L. Caecilius Firmianus Lactantius, Liber de Opificio Dei, vel de formatione hominis, ad Demetrianum

<!-- Printed under the heading VARIORUM NOTAE. These are lemma notes keyed to the text by catchword, with no call letters. They are numbered here [1], [2] … in print order; the anchor is the note's own lemma. --> [1] ‹anchor: title› · lemma note, col 3 De Opificio Dei, vel Formatione hominis. Geminum hunc ad imitationem Platonicam titulum ex Hieronymo, Honorio Augustodunensi, Lactantii veteribus editis, ac plurimis mss. codicibus restituimus. In quibusdam est solum de Opificio Dei; in aliis, de Opificio hominis dumtaxat; in duobus vero recentioribus, uno scilicet Oxoniensi, altero Colb. et lib. II cap. 9 Div. Instit. legitur, Opus mundi ac Opificium Dei. De omnibus corporis humani partibus optime etiam disserit Theodoretus Serm. 3 et 4 de Providentia. Vide praeterea, si lubet, Gregor. Nyssen. de Creat. hominis.— Liber de Opificio, qui omnium Lactantii librorum maxime est depravatus, et quem vellem ad ll. scriptos accuratius exigi, separatim prodiit Colon. ex offic. Quentell. 1506 (ad ed. Ven. 1497), deinde cum notis Des. Erasmi Basil. 1529, Paris. 1529, et Willichii 1542. FRITZSCHE.

On the Workmanship of God, or the Formation of Man. This double title, after the Platonic manner, we have restored from Jerome, Honorius of Autun, the old editions of Lactantius, and very many manuscript codices. In some it is only "On the Workmanship of God"; in others merely "On the Workmanship of Man"; but in two more recent ones, namely one at Oxford and the other Colbert's, and in book II chapter 9 of the Divine Institutes, it reads "The Work of the World and the Workmanship of God." Theodoret also discourses excellently on all the parts of the human body in Sermons 3 and 4 On Providence. See besides, if you please, Gregory of Nyssa On the Creation of Man.— The book On the Workmanship, which of all Lactantius's books is the most corrupted, and which I wish were tested more accurately against the manuscripts, appeared separately at Cologne from the press of Quentell in 1506 (following the Venice edition of 1497), then with the notes of Desiderius Erasmus at Basel in 1529, at Paris in 1529, and Willich's in 1542. FRITZSCHE.

[2] ‹anchor: title› · lemma note, col 3 Ad Demetrianum auditorem suum. Hunc librum Demetriano fuisse inscriptum indicant ipsemet Lactantius infra, initio cap. 1 et 20, ac lib. II Div. Institut. cap. 10, post medium, et Hieronymus, lib. de Scriptoribus Ecclesiasticis; nec abludunt omnes ferme editi et plures mss. non ad Demetrium, nec ad Donatum, ut cuidam viro erudito visum est.

To Demetrianus, his pupil. That this book was dedicated to Demetrianus is shown by Lactantius himself below, at the beginning of chapters 1 and 20, and in book II of the Divine Institutes, chapter 10, past the middle, and by Jerome in his book On Ecclesiastical Writers; nor do almost all the editions and most manuscripts disagree: it is not "to Demetrius," nor "to Donatus," as seemed to a certain learned man.

[3] ‹anchor: Quam minime sim quietus› · lemma note, col 3 Quam minime sim quietus. Quoties auget quam, eleganter praeponitur nominibus superlativis, ut quam plurimis sive cum plurimis. Caeterum cum usurpatur pro quantum, non memini apud caste loquentes auctores jungi nisi positivis. Hoc igitur loco dixissem, quam non sim quietus, aut, quam nihil mihi sit quietis. ERASMUS.

How little I am at rest. Whenever "quam" intensifies, it is elegantly set before superlatives, as "quam plurimis" or "cum plurimis." But when it is used for "how much," I do not recall it being joined, in authors who write pure Latin, to anything but positives. Here, then, I would have said "quam non sim quietus" or "quam nihil mihi sit quietis." ERASMUS.

[4] ‹anchor: Et in summis necessitatibus› · lemma note, col 3, runs into col 4 Et in summis necessitatibus. Monet Erasmus in quibusdam codicibus vitiose legi etiam, pro et. Quod indicio est postremam particulam in aliis haberi. Quam hic requiri inde arguit, quod non novum sit hominem in summis necessitatibus, seu persecutionibus versatum, minime quietum esse; cum si conjunctio et retineatur, solum repetetur quod antea dictum est, hoc sensu, et quàm sim. SPARK. ¶ Itaque restituimus, et, postulante sensu, faventibusque editis Graph., Gymnic., Crat., Is. ac mss. Erasm. et 1 Colbertino, in quo a prima manu legitur et, lineola recentiori ac nigriori atramento superscripta, sic indicante secunda manu esse etiam, ut in plurimis mss. et editis: nisi legere malis cum alio Colbertino et jam. In tertio Colb. est etc..., cum Signo abbreviationis.

And in the greatest straits. Erasmus notes that in some codices "etiam" is wrongly read for "et." This shows that the latter particle is found in others. He argues that it is required here because it is nothing new that a man caught in the greatest straits, or persecutions, should be anything but at rest; whereas if the conjunction "et" is kept, it merely repeats what was said before, in this sense: "and how I am." SPARK. ¶ We have therefore restored "et," as the sense demands, with the support of the editions of Gryphius [printed "Graph."], Gymnicus, Cratander, Isaeus [?], and of Erasmus's manuscripts and one Colbert manuscript, in which the first hand reads "et," with a stroke written above in newer and blacker ink, the second hand thus indicating that it is "etiam," as in very many manuscripts and editions; unless you prefer to read "et jam" with another Colbert manuscript. In the third Colbert manuscript there is "etc...," with a mark of abbreviation.

[5] ‹anchor: excudam› · lemma note, col 4 Excudam. Ms. Reg.-Put. et 3 rec. extundam; nec male.

I may produce. The Regius-Puteanus manuscript and three recent ones have "extundam" ("I may hammer out"); not badly.

[6] ‹anchor: philosophi› · lemma note, col 4 Philosophi. Immemor hic Erasmus fuit, etiam a Justino Martyre, Clemente Alexandrino et aliis doctrinam christianam philosophiam, et doctores christianos dici philosophos. Demonstravit hoc multis Kortolt. in Comment. ad Justin. Mart. BUN.

Philosophers. Here Erasmus forgot that by Justin Martyr, Clement of Alexandria and others as well, Christian doctrine is called philosophy, and Christian teachers philosophers. Kortholt showed this at length in his Commentary on Justin Martyr. BÜNEMANN.

[7] ‹anchor: nostrae sectae› · lemma note, col 4 Nostrae sectae. Eleganter quidem, sed parum theologice annotavit christianos, quod hunc libellum fere contexuit stylo philosophico, quemadmodum Boetius librum de Consolatione philosophiae. Sectam autem usurpavit in bonam partem, quod facit aliquoties Tertullianus, quum idem apud Graecos sonet haeresis, quod nobis secta; et pios appellat sapientes, pietatem sapientiam, novam professionem christianismum. ERASM.— Sed pullulantibus in Ecclesia extraneis dogmatibus, sectae nomen odiosum fieri coepit.— Nostrae sectae. Alibi noster sectam in malam partem sumpsit, ex gr., lib. IV Institut. cap. 30, et de Ira, cap. 2. Hic sumit in bonam partem; quomodo Tertullianus in Apolog. cap. 1, 21 et 40, Christianae sectae origo. BUN.

Of our school. Elegantly indeed, but hardly in theological terms, he has designated the Christians, because he composed this little book largely in a philosophical style, as Boethius did his book On the Consolation of Philosophy. He used "secta" in a good sense, as Tertullian does several times, since "hairesis" means among the Greeks the same as "secta" with us; and he calls the devout "wise," devotion "wisdom," and Christianity "the new profession." ERASMUS.— But as foreign doctrines sprang up in the Church, the name "secta" began to become odious.— Of our school. Elsewhere our author took "secta" in a bad sense, for example in book IV of the Institutes, chapter 30, and On Anger, chapter 2. Here he takes it in a good sense, as Tertullian does in the Apology, chapters 1, 21 and 40: "the origin of the Christian school." BÜNEMANN.

[8] ‹anchor: castigenturque› · lemma note, col 4 Castigenturque. Castigare dixit, non pro emendare, sed pro corripere, sive flagellare. ERASM.

And are chastised. He said "castigare" not for "to correct" but for "to rebuke," or "to scourge." ERASMUS.

(printed under page 4)

<!-- Printed under the heading VARIORUM NOTAE: lemma notes keyed by catchword, with no call letters. Numbered here [1], [2] … in print order; the anchor is the note's lemma. --> [1] ‹anchor: hos› · lemma note, col 11 Hos. Deest in ms. Bov. idque sat apte.

These. It is missing in the Bov. manuscript, and fittingly enough.

[2] ‹anchor: sicut› · lemma note, col 11 Sicut. Ita restitui ex mss. optimo Regio-Put., Goth., Em., Merton., Christ., 2 Colb., Brun., Bov. et editis Graph. et Cellar., approbante Walchio. In undecim mss. rec. et omnibus fere impressis erat sic.

As. I restored it so from the manuscripts: the excellent Regius-Puteanus, the Gotha, the Emmanuel, the Merton, the Christ Church, two Colbert, the Brunswick and the Bov., and from the editions of Gryphius [printed "Graph."] and Cellarius, with Walch approving. Eleven recent manuscripts and almost all the printed editions had "sic."

[3] ‹anchor: in› · lemma note, col 11 In. Deest in ms. Bov. et recte.

In. It is missing in the Bov. manuscript, and rightly.

[4] ‹anchor: mens› · lemma note, col 11 Mens. Virg., I Aeneid., v. 608.

Mind. Virgil, Aeneid I, line 608.

[5] ‹anchor: prospere fluere› · lemma note, col 11 Prospere fluere. Sic apud Ciceronem lib. I de Officiis, de Fortitudine: Atque etiam in rebus prosperis, et ad voluntatem nostram fluentibus superbiam, fastidium, arrogantiamque magnopere fugiamus.

To flow prosperously. So in Cicero, On Duties book I, on Fortitude: "And also in prosperity, when things flow according to our will, let us greatly shun pride, disdain and arrogance."

[6] ‹anchor: repat› · lemma note, col 11 Repat. Pro irrepat, simplex pro composito, quod Lactantio est familiare: itaque perperam substitutum irrepat, in sex mss. rec. et sensim intrusum in quinque, et ex rec. edit. Expunxi, utpote adverbium inutile, siquidem mox praecessit paulatim, quod idem est. In ms. Bov. legitur manum tuam repat: sed est erratum. Ibi etiam sublatum est sensim, et recte.

Creep. For "irrepat," the simple verb for the compound, which is familiar in Lactantius; so "irrepat" was wrongly substituted in six recent manuscripts, and "sensim" was thrust in in five, and in the recent editions. I struck it out as a useless adverb, since "paulatim," which means the same, has just preceded. The Bov. manuscript reads "manum tuam repat," but that is an error. There too "sensim" is removed, and rightly.

[7] ‹anchor: et repetens iterumque iterumque monebo› · lemma note, col 11 Et repetens iterumque iterumque monebo. Lips. 2 et nonnulli editi, ex. gr., Ven. 1493, 97: et repetens iterum iterumque moneo, in praesenti, ut vult Cellarius. Parrh., Ald., Crat., Fas., Gryph., Torn., Thomas., Thys., Gall.: Repetens iterumque monebo. Ven. 1471 et Rost. haec omnia omittunt. BUN.

And repeating it again and again I will warn. The second Leipzig manuscript and some editions, for example Venice 1493 and 1497: "et repetens iterum iterumque moneo," in the present tense, as Cellarius wants. Parrhasius, Aldus, Cratander, Fasitelius, Gryphius, Tornaesius, Thomasius, Thysius and Gallaeus: "Repetens iterumque monebo." Venice 1471 and Rostock omit all of this. BÜNEMANN.

[8] ‹anchor: habere te credas› · lemma note, col 11 Habere te credas. Apte Seneca ep. 8: Ad omne fortuitum bonum suspiciosi pavidique subsistite. Munera fortunae putatis? insidiae sunt. BUNEMAN.— Habere te credas. Hic loci Erasmus virgula censoria Lactantium notat, quasi dure hoc dixisset; eo quod habere te credas, idem sonat quod credere te credas. At pace tanti viri puto Lactantium communi significatu verbum habendi usurpare, pro possidere. SPARKIUS.

You may think you have. Seneca aptly, Letter 8: "At every chance good, stop short, suspicious and fearful. Do you think them gifts of fortune? They are snares." BÜNEMANN.— You may think you have. At this place Erasmus marks Lactantius with the censor's stroke, as though he had put it harshly, since "habere te credas" sounds the same as "credere te credas." But, by that great man's leave, I think Lactantius uses the verb "habere" in its common meaning, for "to possess." SPARK.

[9] ‹anchor: pedetentim› · lemma note, col 11 Pedetentim. Id est, caute. Praecessit, Summa ergo prudentia est. Donatus ad Terentii Phorm. III, 3, 19: Pedetentim, caute, a pedibus et tentando. Cicero in Ver. Act. I, cap. 7: Pedetentim cauteque; pro Cluentio, caute pedetentimque.

Step by step. That is, cautiously. It was preceded by "It is therefore the highest prudence." Donatus on Terence's Phormio III, 3, 19: "Pedetentim, cautiously, from 'pedes' (feet) and 'tentare' (to try)." Cicero, Against Verres, first pleading, chapter 7: "step by step and cautiously"; For Cluentius: "cautiously and step by step."

[10] ‹anchor: procedere› · lemma note, col 11, runs into col 12 Procedere. Sic ex mss. optimis et vetustissimis Bon. et Regio-Put., Bov. aliisque undecim reposuimus. In 2 rec. et in vulgatis est incedere. In 4 mss. rec. ambulare; in 2 aliis rec. verbum deest.

To go forward. So we have restored it from the best and oldest manuscripts, the Bologna and the Regius-Puteanus, the Bov. and eleven others. Two recent ones and the common editions have "incedere." Four recent manuscripts have "ambulare"; in two other recent ones the verb is missing.

[11] ‹anchor: saluti insidet› · lemma note, col 12 Saluti insidet. Sic legunt mss. 2 Bonon., Erasm., Em. et omnes fere editi: quae lectio bona est, et viris doctis placet. In 21 mss. et 2 editis est saltus insidet. In 4 Reg. et Bov. et edit. Graph., saltus incidet.

Lies in wait for salvation. So read the two Bologna manuscripts, Erasmus's, the Emmanuel, and almost all the editions: this is a good reading, and learned men approve it. Twenty-one manuscripts and two editions have "saltus insidet." Four Regius manuscripts, the Bov., and the edition of Gryphius [printed "Graph."] have "saltus incidet."

[12] ‹anchor: offensacula› · lemma note, col 12 Offensacula. Pro offensa, verbum insolitum: hic active sumitur.

Stumbling-blocks. For "offensa," an unusual word; here it is taken in an active sense.

[13] ‹anchor: latenter› · lemma note, col 12 Latenter. Vocula Ciceronis et Ovidii. Apposite Cyprianus de Unitate Ecclesiae edit. Oxon. et Brem. fol. 804: Plus metuendus est et cavendus inimicus, cum latenter obrepit, cum per pacis imaginem fallens occultis accessibus serpit... Ea est ejus semper astutia, ea est circumveniendi hominis caeca et latebrosa fallacia. Sic ab initio... verbis mendacibus rudes animas incauta credulitate decepit: sic Dominum ipsum..... latenter accessit.

Secretly. A little word of Cicero and Ovid. Cyprian aptly, On the Unity of the Church, Oxford and Bremen edition, folio 804: "The enemy is more to be feared and guarded against when he creeps up secretly, when, deceiving under the appearance of peace, he steals in by hidden approaches... This is always his cunning, this the blind and lurking deceit by which he gets round a man. So from the beginning... with lying words he deceived untaught souls through their unwary credulity; so he approached the Lord himself..... secretly."

[14] ‹anchor: prosperas› · lemma note, col 12 Prosperas. Ita emendavi ex mss. 4 Oxoniensibus et Bov. et editis Crat., Graph., Gymnic., Tornes., et Walch. In 7 Reg., Clarom. et Brun., 4 Colb. et 7 editis est proprias. Vide seqq. sed et prospera res apud Ciceronem de Cl. 12.

Prosperous. So I corrected it from four Oxford manuscripts and the Bov., and from the editions of Cratander, Gryphius [printed "Graph."], Gymnicus, Tornaesius and Walch. Seven Regius manuscripts, the Clermont and the Brunswick, four Colbert and seven editions have "proprias." See what follows; and also "prospera res" in Cicero, On Famous Orators [Brutus] 12.

[15] ‹anchor: in qua civitate nomen dederis› · lemma note, col 12 In qua civitate nomen dederis. Id est, baptismo initiatus fueris. In mss. 2 Bonon., 2 Reg. rec., Tax., 2 Colb. et Baluz., in quam civitatem.

In which city you have enrolled your name. That is, have been initiated by baptism. The two Bologna manuscripts, two recent Regius, the Taxaquet, two Colbert and the Baluze have "in quam civitatem."

[16] ‹anchor: ratio ita comparata› · lemma note, col 12 Ratio ita comparata. Editi omnes, ideo comparata. Scripsi ex Goth. ita comparata. Ita quoque Heumannus conjecit recte. Ad rem confer lib. II, cap. 12; lib. VI, cap. 1.

The arrangement so made. All the editions have "ideo comparata." I wrote "ita comparata" from the Gotha manuscript. Heumann also rightly conjectured so. On the matter compare book II, chapter 12; book VI, chapter 1.

[17] ‹anchor: vas est quidem corpus quodammodo› · lemma note, col 12 Vas est quidem corpus quodammodo, etc. Ita mss. Bov., alii vero legunt Vas est enim quodammodo fictile, sed minus bene.

The body is indeed in a manner a vessel, etc. So the Bov. manuscript; others read "For it is in a manner an earthen vessel," but less well.

[18] ‹anchor: fictum› · lemma note, col 12 Fictum. Bon., Tax., Bun., fictus.

Fashioned. The Bologna, Taxaquet and Bünemann have "fictus."

[19] ‹anchor: pusillitas› · lemma note, col 12 Pusillitas. Vox parum trita apud probatos auctores.

Smallness. A word little used among approved authors.

[20] ‹anchor: de Republica libro› · lemma note, col 12 De Republica libro. Hic liber intercidit; quem Platonem imitatus scripserat Cicero. At idem argumentum cum Lactantio tractant Basilius magnus et Ambrosius in Hexameron, et Theodoretus Cyri epi- (continues)

In the book On the Republic. This book has been lost; Cicero had written it in imitation of Plato. But the same subject as Lactantius is treated by Basil the Great and Ambrose in the Hexameron, and by Theodoret, bish[op] of Cyrrhus (continues)

(printed under page 5)

<!-- Printed under the heading VARIORUM NOTAE: lemma notes keyed by catchword, with no call letters. Numbered here [1], [2] … in print order; the anchor is the note's lemma. --> [1] ‹anchor: de Republica libro (previous page)› · continued note, col 13

(continued) scopus in libris de Providentia; atque ultimis temporibus, Granatensis in Catechismo, et Illustr. Fenellonius archiep. Cameracensis in eximio de Existentia Dei Libello gallico.

[2] ‹anchor: nihil prorsus effecit; nam› · lemma note, col 13 Nihil prorsus effecit; nam. Sic reposui ex mss. 2 Bon., 2 Reg., Tax., 2 Colb., Baluz. et Clarom. in marg. Illa vero absunt a 16 mss. et ab ipsa editione O. F. Fritzsche. In omnibus fere vulgatis, pro nam, est et.

He achieved nothing at all; for. So I restored it from the manuscripts: two Bologna, two Regius, the Taxaquet, two Colbert, the Baluze, and the Clermont in its margin. These words are missing from sixteen manuscripts and from O. F. Fritzsche's own edition. In almost all the common editions there is "et" for "nam."

[3] ‹anchor: leviter summa quaeque decerpens› · lemma note, col 13 Leviter summa quaeque decerpens. Ita vulgati ms. et editi: at ms. Bov. legit, leviter summatim quaeque decerpens.

Lightly plucking off only the highest points. So the common manuscript and the editions; but the Bov. manuscript reads "leviter summatim quaeque decerpens" ("lightly plucking off each thing summarily").

[4] ‹anchor: Scipio› · lemma note, col 13 Scipio. Hic, teste Cicerone lib. I de Legibus, c. 6, scripserat sex libros de Republica optima.

Scipio. On the testimony of Cicero, On the Laws book I, chapter 6, he [Cicero] had written six books on the best Republic.

