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PL 6 · cols. 345–348

Analysis libri tertii Divinarum Institutionum Lactantii, Vanitas philosophiae et philosophorum

Editors' preface

PL 6:345
ANALYSIS LIBRI TERTII
ANALYSIS OF THE THIRD BOOK
LACTANTII.
OF LACTANTIUS.
VANITAS PHILOSOPHIAE ET PHILOSOPHORUM.
THE VANITY OF PHILOSOPHY AND OF THE PHILOSOPHERS.
Partes hujus libri tres sunt: Prima de philosophia, secunda de philosophorum vanitate, tertia rursum philosophiam non esse sapientiam demonstrat.
The parts of this book are three: the first concerns philosophy, the second the vanity of the philosophers, the third demonstrates once more that philosophy is not wisdom.
In exordio optat sibi Tullianam eloquentiam ad demonstrandam philosophiae vanitatem, quam philosophiam inanem et falsam esse, his argumentis ostendit. — I. Philosophia est studium sapientiae; ergo non est sapientia. — II. Illo studio ad sapientiam non pervenitur, ergo ne quidem sapientiae studiosi sunt
In the opening he wishes for himself Tullian eloquence for demonstrating the vanity of philosophy, and he shows by these arguments that this philosophy is empty and false. — I. Philosophy is the pursuit of wisdom; therefore it is not wisdom. — II. By that pursuit wisdom is not reached; therefore not even the pursuers of wisdom are
Editors' notes and page, col. 345

Footnotes

NOTE ON FORM: these are lemma notes (no call letters); each opens with the author's words it comments on, which serve as the anchor. The image starts partway down the notes: the first line visible in each column is cut at its top edge, so the start of the first note is not in view. The Analysis text set below the rule at the foot of the page is author's text, not notes, and is not set here. (printed under page 176)

(i) ‹anchor: not in view› · col 345

[start not in view] Nil ibi per ludum simulabitur, omnia fient / Ad verum. Sic Cic., de Amicitia, c. 25, Fucata et simulata sinceris atque veris opponit.

[start not in view] "Nothing there will be feigned in play; all things will be done in earnest." So Cicero, On Friendship, ch. 25, sets the painted and the feigned against the sincere and the true.

(printed under page 176)

(ii) ‹anchor: Ac jocus est› · col 345

Ac jocus est. Id ex Terent. in Eunuch.

"And it is a jest." This is from Terence, in the Eunuch.

(printed under page 176)

(iii) ‹anchor: Mimus religionis est› · col 345

Mimus religionis est. Hanc lectionem exhibent mss. tres veterrimi Reg., Cauc., Jun., 2 Colb., Goth., Lips., Ultr., Pal., Em., Cantabr., 1 Clarom., Brun., 5 vet. typis excusi, ac 3 rec. Et apud Senecam reperitur, l. v, epist. xxvi. In 2 Reg. et 2 Colb. est munus, quod per librariorum oscitantiam contigisse quis non videat, mutatione trium elementorum, mim in mun, ex litterarum apicibus ducta similitudine. Mss. sex, edit. Rom. 1468, et 12 rec. editi legunt minus, sed sensu alieno. Caeterum mimus religionis recte dicitur gentilium religio, quia mimi instar religionem tantum imitatur, veritatem non habet. Partim ex Gallaeo.

"It is a mime of religion." This reading is given by the three very old Regius manuscripts, the Cauc., Jun., 2 Colb., Goth., Lips., Ultr., Pal., Em., Cantabr., 1 Clarom. and Brun. manuscripts, 5 old printed editions and 3 recent ones. It is also found in Seneca, book V, letter 26. In 2 Regius and 2 Colbert manuscripts it is munus, and who would not see that this came about through the copyists' yawning inattention, by a change of three letters, mim to mun, drawn from the likeness of the letters' strokes? Six manuscripts, the Rome edition of 1468 and 12 recent editions read minus, but with a meaning foreign to the place. For the rest, the religion of the Gentiles is rightly called a mime of religion, because like a mime it only imitates religion and has no truth. Partly from Gallaeus.

