desires of the flesh, teach that to sin is a matter not of necessity but of purpose and will (ch. 25). »
Corporatus igitur est, inquit porro auctor, ut homini virtutis et exempla et incitamenta praeberet: passus est, ut quemadmodum aliis miraculis mystica quaedam adumbravit, ita iis quae passus est, significaret, odio futuram sapientiam, bonosque pressuras ac labores varios experturos. Passus item est, ut patientiam, mortisque contemptum traderet homini.
He was therefore embodied, the author goes on to say, so that He might provide man with both examples and incentives of virtue: He suffered so that, just as by other miracles He had foreshadowed certain mystical things, so by the things which He suffered He might signify that wisdom would be an object of hatred, and that the good would experience afflictions and various labours. He suffered likewise so that He might hand on to man patience and contempt of death.
De cruce tandem agens, primum causas reddit, cur Christus hoc infami supplicii genere afflici voluerit; nimirum ne quis esset omnino, qui eum non posset imitari. Deinde, ut integrum corpus ejus conservaretur, quod die tertio resurgere ab inferis oportebat; praeterea quod exaltari eum in cruce necesse fuit, ut omnibus gentibus passio Dei innotesceret: quemadmodum expansione manum in cruce congregationem gentium ex omnibus locis ad Ecclesiam praesignificavit (cap. 26). Hinc disserit de vi signi crucis, quod fuget daemones et confundat aruspices; ex quibus effectis religionis christianae veritatem demonstrat (cap. 27). Infertque inde, abjiciendas esse vanitates, et verum Deum cognoscendum colendumque (cap. 29).
Treating finally of the cross, he first gives the reasons why Christ willed to be afflicted with this infamous kind of punishment: namely, that there might be no one at all who could not imitate Him. Next, that His body might be preserved whole, since it was to rise from the dead on the third day; moreover, because it was necessary that He be lifted up on the cross, so that the passion of God might become known to all nations: just as by the stretching out of His hands on the cross He foreshadowed the gathering of the nations from all places into the Church (ch. 26). Hence he discusses the power of the sign of the cross, in that it puts demons to flight and confounds the soothsayers; from these effects he demonstrates the truth of the Christian religion (ch. 27). And from this he infers that vanities are to be cast away, and the true God is to be known and worshipped (ch. 29 [sic]).
Tertia libri parte expeditur quaestio, quomodo, cum Deum nos unum colere dicamus, duos tamen esse asseveremus, Deum Patrem et Deum Filium. Respondet Lactantius, unam utrique mentem, unum spiritum, unam esse substantiam; ut fontis et rivi, ut solis et radii, ut manus et corporis, et ut civili jure domus una et unus Dominus nominatur, quando Pater nomen Domini et potestatem Filio concedit. Denique unum Deum esse tam Patrem, quam Filium ab Esaia quoque et Osea prophetis ostendit (cap. 29).
In the third part of the book the question is settled how, although we say that we worship one God, we nevertheless assert that there are two, God the Father and God the Son. Lactantius answers that both have one mind, one spirit, one substance, as do a spring and a stream, the sun and a ray, the hand and the body; and that, as in civil law, one house and one Lord is spoken of when the Father grants the name and power of Lord to the Son. Finally he shows also from the prophets Isaiah and Hosea that the Father as well as the Son is one God (ch. 29).
Ultima parte disserit de causis haeresium, quas dicit esse avaritiam et superbiam, ignorationem Scripturae, falsorum prophetarum admirationem (cap. 30).
In the last part he discusses the causes of heresies, which he says are avarice and pride, ignorance of Scripture, and admiration for false prophets (ch. 30).
Editors' notes and page, col. 447

Footnotes

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(lemma) ‹anchor: De vera sapientia et religione› · col 447 (title)

De vera sapientia et religione. Recte, ut colligitur, tum ex mss. et editis codicibus, tum ex ipsomet Lactantio Div. Inst., l. IV, c. 3, et l. VII, c. 1. In mss. 1 Lips. legitur, de vera Philosophia. Hoc praecipue libro indicat causas Lactantius, cur et quomodo ignorantiae caligo mundum invaserit.—De vera Sapientia. Editio prima Sublacensis: De vera Sapientia et Religione. In Epit., c. 41: Ad veram Religionem Sapientiamque veniamus, et quidem conjuncte, quia cohaerent, de utraque dicendum est. BUN.

On true wisdom and religion. This is correct, as can be gathered both from the manuscript and printed copies and from Lactantius himself, Div. Inst. IV.3 and VII.1. In 1 Leipzig manuscript the title reads On true philosophy. In this book above all Lactantius shows why and how the darkness of ignorance came over the world. On true wisdom: the first Subiaco edition has On true wisdom and religion. In the Epitome, ch. 41: Let us come to true religion and wisdom; and indeed they must be spoken of together, because they cohere. BUN. [Bünemann]

(lemma) ‹anchor: Cogitanti mihi› · col 448

Cogitanti mihi. Ita omnes editi et cuncti prope mss. Sic huncce librum incohavit Lactantius ad imitationem Minucii Felicis in Octavio, qui sic incipit: Cogitanti mihi, et cum animo meo Octavii boni et fidelissimi contubernalis memoriam recensenti. Lactantiani mss. 1 Bon. antiq., 3 Reg., Lips., Pal., Marm. pro cogitanti habent consideranti.