[5] ‹anchor: oculis contrectari› · lemma note, col 13 Oculis contrectari. Proba omnium editorum et mss. lectio, si unum excipias Bononiensem, in quo legitur contueri, et editionem Cellarii, in qua reposuit conlustrari sine ulla manuscriptorum auctoritate. At contra hanc correctionem, seu potius depravationem, insurrexit erud. Heumannus, ostenditque ex variis priscorum auctorum locis, videlicet Taciti l. III Annal. cap. 12, Ovidii Metamorph. l. VI, fab. 7, Augustin. epist. 3, Greg. Nazianz. Orat. 1 Theolog., Cicer. Quaest. Tuscul. lib. III, Chrysostomi Homil. 3 ad pop. Antioch., probum esse, imo elegans hoc dicendi genus. Sed et non modo Latinis et Graecis acceptum est, verum etiam nos Galli dicimus, faire toucher une chose au doigt et à l'oeil. Sed et idem loquendi modus est Lactantii Divin. Institut. lib. V, c. 21, ante finem.

To be handled with the eyes. The sound reading of all the editions and manuscripts, if you except one, the Bologna, which reads "contueri," and Cellarius's edition, in which he put "conlustrari" without any manuscript authority. But the learned Heumann rose up against this correction, or rather corruption, and showed from various passages of the ancient authors, namely Tacitus, Annals III, chapter 12; Ovid, Metamorphoses VI, fable 7; Augustine, Letter 3; Gregory Nazianzen, First Theological Oration; Cicero, Tusculan Disputations III; Chrysostom, Homily 3 to the People of Antioch, that this manner of speaking is sound, indeed elegant. And not only was it accepted by Latins and Greeks: we French also say "faire toucher une chose au doigt et à l'œil" ("to make one touch a thing with finger and eye"). The same manner of speaking is also Lactantius's, Divine Institutes book V, chapter 21, before the end.

[6] ‹anchor: afferunt› · lemma note, col 13 Afferunt. Sic restitui ex veter. edit. et Cellar. cunct. mss. praeter recentes duos Colb., 1 Brun. et Bov. in quibus legitur asserunt, sicut et in rec. editis.

They bring forward. So I restored it from the old editions and Cellarius's and all the manuscripts except two recent Colbert, one Brunswick and the Bov., in which "asserunt" is read, as also in the recent editions.

[7] ‹anchor: dispicere› · lemma note, col 13 Dispicere. Ita reposui ex mss. 2 Bonon., Tax., 2 Colb., 1 Reg., faventibus Reg.-Put. itemque alio Regio, in quibus est despicere. In recentioribus undecim sicut et in editis, est inspicere.

To discern. So I restored it from the manuscripts: two Bologna, the Taxaquet, two Colbert and one Regius, with the support of the Regius-Puteanus and likewise another Regius, in which there is "despicere." Eleven more recent ones, as also the editions, have "inspicere."

[8] ‹anchor: quidque factum sit› · lemma note, col 13, runs into col 14 Quidque factum sit. Concinna lectio, quam restitui ex editis quinque et mss. 2 Bonon., 2 Reg., Tax., Pen., Cauc., Ult., 4 Colbert., Baluz., Clarom., Brun., accedentibus Regio-Puteano, Goth. et Em. in quibus legitur quidquid factum sit. In rec. 4 Reg., 2 Colbert., Marm. et editis octo, quisque factus sit.

And for what purpose each thing was made. A neat reading, which I restored from five editions and the manuscripts: two Bologna, two Regius, the Taxaquet, the Pen., the Cauc., the Ult., four Colbert, the Baluze, the Clermont and the Brunswick, with the Regius-Puteanus, the Gotha and the Emmanuel agreeing, in which "quidquid factum sit" is read. Four recent Regius, two Colbert, the Marm. and eight editions have "quisque factus sit."

[9] ‹anchor: dedit› · lemma note, col 14 Dedit. Caput istud cum sequenti totum est contra Lucretium, qui naturam in faciendo homine iniquitatis insimulat.

He gave. This chapter, with the next, is entirely against Lucretius, who accuses nature of injustice in making man.

[10] ‹anchor: artifex ille› · lemma note, col 14 Artifex ille. Saepe ille eleganter additur, ut cap. 1, a summo illo... artifice Deo; lib. VI Institut., cap. 23, adversarius ille noster. BUN.

That craftsman. "Ille" is often elegantly added, as in chapter 1, "by that supreme... craftsman God"; Institutes book VI, chapter 23, "that adversary of ours." BÜNEMANN.

[11] ‹anchor: sensum› · lemma note, col 14 Sensum. Id est, mentem, intellectum. Vide not. ad cap. 1 percipi sensu. Confer lib. VI, cap. 2; Apuleius, lib. II Met. pag. 279: Ac dum religiosum scrupulum apud sensum meum disputo. BUN.

Sense. That is, mind, understanding. See the note on chapter 1, "percipi sensu." Compare book VI, chapter 2; Apuleius, Metamorphoses II, page 279: "And while I debate a religious scruple within my mind." BÜNEMANN.

[12] ‹anchor: rationalem istam vim› · lemma note, col 14 Rationalem istam vim. Ita legitur in novem editis et in vet. ac opt. mss. Reg. Put., Cauc. et Erasm. eamque lectionem probant Gallaeus et Walchius. In 15 rec. et vulgatis septem est vitam; in uno Lipsiensi et Bov. rationabilem istam vitam.

That rational power. So it reads in nine editions and in the old and excellent manuscripts, the Regius-Puteanus, the Cauc. and Erasmus's, and Gallaeus and Walch approve that reading. Fifteen recent manuscripts and seven common editions have "vitam"; one Leipzig manuscript and the Bov. have "rationabilem istam vitam."

[13] ‹anchor: ante providit› · lemma note, col 14 Ante providit. Doctiss. Francius, pro ante, suspicabatur legendum esse, apte.

He provided beforehand. The most learned Francius suspected that "apte" ("fittingly") should be read for "ante."

[14] ‹anchor: omnes enim suis ex se pilis texit› · lemma note, col 14 Omnes enim suis ex se pilis texit. Sic habent vet. et opt. mss. Bonon. et Cauc. ac editi Graph., Crat., Spark. quod Erasmus probat: pilis, qui cum ipsis animalibus nascuntur. In 21 mss. et in 9 editis, pellibus; in Em. et Bov. ex suis pellibus texit. Durius hic usus est pronomine reciproco; neque enim se refertur ad Deum, sed ad animantes. Deinde non omne animal tectum est pilis, aut etiam pellibus; quaedam enim muniuntur testa, ut ostrea et testudines; quaedam concha, quaedam corio, alia squamis, alia pennis, alia setis, alia spinis, alia aculeis, alia villis, alia crustis, alia laminis. Haec copiose tractantur ab Aristotel., IV de part. anim., cap. 10; Plin. praefat. VII, et Greg. Nyssen. de hominis Opificio cap. 7. — Quemadmodum tamen... ante providit. Omnes enim, etc. Ita quoque Aristot., IV de part. anim. cap. 10; Lucret., V, nam quaecumque vides, etc.; Cic. II de Nat. deor.; Plutarch., lib. de Fort.; Plin. praefat. 7; Tyr. Maximus, Dial. περὶ τῆς Σωκρ. ἐρωτικ.; Gregor. Nyss. de hominis Opificio, cap. 7. ISAEUS.

For he covered them all with hair of their own, grown from themselves. So the old and excellent manuscripts, the Bologna and the Cauc., and the editions of Gryphius [printed "Graph."], Cratander and Spark, which Erasmus approves: "with hair," which is born with the animals themselves. Twenty-one manuscripts and nine editions have "pellibus" ("skins"); the Emmanuel and the Bov. have "ex suis pellibus texit." He has used the reflexive pronoun rather harshly here, for "se" refers not to God but to the animals. Then, not every animal is covered with hair, or even with skins; some are protected by a shell, like oysters and tortoises; some by a conch, some by hide, others by scales, others by feathers, others by bristles, others by spines, others by stings, others by shaggy hair, others by crusts, others by plates. These are treated at length by Aristotle, On the Parts of Animals IV, chapter 10; Pliny, preface to book VII; and Gregory of Nyssa, On the Making of Man, chapter 7. — "Yet just as... he provided beforehand. For all," etc. So too Aristotle, On the Parts of Animals IV, chapter 10; Lucretius V, "for whatever you see," etc.; Cicero, On the Nature of the Gods II; Plutarch, the book On Fortune; Pliny, preface to 7; Maximus of Tyre, the Dialogue on Socrates' love; Gregory of Nyssa, On the Making of Man, chapter 7. ISAEUS.

[15] ‹anchor: vim pruinarum ac frigorum sustinere› · lemma note, col 14 Vim pruinarum ac frigorum sustinere. Sic reposui ex veterrimis et optimis mss. 2 Bonon., Regio-Put., 3 al. Reg., 4 Colbert., Baluz., Clarom., Tax., Pen., (continues)

To withstand the force of frosts and cold. So I restored it from the oldest and best manuscripts: two Bologna, the Regius-Puteanus, three other Regius, four Colbert, the Baluze, the Clermont, the Taxaquet, the Pen., (continues)

(printed under page 6)

<!-- Printed under the heading VARIORUM NOTAE: lemma notes keyed by catchword, with no call letters. Numbered here [1], [2] … in print order; the anchor is the note's lemma. --> [1] ‹anchor: vim pruinarum ac frigorum sustinere (previous page)› · continued note, col 15

(continued) Brun. et Bov. In rec. tamen 3 Reg., 2 Colb. et in vulgatis, vim pruinarum ac frigora sustinere. Ast apud Ciceronem est frigoris vis.

[2] ‹anchor: in ea sunt relegata regione› · lemma note, col 15 In ea sunt relegata regione. Ita multi mss. et editi. Et ita alibi Lactantius utitur sexto casu pro quarto, et contra. Nonnulli habent religata regione; quidam religata religione, ut ms. Bov., sed male. — In eam sunt relegata regionem. Erasmus in ed. Frob. 1529, Gymn., Torn., Betul., Paris., 1561: In eam relegata sunt regionem. Rost. vitiose, religata. Goth., Lips., Reimmann., 1465-1524, Thomasius et seqq.: In ea relegata regione. Relegare valet amandare, ablegare, segregare. Saepius cum dativo jungitur. Sic ex Virgilio Lact. lib. I, c. 17: Secretis alma recondit / Sedibus, et nymphae Egeriae nemorique relegat, etc. BUN.

They have been banished to that region. So many manuscripts and editions. And so elsewhere Lactantius uses the sixth case [ablative] for the fourth [accusative], and the reverse. Some have "religata regione"; some "religata religione," as the Bov. manuscript, but wrongly. — "In eam sunt relegata regionem": Erasmus in the Froben edition of 1529, Gymnicus, Tornaesius, Betuleius, Paris 1561: "In eam relegata sunt regionem." Rostock, faultily, "religata." The Gotha, the Leipzig, Reimmann's, the editions of 1465–1524, Thomasius and those following: "In ea relegata regione." "Relegare" means to send away, to dismiss, to set apart. It is more often joined with the dative. So, from Virgil, Lactantius book I, chapter 17: "The kindly one hides him in secret seats, and banishes him to the nymph Egeria and the grove," etc. BÜNEMANN.

[3] ‹anchor: si in homine› · lemma note, col 15 Si in homine. Ita restitui ex vetustissimis et optimis mss. 2 Bonon., Reg.-Put. aliisque 2 Reg., Tax., 2 Colb., Baluz. In undecim rec. et in editis est, si homini.

If in man. So I restored it from the oldest and best manuscripts: two Bologna, the Regius-Puteanus and two other Regius, the Taxaquet, two Colbert and the Baluze. Eleven recent manuscripts and the editions have "si homini."

[4] ‹anchor: quis non sentiat› · lemma note, col 15 Quis non sentiat. Sic reposui ex omnibus mss. et vet. editis. Rom., Gymnic., Graph. In undecim recentioribus editis legitur, sentit. Prior lectio Lactantiana recta est.

Who would not perceive. So I restored it from all the manuscripts and the old editions: Rome, Gymnicus, Gryphius [printed "Graph."]. Eleven more recent editions read "sentit." The former reading, Lactantius's, is correct.

[5] ‹anchor: quem› · lemma note, col 15 Quem. Ita rescribendum est, teste Heumanno ex editionibus 1472, 1478, 1513 et 1515, in aliis legitur quoniam, quod minus bene videtur.

Whom. So it should be written, on Heumann's testimony, from the editions of 1472, 1478, 1513 and 1515; in others "quoniam" is read, which seems less good.

[6] ‹anchor: philosophorum› · lemma note, col 15 Philosophorum. Scilicet Leucippi et Democriti, quos secutus est Epicurus, atque Lucretii qui secutus est Epicurum.

Of the philosophers. Namely of Leucippus and Democritus, whom Epicurus followed, and of Lucretius, who followed Epicurus.

[7] ‹anchor: insecabilibus› · lemma note, col 15 Insecabilibus, etc. Scilicet, atomis.

Indivisible, etc. That is, atoms.

[8] ‹anchor: nascantur et nata sint› · lemma note, col 15 Nascantur et nata sint. Sic, idque optime mss. Bov. atque editiones 1472, 1476, 1478.

Are born and have been born. So, and very well, the Bov. manuscript and the editions of 1472, 1476 and 1478.

[9] ‹anchor: quae ad ipsum mundum pertinentia› · lemma note, col 15, runs into col 16 Quae ad ipsum mundum pertinentia. Ita cum omnibus fere editis, mss. 2 Bonon., Regio-Put., Tax., Ultr., Em., Clarom. a prima manu. At Erasmus in ms. codice a se viso legit, ad ipsum mundum pertinentia, deleto quae. In sex vero Colbertinis, Marm., Brun. ac in editis tribus deest pertinentia.

Which pertain to the world itself. So, with almost all the editions, the manuscripts: two Bologna, the Regius-Puteanus, the Taxaquet, the Ultr., the Emmanuel, and the Clermont in its first hand. But Erasmus, in a manuscript codex he saw, reads "ad ipsum mundum pertinentia," with "quae" deleted. In six Colbert manuscripts, the Marm., the Brunswick and three editions "pertinentia" is missing.

[10] ‹anchor: queruntur hominem nimis imbecillum et fragilem nasci› · lemma note, col 16 Queruntur hominem nimis imbecillum et fragilem nasci. Scilicet Lucret. V, sub initium, Plin. praefat. VII, immerito tamen et fatue, ut ait Aristoteles, IV de part. cap. 10, Senec. IV de Benef. c. 18, Gal. I, cap. 2 et seqq., Plutarch. de Fortuna, Basil. Homil. 10 in Hexameron., Gregor. Nyss. de hominis Opificio. ISAEUS.

They complain that man is born too weak and frail. Namely Lucretius V, near the beginning, and Pliny, preface to VII; yet undeservedly and foolishly, as Aristotle says, On the Parts [of Animals] IV, chapter 10; Seneca, On Benefits IV, chapter 18; Galen I, chapter 2 and following; Plutarch, On Fortune; Basil, Homily 10 on the Hexameron; Gregory of Nyssa, On the Making of Man. ISAEUS.

[11] ‹anchor: nimis imbecillum… quam caetera animalia› · lemma note, col 16 Nimis imbecillum... quam caetera animalia. Id est, prae caeteris animalibus, forma loquendi inusitata, quam vix apud ullum auctorem reperies. — Nimis imbecillum... nasci, quam. Sparkius quoque hanc loquendi formam vocat inusitatam. Reiherus quidem in suo Theatro Plauti, nimis quam cupio, exponit plus quam cupio: sed significat potius valde, admodum. Plura etiam de formula nimis quam, Gronovius ad Gel. lib. V, cap. 14, pag. 323 et Burmann. ad Quintil. lib. IV Inst., cap. 2, pag. 336. BUN.

Too weak… than the other animals. That is, compared with the other animals: an unusual form of speech, which you will hardly find in any author. — "Too weak… to be born, than." Spark too calls this form of speech unusual. Reiher, indeed, in his Theatre of Plautus, explains "nimis quam cupio" as "more than I desire"; but it rather means "very much, exceedingly." More on the formula "nimis quam" in Gronovius on Gellius book V, chapter 14, page 323, and Burmann on Quintilian, Institutes book IV, chapter 2, page 336. BÜNEMANN.

[12] ‹anchor: ut sunt edita… protinus› · lemma note, col 16 Ut sunt edita... protinus. Eleganter ut... protinus, sicut in Cicerone, Caesare et Livio: ut... statim; ut... confestim; ut... continuo; ut... extemplo; ut... subito. Vide Tursell. de part. ed. II, Schwartz, pag. 1099; seq. BUN.

As soon as they are brought forth… at once. "Ut… protinus" is elegant, as in Cicero, Caesar and Livy: "ut… statim; ut… confestim; ut… continuo; ut… extemplo; ut… subito." See Tursellinus On the Particles, second edition, Schwartz, page 1099 and following. BÜNEMANN.

[13] ‹anchor: statim….. idonea esse, quod› · lemma note, col 16 Statim..... idonea esse, quod. Subl., Rost., Ven., 1471, 72, utraque 78-1515, Paris., Crat., Frob., et Gymn.: statim..... idonea esse, quam. Iterum nove, inquit Erasmus, usurpavit hanc vocem statim quam, pro simul atque. Non adspernarer, quam Erasmo nove usurpatam dictam voculam, memor, nostrum dixisse lib. VII Institut. cap. 5: non statim, quam natus est. BUN.

At once….. fit, because. Subiaco, Rostock, Venice 1471, 1472, both of 1478, through 1515, Paris, Cratander, Froben and Gymnicus: "statim….. idonea esse, quam." "Again," says Erasmus, "he has used this expression 'statim quam' in a new way, for 'simul atque' ('as soon as')." I would not scorn the little word "quam," which Erasmus says is used in a new way, remembering that our author said in Institutes book VII, chapter 5: "not as soon as he is born." BÜNEMANN.

[14] ‹anchor: hominem contra, nudum› · lemma note, col 16 Hominem contra, nudum, etc. Tertullianus de Carne Christi: Horres utique infantem cum suis impedimentis profusum et oblitum. Seneca ad Marciam: Quid est homo? imbecillum corpus et fragile, nudum, et suapte natura inerme. PRICAEUS.

Man, on the contrary, naked, etc. Tertullian, On the Flesh of Christ: "You shudder, of course, at the infant poured out with its encumbrances and smeared over." Seneca to Marcia: "What is man? A weak and frail body, naked, and by its own nature unarmed." PRICAEUS.

[15] ‹anchor: ubi effusus est› · lemma note, col 16 Ubi effusus est. Partus eleganter dicitur fundi, effundi. Lib. III Inst., c. 19: locus, in quo quisque est effusus ex utero.

Where he was poured out. A birth is elegantly said "fundi, effundi" ("to be poured, poured out"). Institutes book III, chapter 19: "the place in which each one was poured out from the womb."

(printed under page 7)

<!-- Printed under the heading VARIORUM NOTAE: lemma notes keyed by catchword, with no call letters. Numbered here [1], [2] … in print order; the anchor is the note's lemma. --> [1] ‹anchor: tam liberaliter se gesserit› · lemma note, col 17 Tam liberaliter se gesserit. Abest se a mss. 7 Reg., 6 Colbert., Clarom., Christ., Merton. et editis Rom. 1470 et Graph.

Has behaved so generously. "Se" is missing from seven Regius manuscripts, six Colbert, the Clermont, the Christ Church and the Merton, and from the editions of Rome 1470 and Gryphius [printed "Graph."].

[2] ‹anchor: suis› · lemma note, col 17 Suis. Abest a Mss. teste Heuman. Abest etiam a ms. Bov. quod rectius videtur.

Their own. It is missing from the manuscripts, on Heumann's testimony. It is also missing from the Bov. manuscript, which seems more correct.

[3] ‹anchor: nunquam tam desipere› · lemma note, col 17 Nunquam tam desipere. Sic restitui ex Mss. 4 Reg., Bonon., Cauc., 2 Colb. bonae notae, Baluz. Eaque (ut opinor) genuina est Lactantii lectio, qui non uno in loco vocula tam utitur cum verbo. Sic Divinar. Institut. lib. I cap. 7: Tam non multum a mutis animalibus differentes.

Never be so foolish. So I restored it from the manuscripts: four Regius, the Bologna, the Cauc., two Colbert of good repute, and the Baluze. And this (I think) is Lactantius's genuine reading, who in more than one place uses the little word "tam" with a verb. So Divine Institutes book I, chapter 7: "differing so little from dumb animals."

[4] ‹anchor: debuisse› · lemma note, col 17 Debuisse. Post hanc vocem, expunxi quam factum est, ut glossema inutile, quod abest a melioribus mss. 14 et a vet. editis Rom., Graph. et Cellar.

Ought to have. After this word I struck out "quam factum est" ("than it was made") as a useless gloss; it is missing from fourteen of the better manuscripts and from the old editions of Rome, Gryphius [printed "Graph."] and Cellarius.