(printed under page 176)

(iv) ‹anchor: Hic denique coelo dignus› · col 345

Hic denique coelo dignus. Sic reposui ex mss. 7 Reg., inter quos sunt duo veterrimi, 2 Bonon., Cauc., 3 Vatic., 6 Colb., 2 Clarom., 2 Lips., 1 Sorbon., Pal., Tax., Pen., Ultr., Em., Brun., edit. Graph. Is. in alio Lips. pro denique, est utique; in pluribus Vaticanis et edit. Thys., Gall., Spark., hic Deo coeloque dignus; in scriptis 2 Reg., Jun., Cantabrig., et vet. excusis quinque, hic coelo Deoque dignus. Deoque hic inutilis videtur juxta Thomasium.

"This man, then, is worthy of heaven." So I have restored it from 7 Regius manuscripts, among which are two very old ones, 2 Bologna, Cauc., 3 Vatican, 6 Colbert, 2 Clermont, 2 Leipzig, 1 Sorbonne, Pal., Tax., Pen., Ultr., Em. and Brun. manuscripts, and the editions of Gryphius [Graph.] and Isaeus [Is.]. In another Leipzig manuscript utique stands in place of denique; several Vatican manuscripts and the editions of Thysius, Gallaeus and Sparke have "this man is worthy of God and of heaven"; the manuscripts 2 Regius, Jun. and Cantabrig. and five old printed editions have "this man is worthy of heaven and of God". Deoque seems superfluous here, according to Thomasius.

(printed under page 176)

(v) ‹anchor: Peracta› · col 345

Peracta. Hoc caput est veluti transitus ad librum tertium.

"Being finished." This chapter is a kind of passage to the third book.

(printed under page 176)

(vi) ‹anchor: Major nobis… cum philosophis… luctatio› · cols 345–346

Major nobis... cum philosophis... luctatio. Lact. iv, c. 25 : Una nobis et magna et praecipua cum carne luctatio est. Diodoro magna luctatio est. Bun.

"A greater struggle … with the philosophers … for us." Lactantius, book IV, ch. 25: "We have one great and chief struggle, with the flesh." "Diodorus has a great struggle." Bünemann.

(printed under page 176)

(vii) ‹anchor: Quasi moles› · col 346

Quasi moles. Difficultas. Virgil.: Tantae molis erat Romanam condere gentem!

"As it were a mass." That is, a difficulty. Virgil: "So great a labour it was to found the Roman race!"

(viii) ‹anchor: Quasi moles… mihi opponitur› · col 346

— Quasi moles... mihi opponitur. Observatus est ei Cicero in Verrem, l. v, orat. 10, c. 1: Quasi murus quidam boni nomen... opponitur. Bun.

"As it were a mass … is set against me." He had in view Cicero, Against Verres, book V, oration 10, ch. 1: "the name of a good man is set up like a kind of wall." Bünemann.

(printed under page 176)

(ix) ‹anchor: Ac prope consensu omnium gentium premebantur› · col 346

Ac prope consensu omnium gentium premebantur. Ita restitui ex omnibus pene mss., 8 Reg., Cauc., 5 Colb., Lipsiensibus, 2 Sorbon., Nav., Vict., Gat., Marm., Jun., Pal., Em., Cantabrig., Brun. et vetustioribus ac praestantioribus editis, 3 Rom., Florent., Ald., Paris., 1525, Crat., Graph., Cellar., et Torn. in quo deest gentium. In ms. Tornes. ac pene consensu omnium premebamur; in Regio-Put. et 1 Colb. et 1 Clarom., premebatur, mendose; in 8 impressis rec. veritas premebatur; in scriptis 1 Reg. et 1 Clarom. veritas premeretur.