Cogitanti mihi ("As I reflect"). So all the printed editions and nearly all the manuscripts. Lactantius began this book in imitation of Minucius Felix in the Octavius, which opens: As I reflect and go over in my mind the memory of Octavius, my good and most faithful companion. The Lactantius manuscripts 1 Bon. antiq. (the ancient Bologna manuscript), 3 Regius, Leipzig, Palatine and Marm. have consideranti ("as I consider") for cogitanti.

(lemma) ‹anchor: Constantine imperator› · col 448 · (continues)

Constantine imperator. Has voces admittunt mss. 2 Regii, quorum unus est omnium antiquissimus; alter bonae notae, Lips., Goth., Marm. multique alii scripti

Constantine imperator ("Emperor Constantine"). These words are admitted by 2 Regius manuscripts, one of them the oldest of all and the other of good standing, and by the Leipzig, Gotha and Marm. manuscripts, and many other written copies

(printed under page 227)

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  • running head: 447 FIRM. LACTANTII DIVIN. (cut off at the image edge)
  • marginal letters: A animalia quaedam vento; B sacerdotalem determinarit.; C facta, adscensio in coelum
  • old-edition numerals: (none)
  • other: editors' matter set: the summary of Book IV continued from the previous column (animalia quaedam vento...); Jud⟨ae⟩orum: the ligature is damaged in the print (Jud:eorum); full-width lines LIBER QUA[RTUS] and DE VERA SAPIENTIA [...] stand between the summary and CAPUT PRIMUM, cut off at the edge, not set; the full-width heading VARIORUM NOT[AE] and the notes below it (De vera sapientia et religione. Recte...) are page-foot commentary, left for the later pass; trans- is split at the column break and continues in the next column (fus...); 'Digitized by' watermark ignored
  • other: a full-width band stands across cols 447/448 in mid-page: the 5 paragraph(s) above it in col 448 are set here, after the 5 above it in col 447 (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 CAPUT PRIMUM. (another unit); not set here
  • misprint (QA Q3, col 448 text moved here): "colendumque (cap. 29)" printed thus, for 28 (Book IV ch. 28 treats of casting away vanities; ch. 29 follows in the next paragraph); set as printed, [sic] in the English. To be listed also in n448.
PL 6:448
Editors' notes and page, col. 448

Footnotes

<!-- NOTE: Variorum notes printed in the right foot column under page 227, keyed by lemma to the text of Book IV that begins below the LIBER QUARTUS band in this column (next unit). The left foot column's note (De vera sapientia et religione) belongs to col 447. The second note runs on to the next page. -->

(lemma) ‹anchor: Cogitanti mihi› · col 448

Cogitanti mihi. Ita omnes editi et cuncti prope mss. Sic huncce librum incohavit Lactantius ad imitationem Minucii Felicis in Octavio, qui sic incipit: Cogitanti mihi, et cum animo meo Octavii boni et fidelissimi contubernalis memoriam recensenti. Lactantiani mss. 1 Bon. antiq., 3 Reg., Lips., Pal., Marm. pro cogitanti habent consideranti.

Cogitanti mihi ("as I consider"). So all the printed editions and almost all the manuscripts. Lactantius began this book thus in imitation of Minucius Felix in the Octavius, which begins: As I consider, and pass in review in my mind the memory of Octavius, my good and most faithful companion. The Lactantian manuscripts 1 Bon. antiq., 3 Regius, Lips., Pal. and Marm. have consideranti ("as I reflect") for cogitanti.

(lemma) ‹anchor: Constantine imperator› · col 448 · (continues on the next page)

Constantine imperator. Has voces admittunt mss. 2 Regii, quorum unus est omnium antiquissimus; alter bonae notae, Lips., Goth., Marm. multique alii scripti

Constantine imperator ("O Emperor Constantine"). These words are admitted by 2 Regius manuscripts, of which one is the most ancient of all, the other of good repute, and by Lips., Goth., Marm. and many other manuscripts

(printed under page 227)

Page

  • running head: [LAC]TANTII DIVIN. INSTIT. 448 (left part cut off at image edge; visible: TANTII DIVIN. INSTIT.)
  • marginal letters: A et consummatus sit; B quaedam adumbravit; C esse asseveremus
  • old-edition numerals: (none)
  • other: editors' matter set: the analysis of Book IV continued from col. 447 (et consummatus sit ...), ending at (cap. 30); full-width lines not set: LIBER QUARTUS. and DE VERA SAPIENTIA ET RELIGIONE., between the analysis and the chapter summary; the italic summary (fusus sit in omnem aetatem ...) is the end of the Caput I summary begun in col. 447; author's text begins Cogitanti mihi and runs on into the next column; the full-width heading VARIORUM NOTAE and the notes below it are left for the later apparatus pass; afflici read from a blurred ligature, UNSURE (could be affici); manum may be intended as manuum; the first (cap. 29) probably stands for cap. 28; the closing » ends a quotation begun in the previous column
  • other: the 5 paragraph(s) of this column above the full-width band are set under col 447 (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)