[5] ‹anchor: nihil fieri aliter debuisse….. quia Deus potest omnia› · lemma note, col 17 Nihil fieri aliter debuisse..... quia Deus potest omnia, etc. An Deus aliquid melius facere possit, quam fecerit, et an mundum facere meliorem potuerit, et possit, quam fecerit, disputant theologi cum Magistro I sentent., distinct. 44, ubi S. Thomas, quaest. unic., art. 1 et 2; S. Bonav., quaestio 1 et 3; Richard. quaest. 1; Albert p. p., quaest. 77, memb. 3; Alens. III p., quaest. 26, memb. 3. ISAEUS.

That nothing ought to have been made otherwise….. because God can do all things, etc. Whether God could make anything better than he has made it, and whether he could, and can, make a better world than he made, the theologians dispute with the Master [of the Sentences], Sentences I, distinction 44; on which see St Thomas, single question, articles 1 and 2; St Bonaventure, questions 1 and 3; Richard [of Middleton], question 1; Albert, first part, question 77, member 3; Alexander of Hales, third part, question 26, member 3. ISAEUS.

[6] ‹anchor: ut providentissima illa majestas› · lemma note, col 17 Ut providentissima illa majestas. Sic reposui ex decem antiquioribus et potioribus mss. In Pen. est prudentissima; in 7 est quod illa, quae voces in 5 desunt.

That that most provident majesty. So I restored it from ten older and better manuscripts. The Pen. has "prudentissima"; seven have "quod illa," and these words are missing in five.

[7] ‹anchor: provehantur› · lemma note, col 17 Provehantur. In ms. Bov., provehentur.

May be carried forward. The Bov. manuscript has "provehentur."

[8] ‹anchor: dependit› · lemma note, col 17 Dependit. Ita mss. 5 Reg., Goth. Tornes., Colomes., Balliol., Em., Cant., 4 Colb., Lips., Clarom., Brun. et edit. Rom. 1470, Crat. in marg. et Graph. id est, rependit, quod est in Regio-Put. seu compensat, ut in edit. Betul. In 3 Reg., 2 Colb., Baluz. et in novem vulgatis deprehendit, vitiose: reprehendit, adhuc pejus in Marm.

Pays out. So the manuscripts: five Regius, the Gotha, Tornaesius's, Colomiès's, the Balliol, the Emmanuel, the Cambridge, four Colbert, the Leipzig, the Clermont and the Brunswick, and the edition of Rome 1470, Cratander in the margin, and Gryphius [printed "Graph."]: that is, "rependit," which is in the Regius-Puteanus, or "compensat," as in Betuleius's edition. Three Regius, two Colbert, the Baluze and nine common editions have "deprehendit," wrongly; the Marm. has "reprehendit," worse still.

[9] ‹anchor: foetum ediderint› · lemma note, col 17 Foetum ediderint. Ut inf. Lips. tert. Reimm., foetum emiserint. Arnob. lib. II, p. 54, Ex alvis fundimur atque emittimur matrum. BUN.

Have brought forth their young. As below; the third Leipzig manuscript and Reimmann's have "foetum emiserint." Arnobius book II, page 54: "We are poured out and sent forth from our mothers' wombs." BÜNEMANN.

[10] ‹anchor: gerunt› · lemma note, col 17 Gerunt. In ms. Bov. Gerant.

They take. The Bov. manuscript has "gerant."

[11] ‹anchor: sine matrum sollicitudine› · lemma note, col 17, runs into col 18 Sine matrum sollicitudine. Sic legunt Mss. Regio-Put., 2 al. Reg., Bonon., 2 Colb., Erasm., Baluz., Cauc., Lips. et cuncti fere editi. Abest matrum a decem mss. rec. et edit. Rom. 1470.

Without the mothers' anxious care. So read the manuscripts: the Regius-Puteanus, two other Regius, the Bologna, two Colbert, Erasmus's, the Baluze, the Cauc. and the Leipzig, and almost all the editions. "Matrum" is missing from ten recent manuscripts and the edition of Rome 1470.

[12] ‹anchor: et ciborum› · lemma note, col 18 Et ciborum. In Ms. Bov., Etiam ciborum.

And of food. The Bov. manuscript has "etiam ciborum."

[13] ‹anchor: discursatione› · lemma note, col 18 Discursatione. Ita reposui ex omnibus fere mss. codicibus et vet. editis Rom., Gymn., Graph., Tornes., Betul. necnon Cellar. et Walch. Et recte, ut puto. Vide infra ad finem hujusce capitis, avium per aerem libera discursatio. In ms. I Colb. rec. et 9 editis est discursione; in I Reg. conlatione.

By running to and fro. So I restored it from almost all the manuscript codices and the old editions of Rome, Gymnicus, Gryphius [printed "Graph."], Tornaesius and Betuleius, and also Cellarius and Walch. And rightly, I think. See below, at the end of this chapter: "the free flitting of birds through the air." One recent Colbert manuscript and nine editions have "discursione"; one Regius has "conlatione."

[14] ‹anchor: quia non materno corpore› · lemma note, col 18 Quia non materno corpore. Haec duo extrema vocabula absunt a mss. I Bon., Cauc. et vulgatis quinque: extant autem in caeteris maximo numero, tum mss. tum editis.

Because not in the mother's body. These last two words are missing from one Bologna manuscript, the Cauc. and five common editions; but they stand in the very great number of the rest, both manuscripts and editions.

[15] ‹anchor: sed quod› · lemma note, col 18 Sed quod. Buneman. habet, sed id, quod, et notam sequentem exhibet.— Sed id, quod. Ven., 1443, 97, Parrh., Ald., Crat., Fasit., Gryph., Torn., Betul., Thomas. et seqq.: sed quod. Plenius Anglicani septem, Goth., Lips., Reimm., Subl., Rost., Ven. 1471, 72, utraque 78, Paris., Erasm., Frob. 1529, gymn., sed id quod. Heumannus ex id quod effingit ovum. BUN.

But what. Bünemann has "sed id, quod," and gives the following note.— "Sed id, quod." Venice 1443 [so printed], 1497, Parrhasius, Aldus, Cratander, Fasitelius, Gryphius, Tornaesius, Betuleius, Thomasius and those following: "sed quod." More fully, the seven English manuscripts, the Gotha, the Leipzig, Reimmann's, Subiaco, Rostock, Venice 1471, 1472, both of 1478, Paris, Erasmus, Froben 1529 and Gymnicus: "sed id quod." Heumann fashions "ovum" ("egg") out of "id quod." BÜNEMANN.

[16] ‹anchor: fotu› · lemma note, col 18 Fotu. In quibusdam rec. mss. et vulgatis est foetu, corrupte.

By warming. In some recent manuscripts and common editions there is "foetu," a corruption.

[17] ‹anchor: id vero implume ac tenerum› · lemma note, col 18 Id vero implume ac tenerum. Haec verba Glossema videntur Heumanno; ac recte.

But that, featherless and tender. To Heumann these words seem a gloss; and rightly.

[18] ‹anchor: non ergo› · lemma note, col 18 Non ergo. Ita mss. 5 Reg., 4 Colbert., Baluz., Marm., Clarom., Lips., Brun., Bov., edit. Rom. 1470, 1474, Graph., Cellar., Walch. In I Colb. rec. et novem editis est Num ergo.

Not, therefore. So the manuscripts: five Regius, four Colbert, the Baluze, the Marm., the Clermont, the Leipzig, the Brunswick and the Bov., and the editions of Rome 1470, 1474, Gryphius [printed "Graph."], Cellarius and Walch. One recent Colbert and nine editions have "Num ergo."

[19] ‹anchor: tam infirmae› · lemma note, col 18 Tam infirmae. Adde Nascuntur.

So weak. Supply "nascuntur" ("are born").

[20] ‹anchor: igitur› · lemma note, col 18 Igitur. In ms. Bov. ergo; ac fere semper, ubi in editis est igitur, ms. Bov. legit ergo.

Therefore. The Bov. manuscript has "ergo"; and almost always, where the editions have "igitur," the Bov. manuscript reads "ergo."

[21] ‹anchor: utrum malint humanam sapientiam› · lemma note, col 18 Utrum malint humanam sapientiam. Sic veteres editi et mss. praeter I Bonon. et I Colb. ac rec. edit. quibus est humanamne sapientiam.

Whether they would prefer human wisdom. So the old editions and the manuscripts, except one Bologna and one Colbert and the recent editions, which have "humanamne sapientiam."

[22] ‹anchor: cum illarum natura› · lemma note, col 18 Cum illarum natura. Irrationali scilicet. In mss. 6 rec. et edit. 2 Rom. est illorum; in I Colb., eorum. Expunxi spuria quatuor vocabula, Quid optant, quid eligunt? quae absunt a 26 mss. et a vet. editis. At extant in uno Bononiensi et in 5 rec. vulgatis.

With their nature. That is, irrational. Six recent manuscripts and two Rome editions have "illorum"; one Colbert has "eorum." I struck out four spurious words, "Quid optant, quid eligunt?" ("What do they wish, what do they choose?"), which are missing from twenty-six manuscripts and from the old editions. But they stand in one Bologna manuscript and in five recent common editions.

[23] ‹anchor: scilicet› · lemma note, col 18 Scilicet. Hic sumitur, pro certe.

Of course. Here it is taken for "certe" ("surely").

(printed under page 8)

<!-- Printed under the heading VARIORUM NOTAE: lemma notes keyed by catchword, with no call letters. Numbered here [1], [2] … in print order; the anchor is the note's lemma. --> [1] ‹anchor: quam illam› · lemma note, col 19 Quam illam. In ms. Bov., quam vel illam.

Than that. The Bov. manuscript has "quam vel illam."

[2] ‹anchor: quod› · lemma note, col 19 Quod. Ita omnes mss. et antiquiores editi. Rectius forsan quo, ut in editis Graph. et Crat. Plerique editi, Quare.

Because. So all the manuscripts and the older editions. Perhaps "quo" is more correct, as in the editions of Gryphius [printed "Graph."] and Cratander. Most editions have "Quare."

[3] ‹anchor: quod unumquodque animal› · lemma note, col 19 Quod unumquodque animal. Mss. 5 rec. et edd. 2 rec., sed unumquodque animal. Mss. 2 rec. Colb., ut.

That each animal. Five recent manuscripts and two recent editions have "sed unumquodque animal." Two recent Colbert manuscripts have "ut."

[4] ‹anchor: si› · lemma note, col 19 Si. In ms. Bov., Etsi.

If. The Bov. manuscript has "Etsi."

[5] ‹anchor: vim coeli› · lemma note, col 19 Vim coeli. Conf. cap. 2, vim pruinarum. BUN.

The force of the sky. Compare chapter 2, "the force of frosts." BÜNEMANN.

[6] ‹anchor: boves lucas› · lemma note, col 19 Boves lucas. Sic mss. 1 Bon. antiq., Reg.-Put. et 2 alii Reg., 2 Vatic., Cauc., 1 Colb., Ultr., Pen., Nav., Vict., Goth., Gat., Em., Brun., Clarom. a prima manu, edit. Antwerp. 1570, Tornes., Soubr., 2 Paris., Spark., Cellar. Vera lectio, quae placuit Cujacio et Petro Ciaconio. Et ita legitur semel et iterum apud Lucretium, lib. V, paulo ante finem, qui ab auctore nostro confutatur. Elephantes autem vocantur boves lucae, eo quod primum in Lucania fuissent visi, teste Varrone de LL., lib. VI, luca bos, elephas. Quod alii non intelligentes, lucas mutarunt, in vaccas ut factum est in 3 Reg., 3 Vatic., 3 Colb., 1 Sorb., 1 Clarom. a secunda manu, in ed. Rom. 1468, 1470, Ald., Paris. 1525, Crat., Fasitel., Thomas. In 1 Vatic. est, lucanos; in 1 al. Vatic. et 1 Colb., lucos; in Lips., lupos; in Cant., Tornes., Marm., equos; in 5 rec., equos, lupos, vaccas. Sed quae horum omnium immanissima corpora? aut quando serviunt lupi? Ita Lucret. / Inde boves lucas turrito corpore tetros / Anguimanos belli docuerunt volucra Poeni.

Lucanian oxen. So the manuscripts: one old Bologna, the Regius-Puteanus and two other Regius, two Vatican, the Cauc., one Colbert, the Ultr., the Pen., the Nav., the Vict., the Gotha, the Gat., the Emmanuel, the Brunswick, the Clermont in its first hand; and the editions of Antwerp 1570, Tornaesius, Soubron, two of Paris, Spark and Cellarius. It is the true reading, approved by Cujas and Pedro Chacón. And so it is read more than once in Lucretius, book V, a little before the end, whom our author is refuting. Elephants are called "Lucanian oxen" because they were first seen in Lucania, on the testimony of Varro, On the Latin Language, book VI: "luca bos, the elephant." Others, not understanding this, changed "lucas" into "vaccas" ("cows"), as was done in three Regius, three Vatican, three Colbert, one Sorbonne, the Clermont in its second hand, and in the editions of Rome 1468 and 1470, Aldus, Paris 1525, Cratander, Fasitelius and Thomasius. One Vatican has "lucanos"; another Vatican and one Colbert, "lucos"; the Leipzig, "lupos"; the Cambridge, Tornaesius's and the Marm., "equos"; five recent ones, "equos, lupos, vaccas." But which of all these has a most monstrous body? Or when do wolves serve? So Lucretius: "Then the Carthaginians taught the Lucanian oxen, foul beasts with towered bodies and snake-like hands, to bear the wounds of war."

[7] ‹anchor: etiam› · lemma note, col 19 Etiam. Addidi ex ms. Bov.

Even. I added it from the Bov. manuscript.

[8] ‹anchor: acceperit› · lemma note, col 19 Acceperit. Ita restitui ex veteribus editis et omnibus mss. praeter Reg. rec. in quo est accepit.

Has received. So I restored it from the old editions and all the manuscripts except a recent Regius, in which there is "accepit."

[9] ‹anchor: ut verius loquamur› · lemma note, col 19, runs into col 20 Ut verius loquamur. Numerum vero singularem adhibet Bunemannus ex multis mss. quos refert in nota sequenti.— Ut verius loquar. Pro plurimorum, loquamur, scripsi ex Bon., Tax., Pen., Lips., 2, 3, Reim. Ven. 1472, utraque, 1478, loquar. BUN.

To speak more truly. Bünemann uses the singular, from many manuscripts which he reports in the following note.— "Ut verius loquar." For the "loquamur" of most, I wrote "loquar" from the Bologna, the Taxaquet, the Pen., the second and third Leipzig, Reimmann's, Venice 1472 and both of 1478. BÜNEMANN.

[10] ‹anchor: Plato› · lemma note, col 20 Plato. Quem ob hoc ipsum exagitat Lactantius, lib. III, c. 19, contenditque, numquam quidquam dictum esse in rebus humanis delirius.— In quinque mss. rec. et nonnullis editis praemittitur melius igitur, quod mox sequitur; et desideratur in caeteris mss. et vetustior. editis cum Cellar. et Walch.

Plato. Whom Lactantius attacks for this very thing, book III, chapter 19, and maintains that nothing more insane was ever said in human affairs.— In five recent manuscripts and some editions "melius igitur," which follows shortly, is put before it; it is lacking in the other manuscripts and the older editions, with Cellarius and Walch.

[11] ‹anchor: quod et…. ponderare› · lemma note, col 20 Quod et.... ponderare. Haec desunt in ms. Bov. — Erasm., Goth., Lips. aliique, necnon et ab ipsa editione O. F. Fritzsche.

Which also…. to weigh. These words are missing in the Bov. manuscript — [and in] Erasmus's, the Gotha, the Leipzig and others, and also from O. F. Fritzsche's own edition.

[12] ‹anchor: sentit› · lemma note, col 20 Sentit. Ms. Bov., sensit, et ita etiam Heumannus et Bunemannus.

He perceives. The Bov. manuscript has "sensit," and so also Heumann and Bünemann.

[13] ‹anchor: maluerunt› · lemma note, col 20 Maluerunt. Ita omnes mss. et vet. editi. In vulgatis octo est maluerint.

They preferred. So all the manuscripts and the old editions. Eight common editions have "maluerint."

[14] ‹anchor: cupiant› · lemma note, col 20 Cupiant. Ms. Bov. cupient.

They may desire. The Bov. manuscript has "cupient."

[15] ‹anchor: hominem morbis subjectum› · lemma note, col 20 Hominem morbis subjectum. In 8 mss., homines mortis subjectos.— Iidem queruntur hominem morbis et immaturae morti esse subjectum, etc. Lucretius, V, sub initium: / Cur anni tempora morbos, etc.; / Theophrastus apud Cicer., III Tuscul., prope fin.; et quidem immerito, ut ait Sallustius initio Jugurth. Quintilianus, l. XII Instit., c. 11; Senec., initio l. de Brevit. vitae. ISAEUS.

Man subject to diseases. Eight manuscripts have "homines mortis subjectos" ("men subject to death").— The same people complain that man is subject to diseases and untimely death, etc. Lucretius V, near the beginning: "Why do the seasons of the year [bring] diseases," etc.; Theophrastus in Cicero, Tusculans III, near the end; and indeed undeservedly, as Sallust says at the beginning of the Jugurtha; Quintilian, Institutes XII, chapter 11; Seneca, at the beginning of the book On the Shortness of Life. ISAEUS.

[16] ‹anchor: quid si ostendero› · lemma note, col 20 Quid si ostendero. Mss. 2 Reg., 2 Colb. et Brun., quid si ostendo.

What if I shall show. Two Regius manuscripts, two Colbert and the Brunswick have "quid si ostendo."

[17] ‹anchor: vita saepe in medio› · lemma note, col 20 Vita saepe in medio. Ms. Bov., vita sua in medio.

Life often in the middle. The Bov. manuscript has "vita sua in medio."

[18] ‹anchor: ad› · lemma note, col 20 Ad. Deest in Bov.

To. It is missing in the Bov.

(printed under page 9)

<!-- Printed under the heading VARIORUM NOTAE: lemma notes keyed by catchword, with no call letters. Numbered here [1], [2] … in print order; the anchor is the note's lemma. --> [1] ‹anchor: matura› · lemma note, col 21 Matura. Ita mss. Tornes., Erasm., Cauc. cum editis Graph., Crat., Betul., Thomas. et Spark. Quae lectio optime refertur ad illud, immatura mors, quod proxime praecedit. In 21 mss. et 5 excusis natura, corrupte. Haec vox deest in tribus Oxoniensibus.

Timely. So the manuscripts of Tornaesius, Erasmus and the Cauc., with the editions of Gryphius [printed "Graph."], Cratander, Betuleius, Thomasius and Spark. This reading answers best to "untimely death," which immediately precedes. Twenty-one manuscripts and five printed editions have "natura," a corruption. The word is missing in three Oxford manuscripts.

[2] ‹anchor: quid horum› · lemma note, col 21 Quid horum. Sic reposuimus ex omnibus mss. et vulgatis, praeter Clarom. et edd. tres in quibus est, quod.

Which of these. So we restored it from all the manuscripts and common editions, except the Clermont and three editions, in which there is "quod."

[3] ‹anchor: aliquando› · lemma note, col 21 Aliquando. Post aliquando, mss. 2 Bon., Tax., Bodleian., 2 Reg. rec., 2 Colb., Clarom. in marg. et edit. 1472, 1478 et 1497. Trid., Florent. et Is. addunt, et per se ipsum mobilis semper, quae in caeteris desunt. —Caeterum haec verba, quae glossema sunt, omittit etiam O. F. Fritzsche in sua recenti Lactantianorum operum editione.

At some time. After "aliquando," the manuscripts two Bologna, the Taxaquet, the Bodleian, two recent Regius, two Colbert, the Clermont in its margin, and the editions of 1472, 1478 and 1497, Trent, Florence and Isaeus add "et per se ipsum mobilis semper" ("and always movable of itself"), which is missing in the rest. —But these words, which are a gloss, are also omitted by O. F. Fritzsche in his recent edition of Lactantius's works.

[4] ‹anchor: mortem recipiat› · lemma note, col 21 Mortem recipiat. Id est, mortis capax sit, ut mori possit. BUN.

May admit death. That is, may be capable of death, so that it can die. BÜNEMANN.

[5] ‹anchor: stultissimi ergo› · lemma note, col 21 Stultissimi ergo. Ita cum vetustioribus editis et Cellar. omnes mss. praeter 2 rec. et al. edit. in quibus additur sunt.

Most foolish, then. So, with the older editions and Cellarius, all the manuscripts except two recent ones and other editions, in which "sunt" is added.

[6] ‹anchor: quod aliquando solvendum est› · lemma note, col 21 Quod aliquando solvendum est. Sic restituimus ex mss. 5 Reg., 3 Colb., Marm., Lips., Goth., Em., Cant., Clarom. et vetustioribus editis ac Cellar. in Walch., sit; accedentibus et faventibus 1 Reg., Vict., Nav., 1 Colb., Brun. in quibus est, quod aliquando resolvendum est; et respuimus, idcirco non solidum firmumque natum est ut, quod interjiciunt mss. 2 Colb., 1 Sorbon., Clarom. in marg., multique editi inter haec duo verba, quod aliquando.