"And they were being borne down by the near consent of all nations." So I have restored it from almost all the manuscripts, 8 Regius, Cauc., 5 Colbert, the Leipzig manuscripts, 2 Sorbonne, Nav., Vict., Gat., Marm., Jun., Pal., Em., Cantabrig. and Brun., and from the older and better editions, 3 Rome, Florence, Aldus, Paris 1525, Cratander, Gryphius [Graph.], Cellarius and Tornaesius, in which gentium is missing. The Tornaesius manuscript has "and we were being borne down by the near consent of all"; the Regius-Puteanus, 1 Colbert and 1 Clermont manuscript have premebatur, wrongly; 8 recent printed editions have "truth was being borne down"; the manuscripts 1 Regius and 1 Clermont have "truth would be borne down".

(printed under page 176)

(x) ‹anchor: De sententia… depelli› · col 346

De sententia... depelli. Supra dixit de luctatione; eleganter igitur de re gladiatoria hic transfert., l. iii, c. 16, de sententia pulsus est. Conf. c. 17; l. v, c. 13. Nullis terroribus de sententiae proposito posse depelli. Bun.

"To be driven from one's opinion." Above he spoke of a wrestling bout; here, then, he elegantly carries the figure over from gladiatorial combat, as in book III, ch. 16: "he was driven from his opinion." Compare ch. 17; book V, ch. 13: "that he cannot be driven by any terrors from the purpose of his opinion." Bünemann.

(printed under page 176)

(xi) ‹anchor: Deo ac veritate ducibus› · col 346

Deo ac veritate ducibus. Corrigit vulgatum illud: Duce virtute, comite Fortuna. Docet, sicut christianum decet, non propriis viribus, non Fortunae, sed Deo Opt. Max. omnium bonorum auctori, optima quaeque esse tribuenda. Betul.

"With God and truth as guides." He corrects that common saying: "With virtue as guide and Fortune as companion." He teaches, as befits a Christian, that every best thing is to be credited not to one's own strength, nor to Fortune, but to God, Best and Greatest, the author of all good things. Betuleius.

(printed under page 176)

Page

  • running head: 345 ANALYSIS LIBRI TER (cut off at the image edge)
  • marginal letters: A cipere, quod veritatem fuco; B CAPUT XX. / De philosophis (letter stands between these two lines); C in mun, ex litterarum apicibus (in the Variorum Notae); D (none)
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  • running head: 345 ANALYSIS LIBRI TERTII. 346
  • marginal letters: A ‹cipere, quod veritatem› (upper text, other unit); B ‹profecto, ut quaesitam› (upper text, other unit); C ‹in mun, ex litterarum› (Variorum Notae); D (none visible)
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PL 6:346
philosophi (Cap. 2). — III. In philosophia, neque scientia est, neque opinatio; ergo non est sapientia: non illa, quia Socrates et Academici eam sustulerunt; non haec, quia Zenon et Stoici eam repudiarunt (Cap. 4). — IV. Philosophia seipsam conficit. Nam singulae sectae multarum sectarum judicio stultitiae convincuntur; omnes igitur vanae sunt et inanes (Cap. 4). — V. Aut est naturae scientia, aut non est, ut vult Arcesilas. Non illud, quia nulla potest esse in homin
the philosophers (Chap. 2). — III. In philosophy there is neither knowledge nor opinion; therefore it is not wisdom: not the former, because Socrates and the Academics did away with it; not the latter, because Zeno and the Stoics rejected it (Chap. 4). — IV. Philosophy destroys itself. For the individual sects are convicted of folly by the judgement of many sects; all therefore are vain and empty (Chap. 4). — V. Either there is a knowledge of nature, or there is not, as Arcesilas would have it. Not the former, because none can be in man
Editors' notes and page, col. 346