Which must at some time be dissolved. So we restored it from the manuscripts: five Regius, three Colbert, the Marm., the Leipzig, the Gotha, the Emmanuel, the Cambridge and the Clermont, and from the older editions and Cellarius; in Walch, "sit"; with the agreement and support of one Regius, the Vict., the Nav., one Colbert and the Brunswick, in which there is "quod aliquando resolvendum est." And we reject "idcirco non solidum firmumque natum est ut" ("therefore it was not born solid and firm, so that"), which two Colbert manuscripts, one Sorbonne, the Clermont in its margin, and many editions insert between these two words, "quod aliquando."

[7] ‹anchor: omni utique caetero tempore mori nullo modo posse› · lemma note, col 21, runs into col 22 Omni utique caetero tempore mori nullo modo posse. Ita emendavimus ex mss. Regio-Put. aliisque 2 Reg., 2 Colb., Goth., Brun. faventibus mss., 3 al. Reg., 2 Colb., Ultr., Em., Marm., in quibus est omni. Pen. et Clarom., caetero: sed in posteriore est homini, ut in 2 Colb. et Baluz. In 7 mss. est certo, corrupte. In 2 Bonon., Tax., et Lips. et in pravioribus vulgatis est, hominem utique certo tempore mori nullo modo posse; in Cauc. et 7 excusis, hominem utique nisi certo tempore. Vide seq.

That it could by no means die at any other time whatever. So we corrected it from the manuscripts, the Regius-Puteanus and two other Regius, two Colbert, the Gotha and the Brunswick, with the support of the manuscripts three other Regius, two Colbert, the Ultr., the Emmanuel and the Marm., in which there is "omni." The Pen. and the Clermont have "caetero"; but in the latter there is "homini," as in two Colbert and the Baluze. Seven manuscripts have "certo," a corruption. Two Bologna, the Taxaquet and the Leipzig, and the worse [printed "pravioribus"] common editions have "hominem utique certo tempore mori nullo modo posse"; the Cauc. and seven printed editions, "hominem utique nisi certo tempore." See the following.

[8] ‹anchor: si prohiberi ab altero victu potest› · lemma note, col 22 Si prohiberi ab altero victu potest. Praeter ms. Torn. et 7 edit. rec. in quibus est altore, scripti et edd. omnes habent altero. Sic etiam Betul. codex. Optima et genuina lectio. Altero enim non refertur ad τὸ victu, ut quidam putaverunt. Id est, si alter, impedimento sit, quominus victu utatur, aut alimenta subtraxerit. Et sic infra loquitur Lactantius.—Ab altero victu. Nodum in scirpo Erasmus, Gallaeus, Io. Cauci hic quaesierunt. Ortus hic lapsus ex falsa constructione. Omnia plana, si recte ita construas: Sed si homo ab altero (alio homine) potest victu prohiberi; sive, ut statim sequitur: Si ab altero (sc. alio) ei ciborum alimenta subtrahi possunt, poterit mori. BUN.

If he can be kept from food by another. Except Tornaesius's manuscript and seven recent editions, in which there is "altore," all the manuscripts and editions have "altero." So also Betuleius's codex. It is the best and genuine reading. For "altero" does not refer to "victu," as some have thought. That is: if another should prevent him from taking food, or take away his nourishment. And so Lactantius speaks below.— "Ab altero victu." Erasmus, Gallaeus and Jo. Cauci looked here for a knot in a bulrush. The slip arose from a false construction. All is plain if you construe it rightly thus: "But if a man can be kept from food by another (another man)"; or, as follows immediately: "If the nourishment of food can be taken from him by another (that is, someone else), he will be able to die." BÜNEMANN.

[9] ‹anchor: fiet› · lemma note, col 22 Fiet. Omnium mss. est ac editorum, praeter Thomas., Thys., Gal., Spark. in quibus est fiat.

It will come about. It is the reading of all the manuscripts and editions, except Thomasius, Thysius, Gallaeus and Spark, in which there is "fiat."

[10] ‹anchor: qui de fragilitate hominis queruntur› · lemma note, col 22 Qui de fragilitate hominis queruntur. Ita emendavi ex omnibus mss. et editis praeter Gall. qui legit, homines.

Who complain of the frailty of man. So I corrected it from all the manuscripts and editions except Gallaeus, who reads "homines."

[11] ‹anchor: nemo› · lemma note, col 22 Nemo. Mss. sex rec. totidemque editi addunt enim, quod caeteris deest. Objectio est ex adversariorum querelis nata, cui Lactantius subinde respondet.

No one. Six recent manuscripts and as many editions add "enim," which the rest lack. It is an objection arising from the opponents' complaints, to which Lactantius replies immediately.

[12] ‹anchor: nempe… non est› · lemma note, col 22 Nempe... non est. Desunt in ms. Bov.

Namely… is not. Missing in the Bov. manuscript.

[13] ‹anchor: fieri› · lemma note, col 22 Fieri. Hoc verbum, quod est in omnibus editis praeter Cellar. et in 2 mss. Regiis, desideratur in caeteris.

To be made. This word, which is in all the editions except Cellarius and in two Regius manuscripts, is lacking in the rest.

[14] ‹anchor: minutorum seminum› · lemma note, col 22 Minutorum seminum. Francius suspicatur legendum esse segminum; id est atomorum, de quibus lib. III Div. Instit., c. 17, et l. de Ira Dei, c. 10.

Of tiny seeds. Francius suspects that "segminum" should be read; that is, of atoms, on which see Divine Institutes book III, chapter 17, and the book On the Anger of God, chapter 10.

[15] ‹anchor: plagas› · lemma note, col 22 Plagas. Ita constanter omnes libri, nihilque hic mutandum. Minutorum seminum plagae sunt atomorum impulsiones. Cicero de Fato hic expressus, c. 10: Epicurus declinatione atomi vitari fati necessitatem pu- (continues)

Collisions. So all the books consistently, and nothing here is to be changed. "The collisions of tiny seeds" are the impacts of atoms. Cicero On Fate is reproduced here, chapter 10: "Epicurus th[inks] that by the swerve of the atom the necessity of fate is avoided (continues)

(printed under page 10)

<!-- Printed under the heading VARIORUM NOTAE: lemma notes keyed by catchword, with no call letters. Numbered here [1], [2] … in print order; the anchor is the note's lemma. --> [1] ‹anchor: plagas (previous page)› · continued note, col 23

(continued) tat. Itaque tertius quidem motus oritur extra pondus et plagam, cum declinat atomus intervallo minimo. Lucretius, lib. II, v. 531: / Undique pro telo plagarum continuato, / et lib. IV, v. 188, 190: / Quae quasi truduntur. . . . . / . . . . . . sequenti concita plaga. BUN.

[2] ‹anchor: divinitatem suam providentia› · lemma note, col 23 Divinitatem suam providentia. Haud secus legitur in mss. 5 Reg. vetustioribus, Cauc., 5 Colb., Ultr., Em., Cantab., Christ., Merton., Marm., Brun., Clarom. a prima manu, et in cunctis ferme editis. At 2 Bon., 6 alii et 3 editi rec. habent divinitas suam providentiam. Utraque lectio bona. Nobis firmior et verior visa est prior scriptura.

[Defend] his divinity by providence. It reads no otherwise in five older Regius manuscripts, the Cauc., five Colbert, the Ultr., the Emmanuel, the Cambridge, the Christ Church, the Merton, the Marm., the Brunswick, the Clermont in its first hand, and almost all the editions. But two Bologna, six others and three recent editions have "divinitas suam providentiam." Both readings are good. The former has seemed to us the firmer and truer text.

[3] ‹anchor: ut illa› · lemma note, col 23 Ut illa. Ms. Bov., ut ea.

That it. The Bov. manuscript has "ut ea."

[4] ‹anchor: his assumptis, quid necessario sequeretur› · lemma note, col 23 His assumptis, quid necessario sequeretur. Scilicet illa providentia. Haec est lectio 2 Bononien., 2 al. Reg., Tax., 2 Colb., Baluz.; in ms. Regio-Put., quidem necessario sequeretur, male. Nullus enim tunc phrasis integrae nexus. In 4 al. Reg., 4 Colb., Em., Cantab., Clarom., Brun. et cunctis ferme vulgatis est, quae necessario sequerentur. In editis Ald. et Paris. 1525, quae necessario sequentur.

These things being assumed, what would necessarily follow. That is, that providence. This is the reading of two Bologna manuscripts, two other Regius, the Taxaquet, two Colbert and the Baluze; the Regius-Puteanus manuscript has "quidem necessario sequeretur," wrongly, for then the whole phrase has no connection. Four other Regius, four Colbert, the Emmanuel, the Cambridge, the Clermont, the Brunswick and almost all the common editions have "quae necessario sequerentur." The editions of Aldus and Paris 1525 have "quae necessario sequentur."

[5] ‹anchor: si morbum non reciperet, neque vestibus indigeret… aut frigora metueret› · lemma note, col 23 Si morbum non reciperet, neque vestibus indigeret... aut frigora metueret. Sic castigavimus ex mss. Regio-Puteano tribusque aliis Reg., 4 Colb., Goth., Lips. ac vetustioribus editis. Haec enim referuntur ad hominem de quo supra, ut sit in qualibet aetate mortalis, et mox infra accepit sapientiam... muniat; morbos capit, etiam mortem semper accipiat. In recentioribus mss. 2 Reg., 2 Colb., Clarom., Baluz. et edit. 4 plurativo numero reciperent, indigerent, metuerent; vitiose.

If he did not admit disease, nor need clothing… nor fear the cold. So we corrected it from the manuscripts, the Regius-Puteanus and three other Regius, four Colbert, the Gotha and the Leipzig, and from the older editions. For these things refer to man, of whom above, "that he should be mortal at any age," and shortly below, "he received wisdom… to protect"; "he catches diseases, let him also always admit death." The more recent manuscripts, two Regius, two Colbert, the Clermont and the Baluze, and four editions, have the plural, "reciperent, indigerent, metuerent," wrongly.

[6] ‹anchor: sequatur necesse est› · lemma note, col 23, runs into col 24 Sequatur necesse est. Phrasis Lactantiana. Sic emendatum ex mss. et vetustioribus editis. Sequitur necessario, in vulgaribus libris. Sed necesse est ut quoniam in Clar.

It must needs follow. A Lactantian phrase. So corrected from the manuscripts and the older editions. The common books have "Sequitur necessario." The Clermont has "Sed necesse est ut quoniam."

[7] ‹anchor: ad quem mors non venit› · lemma note, col 24 Ad quem mors non venit. Ita emendavimus ex mss. 5 Reg., 5 Colb., Goth., Lips., Clarom., Em., Cant., Brun., Bov. et vulgatis Rom. 1470, 1474, Parrhas., Is., Cellar., Walch. In recentissimis 2 Reg., 1 Colbert., Baluz. et recent. edd., morbus non venit. Vid. seqq.

To whom death does not come. So we corrected it from the manuscripts five Regius, five Colbert, the Gotha, the Leipzig, the Clermont, the Emmanuel, the Cambridge, the Brunswick and the Bov., and the common editions of Rome 1470, 1474, Parrhasius, Isaeus, Cellarius and Walch. The most recent, two Regius, one Colbert and the Baluze, and the recent editions have "morbus non venit" ("disease does not come"). See what follows.

[8] ‹anchor: imbecilliora et timidiora quaeque› · lemma note, col 24 Imbecilliora et timidiora quaeque. Rariora sunt exempla, ubi quisque comparativis jungitur. Iterum, cap. 14, placidiora quaeque. Ad sectionem integram, conf. lib. III, c. 13. BUN.

All the weaker and more timid. Examples where "quisque" is joined with comparatives are rarer. Again, chapter 14: "placidiora quaeque." On the whole section compare book III, chapter 13. BÜNEMANN.

[9] ‹anchor: quaeve ratio› · lemma note, col 24 Quaeve ratio. Ita reposui ex vetustioribus editis et mss. multis, rejectis iis, quae in recentioribus quinque et in vulgatis novem interseruntur, quae reverentia inter se? quis ordo? At in ms. Bov., quae societas esset quae reverentia, quaeve ratio, etc.

Or what reason. So I restored it from the older editions and many manuscripts, rejecting the words inserted in five more recent manuscripts and nine common editions: "what reverence among themselves? what order?" But the Bov. manuscript has "quae societas esset quae reverentia, quaeve ratio," etc.

[10] ‹anchor: quid esset tetrius homine› · lemma note, col 24 Quid esset tetrius homine. Sic 23 mss. et 6 editi; et apud Ciceronem, lib. II Officior. n. 77, et lib. III, n. 36. In caeteris vulgatis et septem mss. rec. legitur deterius homine. Sic infra in fine capitis 5: horribile atque tetrum.

What would be more foul than man. So twenty-three manuscripts and six editions; and in Cicero, On Duties book II, no. 77, and book III, no. 36. The other common editions and seven recent manuscripts read "deterius homine." So below, at the end of chapter 5: "horrible and foul."

[11] ‹anchor: sine homine› · lemma note, col 24 Sine homine. Supple, altero aliquo. FRANCIUS.

Without man. Supply "some other." FRANCIUS.

[12] ‹anchor: loquimur, quod videmus› · lemma note, col 24 Loquimur, quod videmus. Ita restitui ex vetustioribus tum editis, tum mss. 4 Reg., 2 Bonon., Tax., Pen., Cauc., Goth., 4 Colb., Baluz., Em., Cant., Brun. At in rec. 2 Reg., 2 Colbert., Clarom. et rec. excusis est, loquantur. Thomasiana editio loquamur. — Nunc loquimur. Rectior, ni fallor, respectu praecedentium est indicandi modus; determinat enim et explicat his verbis distinctius propositionem sive thema libri hujus, et ipsam demum tractationem de corpore hominis suscipit cap. 8. BUN.

We speak of what we see. So I restored it from the older editions as well as the manuscripts four Regius, two Bologna, the Taxaquet, the Pen., the Cauc., the Gotha, four Colbert, the Baluze, the Emmanuel, the Cambridge and the Brunswick. But the recent two Regius, two Colbert, the Clermont and the recent printed editions have "loquantur." Thomasius's edition has "loquamur." — "Now we speak." With regard to what precedes, the indicative is more correct, unless I am mistaken; for with these words he defines and sets out more distinctly the proposition or theme of this book, and at last takes up the treatment itself of the human body in chapter 8. BÜNEMANN.

[13] ‹anchor: producerent animal› · lemma note, col 24 Producerent animal. Sic reposui ex vetustioribus (continues)

Might carry the animal forward. So I restored it from the older (continues)

(printed under page 11)

<!-- Printed under the heading VARIORUM NOTAE: lemma notes keyed by catchword, with no call letters. Numbered here [1], [2] … in print order; the anchor is the note's lemma. --> [1] ‹anchor: producerent animal (previous page)› · continued note, col 25

(continued) editis et omnibus mss. codicibus, uno dempto recentissimo Colbertino, in quo, sicut et in vulgatis, est perducerent: quod idem est. Eodem sensu producere, pro perducere, apud Terentium. Nec dubito quin haec genuina sit Lactantii lectio. Eodem sensu producere, apud Columellam. Quis enim librarius in producerent, commutasset perducerent, vocem omnibus notam?

[2] ‹anchor: enim ac feris› · lemma note, col 25 Enim ac feris. Desunt haec in ms. Bov.

For, and to wild beasts. These words are missing in the Bov. manuscript.

[3] ‹anchor: sed ad faciendum temperandumque› · lemma note, col 25 Sed ad faciendum temperandumque. Vera, ut cum Cellario opinor, Lactantii lectio, quae est manuscriptorum 4 Reg., Cauc., Goth., 3 Colb., Nav., Vict., Ult., Lips. I Brun. ac edd. Rom. 1470, 1474, et Betul. cum mss. 1 Colb. et Marm., in quibus est temperandumque, omissis sed ad faciendum. Ed. Rom. 1468 habet reparandumque, pro temperandumque; quod verbum non intelligentes plures librarii, ei substituerunt tenendumque, ut 2 Bon., 2 Reg., 2 Colb., Tax., Bold., I Sorb., Clar., Baluz., 1 Brun. quod idem est. Sed quid sibi volunt caeteri editi complures, in quibus est, sed ad faciendum operandumque? quasi facere, non idem sit ac operari.

But for making and controlling. The true reading of Lactantius, as I think with Cellarius, which is that of the manuscripts four Regius, the Cauc., the Gotha, three Colbert, the Nav., the Vict., the Ult., the Leipzig and one Brunswick, and of the editions of Rome 1470, 1474 and Betuleius, with the manuscripts one Colbert and the Marm., in which there is "temperandumque," with "sed ad faciendum" omitted. The Rome edition of 1468 has "reparandumque" for "temperandumque"; not understanding this word, several copyists substituted "tenendumque" for it, as two Bologna, two Regius, two Colbert, the Taxaquet, the Bold. [so printed], one Sorbonne, the Clermont, the Baluze and one Brunswick, which means the same. But what do the many other editions mean that have "sed ad faciendum operandumque"? As if "to make" were not the same as "to work."

[4] ‹anchor: majoribus et brevibus ossibus› · lemma note, col 25 Majoribus et brevibus ossibus. Mss. Brun. et edit. Betul. majoribus et brevioribus ossibus.

With larger and short bones. The Brunswick manuscript and Betuleius's edition have "majoribus et brevioribus ossibus."

[5] ‹anchor: mollia› · lemma note, col 25 Mollia. Mss. 1 Bonon., 2 Reg., 2 Colbert., Baluz. molliora. Caeteri cum omnibus editis, ut in textu nostro.

Soft. The manuscripts one Bologna, two Regius, two Colbert and the Baluze have "molliora." The others, with all the editions, as in our text.

[6] ‹anchor: solidae cratis› · lemma note, col 25 Solidae cratis. Virgil., XII Aen. v. 508: / Transadigit costas et crates pectoris ensem. / Ovid. lib. VIII Metam. vers. 806: / Pectus et a spinae tantummodo crate teneri. / Lib. XII Metam. vers. 370: / Quae (hasta) laterum cratem perrupit. BUN.

Of a solid framework. Virgil, Aeneid XII, line 508: "He drives the sword through the ribs and the framework of the breast." Ovid, Metamorphoses book VIII, line 806: "and the breast held up only by the framework of the spine." Metamorphoses book XII, line 370: "which (the spear) broke through the framework of the sides." BÜNEMANN.

[7] ‹anchor: vel faciendi› · lemma note, col 25 Vel faciendi. Additum ex cunctis mss. et 14 editis: deest vero in Thys. et Gall.

Or of making. Added from all the manuscripts and fourteen editions; it is missing in Thysius and Gallaeus.

[8] ‹anchor: et paucis› · lemma note, col 25, runs into col 26 Et paucis. Similiter additum ex 14 excusis et omnibus mss. dempto uno Colbertino, cui est et parvis. Desideratur in edd. Thys. et Gall.

And few. Likewise added from fourteen printed editions and all the manuscripts except one Colbert, which has "et parvis." It is lacking in the editions of Thysius and Gallaeus.

[9] ‹anchor: finivit› · lemma note, col 26 Finivit. In ms. Bov. finirent.

He ended. The Bov. manuscript has "finirent."

[10] ‹anchor: informavit› · lemma note, col 26 Informavit. Restitui ex vetustioribus editis cunctisque mss., demptis 2 Colb. rec. in quibus est reformavit, et uno Reg. item rec. in quo, sicut et in vulgatis rec. est formavit, quod idem est. Saepe enim Lactantius verba composita usurpat pro simplicibus, et simplicia pro compositis: quae recentiores emendare volentes perperam immutarunt. — Informavit. Compositum scite pro simplici posuit, ut cap. 8: Noluit Deus (aures) mollibus pelliculis informare; cap. 12: Utraque coagulata informari; c. 19, corporis informatio. BUN.

He shaped. I restored it from the older editions and all the manuscripts, except two recent Colbert, in which there is "reformavit," and one Regius, also recent, in which, as in the recent common editions, there is "formavit," which means the same. For Lactantius often uses compound verbs for simple ones, and simple for compound; and more recent copyists, wishing to correct them, wrongly changed them. — "Informavit." He has skilfully put the compound for the simple, as in chapter 8: "God did not wish to shape (the ears) with soft little skins"; chapter 12: "both, coagulated, are shaped"; chapter 19, "the shaping of the body." BÜNEMANN.

[11] ‹anchor: curvari membra oportebat› · lemma note, col 26 Curvari membra oportebat. Ven. 1472, utraque 78, 93, 97, Pier., Parrh., Paris., Iunt. male interserunt curvari membra in omnes partes oportebat, incommode ex prioribus repetita, quibus repugnat tantummodo. BUN.

The limbs had to be bent. Venice 1472, both of 1478, 1493, 1497, Pierius, Parrhasius, Paris and the Junta wrongly insert "curvari membra in omnes partes oportebat" ("the limbs had to be bent in all directions"), awkwardly repeated from what precedes, with which "tantummodo" conflicts. BÜNEMANN.

[12] ‹anchor: ex eo loco unde oriuntur ubique› · lemma note, col 26 Ex eo loco unde oriuntur ubique, etc. Sic reposui ex vetustioribus editis et quamplurimis mss. Quinque alii et vulgati rec. eo omittunt, et post oriuntur addunt, a corpore: quod superfluum.

From the place where they arise, everywhere, etc. So I restored it from the older editions and very many manuscripts. Five others and the recent common editions omit "eo," and after "oriuntur" add "a corpore" ("from the body"), which is superfluous.

[13] ‹anchor: proboscidi similis videretur› · lemma note, col 26 Proboscidi similis videretur. Proboscis manus est elephantis, qua obvia quaeque sibi objecta submovere dicitur: quae cum serpentis instar flexilis sit, ab hac elephantum anguimanum dixit Lucret., lib. II et V. De eadem Cicero, II de Nat. Deor., et Aristot., lib. II de Partib. anim., cap. 16, Isidorus lib. XII, cap. 2. Rostrum elephanti promuscis dicitur, quo ille pabulum ori admovet, et est angui similis. RITTERSHUSIUS. — Mss. septem habent proboscidis similis; octo cum ed. Rom. 1470, promuscidis; 2 Reg. rec. et Marm., promoscidis.

Would seem like a proboscis. The proboscis is the elephant's hand, with which it is said to push away whatever is set in its path; and since it is flexible like a serpent, Lucretius, books II and V, called the elephant "snake-handed" from it. On the same, Cicero, On the Nature of the Gods II, and Aristotle, On the Parts of Animals book II, chapter 16, and Isidore, book XII, chapter 2. The elephant's snout is called "promuscis," with which it brings fodder to its mouth, and it is like a snake. RITTERSHUSIUS. — Seven manuscripts have "proboscidis similis"; eight, with the Rome edition of 1470, "promuscidis"; two recent Regius and the Marm., "promoscidis."

[14] ‹anchor: anguimanus› · lemma note, col 26 Anguimanus. Notat Lucretium, qui elephantum anguimanum cognominat, lib. II, eo quod proboscis, anguium instar, in omnes partes circumflectitur.

Snake-handed. He alludes to Lucretius, who calls the elephant "snake-handed," book II, because its proboscis bends round in every direction like a snake.

(printed under page 12)

<!-- Printed under the heading VARIORUM NOTAE: lemma notes keyed by catchword, with no call letters. Numbered here [1], [2] … in print order; the anchor is the note's lemma. --> [1] ‹anchor: immanissima› · lemma note, col 27 Immanissima. Frequens epitheton de elephantis: hinc cap. 8 dixit: Boves lucas cum immanissimis corporibus.

Most monstrous. A frequent epithet of elephants: hence in chapter 8 he said, "Lucanian oxen with most monstrous bodies."

[2] ‹anchor: Deus enim, qui› · lemma note, col 27 Deus enim, qui. Omnium mss. et editorum est haec lectio, si excipias I Reg, ac ed. Gall. et Spark. in quibus est quod.

For God, who. This is the reading of all the manuscripts and editions, if you except one Regius and the editions of Gallaeus and Spark, in which there is "quod."

[3] ‹anchor: ne› · lemma note, col 27 Ne. Sic restitui ex 17 mss. et ed. Betul. et Cellar. In 6 mss. editisque multis est ut.

Lest. So I restored it from seventeen manuscripts and the editions of Betuleius and Cellarius. Six manuscripts and many editions have "ut."

[4] ‹anchor: sed ut solet› · lemma note, col 27 Sed ut solet. Omnes libri, sed, ut solet; ita solet l. I Instit., cap. 12: Stoici ut solent; lib. VII, c. 7: Ut Academici solent. Posui cum ed. Paris. 1513, in parenthesi (ut solet). BUN.

But, as he is wont. All the books have "sed, ut solet"; so he is wont, Institutes book I, chapter 12: "as the Stoics are wont"; book VII, chapter 7: "as the Academics are wont." With the Paris edition of 1513 I have put "(ut solet)" in parentheses. BÜNEMANN.

[5] ‹anchor: ut atomis suis locum faceret› · lemma note, col 27 Ut atomis suis locum faceret. Vulgo addunt nonnulla verba quae nec in mss. insunt, neque in ed. Rom. Et mox recentiores, in quibus nascendi ratio cessasset. Sed neque nascendi in vet. libris est. CELL.

To make room for his atoms. The common editions add some words which are neither in the manuscripts nor in the Rome edition. And shortly after, the more recent ones have "in quibus nascendi ratio cessasset." But "nascendi" is not in the old books either. CELLARIUS.

[6] ‹anchor: per infinitum et inane volitantibus› · lemma note, col 27 Per infinitum et inane volitantibus. Haec absunt a 15 mss. et ed. Rom. Extant autem in caeteris editis et mss. 2 Bonon., 2 Reg., 3 Colb., Sorb., Cauc., Tax., Pen., Ultr., Baluz. — Per infinitum et inane volitantibus. Haec respondent stylo Lactantii lib. III, cap. 17: Non est providentiae opus. Sunt enim semina per inane volitantia; de Ira, cap. 10: Si quidem per inane atomi volitant. Heumannus: Per infinitum inane. BUNEMAN.

Flitting through the infinite and the void. These words are missing from fifteen manuscripts and the Rome edition. But they stand in the other editions and in the manuscripts two Bologna, two Regius, three Colbert, the Sorbonne, the Cauc., the Taxaquet, the Pen., the Ultr. and the Baluze. — "Flitting through the infinite and the void." These words match Lactantius's style, book III, chapter 17: "There is no need of providence; for there are seeds flitting through the void"; On Anger, chapter 10: "if indeed atoms flit through the void." Heumann: "per infinitum inane" ("through the infinite void"). BÜNEMANN.

[7] ‹anchor: quae (malum!) vanitas erat› · lemma note, col 27, runs into col 28 Quae (malum!) vanitas erat. Sic legunt mss. cod. 2 Bon., 2 Reg., Cauc., Erasm., 1 Colb., Baluz. et typis vulgati Crat., Betul., Antwerp. 1570, Tornes., Soubron., 2 Paris., Is., Spark., Gall. eaque lectio probatur ab Erasmo, hanc sententiam Terentianae illi similem dicente, qui, malum! alii. Malum enim hic interjectionis vim obtinet. Caeteri mss. et editi habent, quod malum vanitatis erat; vitiose, ut recte sensit Erasmus. In Lips. quid malum vanitatis erat; in I Colb. quod multum vanitatis erat. Lectio nostra confirmatur ex auctoribus Latinis. Sic Q. Curtius, lib. VIII, Quae, malum! amentia te coegit belli fortunam experiri; sic Plautus, Menech. v. 242: Quae haec, malum! impudentia est? — Quae, malum, vanitas erat. Ita Cicero, Orat. I Philipp. cap. 6: Quaenam, malum, est ista voluntaria servitus; lib. II Offic. cap. 15: Quae te, malum, inquit, ratio in istam spem induxit; adde pro Roscio Comoedo, in fine. Livius, lib. V, cap. 54: Quae, malum, ratio est? Seneca ad Marciam, cap. 3: Quae enim, malum, amentia est? BUN.

What (curse it!) vanity it was. So read the manuscript codices two Bologna, two Regius, the Cauc., Erasmus's, one Colbert and the Baluze, and the printed editions of Cratander, Betuleius, Antwerp 1570, Tornaesius, Soubron, two of Paris, Isaeus, Spark and Gallaeus; and Erasmus approves this reading, saying the sentence is like that one of Terence, "qui, malum! alii." For "malum" here has the force of an interjection. The other manuscripts and editions have "quod malum vanitatis erat," wrongly, as Erasmus rightly saw. The Leipzig has "quid malum vanitatis erat"; one Colbert, "quod multum vanitatis erat." Our reading is confirmed from Latin authors. So Q. Curtius, book VIII: "What madness, curse it, drove you to try the fortune of war?"; so Plautus, Menaechmi line 242: "What impudence, curse it, is this?" — "Quae, malum, vanitas erat." So Cicero, First Philippic, chapter 6: "What, curse it, is this voluntary slavery?"; On Duties book II, chapter 15: "What reasoning, curse it, he says, led you into that hope?"; add the speech For Roscius the Comedian, at the end. Livy, book V, chapter 54: "What reasoning, curse it, is this?" Seneca to Marcia, chapter 3: "For what madness, curse it, is this?" BÜNEMANN.

[8] ‹anchor: in quibus nascendi ratio› · lemma note, col 28 In quibus nascendi ratio. Male omissa est haec nascendi dictio in mss. 20 et pluribus vulgatis, quae legitur in I Reg., I Bonon., Tax., I Colb., Baluz. aliisque optimis, necnon in editis Thomas., Is., Thys., Gall., Spark.

In which the principle of birth. This word "nascendi" is wrongly omitted in twenty manuscripts and most common editions; it is read in one Regius, one Bologna, the Taxaquet, one Colbert, the Baluze and other excellent ones, and also in the editions of Thomasius, Isaeus, Thysius, Gallaeus and Spark.

[9] ‹anchor: cessaret› · lemma note, col 28 Cessaret. Ita emendavi ex mss. I Bonon. antiq., I Colb., Marm., Clarom. Quae lectio nobis melior visa est, quam in caeteris cessasset.

Would cease. So I corrected it from the manuscripts one old Bologna, one Colbert, the Marm. and the Clermont. This reading has seemed better to us than "cessasset" in the rest.

[10] ‹anchor: nihil omnino rationis expers, potuisse generari› · lemma note, col 28 Nihil omnino rationis expers, potuisse generari. Id est, nihil potuisse generari, in quo non aliquo modo ratio, et providentia conditoris eluceret. ISAEUS.

That nothing at all devoid of reason could have been generated. That is, that nothing could have been generated in which the reason and providence of the founder did not in some way shine out. ISAEUS.

[11] ‹anchor: ante enim› · lemma note, col 28 Ante enim. Sic reposui ex mss. 2 Bonon., 2 Reg., 4 Colb. multisque aliis. In sex scriptis totidemque vulgatis est At enim; in ms. Ultr., Aut enim; in I Reg. et I Colb., Adeo enim.

For before. So I restored it from the manuscripts two Bologna, two Regius, four Colbert and many others. Six manuscripts and as many common editions have "At enim"; the Ultr. manuscript, "Aut enim"; one Regius and one Colbert, "Adeo enim."

[12] ‹anchor: adjugatis corporibus› · lemma note, col 28 Adjugatis corporibus. Sic omnes. Verbum alii ex Pacuvio et Plinio probarunt; rariora ex glossis antiquis, abjugassere, abjugare, abjugus. BUN.

With bodies yoked together. So all. Others have vouched for the word from Pacuvius and Pliny; rarer forms from the old glossaries: "abjugassere, abjugare, abjugus." BÜNEMANN.

[13] ‹anchor: ubi magni operis› · lemma note, col 28 Ubi magni operis. Ms. I Bonon. antiq., oneris. — Magni operis. Bon. apud Isaeum prave, magnum oneris: sic modo infra, perfecto operi; lib. VII, cap. 1: Fundamenta firma et idonea... operi perferendo. Seneca, ep. 55: speluncae... magni operis. Plura Gronov. ad Liv. lib. XXI, cap. 57. BUN.

Where of great work. One old Bologna manuscript has "oneris." — "Magni operis." The Bologna in Isaeus wrongly has "magnum oneris"; so just below, "perfecto operi"; book VII, chapter 1: "foundations firm and fit… for bearing the work." Seneca, Letter 55: "caves… of great work." More in Gronovius on Livy book XXI, chapter 57. BÜNEMANN.

[14] ‹anchor: prius providet› · lemma note, col 28 Prius providet. Sic restitui ex mss. Bonon., 4 Reg., 5 Colb., Marm., Baluz., Brun., edit. Rom., Crat., Cellar. Et melius quadrat haec lectio cum mox sequentibus ante providisse, quam 2 mss. et 9 edit. prius praevidet. In 10 editis est prius pervidet.

First provides. So I restored it from the manuscripts the Bologna, four Regius, five Colbert, the Marm., the Baluze and the Brunswick, and the editions of Rome, Cratander and Cellarius. And this reading fits better with "ante providisse," which follows shortly, than "prius praevidet" of two manuscripts and nine editions. Ten editions have "prius pervidet."

[15] ‹anchor: in machinandis animalibus› · lemma note, col 28 In machinandis animalibus. In praeposui ex omnibus mss. et ed. Rom., Gymnic., Walch. Deest in vulgatis octo.

In contriving the animals. I put "in" before it from all the manuscripts and the editions of Rome, Gymnicus and Walch. It is missing in eight common editions.

[16] ‹anchor: dixit enim› · lemma note, col 28 Dixit enim. Haec ex Lucretio libro IV. De hoc jam loquitur Lactantius libro III Divinar. Institut. cap. 3.

For he said. This is from Lucretius, book IV. Lactantius has already spoken of this in Divine Institutes book III, chapter 3.

(printed under page 13)

<!-- Printed under the heading VARIORUM NOTAE: lemma notes keyed by catchword, with no call letters. Numbered here [1], [2] … in print order; the anchor is the note's lemma. --> [1] ‹anchor: neque aures ad audiendum› · lemma note, col 29 Neque aures ad audiendum. Haec quae desunt in ed. Thys. et Gall. restitui ex caeteris excusis et omnibus mss. Et quidem recte. Vide paulo post, usus videndi, et audiendi, et ambulandi, quibus haec tria membra respondent. In mss. 1 Sorbon., 2 Colb. et Baluz. pro neque est utrobique nec.

Nor ears for hearing. These words, which are missing in the editions of Thysius and Gallaeus, I restored from the other printed editions and all the manuscripts. And rightly. See a little after, "the use of seeing, and hearing, and walking," to which these three members correspond. The manuscripts one Sorbonne, two Colbert and the Baluze have "nec" for "neque" in both places.

[2] ‹anchor: vereor ne…. non minus ineptum… videatur› · lemma note, col 29 Vereor ne.... non minus ineptum... videatur. Lips. tert. Reimm. perperam, Vereor ne... non nimis. Erasmus, Sermo, inquit, videtur imperfectus, nisi addas, quam dicere, aut simile quippiam. Sed salva et integra hic omnia. Pari modo de Ira, cap. 10: Vereor, ne non minus delirare videatur, qui haec putet refellenda; respondeamus tamen, etc. Conf. lib. VII, cap. 12. BUN.

I fear lest…. it may seem no less absurd…. The third Leipzig manuscript and Reimmann's wrongly have "Vereor ne… non nimis." "The sentence," says Erasmus, "seems incomplete unless you add 'quam dicere' ('than to say') or something similar." But everything here is sound and whole. In the same way, On Anger, chapter 10: "I fear that he who thinks these things need refuting may seem no less mad; yet let us answer," etc. Compare book VII, chapter 12. BÜNEMANN.

[3] ‹anchor: non sunt› · lemma note, col 29 Non sunt. Ita omnes pene mss. et vulgati. Expunximus si, quod praeponunt mss. 1 Bonon., Lips. et rec. 5 editi.

Are not. So almost all the manuscripts and common editions. We struck out "si," which the manuscripts one Bologna and the Leipzig and five recent editions put before it.

[4] ‹anchor: cujus rei causa nata sunt› · lemma note, col 29 Cujus rei causa nata sunt. Ex omnibus mss. et veteribus editis restitui sunt. In vulgatis recentioribus est sint.

For what purpose they were born. I restored "sunt" from all the manuscripts and the old editions. The more recent common editions have "sint."

[5] ‹anchor: ordinate› · lemma note, col 29 Ordinate. Ita mss. omnes; at Bov. habet ordinata. —Tam ordinate. Confirmo ex lib. III Institut. cap. 17: Quomodo tam ordinate, tam disposite mundus effectus est. BUN.

In order. So all the manuscripts; but the Bov. has "ordinata." — "So orderly." I confirm it from Institutes book III, chapter 17: "How the world was made so orderly, so well arranged." BÜNEMANN.

[6] ‹anchor: feras ad saeviendum› · lemma note, col 29 Feras ad saeviendum. Videtur respicere ad Od. Anacr.— Aves... feras ad saeviendum etc., Videtur respexisse ad illa Quintil., lib. I Inst. cap. 1: Sicut aves ad volatum, equi ad cursum, ad saevitiam ferae gignuntur: ita nobis propria est mentis agitatio atque solertia. BUN.

Wild beasts for raging. He seems to look back to the Ode of Anacreon.— "Birds… wild beasts for raging," etc. He seems to have looked back to these words of Quintilian, Institutes book I, chapter 1: "As birds are born for flying, horses for running, wild beasts for ferocity, so the activity and quickness of the mind is proper to us." BÜNEMANN.

[7] ‹anchor: ad quod est quaeque generata› · lemma note, col 29 Ad quod est quaeque generata. Sic emendavi ex omnibus mss. et multis editis. In 7 vulgatis rec. legitur, sunt quaeque generata, sed vitiose, ad quid enim refertur? ad feras? ad animantes?

For which each was generated. So I corrected it from all the manuscripts and many editions. Seven recent common editions read "sunt quaeque generata," but wrongly; for to what does it refer? To the wild beasts? To the animals?

[8] ‹anchor: summam ipsam veritatis› · lemma note, col 29 Summam ipsam veritatis. Ipsam addidi ex editis Is. et Cellar. et omnibus mss. dempto uno Regio rec. in quo, ut et in 10 vulgatis, desideratur.

The very sum of truth. I added "ipsam" from the editions of Isaeus and Cellarius and all the manuscripts except one recent Regius, in which, as in ten common editions, it is lacking.

[9] ‹anchor: odoraretur› · lemma note, col 29 Odoraretur. Ita restitui ex mss. 6 Reg., 1 Bonon. antiq., Cauc., 4 Oxon., 3 Colbert., Em., Clarom., Brun. ac editis Rom. et aliis sex. In mss. 7 est aut odoraretur; in 1 Reg., 3 Colb., Cant., Marm. et in 8 vulgatis est odoraret.

It might smell. So I restored it from the manuscripts six Regius, one old Bologna, the Cauc., four Oxford, three Colbert, the Emmanuel, the Clermont and the Brunswick, and from the editions of Rome and six others. Seven manuscripts have "aut odoraretur"; one Regius, three Colbert, the Cambridge, the Marm. and eight common editions have "odoraret."

[10] ‹anchor: positionis› · lemma note, col 29 Positionis. Id est, situm, statum. Lib. III Institut., cap. 17: Vario ordine ac positione conveniunt. BUN.

Of position. That is, situation, state. Institutes book III, chapter 17: "They come together in varied order and position." BÜNEMANN.

[11] ‹anchor: inexpertum relinquunt› · lemma note, col 30 Inexpertum relinquunt. Mss. 8 rec., expertum. — Nullum genus positionis expertum relinquunt. Male, inquit Cellarius, vulgo inexpertum. Nollem, ita vir clarissimus pronuntiasset. Confirmo ex libro de Ira, cap. 10; Atomi... nullam positionem relinquunt, quam non experiantur. Ut vero nihil expertum relinquere vix dici potest, ita saepissime alterum occurrit. Virgilius, lib. IV Aen. 415: / Ne quid inexpertum frustra moritura reliquit. / Ovidius, Heroid. ep. 20, v. 42. / Ardor inexpertum nil sinet esse meus. / Saepe ita Curtius, lib. III, cap. 6: Nec Philippus quidquam inexpertum omisit. BUN.

They leave untried. Eight recent manuscripts have "expertum." — "They leave no kind of position tried." "Wrongly," says Cellarius, "the common reading is 'inexpertum.'" I wish that most distinguished man had not so pronounced. I confirm it from the book On Anger, chapter 10: "The atoms… leave no position which they do not try." For just as "to leave nothing tried" can hardly be said, so the other occurs very often. Virgil, Aeneid book IV, 415: "lest, about to die, she should leave anything untried in vain." Ovid, Heroides, letter 20, line 42: "My ardour will let nothing be untried." So Curtius often, book III, chapter 6: "Nor did Philip leave anything untried." BÜNEMANN.

[12] ‹anchor: universa quoque membra› · lemma note, col 30 Universa quoque membra. Ita rectius plurimi scripti et omnes editi, quam Bonon. Universa quaque membra. BUN.

All the limbs too. So, more correctly, most manuscripts and all the editions, than the Bologna's "Universa quaque membra." BÜNEMANN.

[13] ‹anchor: solidamenta› · lemma note, col 30 Solidamenta. Non ex antiquioribus mihi innotuit; Lexica addunt Augustinum. Nostri praeceptor Arnobius, lib. II, dixit solidata ossa. BUN.

Solid supports. It is not known to me from the older writers; the lexicons add Augustine. Our author's teacher Arnobius, book II, said "solidata ossa" ("solidified bones"). BÜNEMANN.

[14] ‹anchor: nervis alligavit› · lemma note, col 30 Nervis alligavit, etc. Vide Galenum, qui duo nervorum genera esse dicit, et Aristot. lib. III de Histor. animalium, cap. 5.