Page

  • running head: …YSIS LIBRI TERTII. 346 (left part of the head cut off at the image edge)
  • marginal letters: A ‹suscepti operis portio›; B ‹profecto, ut quaesitam›; C ‹Colb., Lipsiensibus› (in the Variorum notae, not set); D (none)
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  • other: Column begins mid-sentence with "suscepti"; the "-titur." beside the A belongs to col. 345. VARIORUM NOTAE (Bun., Betul.) are left out for the later pass. Full-width lines between the notes and the synopsis are not set: the title "…IS LIBRI TERTII / …ACTANTII. / …SOPHIAE ET PHILOSOPHORUM." with an ornament rule. Editors' matter set: synopsis of Book III (philosophi (Cap. 2). — III. In philosophia…). The first "(Cap. 4)", after the heading III, may be meant as Cap. 3, but it is set as printed. The last word "homin" is cut at the bottom/right edge of the image; the restoration "homine" is UNSURE.
  • other: the 1 paragraph(s) of this column above the full-width band are set under col 345 (reading order, moved on receipt)
  • running head: 345 ANALYSIS LIBRI TERTII. 346
  • marginal letters: A ‹suscepti operis portio› (upper text, other unit); B ‹profecto, ut quaesitam› (upper text, other unit); C ‹Marm., Jun., Pal› (Variorum Notae); D (none visible)
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PL 6:347
interna et propria scientia, ob fragilitatem conditionis humanae ; non hoc, quia multa sunt, quae natura ipsa nos scire, et usus frequens et vitae necessitas cogit. Ergo utrumque philosophiae genus corruit : vetus, quod sibi scientiam vendicat, et novum, quod eam distrahit (Cap. 5). — Hoc loco corrigit philosophos in physicis. « Academici, inquit, ex rebus paucis obscuris argumentati sunt, nullam esse scientiam : Physicis ex quibusdam apertis et claris omnia sciri posse. Recte quidem coarguit arrogantiam philosophorum Arcesilas ; sed addere exceptionem debuit, et dicere : causas rationesque duntaxat rerum naturalium, quia sunt abditae, nesciri posse, quia nullus doceat ; nec quaeri oportere, quia inveniri non possunt » (Cap. 6). — VI. In ethicis de summo bono dissentiunt philosophi. Hic recitat sententias varias philosophorum de summo bono (Cap. 7), quas refutat (Cap. 8 et 9) ; ipse summum bonum in sola religione ponit (Cap. 10), ostendens potuisse philosophos summum bonum deductione reperire, quod non sit voluptas, divitiae, regnum, virtus, sed immortalitas ; unde concludit philosophiam ethicam esse vanam (Cap. 11 et 12). — VII. Logicam et physicam non pertinere ad recte vivendum ; ergo sic totam philosophiam esse inanem. Qua occasione refellit commendationem philosophiae Ciceronis (Cap. 13 et 14), et definitionem philosophiae Senecae, qui dixit, philosophiam esse rationem recte vivendi (Cap. 15). — VIII. E philosophia non utilitas quaeritur, sed oblectatio ; ergo abjicienda est. — IX. Philosophiae principium et origo apparet ; ergo non est sapientia (Cap. 16).
inner and proper knowledge, on account of the frailty of the human condition; not this, because there are many things which nature itself, and frequent use, and the necessity of life compel us to know. Therefore each kind of philosophy has collapsed: the old, because it claims knowledge for itself, and the new, because it tears it apart (Chap. 5). — In this place he corrects the philosophers in physics. 'The Academics,' he says, 'argued from a few obscure things that there is no knowledge; the physicists argued from certain open and clear things that all things can be known. Arcesilas indeed rightly refuted the arrogance of the philosophers; but he ought to have added an exception, and to have said: that only the causes and reasons of natural things, because they are hidden, cannot be known, because no one may teach them; nor ought they to be sought, because they cannot be found' (Chap. 6). — VI. In ethics the philosophers disagree about the highest good. Here he recites the various opinions of the philosophers concerning the highest good (Chap. 7), which he refutes (Chap. 8 and 9); he himself places the highest good in religion alone (Chap. 10), showing that the philosophers could have found the highest good by deduction, namely that it is not pleasure, riches, kingship, or virtue, but immortality; whence he concludes that ethical philosophy is vain (Chap. 11 and 12). — VII. Logic and physics do not pertain to living rightly; therefore in this way the whole of philosophy is empty. On which occasion he refutes Cicero's commendation of philosophy (Chap. 13 and 14), and the definition of philosophy given by Seneca, who said that philosophy is the rule of living rightly (Chap. 15). — VIII. From philosophy it is not usefulness that is sought, but delight; therefore it is to be cast away. — IX. The beginning and origin of philosophy are evident; therefore it is not wisdom (Chap. 16).