He bound with sinews, etc. See Galen, who says there are two kinds of sinews, and Aristotle, History of Animals book III, chapter 5.

[15] ‹anchor: resistere› · lemma note, col 30 Resistere. Id est, subsistere, oppositum praecedentis excurrere. Vide not. ad lib. de Ira, cap. 4: In extremo gradu restitit.

To stand firm. That is, to stop, the opposite of the preceding "excurrere" ("to run out"). See the note on the book On Anger, chapter 4: "He stopped at the last step."

[16] ‹anchor: vel minimo nutu› · lemma note, col 30 Vel minimo nutu. Ita in mss. 5 Reg., 4 Colb., Em., Brun., Clarom. cunctisque editis; in nonnullis deest, vel. In 7 mss. est motu.

Even at the slightest nod. So in the manuscripts five Regius, four Colbert, the Emmanuel, the Brunswick and the Clermont, and in all the editions; in some "vel" is missing. Seven manuscripts have "motu."

[17] ‹anchor: visceribus operuit› · lemma note, col 30 Visceribus operuit. Viscera non intestina magis, quam quidquid carnium est cute tectum. Sic utitur Ovid in epist. Pen.: / Viscera nostra tua dilacerantur ope. / Unde viscerationes, de quibus apud Cic. in Off. ab interpretibus dicitur. BETUL.

He covered with flesh. "Viscera" means not so much the intestines as whatever flesh is covered by skin. So Ovid uses it in Penelope's letter: "Our flesh is torn apart, your wealth consumed." Hence "viscerationes" (public distributions of meat), of which the commentators speak on Cicero's On Duties. BETULEIUS.

[18] ‹anchor: ut quemque locum decebat› · lemma note, col 30 Ut quemque locum decebat. Mss. 4 rec. et tres editi, ut quemcumque, etc.

As befitted each place. Four recent manuscripts and three editions have "ut quemcumque," etc.

[19] ‹anchor: ut quae solida essent, conclusa tegerentur› · lemma note, col 30 Ut quae solida essent, conclusa tegerentur. Ita potiores et antiquiores mss. decem, cum editis quatuor. Mss. decem rec. cum 7 editis ferunt, utque solida ossa conclusa tegerentur; tres edit. tegerent. Ms. Lips. utique solida.

That what was solid might be enclosed and covered. So ten better and older manuscripts, with four editions. Ten recent manuscripts with seven editions give "utque solida ossa conclusa tegerentur"; three editions, "tegerent." The Leipzig manuscript has "utique solida."

(printed under page 14)

<!-- Printed under the heading VARIORUM NOTAE: lemma notes keyed by catchword, with no call letters. Numbered here [1], [2] … in print order; the anchor is the note's lemma. --> [1] ‹anchor: per quas› · lemma note, col 31 Per quas. Sic reposui ex mss. 2 Bon., 2 Reg., 2 Colbert., Tax., Baluz., Marm., Clarom. a secunda manu, et editis quinque. Recte ut puto, referendo ad venas; nec male, per quos in decem vulgatis, si referas ad rivos. Mss. decem cum edit. Rom. per quae.

Through which (fem.). So I restored it from the manuscripts two Bologna, two Regius, two Colbert, the Taxaquet, the Baluze, the Marm., the Clermont in its second hand, and five editions. Rightly, I think, referring it to "venas" ("veins"); nor is "per quos" in ten common editions wrong, if you refer it to "rivos" ("streams"). Ten manuscripts, with the Rome edition, have "per quae."

[2] ‹anchor: setis adoperuit› · lemma note, col 31 Setis adoperuit. Reimm. prave, satis adaptavit. Betul. operuit. Lib. VII, c. 27: adoperta.

He covered with bristles. Reimmann's wrongly has "satis adaptavit." Betuleius has "operuit." Book VII, chapter 27: "adoperta."

[3] ‹anchor: insignibus› · lemma note, col 31 Insignibus. Deest in ms. Bov.

With distinguishing marks. It is missing in the Bov. manuscript.

[4] ‹anchor: imaginis› · lemma note, col 31 Imaginis. Mss. 7 cum edit. Is. habent imaginis. 1 Colbert., imagines, mendose. Caeteri mss. et excusi, animantium. Quid si legas, innumerabiles imaginum praeferat varietates. In plerisque enim codicibus est animantium, forte pro imaginum; et legitur infra, multiplex diversitas figuratorum est.

Of image. Seven manuscripts, with Isaeus's edition, have "imaginis." One Colbert has "imagines," faultily. The other manuscripts and printed editions have "animantium." What if you read "innumerabiles imaginum praeferat varietates" ("display countless varieties of images")? For most codices have "animantium," perhaps for "imaginum"; and below we read, "there is a manifold diversity of shapes."

[5] ‹anchor: praeferat› · lemma note, col 31 Praeferat. Ita restitui ex 7 editis omnibusque mss., dempto uno Regio, in quo, sicut in decem vulgatis, est perferat; in 1 Colbert. proferat.

May display. So I restored it from seven editions and all the manuscripts except one Regius, in which, as in ten common editions, there is "perferat"; one Colbert has "proferat."

[6] ‹anchor: eadem series et ordo membrorum est› · lemma note, col 31 Eadem series et ordo membrorum est. Phrasis est Lactantiana, quae simili gaudet. Infra cap. 10: pedes duo et item manus. Alius dixisset, et idem ordo membrorum... et duae item manus.

There is the same sequence and order of limbs. It is a Lactantian phrase, which delights in a like construction. Below, chapter 10: "two feet and likewise hands." Another writer would have said "et idem ordo membrorum… et duae item manus."

[7] ‹anchor: subnexa› · lemma note, col 31 Subnexa. Mss. 2 Bon. subnixa.

Joined beneath. Two Bologna manuscripts have "subnixa."

[8] ‹anchor: femina› · lemma note, col 31 Femina. Nullus dubito, quin sic scripserit Lactantius: quis enim femora, vocem nulli non notam (quae novem rec. mss. et editorum est) mutasset in femina, quod est 3 Reg., 2 Bonon., Cauc., Tax., 1 Colb., Baluz., Brun. In Marm. et Clarom. est femoralia, corrupte. Vide quoque feminum.... longitudo, infra, cap. 13, paulo post initium.

Thighs ("femina"). I have no doubt that Lactantius wrote so: for who would have changed "femora," a word known to everyone (which is the reading of nine recent manuscripts and of the editions), into "femina," which is the reading of three Regius, two Bologna, the Cauc., the Taxaquet, one Colbert, the Baluze and the Brunswick? The Marm. and the Clermont have "femoralia," a corruption. See also "the length…. of the thighs [feminum]," below, chapter 13, a little after the beginning.

[9] ‹anchor: solum› · lemma note, col 31 Solum. At in ms. Bov. sola, idque satis apte.

Alone. But the Bov. manuscript has "sola," and fittingly enough.

[10] ‹anchor: in eo› · lemma note, col 31 In eo. Scite quamplurimi mss. vetustioresque editi. In 5 mss. rec. et editis 10 in ore, ingrata repetitione, siquidem modo praecessit, os quoque.

In it. So, skilfully, very many manuscripts and the older editions. Five recent manuscripts and ten editions have "in ore," an unpleasing repetition, since "the mouth too" has just preceded.

[11] ‹anchor: figuratorum› · lemma note, col 31 Figuratorum. Ita ex mss. 4 Reg., 6 Colbert., 4 Oxon., Coth., Lips., Clarom., Em., Cantab., Marm., Brun., vetustioribusque editis reposui; in 2 Reg. et Baluz. multisque vulgatis est figurarum.

Of things shaped. So I restored it from the manuscripts four Regius, six Colbert, four Oxford, the Gotha [printed "Coth."], the Leipzig, the Clermont, the Emmanuel, the Cambridge, the Marm. and the Brunswick, and the older editions; two Regius, the Baluze and many common editions have "figurarum."

[12] ‹anchor: in sui genere et specie› · lemma note, col 31 In sui genere et specie. Restituimus sui, ex vetustioribus editis et mss. 6 Reg., 5 Colbert., Cauc., Pen., Ultr. et 1 Bon. antiq. in quo est in sui generis specie. In 5 rec. et in cunctis ferme vulgatis, in suo genere et specie. Deest copula in 3 mss. et 2 editis.

In its own kind and species. We restored "sui" from the older editions and the manuscripts six Regius, five Colbert, the Cauc., the Pen., the Ultr. and one old Bologna, in which there is "in sui generis specie." Five recent ones and almost all the common editions have "in suo genere et specie." The conjunction is missing in three manuscripts and two editions.

[13] ‹anchor: nihil impeditius ad utilitatem, nihil deformius ad aspectum› · lemma note, col 31, runs into col 32 Nihil impeditius ad utilitatem, nihil deformius ad aspectum. Lactantius saepe ejusmodi adjectiva ita ponit. Hoc libro, cap. 8: Ad speciem nullus est perfectior numerus. Ibid.: quo nihil ad speciem foedius, ad usum inutilius; cap. 10: Ad usum digitorum tractabilis; ibid.: Illud ad usum miris modis habile; de Ira, cap. 10: Quo nihil potest esse nec dispositius ad ordinem, nec aptius ad utilitatem, nec ornatius ad pulchritudinem, nec majus ad molem. BUN.

Nothing more hampered for use, nothing more unsightly to look at. Lactantius often places adjectives of this sort so. In this book, chapter 8: "For beauty no number is more perfect." Ibid.: "than which nothing is fouler to look at, more useless for use"; chapter 10: "manageable for the use of the fingers"; ibid.: "that is wonderfully handy for use"; On Anger, chapter 10: "than which nothing can be either better arranged for order, or more fitted for use, or more adorned for beauty, or greater in bulk." BÜNEMANN.

[14] ‹anchor: exhibeat› · lemma note, col 32 Exhibeat. Legitur apud Buneman. exigebat; et ille sic rationem reddit hujus variantis. — Exigebat. Sic edo ex Bon., Tax., Isaeo, quod Spark. et Heuman. comprobant. Reimm. et reliqui, exhibeat, quod valeret idem quod supra, praeferat. BUN.

May present. Bünemann reads "exigebat," and he gives his reasons for this variant thus. — "Exigebat." So I edit from the Bologna, the Taxaquet and Isaeus, which Spark and Heumann approve. Reimmann's and the rest have "exhibeat," which would mean the same as "praeferat" above. BÜNEMANN.

[15] ‹anchor: maculis terga distincti› · lemma note, col 32 Maculis terga distincti. Graecismus est, distincti quoad terga attinet.

Marked with spots on their backs. It is a Grecism: "marked" as regards the backs.

[16] ‹anchor: squamarum laevitate suffulti› · lemma note, col 32 Squamarum laevitate suffulti. Cellarius dubitat an sincere. Sic vero omnes, in quibus meliori orthographia Parrh., Betul. et Torn. 1587 squamarum laevitate, per ae. Sic de Ira, cap. 10, laevitudo, ut hic, laevitate in lubricos tractus. Sic Plinius, lib. II, cap. 3, laevitate lubricum corpus serpentibus tribuit. Nec suffulti debet esse suspectum. Noster cap. 2, suffulta ungulis. BUN.

Propped on the smoothness of scales. Cellarius doubts whether this is genuine. But so all have it, among which Parrhasius, Betuleius and Tornaesius 1587, with better spelling, have "squamarum laevitate," with ae. So On Anger, chapter 10, "laevitudo," as here, "laevitate in lubricos tractus" ("by smoothness into slippery trails"). So Pliny, book II, chapter 3, attributes to serpents a body slippery with smoothness. Nor should "suffulti" be suspect. Our author, chapter 2: "suffulta ungulis" ("propped on hooves"). BÜNEMANN.

[17] ‹anchor: acuminavit› · lemma note, col 32 Acuminavit. De hac voce consule Savaronem, qui plura exempla collegit ad Sidon. lib. VII, et ad lib. VIII.

He sharpened. On this word consult Savaron, who has collected more examples on Sidonius, book VII and book VIII.

[18] ‹anchor: si detrahas› · lemma note, col 32 Si detrahas. Sic reposui ex omnibus mss. et 5 editis. In undecim vulgatis est, si detrahes.

If you take away. So I restored it from all the manuscripts and five editions. Eleven common editions have "si detrahes."

[19] ‹anchor: in suo quaeque genere› · lemma note, col 32 In suo quaeque genere. Ita emendavi ex mss. Bon., 4 Regiis, Em., Brun. et edit. Rom., Graph., Betul., Tornes., Soubron., 2 Paris., Is., Cellar., Walch., approbantibus Betuleio et Francio. In caeteris legitur quoque.

Each in its own kind. So I corrected it from the manuscripts the Bologna, four Regius, the Emmanuel and the Brunswick, and the editions of Rome, Gryphius [printed "Graph."], Betuleius, Tornaesius, Soubron, two of Paris, Isaeus, Cellarius and Walch, with Betuleius and Francius approving. The others read "quoque."

[20] ‹anchor: possit› · lemma note, col 32 Possit. Correxi ex mss. et omnibus fere editis. In 5 vulgatis rec. habetur posset.

Could. I corrected it from the manuscripts and almost all the editions. Five recent common editions have "posset."

[21] ‹anchor: sed tamen cum› · lemma note, col 32 Sed tamen cum. Additum Sed, ex mss. 2 Reg., 2 Bonon., Tax., 2 Colbert., Baluz., Clarom. a secunda manu, et editis quinque. Caeteris deest. Sed cum tamen ipsa nuditas hominis, etc. Hinc forte, quod statuae nudae Graecis placuerint, quia illi nihil velant. Plin. XXXIV, 5: Placuere, inquit, et nudae, tenentes hastam ab epheborum e gymnasiis exemplaribus, quas Achilleas vocant. Graeca res est nihil velare. Romana ac militaris thoracas addere. Et hanc nuditatem in signo senis (continues)

But yet, though. "Sed" is added from the manuscripts two Regius, two Bologna, the Taxaquet, two Colbert, the Baluze, the Clermont in its second hand, and five editions. The rest lack it. "But though the very nakedness of man," etc. Hence perhaps the Greeks' liking for nude statues, since they veil nothing. Pliny XXXIV, 5: "Nude statues holding a spear," he says, "modelled on the youths from the gymnasia, which they call Achilles statues, also found favour. It is the Greek way to veil nothing; the Roman and military way is to add breastplates." And this nakedness in the statue of an old man (continues)

(printed under page 15)

<!-- Printed under the heading VARIORUM NOTAE: lemma notes keyed by catchword, with no call letters. Numbered here [1], [2] … in print order; the anchor is the note's lemma. --> <!-- CROP WARNING: both foot images begin partway into the notes. The top of col 33's notes (the rest of the note continued from page 15, "Sed tamen cum…", and anything after it) and the top of col 34's notes lie above the crop; only their closing lines are visible, and the first visible line of each column is cut through. What is set below is only what the images show. Re-read the full page to complete [1] and [12]. --> [1] ‹anchor: sed tamen cum (page 15)?› · end of a note, col 33 (opening not in image) […] enim nudum, nec aut vilia, si qua sunt, celat, aut laudes parum ostentat. EDMUND. FIGRELLIUS.

[…] for naked, it neither hides its defects, if there are any, nor shows off its merits too little. EDMUND FIGRELIUS.

[2] ‹anchor: quanta enim in eo futura deformitas esset, ex calvitio apparet› · lemma note, col 33 Quanta enim in eo futura deformitas esset, ex calvitio apparet. Haec absunt a mss. Goth., 3 Colb., Lips., Clarom., Brun., Bov. et edit. Rom., et quatuor aliis antiquioribus. Confer. Theodoret. Serm. 4 περὶ προνοίας, et Historiam 51, 53, ab Isidoro Pelusiota narratam. PRICAEUS.—Quod tamen hominis proprium est, nisi innatum sit. Plin. De calvitiei deformitate passim apud auctores. Hinc calvitii laus, ἄδοξον argumentum. Caeterum de comae decoro lege cap. II Epist. prioris ad Corinth. Summam vel in pilis providentiam Dei apparere, vox ipsius Christi testatur, cum ait, ne pilum quidem capitis sine voluntate Patris cadere. Videndus Theodoretus, magnus ille Providentiae admirator, sermone de Providentia Dei 4, pilorum rationem considerans. Postea loquitur de capillorum usu et ornatu. Deinde multum agit de calvitiei dedecore.

For how great a deformity there would be in it appears from baldness. These words are missing from the manuscripts the Gotha, three Colbert, the Leipzig, the Clermont, the Brunswick and the Bov., and from the Rome edition and four other older ones. Compare Theodoret, Sermon 4 On Providence, and the story told by Isidore of Pelusium, 51, 53. PRICAEUS.— "Yet it is proper to man, unless it is congenital." Pliny. On the ugliness of baldness, passim in the authors. Hence the "Praise of Baldness," a paradoxical theme. On the seemliness of the hair, read chapter 11 of the First Epistle to the Corinthians. That God's providence is supreme even in the hairs, the word of Christ himself bears witness, when he says that not even a hair of the head falls without the Father's will. See Theodoret, that great admirer of Providence, in his fourth sermon On the Providence of God, where he considers the purpose of the hairs. Then he speaks of the use and adornment of the hair of the head. Then he treats at length of the disgrace of baldness.

[3] ‹anchor: summum aedificii culmen› · lemma note, col 33 Summum aedificii culmen. Ita cap. 10: Caput totius divini operis quasi culmen est. Sic cap. 8, caput vocat summum fastigium; et libenter noster et alii vocabulis culmen, fastigium, addunt summum. Ita Livius, lib. I, cap. 34, vocat caput summum culmen hominis; et Lactantius lib. VI, cap. 13: ad summum culmen; lib. VI, cap. 24: Summum fastigium. BUN.

The topmost ridge of the building. So chapter 10: "The head is, as it were, the ridge of the whole divine work." So in chapter 8 he calls the head "the highest summit"; and our author and others gladly add "summum" to the words "culmen, fastigium." So Livy, book I, chapter 34, calls the head "the topmost ridge of a man"; and Lactantius, book VI, chapter 13: "to the topmost ridge"; book VI, chapter 24: "the highest summit." BÜNEMANN.

[4] ‹anchor: aut in figuram pilei› · lemma note, col 33 Aut in figuram pilei. Sic reposui ex mss. 4 Reg., 4 Colbert., 4 Oxon., Marm., Brun. multisque editis; in 2 Bonon., 2 Reg., Tax., Erasm., Clarom., Baluz., pilae, sed vitiose. In 3 ed. rec. pili.

Or into the shape of a cap. So I restored it from the manuscripts four Regius, four Colbert, four Oxford, the Marm. and the Brunswick, and many editions; two Bologna, two Regius, the Taxaquet, Erasmus's, the Clermont and the Baluze have "pilae" ("of a ball"), but wrongly. Three recent editions have "pili."

[5] ‹anchor: alicubi effusus, alicubi retractus› · lemma note, col 33 Alicubi effusus, alicubi retractus. Sic restitui ex 2 veterrimis mss., 1 Bonon., Cauc., edit. Is. et quibusdam aliis impressis. In caeteris bis alibi; in nonnullis infusus. Heumannus tamen putat esse legendum alibi effusus, alibi retractus pro cujuslibet, etc.

In one place spread out, in another drawn back. So I restored it from two very old manuscripts, one Bologna and the Cauc., Isaeus's edition and some other printed ones. The rest have "alibi" twice; some have "infusus." Heumann, however, thinks one should read "alibi effusus, alibi retractus pro cujuslibet," etc.

[6] ‹anchor: cujuslibet› · lemma note, col 33 Cujuslibet. In ms. 1 Bonon. antiq., cujusque.

Of anyone whatever. One old Bologna manuscript has "cujusque."

[7] ‹anchor: valluta› · lemma note, col 33 Valluta. Editi omnes, vallata, ut cap. 10: Palpebrae... pilis in ordine stantibus vallatae. BUN.

Palisaded [printed "Valluta"]. All the editions have "vallata," as in chapter 10: "The eyelids… palisaded with hairs standing in order." BÜNEMANN.

[8] ‹anchor: incredibile, quantum conferat› · lemma note, col 33 Incredibile, quantum conferat. Lips. 2, male, confert. Addo ex Cic. II de Natura deorum, cap. 59: Incredibile est... quanta opera machinata natura sit. BUN.

It is incredible how much it contributes. The second Leipzig manuscript wrongly has "confert." I add, from Cicero, On the Nature of the Gods II, chapter 59: "It is incredible… what great works nature has contrived." BÜNEMANN.

[9] ‹anchor: totius operis ratio› · lemma note, col 33 Totius operis ratio. Genuina lectio petita ex mss. 2 Bonon., 2 Reg., 4 Colb., Tax., Ultr., Baluz., Brun. In 7 rec. et editis est, corporis. Verum utraque lectio recta videtur.

The plan of the whole work. The genuine reading, taken from the manuscripts two Bologna, two Regius, four Colbert, the Taxaquet, the Ultr., the Baluze and the Brunswick. Seven recent ones and the editions have "corporis." But both readings seem correct.

[10] ‹anchor: habitus› · lemma note, col 33 Habitus. Id est, conditionem, rationem, formam. WALCHIUS.

Bearing. That is, condition, plan, form. WALCH.

[11] ‹anchor: ?› · end of a note, col 34 (opening not in image) […] elementa, alterum divinum, ex quo fictus sit animus hominis, alterum terrenum, unde corpus humanum formatum est.

[…] elements, the one divine, from which the soul of man was fashioned, the other earthly, from which the human body was formed.

[12] ‹anchor: ut eodem spectaret› · lemma note, col 34 Ut eodem spectaret. Haec lectio manuscriptorum 2 Reg., 2 Colbert. bonae notae et Baluz. melior nobis visa est, quam ut eadem spectaret, in 4 Reg., 4 Colb., Marm., Clarom., Brun. et in vulgatis. Vide Divin. Instit. lib. I, cap. 5 et lib. IV, cap. 17.

That it might look to the same place. This reading of the manuscripts two Regius, two Colbert of good repute and the Baluze has seemed better to us than "ut eadem spectaret" in four Regius, four Colbert, the Marm., the Clermont, the Brunswick and the common editions. See Divine Institutes book I, chapter 5, and book IV, chapter 17.

[13] ‹anchor: corpore in humum projecta› · lemma note, col 34 Corpore in humum projecta. Lib. VI Institut., cap. 19, sic emendo: In terram toto et corpore et ore projectum, ventri... et pabulo servit. BUN.

With body cast down to the ground. In Institutes book VI, chapter 19, I correct thus: "Cast down to the earth with the whole of both body and face, it serves the belly… and fodder." BÜNEMANN.

[14] ‹anchor: ventri› · lemma note, col 34 Ventri, etc. Sallustius princ. Cat.

To the belly, etc. Sallust, beginning of the Catiline.

[15] ‹anchor: recta ratio› · lemma note, col 34 Recta ratio. Ms. 1 Bonon. solus et ed. rec. addunt est, quod expunximus, utpote inutile.— Hominis.... recta ratio. Id est, erecta conditio, rectus status corporis humani. — Lib. II, cap. 1: cum ratio corporis recta sit. Vide not. ad lib. II, cap. 1, et ad lib. VII, cap. 9. BUN.

Upright structure. One Bologna manuscript alone and the recent editions add "est," which we struck out as useless.— "Of man…. the upright structure." That is, the erect condition, the upright stance of the human body. — Book II, chapter 1: "since the structure of the body is upright." See the note on book II, chapter 1, and on book VII, chapter 9. BÜNEMANN.

[16] ‹anchor: communis› · lemma note, col 34 Communis. Francius legit confinis.

Shared. Francius reads "confinis" ("bordering on").

[17] ‹anchor: vultus Deo patri communis, ac proximus› · lemma note, col 34 Vultus Deo patri communis, ac proximus. Legitur vultus... communis aut proximus apud Buneman. qui notam sequentem exhibet:— Vultus... communis aut proximus. Reimm., Vultus... communis ac proximus. Goth., communis ac proprius. Lib. VII Institut., cap. 5: Homo.... solus ita formatus est, ut oculi ejus ad coelum, facies ad Deum spectans, vultus cum suo parente communis sit. Conf. not. ad Epit. cap. 70. BUN.

A face shared with God the Father, and nearest to him. Bünemann reads "vultus… communis aut proximus," and gives the following note:— "Vultus… communis aut proximus." Reimmann's: "Vultus… communis ac proximus." The Gotha: "communis ac proprius." Institutes book VII, chapter 5: "Man…. alone was so formed that his eyes [look] to heaven, his face looking towards God, his countenance shared with his parent." Compare the note on the Epitome, chapter 70. BÜNEMANN.

[18] ‹anchor: ejus prope divina mens› · lemma note, col 34 Ejus prope divina mens. Qua de re vide Platonem in Phaedone, quem Cicero non semel, sed iterum, iterumque expressit in libris philosophicis.

His almost divine mind. On this see Plato in the Phaedo, whom Cicero reproduced not once but again and again in his philosophical books.

[19] ‹anchor: tanquam in arce› · lemma note, col 34 Tanquam in arce. Sic cap. 16: Tanquam in arce corporis. Expressit Ciceronem lib. I Tuscul., cap. 10: Rationem in capite, tanquam in arce, posuit natura. — In arce sublimi. Sic edo ex Reimm. et Paris. 1513, itaque Heumannus conjecit. Editi, sublimis, scilicet mens. Puto litteram sibilantem ex prima in speculatur ortam. BUN.

As in a citadel. So chapter 16: "as in the citadel of the body." He has reproduced Cicero, Tusculans book I, chapter 10: "Nature placed reason in the head, as in a citadel." — "In arce sublimi." So I edit from Reimmann's and Paris 1513, and so Heumann conjectured. The editions have "sublimis," that is, the mind. I think the hissing letter arose from the first letter of "speculatur." BÜNEMANN.

[20] ‹anchor: ejus aulam› · lemma note, col 34 Ejus aulam. Mss. rec. 2 Reg., 2 Colb., Baluz. et 11 edd. rec. addunt Deus: quae vox a caeteris abest.

Its palace. The recent manuscripts two Regius, two Colbert and the Baluze, and eleven recent editions, add "Deus"; the word is absent from the rest.

[21] ‹anchor: orbi et globo similem› · lemma note, col 34 Orbi et globo similem. De hoc vide Platonem in Timaeo.

Like a sphere and a globe. On this see Plato in the Timaeus.

[22] ‹anchor: omnis rotunditas› · lemma note, col 34 Omnis rotunditas. Sic legere malo ex mss. 2 Bonon., 2 Reg., Tax., 2 Colbert., Baluz., Sangerman., Clarom. in marg., quam orbis, ex aliis 12 mss. et edd.

All roundness. So I prefer to read, from the manuscripts two Bologna, two Regius, the Taxaquet, two Colbert, the Baluze, the Saint-Germain and the Clermont in its margin, rather than "orbis" from twelve other manuscripts and the editions.

[23] ‹anchor: eo igitur mens et ignis ille divinus› · lemma note, col 34 Eo igitur mens et ignis ille divinus, etc. Eo, subaudi capite. Nonnulli credidere animam esse igneam. Tertull. de Anima cap. 5: Animam effingunt (continues)

Therefore in it the mind and that divine fire, etc. "Eo": understand "capite" ("head"). Some have believed the soul to be fiery. Tertullian, On the Soul, chapter 5: "They fashion the soul (continues)

(printed under page 16)

<!-- Printed under the heading VARIORUM NOTAE: lemma notes keyed by catchword, with no call letters. Numbered here [1], [2] … in print order; the anchor is the note's lemma. --> <!-- CROP WARNING: both foot images begin partway into the notes. Col 35: the opening of the note continued from page 16 ("Eo igitur mens…") lies above the crop. Col 36: the end of "Exceptam" (which breaks off at "in 1 Col-" at the foot of col 35) and the opening of the "combiberent" note lie above the crop. Only what the images show is set. Re-read the full page to complete [1], [15] and [16]. --> [1] ‹anchor: eo igitur mens et ignis ille divinus (page 16)› · continued note, col 35 (middle not in image)

(continued) […] Terra corpus est; at mentis ignis est. / Virg. Aeneid. lib. VI: / Igneus est ollis vigor, et coelestis origo. / Hinc etiam delirium illud, de quo Servius ad lib. I Aeneid. Grave esse perire naufragio, quia anima est ignea. GATAKER. — Hinc veteres extingui, pro mori, dixerunt, et extincto calore, occidimus ipsi, ait Cicero, de Natura deorum, lib. II, cap. 9.

[2] ‹anchor: et instruxit pariter› · lemma note, col 35 Et instruxit pariter, etc. Sic omnes. Vide not. ad lib. IV Institut. cap. 1. Hic addo Ovidii lib. IV, Trist. 2, 13: / Et pariter matres, et quae sine crimine castos / Perpetua servant virginitate focos. / Sulpicius Sever. Vit. Martin. cap. 9: Et ostensus pariter et destructus est inimicus. BUN.

And he equipped it likewise, etc. So all. See the note on Institutes book IV, chapter 1. Here I add Ovid, Tristia IV, 2, 13: "and likewise the matrons, and those who without reproach keep the chaste hearths in perpetual virginity." Sulpicius Severus, Life of Martin, chapter 9: "And the enemy was alike exposed and destroyed." BÜNEMANN.

[3] ‹anchor: quod› · lemma note, col 35 Quod. Rejicitur ab Heumanno juxta editiones 1472, 1478, 1497, 1513.

Which. It is rejected by Heumann, following the editions of 1472, 1478, 1497 and 1513.

[4] ‹anchor: conclusit› · lemma note, col 35 Conclusit. Mss. 1 Bonon. antiq. et Sangerm. inclusit.

He enclosed. The manuscripts one old Bologna and the Saint-Germain have "inclusit."

[5] ‹anchor: a quo foratu› · lemma note, col 35 A quo foratu. Ita mss. et editi. Legere mallem cum Francio, A quorum foratu.

From which perforation. So the manuscripts and editions. I would prefer to read, with Francius, "A quorum foratu" ("from the perforation of which [pl.]").

[6] ‹anchor: duplicitas› · lemma note, col 35 Duplicitas. Iterum cap. 10: Duplicitate. Walchius, quis, inquit, praeter Lactantium vocem hanc posuerit, nescio. Ego quidem illam legi in Tertull. lib. V adv. Marcion., cap. 11: Cum duplicitas eorum intercedit. BUN.

Doubleness. Again in chapter 10: "duplicitate." "Who besides Lactantius used this word," says Walch, "I do not know." I for my part have read it in Tertullian, Against Marcion book V, chapter 11: "when their doubleness intervenes." BÜNEMANN.

[7] ‹anchor: pulchritudinem praeferat› · lemma note, col 35 Pulchritudinem praeferat. Id est, prae se ferat, quod in multis vulgatis est; in cunctis autem mss. et vetustioribus editis praeferat, ut apud Plinium lib. I, epist. 22, qui sapientiae studium habitu corporis praeferunt. Ex CELLARIO.

May display beauty. That is, "prae se ferat," which is in many common editions; but all the manuscripts and the older editions have "praeferat," as in Pliny, book I, letter 22: "who display the pursuit of wisdom in the bearing of their body." From CELLARIUS.

[8] ‹anchor: noluit esse nuda› · lemma note, col 35 Noluit esse nuda. Sic legunt Janus, Guillelmus et Isaeus. Mss. 2 rec. cum editis Rom. et Paris., voluit, vitiose. In caeteris noluit.

He did not wish them to be bare. So read Janus Guilielmus and Isaeus. Two recent manuscripts, with the editions of Rome and Paris, have "voluit," wrongly. The rest have "noluit."

[9] ‹anchor: inobsepta› · lemma note, col 35 Inobsepta. Reimm., prave, inobcepta. Ven. 1497, inobsepta. Nondum hoc adjectivum inobseptus ex aliis observatum. BUN.

Unfenced. Reimmann's wrongly has "inobcepta." Venice 1497, "inobsepta." This adjective "inobseptus" has not yet been observed in other writers. BÜNEMANN.

[10] ‹anchor: angustias praetervolare vox posset› · lemma note, col 35 Angustias praetervolare vox posset. Mss. 2 Reg., 3 Colb., Baluz. multique editi addunt et spargi, quas voces delevi, velut inutiles et sensum depravantes. Absunt autem a caeteris mss. ac vet. edit. Rom.

The voice might fly past the narrow passages. The manuscripts two Regius, three Colbert and the Baluze, and many editions, add "et spargi" ("and be scattered"); I deleted these words as useless and spoiling the sense. They are absent from the other manuscripts and the old Rome edition.

[11] ‹anchor: exceptam› · lemma note, col 35, runs into col 36 (its end is above the crop of col 36) Exceptam. Ita restitui ex mss. 2 Bonon., 2 Reg., Tax., Baluz., faventibus 1 Colbert. et 1 Clarom. in marg. in quibus est inexceptam, corrupte; in 1 Col- […]

Caught. So I restored it from the manuscripts two Bologna, two Regius, the Taxaquet and the Baluze, with the support of one Colbert and the Clermont in its margin, in which there is "inexceptam," a corruption; in one Col[bert] […]

[12] ‹anchor: combiberent› · lemma note, col 36 (opening not in image) […] accedentibus et faventibus Cauc. et Brun. in quibus est coniberent. 2 Bon., 1 Reg., 2 Colb., Sorb., Tax., Clar., conbiberent; Ultr., comburent; 1 Clarom. roborent; Pen. coercerent. In 4 Reg., 3 Colbert., Marm. editisque est convehérent.— Foramina ipsa combiberent. Optime sane convenit cum sequentibus vocibus, compleri, hauriendis auribus, hausi; et eleganter dicitur, auris bibere, aure bibere. Plautus ex ms. Vatic. et Camerar. in Mil. Glor. III, 3, 10: Postquam adhibere aures meae tuam moram orationis. Horat. lib. II, Carm. 13, v. 32: / Densum humeris bibit aure vulgus. BUN.

[…] with the agreement and support of the Cauc. and the Brunswick, in which there is "coniberent." Two Bologna, one Regius, two Colbert, the Sorbonne, the Taxaquet and the Clermont have "conbiberent"; the Ultr., "comburent"; one Clermont, "roborent"; the Pen., "coercerent." Four Regius, three Colbert, the Marm. and the editions have "convehérent."— "That the openings themselves might drink in." It agrees excellently with the words that follow, "to be filled," "with ears drinking in," "I have drunk in"; and "to drink with the ears, to drink with the ear" is elegantly said. Plautus, from the Vatican manuscript and Camerarius, Miles Gloriosus III, 3, 10: "After my ears drank in the delay of your speech." Horace, Odes book II, 13, line 32: "The crowd, packed shoulder to shoulder, drinks it in with its ear." BÜNEMANN.

[13] ‹anchor: angusti oris vasa› · lemma note, col 36 Angusti oris vasa. Sic profecto cum Jano Guilielmi legendum ex mss. 12, in quibus scriptum est corrupte angustiores vasa: unde facilis mutatio in angusti oris vasa; in 14 scriptis et excusis, angustiora vasa. Quae verba cum nullum habeant sensum, placet emendatio J. Guil. qui hoc pacto legendum putat, angusti oris vasa. Nam, ut inquit ille, in mente fuit Lactantio Quintiliani locus: Ut vascula angusti oris superfusam humoris copiam respuunt, sensim autem influentibus, vel instillantibus, complentur; sic animi puerorum quantum excipere possint videndum est. BETUL.

Vessels with a narrow mouth. So indeed, with Janus Guilielmus, one should read from twelve manuscripts, in which "angustiores vasa" is corruptly written; whence the easy change to "angusti oris vasa"; fourteen manuscripts and printed editions have "angustiora vasa." Since these words make no sense, I approve the emendation of J. Guilielmus, who thinks it should be read thus: "angusti oris vasa." For, as he says, Lactantius had in mind the passage of Quintilian: "As little vessels with a narrow mouth spit back an abundance of liquid poured over them, but are filled by what flows in, or is dripped in, gradually; so one must see how much the minds of boys can take in." BETULEIUS.

[14] ‹anchor: vocem› · lemma note, col 36 Vocem. Virg. IV Aeneid., 359.

The voice. Virgil, Aeneid IV, 359.

[15] ‹anchor: quae pulchritudinem demerent› · lemma note, col 36 Quae pulchritudinem demerent. Ita mss. 4 Reg., Cauc., 1 Bonon. et 12 alii ac sex editi. Est ne in 2 Colbert., Baluz., Bodl., Balliol., Clarom. a secunda manu, et plerisque editis; in Tornes., Soubron. et Fasit., ut pulchritudinem. Veteres mediocres aures praetulisse videntur. Sueton. in August. cap. 79: Mediocres aures habuit Augustus. Aspasiae etiam breviores aures tribuit Aelianus, Variar. Hist. XII; ibi enim formam ejus describens, addit inter alia ὦτα εἶχε βραχύτερα. Opponuntur iis longae aures apud Martial. VI, 39: / Hunc vero acuto capite, et auribus longis, / Quae sic moventur, ut solent asellorum, / Quis morionis filium neget Cyrthae. / — FRANC. FF. JUNIUS. Quae pulchritudinem. Graph. prave, ut pulchritudinem. Thomasius, Isaeus, Gall., Sparkius, ne pulchritudinem. Non male, ut mox eadem ratione, ne.... inhabiles essent. BUN.

Which would take away beauty. So the manuscripts four Regius, the Cauc., one Bologna and twelve others, and six editions. There is "ne" in two Colbert, the Baluze, the Bodleian, the Balliol, the Clermont in its second hand, and most editions; Tornaesius, Soubron and Fasitelius have "ut pulchritudinem." The ancients seem to have preferred ears of moderate size. Suetonius, Augustus chapter 79: "Augustus had ears of moderate size." Aelian, Varied History XII, also gives Aspasia rather short ears; for there, describing her form, he adds among other things, "she had rather short ears." Long ears are set against these in Martial VI, 39: "But this one, with pointed head and long ears that move as donkeys' do, who would deny he is the son of Cyrtha the fool?" — FRANCISCUS JUNIUS F. F. "Quae pulchritudinem." Gryphius [printed "Graph."] wrongly has "ut pulchritudinem." Thomasius, Isaeus, Gallaeus and Spark have "ne pulchritudinem." Not badly, as shortly after on the same principle, "ne…. inhabiles essent." BÜNEMANN.

[16] ‹anchor: videndi› · lemma note, col 36 Videndi. Repete officium. Eleganter Cicero, lib. I (continues)

Of seeing. Repeat "officium" ("function"). Elegantly Cicero, book I [?] (continues)

(printed under page 17)

<!-- Printed under the heading VARIORUM NOTAE: lemma notes keyed by catchword, with no call letters. Numbered here [1], [2] … in print order; the anchor is the note's lemma. --> <!-- CROP WARNING: the col 37 foot image begins partway into the notes; the note continued from page 17 ("Videndi…") and the opening of the note ending "…inexplicabilis est ac mira subtilitas" lie above the crop. Col 38 runs on directly from the foot of col 37. Re-read the full page to complete [1]. --> [1] ‹anchor: quorum praecipue inexplicabilis est ac mira subtilitas› · end of a Bünemann note continued from page 17 (its opening not in image), then the Isaeus lemma note, col 37 […] de Divin., 32: Si sine oculis non potest exstare officium et munus oculorum. BUN.— Quorum praecipue inexplicabilis est ac mira subtilitas, etc. Quam subtilitatem miratur, et caeteris longa ac praeclara disputatione admirandam praebet Galen. lib. X, c. 6; Basil., ubi supra. ISAEUS.

[…] On Divination, 32: "If the office and function of the eyes cannot exist without eyes." BÜNEMANN.— "Of which the subtlety is especially inexplicable and wonderful," etc. Galen admires this subtlety, and in a long and excellent discussion sets it before others to admire, book X, chapter 6; Basil, in the place cited above. ISAEUS.

[2] ‹anchor: membranis perlucentibus texit› · lemma note, col 37 Membranis perlucentibus texit. Cic. II de Natura deorum. ISAEUS.

He covered with transparent membranes. Cicero, On the Nature of the Gods II. ISAEUS.

[3] ‹anchor: ut imagines rerum contra positarum tanquam in speculo refulgentes, ad sensum intimum penetrarent› · lemma note, col 37 Ut imagines rerum contra positarum tanquam in speculo refulgentes, ad sensum intimum penetrarent, etc. Nobilem illam atque arduam quaestionem tangit de modo ac ratione videndi, in qua variarum sectarum principes philosophi desudarunt, aliis per intus susceptionem, rursusque aliis per materialium et corporearum, aliis per spiritalium et immaterialium rerum influxum, aut effluxum, visionem fieri asserentibus. Qua de re Plato videndus in Timaeo, ubi de oculis, Arist. II, de Anim. tex. 66 et seqq., et lib. de Sens. et Sensil. cap. 2: Lucr. IV; Plutarch. de Placit. lib. IV, cap. 13; Gell. lib. V, cap. 16; Macrob. III Saturn. cap. 14; Galen. lib. X, cap. 12 et de Placit.; Hippoc. et Platon. lib. VII, cap. 9 et seqq.; Aven-Rois Collig. lib. III, cap. 38. Quid Lactantius sentiat, haud satis perspicuum. Supra positis quidem verbis videtur asserere, imagines rerum penetrare ad sensum intimum, id est, recipi interius, quod non Aristotelem solum docuisse, verum etiam Platonem gravissimi viri probaverunt, Leonicus in proloquiis comment. ad lib. de Sens. et Sensil. et ad 2 ejusdem lib. Scalig. de Subtilit. ad Cardan, Exercitat. 325, cap. 5, alii. ISAEUS.