Parte secunda, philosophos ipsos in magna vanitate versari ait ; idque probat : — a placitis Epicuri ; quod nulla sit providentia, quod animae sint mortales ; etc. (Cap. 17) ; — a placitis Stoicorum et Pythaograe, de migratione animarum de corpore in alia
In the second part, he says that the philosophers themselves are engaged in great vanity; and he proves it: — from the tenets of Epicurus, that there is no providence, that souls are mortal, etc. (Chap. 17); — from the tenets of the Stoics and of Pythagoras, concerning the migration of souls from the body into other
corpora, de mortis bono, de vitae malo; in primisque gratiarum actione Platonis, qui se gratias naturae dixerit agere, et quod homo natus esset, potius quam mutum animal, et quod masculus potius quam foemina, quod Graecus, quam barbarus, quod Atheniensis et quod temporibus Socratis (Cap. 18); quam gratiarum actionem mirifice exagitat Lactantius (Cap. 19, 20, 21); — a minorum philosophorum factis et dictis variis: quod Democritus agros suos pascua publica fieri sit passus; quod Zenon peccata paria faciat, misericordiam inter vitia ponat; quod Xenophanes credidit dicentibus orbem lunae 22 partibus majorem esse quam terram (Cap. 22); — ab iis, qui antipodes inducunt, id est, homines, quorum vestigia sint superiora, quam capita (Cap. 23).
bodies, on the good of death, on the evil of life; and above all from the thanksgiving of Plato, who said that he gave thanks to nature, both that he had been born a man rather than a dumb animal, and that [he was born] male rather than female, a Greek rather than a barbarian, an Athenian, and in the times of Socrates (Chap. 18); which thanksgiving Lactantius assails remarkably (Chap. 19, 20, 21); from the various deeds and sayings of the lesser philosophers: that Democritus allowed his fields to become public pasture; that Zeno makes sins equal and places compassion among the vices; that Xenophanes believed those who said that the orb of the moon is twenty-two times larger than the earth (Chap. 22); from those who introduce the antipodes, that is, men whose footprints are higher than their heads (Chap. 23).
Parte tertia rursum probat, philosophiam non esse sapientiam, quia: — ab aliquibus tantum ad philosophos restringitur; — et Stoici et Epicurei omnes admiserunt; tamen non potuerunt efficere quod voluerunt (Cap. 24); — non potest efficere, quod efficit vera religio, ex iracundo placidum, ex avaro liberalem, ex crudeli clementem; — sapientia philosophorum, ut plurimum efficiat, non exscindit vitia, sed abscondit. Pauca vero Dei praecepta sic totum hominem immutant et exploso vetere novum reddunt, ut non cognoscas eumdem esse (Cap. 25, 26); — philosophi ipsi fatentur se esse insipientes: Empedocles, Anaxagoras, Democritus, Socrates (Cap. 27); — ex mera insipientia et ignoratione veri Dei, nomen Naturae et Fortunae invenerunt (Cap. 27); cum tamen fortuna per se nihil sit, sed tantum accidentium rerum subitus ac inopinatus eventus (Cap. 28).
In the third part he proves again that philosophy is not wisdom, because: it is restricted by some only to philosophers; and the Stoics and Epicureans admitted all, yet they could not bring about what they wished (Chap. 24); it cannot bring about what true religion brings about, [making] a calm man out of an irascible one, a generous man out of a greedy one, a merciful man out of a cruel one; the wisdom of the philosophers, though it achieve its utmost, does not cut out vices but hides them. But a few precepts of God so change the whole man, and, the old man having been cast out, render him new, that you would not recognize him to be the same (Chap. 25, 26); the philosophers themselves confess that they are unwise: Empedocles, Anaxagoras, Democritus, Socrates (Chap. 27); out of sheer folly and ignorance of the true God they devised the name of Nature and of Fortune (Chap. 27); although fortune is nothing in itself, but only the sudden and unexpected outcome of things that befall (Chap. 28).
Sequitur conclusio libri. Una est igitur spes hominis, una salus in hac doctrina, quam nos defendimus, posita. Omnis sapientia hominis in hoc uno est, ut Deum cognoscat et colat.
There follows the conclusion of the book. The one hope of man, therefore, the one salvation, is placed in this teaching which we defend. All the wisdom of man consists in this one thing, that he know and worship God.
Editors' notes and page, col. 347

Footnotes

NOTE ON FORM: these are the "Variorum notae" printed under Book III, ch. 1. They are lemma notes with no call letters; each opens with the author's words it comments on, which serve as the anchor. The end of the Analysis and the opening of Book III above the rule are author's text and are not set here. (printed under page 177)

(i) ‹anchor: Philosophorum (title)› · col 347

Philosophorum. Hanc vocem addidi ex mss. 1 Regio, Rostochiensi et Marm. necnon ex ipsomet Lactantio, lib. iii, cap. 1 et 30.

"Of the philosophers." I have added this word from the manuscripts 1 Regius, the Rostock manuscript and Marm., and also from Lactantius himself, book III, ch. 1 and 30.

(printed under page 177)

(ii) ‹anchor: Vellem mihi› · col 347

Vellem mihi. Ms. Reg. vetust. n. 373C, addit, Constantine Imperator. Plures mss. habent quoniam, pro quando. Vellem mihi, etc. id est, Nisi veritas per se ipsa valeret, vellem eloquentiam, si non eamdem, ac Marcus Tullius, saltem proximam habere, ut vires veritatis exererem.

"I could wish." The old Regius manuscript no. 373C adds "Constantine, Emperor". Several manuscripts have quoniam for quando. "I could wish," etc., that is: if truth did not prevail of itself, I would wish to have an eloquence, if not the same as Marcus Tullius had, at least the next to it, so as to put forth the strength of truth.

(printed under page 177)

(iii) ‹anchor: Philosophis› · col 348

Philosophis. De his hocce libro tertio agitur.

"The philosophers." This third book deals with them.

(printed under page 177)

(iv) ‹anchor: Quia praecipua› · col 348

Quia praecipua. Ita editi, cum omnibus mss. praeter 1 Clarom., in quo est quae; et sic legere amabat Francius.

"Because it was outstanding." So the editions read, with all the manuscripts except 1 Clermont manuscript, which has quae ("which"); and Francius liked to read it so.

(printed under page 177)

(v) ‹anchor: Veritas vi sua propria valet› · col 348 · (continues)

Veritas vi sua propria valet. Ne credas Lactantii institutum esse, ut eloquentiam, quam unam Cicero de summis virtutibus esse dicit, damnare velit, quam agnoscit donum esse Dei: sed discernit inter veram eloquentiam (quae fucos et lenocinia nescit), ac inter

"Truth prevails by its own strength." Do not think it is Lactantius's purpose to condemn eloquence, which Cicero calls one of the highest virtues, and which he acknowledges to be a gift of God: rather, he distinguishes between true eloquence (which knows nothing of paint and allurements) and (continues)

(printed under page 177)

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  • running head: 347 FIRM. LACTANTII DIVIN[...] (cut off at the image edge)
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PL 6:348
Editors' notes and page, col. 348

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  • running head: CTANTII DIVIN. INSTIT. (cut at left edge; presumably LACTANTII DIVIN. INSTIT.)
  • marginal letters: A corpora, de mortis bono; B luerunt (Cap. 24); C est, ut Deum cognoscat; D bus placere sibi et confidere
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