That the images of objects set opposite, shining as in a mirror, might penetrate to the inmost sense, etc. He touches that famous and difficult question of the manner and method of seeing, over which the leading philosophers of various schools toiled, some asserting that vision comes about by reception within, others again by an inflow or outflow of material and bodily things, others of spiritual and immaterial ones. On this see Plato in the Timaeus, where he speaks of the eyes; Aristotle, On the Soul II, text 66 and following, and the book On Sense and the Sensible, chapter 2; Lucretius IV; Plutarch, On the Opinions [of the Philosophers] book IV, chapter 13; Gellius book V, chapter 16; Macrobius, Saturnalia III, chapter 14; Galen book X, chapter 12, and On the Opinions of Hippocrates and Plato book VII, chapter 9 and following; Averroes, Colliget book III, chapter 38. What Lactantius thinks is not clear enough. By the words set above he does seem to assert that the images of things penetrate to the inmost sense, that is, are received within, which most weighty men have proved was taught not by Aristotle alone but by Plato too: Leonicus, in the prefaces of his commentary on the book On Sense and the Sensible and on book 2 of the same; Scaliger, On Subtlety, against Cardano, Exercise 325, chapter 5; and others. ISAEUS.

[4] ‹anchor: sensus ille, qui dicitur mens› · lemma note, col 37 Sensus ille, qui dicitur mens, etc. Juxta illud vulgatum Heracliti, de quo meminit Aristoteles Problematis Section. 11, Problemat. 33: Mens videt, mens audit. Sed melius dixisset, anima, sive animus, ut Cic. I Tuscul. nam longe aliter accipi mentem et animam, quam putet Lactantius, dixi supra, lib. VII Institut. cap. 12. ISAEUS.

That sense which is called mind, etc. In accordance with that well-known saying of Heraclitus, which Aristotle mentions in the Problems, section 11, problem 33: "The mind sees, the mind hears." But he would have done better to say "anima" or "animus," as Cicero, Tusculans I; for that "mens" and "anima" are understood very differently from what Lactantius thinks, I said above, Institutes book VII, chapter 12. ISAEUS.

[5] ‹anchor: quae foris sunt, transpicit› · lemma note, col 37 Quae foris sunt, transpicit. Lips. 2, perspicit. Nihil muto. Imitatur Lucretii, lib. 4, v. 272-279; foris.... transpiciuntur. BUN.

It looks through to what is outside. The second Leipzig has "perspicit." I change nothing. He imitates Lucretius, book 4, lines 272–279: "outside…. are seen through." BÜNEMANN.

[6] ‹anchor: imaginum incursione nos cernere› · lemma note, col 37 Imaginum incursione nos cernere. Sic legimus in omnibus editis et mss., praeter 1 Colbert. cui est incursiones; mss. 2 Bonon., 2 Reg., Tax., 2 Colbert., Baluz., Clarom., concursiones.

That we see by the onrush of images. So we read in all the editions and manuscripts, except one Colbert, which has "incursiones"; the manuscripts two Bologna, two Regius, the Taxaquet, two Colbert, the Baluze and the Clermont have "concursiones."

[7] ‹anchor: ut philosophi dixerunt› · lemma note, col 37 Ut philosophi dixerunt. Mss. 2 Colb., Em., Brun. ac edit. Betul., Cellar., disserunt. Caeteri ut in textu.

As the philosophers have said. The manuscripts two Colbert, the Emmanuel and the Brunswick, and the editions of Betuleius and Cellarius, have "disserunt." The rest as in the text.

[8] ‹anchor: aut intentione aeris, cum acie› · lemma note, col 37, runs into col 38 Aut intentione aeris, cum acie. etc. Haec opinio radios non evocat: sed a pupillae radiis vicinum aerem verberatum quippe aerem illum, qui pupillam contingit, aspelli ad objectum, in quo fiat basis metae, cujus fastigium sit in ipsa pupilla: quod commentum non modo inane ostendit Lactantii ratio, sed etiam, quia nihilo pejus videmus, cum retro cedimus, at regrediendo impulsio illa fieri non potest, sed duntaxat stando, aut procedendo. Aer praeterea sub aquas non penetrabit, quarum in fundo res positae videntur. ISAEUS.

Or by the tension of the air together with the sight, etc. This opinion does not call forth rays: but [holds] that the neighbouring air, struck by the rays of the pupil — that air, namely, which touches the pupil — is driven [printed "aspelli"] towards the object, on which is formed the base of a cone whose apex is in the pupil itself. Lactantius's reasoning shows this fiction to be empty; and also because we see no worse when we step backward, whereas in going back that impulse cannot take place, but only in standing still or going forward. Besides, the air will not penetrate beneath water, at whose bottom things placed there are seen. ISAEUS.

[9] ‹anchor: aut effusione radiorum› · lemma note, col 38 Aut effusione radiorum. Cujus opinionis fuere optici omnes, et plerique philosophorum usque ad Aristotelem, quos deinde secutum Galenum castigat Aven-Rois, et cum veterum quolibet conferendus Julius Caesar Scalig. de Subtilit. Exercit. 298, c. 16. ISAEUS.

Or by the outpouring of rays. Of this opinion were all the writers on optics, and most of the philosophers up to Aristotle; Averroes rebukes Galen, who later followed them, as does Julius Caesar Scaliger, to be compared with any of the ancients, On Subtlety, Exercise 298, chapter 16. ISAEUS.

[10] ‹anchor: radium quem oculis advertimus, videremus› · lemma note, col 38 Radium quem oculis advertimus, videremus. Ita 3 Reg., 2 Colbert. vet. edd. Rom. Tridin. Florent. Caeteri typis excusi et mss. (praeter 1 Bonon. antiq. cui est oculos) habent, tardius quam oculis advertimus videremus. At lectio nostra sensum multo clariorem habet.

We should see the ray which we turn with our eyes. So three Regius, two Colbert, and the old editions of Rome, Trino and Florence. The other printed editions and the manuscripts (except one old Bologna, which has "oculos") have "tardius quam oculis advertimus videremus" ("we should see later than we turn with our eyes"). But our reading gives a much clearer sense.

[11] ‹anchor: mentem esse, quae per oculos ea› · lemma note, col 38 Mentem esse, quae per oculos ea, etc. Salvian. de Provid. lib. III, cap. 7: Sciens fenestras quodammodo esse nostrarum mentium lumen oculorum. Alii oculos animi portas dixere; Origines Adamantius, Physiognom. lib. I, cap. 1; Cicero de Orat., animi indices vocat. GATAKER.

That it is the mind which through the eyes [sees] those things, etc. Salvian, On Providence book III, chapter 7: "knowing that the light of the eyes is in a manner the window of our minds." Others have called the eyes the doors of the soul; Adamantius [printed "Origines Adamantius"], Physiognomics book I, chapter 1; Cicero, On the Orator, calls them the indicators of the soul. GATAKER.

[12] ‹anchor: quasi per fenestras› · lemma note, col 38 Quasi per fenestras. Sic Cic. I Tusculanar. Ut facile, inquit, intelligi possit animum, et audire, et videre, non eas partes, quae quasi fenestrae sunt, etc. ISAEUS.

As through windows. So Cicero, Tusculans I: "So that it may easily be understood," he says, "that it is the soul that both hears and sees, not those parts which are, as it were, windows," etc. ISAEUS.

[13] ‹anchor: lucente vitro› · lemma note, col 38 Lucente vitro. Mss. 2 Bonon. et 4 alii, perlucente. Sic etiam Heumannus amat scribere, verum caeteri habent lucente.

With shining glass. Two Bologna manuscripts and four others have "perlucente." So too Heumann likes to write; but the rest have "lucente."

[14] ‹anchor: speculari lapide› · lemma note, col 38 Speculari lapide. Lapis hic pellucidus in tenuissimas bracteas scissus fenestris indebatur. De hoc plena manu Pitiscus in Lex. Ant. Rom. T. 2. f. 826. BUN.

With window-stone. This transparent stone, split into very thin leaves, was put into windows. On it, with a full hand, Pitiscus in his Lexicon of Roman Antiquities, vol. 2, folio 826. BÜNEMANN.

[15] ‹anchor: Lucretius› · lemma note, col 38 Lucretius. Hujus hi sunt versus. / Praeterea si pro foribus sunt lumina nostra, / Jam magis exemptis oculis, debere videtur / Cernere res animus, sublatis postibus ipsis.

Lucretius. These are his verses: "Besides, if our eyes serve as doors, then, with the eyes taken out, the mind ought, it seems, to see things better, the very door-posts being removed."

[16] ‹anchor: nasci volebat› · lemma note, col 38 Nasci volebat. Sic a me ex omnibus mss. et ed. Rom. aliisque antiquioribus est emendatum. In 14 vulgatis est volebant.

He wished to be born. So I corrected it from all the manuscripts and the Rome edition and other older ones. Fourteen common editions have "volebant."

[17] ‹anchor: ad usum› · lemma note, col 38 Ad usum. Ita restitui ex mss. 2 Bonon., 5 Reg., 6 Colb., 3 Oxon. et 9 aliis, ed. Rom. 1470 et Cellar. (continues)

For use. So I restored it from the manuscripts two Bologna, five Regius, six Colbert, three Oxford and nine others, and the editions of Rome 1470 and Cellarius. (continues)

(printed under page 18)

<!-- Printed under the heading VARIORUM NOTAE: lemma notes keyed by catchword, with no call letters. Numbered here [1], [2] … in print order; the anchor is the note's lemma. --> [1] ‹anchor: ad usum (previous page)› · continued note, col 39

(continued) Recte juxta Thomasium. In 2 rec. et excusis 33, ad visum. Sequitur, ubique, fieri potest. Francius suspicatur legendum fingi potest.

[2] ‹anchor: si quis velit transpicere per cicutam….. cernat› · lemma note, col 39 Si quis velit transpicere per cicutam..... cernat. Ex cunctis pene mss. reposui velit, quod melius cohaeret cum cernat, quam vellet, quod est omnium editorum ac 2 Reg. et Em. in quorum postremo est cerneret. Cicuta autem, quod juxta Servium est proprie spatium inter cannarum sive fistularum nodos, hic pro fistula ipsa, aut potius fistulae foraminibus accipitur. Virgilius enim Ecloga 2 dixerat: / Est mihi disparibus septem compacta cicutis / Fistula.

If anyone should wish to look through a hemlock-stalk….. he would see. From almost all the manuscripts I restored "velit," which agrees better with "cernat" than "vellet," which is the reading of all the editions and of two Regius and the Emmanuel, in the last of which there is "cerneret." "Cicuta," which according to Servius is properly the space between the joints of reeds or pipes, is taken here for the pipe itself, or rather for the holes of the pipe. For Virgil had said in Eclogue 2: "I have a pipe joined of seven unequal hemlock-stalks."

[3] ‹anchor: itaque ad videndum membris potius in orbem conglobatis opus fuit› · lemma note, col 39 Itaque ad videndum membris potius in orbem conglobatis opus fuit, etc. Non tamen in orbem perfectum, quia figura exacte sphaerica non congruebat, ut docet Galen. lib. X, cap. 6.

And so for seeing there was need rather of members rounded into a sphere, etc. Yet not into a perfect sphere, because an exactly spherical figure was not suitable, as Galen teaches, book X, chapter 6.

[4] ‹anchor: et quae in primori facie adhaererent› · lemma note, col 39 Et quae in primori facie adhaererent, etc. Quia cernitur per directum, Arist. II de Part., cap. 10.

And which should be fixed in the front of the face, etc. Because one sees in a straight line, Aristotle, On the Parts [of Animals] II, chapter 10.

[5] ‹anchor: simillimos› · lemma note, col 39 Simillimos. At in ms. Bov. similes.

Most alike. But the Bov. manuscript has "similes."

[6] ‹anchor: orbes› · lemma note, col 39 Orbes. Hinc oculi eleganter ita vocantur. Conf. supra et mox. Alia exempla dant Savaro ad Sidon. Apoll. lib. I, ep. 2, Barthius ad Statii Theb. I, 53. Pari modo apud Sophoclem OEd. v. 1294, κύκλοι dicuntur oculorum orbes. Vide Spanhem. ad Callimachi Pallad. v. 87. BUN.

Orbs. Hence the eyes are elegantly so called. Compare above and shortly below. Other examples are given by Savaron on Sidonius Apollinaris, book I, letter 2, and Barth on Statius, Thebaid I, 53. In the same way in Sophocles, Oedipus, line 1294, the orbs of the eyes are called "kykloi" ("circles"). See Spanheim on Callimachus, Pallas, line 87. BÜNEMANN.

[7] ‹anchor: illorum reprehendere vanitatem› · lemma note, col 39 Illorum reprehendere vanitatem. Pro illorum, in solo Bononiensi antiquiore codice legitur Archesilae.

To rebuke their vanity. For "illorum," the older Bologna codex alone reads "Archesilae" ("of Arcesilaus").

[8] ‹anchor: sensus esse falsos› · lemma note, col 39 Sensus esse falsos. Sicut Lucretius lib. IV. Hinc illud nonnullorum, sensibus non est habenda fides, de quo Cartesium disserentem vide.

That the senses are false. As Lucretius, book IV. Hence that saying of some, "no trust is to be placed in the senses"; see Descartes discussing it.

[9] ‹anchor: quod furiosis et ebriis omnia duplicia videantur› · lemma note, col 39 Quod furiosis et ebriis omnia duplicia videantur. Qua de re Aristot. Problem. 11, 17 et 18.

That to madmen and drunkards everything appears double. On which see Aristotle, Problems 11, 17 and 18.

[10] ‹anchor: et› · lemma note, col 39 Et. Sic in mss. Bov. et Sangerm. in aliis etiam.

And. So in the manuscripts the Bov. and the Saint-Germain; the others have "etiam."

[11] ‹anchor: duplex videbitur› · lemma note, col 39, runs into col 40 Duplex videbitur. Apud Virgilium, Aen. IV, 470. demens Pentheus videt / Et solem geminum, et duplices se ostendere Thebas; / ad quem locum consulatur Taubmannus. BUN.

It will appear double. In Virgil, Aeneid IV, 470, the maddened Pentheus sees "both a twin sun and a double Thebes showing itself"; on that passage Taubmann may be consulted. BÜNEMANN.

[12] ‹anchor: tum acies oculi› · lemma note, col 40 Tum acies oculi. Reposui tum ex cunctis pene mss. In rec. 2 Reg. et 1 Colb. est cum, sicut et in editis 13. In Marm. tamen.

Then the sight of the eye. I restored "tum" from almost all the manuscripts. The recent two Regius and one Colbert have "cum," as do thirteen editions. The Marm. has "tamen."

[13] ‹anchor: diducitur› · lemma note, col 40 Diducitur. Mss. 2 Bonon. et Brun. deducitur, corrupte. — Diducitur. Ven. prima prave, ducitur; Ven. 1493, 97, pejus, dicitur; in Sparkio omittitur hoc verbum vitiose. At rectum, diducitur. Vide not. l. IV, cap. 3, diduci. Diducere h. l. idem quod infra, disjungere. BUN.

Is drawn apart. The manuscripts two Bologna and the Brunswick have "deducitur," a corruption. — "Diducitur." The first Venice edition wrongly has "ducitur"; Venice 1493 and 1497, worse, "dicitur"; in Spark this word is wrongly omitted. But "diducitur" is right. See the note on book IV, chapter 3, "diduci." "Diducere" in this place means the same as "disjungere" below. BÜNEMANN.

[14] ‹anchor: tunc singuli› · lemma note, col 40 Tunc singuli. Ita typis mandati et multi mss. In 2 Colbert. et Baluz. tum; in 2 Bonon. et Tax. et singuli.

Then each one. So the printed editions and many manuscripts. Two Colbert and the Baluze have "tum"; two Bologna and the Taxaquet have "et singuli."

[15] ‹anchor: nullo modo› · lemma note, col 40 Nullo modo. Sic restitui ex vet. ed. Rom. necnon Cellar. omnibusque mss., dempto 1 Reg. rec. in quo, sicut et in 14 vulgatis, est nullo pacto.

In no way. So I restored it from the old Rome edition and also Cellarius and all the manuscripts, except one recent Regius, in which, as in fourteen common editions, there is "nullo pacto."

[16] ‹anchor: cur oculi fallantur› · lemma note, col 40 Cur oculi fallantur. Ita emendavi ex vetustissimis Regio-Put. 2 Bonon., Cauc., Tax., Pent., Sangerm., edit. Cellar., approbante Francio, faventibus 5 Reg., 6 Colb., Baluz., Marm., Clarom., Brun. editisque 2 vet. Rom. in quibus est cur oculi falluntur; in 1 Reg. rec. et 14 vulgatis, cur illi falluntur.

Why the eyes are deceived. So I corrected it from the oldest manuscripts, the Regius-Puteanus, two Bologna, the Cauc., the Taxaquet, the Pent. [so printed], the Saint-Germain, and Cellarius's edition, with Francius approving and with the support of five Regius, six Colbert, the Baluze, the Marm., the Clermont and the Brunswick, and the two old Rome editions, in which there is "cur oculi falluntur"; one recent Regius and fourteen common editions have "cur illi falluntur."

[17] ‹anchor: qui aut› · lemma note, col 40 Qui aut. Apud Buneman., quia aut. Sic edo ex Reim. et sic Heumanno visum. Editi, qui. Posset esse, quippe qui. BUN.

Who either. Bünemann has "quia aut." So I edit from Reimmann's, and so it seemed to Heumann. The editions have "qui." It could be "quippe qui." BÜNEMANN.

[18] ‹anchor: sunt› · lemma note, col 40 Sunt. Ita mss. Sangerm. et Bov. alii legunt sint.

Are. So the manuscripts the Saint-Germain and the Bov.; others read "sint."

[19] ‹anchor: eos› · lemma note, col 40 Eos. Abest a ms. Anglic.

Them. It is missing from the English manuscript.

[20] ‹anchor: occuluit› · lemma note, col 40 Occuluit. Solus ms. Bov., operuit.

He hid. The Bov. manuscript alone has "operuit."

[21] ‹anchor: unde oculos dictos esse› · lemma note, col 40 Unde oculos dictos esse, etc. Sequuntur Varronem reliqui etiam Grammatici, pugnante interim scriptionis et quantitatis ratione. Nam oculus simplici c, primam brevem habet: occulere vero eamdem geminato cc positione producit. BETUL.

Whence the eyes were named, etc. The other grammarians also follow Varro, though spelling and quantity are against it. For "oculus," with a single c, has its first syllable short; but "occulere" lengthens the same syllable by position, with the doubled cc. BETULEIUS.

[22] ‹anchor: palpitatio› · lemma note, col 40 Palpitatio, etc. Id est, tremendo, interprete Perotto, qui tamen a palpando id est praetentando nomen ducit. Sunt autem palpebrae tunicae, quae tegunt oculos.

Quivering, etc. That is, by trembling, as Perotti explains, who however derives the name from "palpare," that is, from feeling one's way. The eyelids are the coverings that protect the eyes.

[23] ‹anchor: in ordine› · lemma note, col 40 In ordine. Sic ms. Sangerm., sic Virgilius Ecloga 7, / Illos referebat in ordine Thyrsis.

In order. So the Saint-Germain manuscript; so Virgil, Eclogue 7: "Thyrsis was repeating them in order."

(printed under page 19)

<!-- Printed under the heading VARIORUM NOTAE: lemma notes keyed by catchword, with no call letters. Numbered here [1], [2] … in print order; the anchor is the note's lemma. --> [1] ‹anchor: in ordine (previous page)› · continued note, col 41

(continued) At ms. Bov. legit in ordinem.

[2] ‹anchor: vallatae› · lemma note, col 41 Vallatae. Cic. de Natura Deorum lib. II: Munitaeque sunt palpebrae tamquam vallo pilorum, quibus et apertis oculis, si quid incideret, repelleretur, et somno conniventibus, quum oculis ad cernendum non egeremus, ut tamquam involuti quiescerent. Hic locus apud Nonium Marcel. falso ex II de Oratore citatur. Haec desumpta sunt ex Platone, atque similiter loquitur Galenus.

Palisaded. Cicero, On the Nature of the Gods book II: "And the eyelids are fortified as with a palisade of hairs, by which, when the eyes are open, anything that fell in might be driven back, and, when they close in sleep, since we did not need the eyes for seeing, they might rest as though wrapped up." Nonius Marcellus wrongly cites this passage as from On the Orator II. These things are taken from Plato, and Galen speaks similarly.

[3] ‹anchor: et obarescere› · lemma note, col 41 Et obarescere. Cellarius ex Goth. et Lips. ediderat, et arescere; et sic in Reimm. mss. inveni. Parrh., Paris., Junt., Ald., Crat., Erasm., Gymn., Fasit., Gryph., Torn., Bet., Thomas. Isaeus, Gall., Spark., praeferunt, et obarescere. Putavi, hoc compositum esse genuinum, nec ausus sum priora minus antiqua mss. tot editionibus aeque fere antiquis, et ex antiquissimis mss. sumptis praeferre.

And to dry up. Cellarius had printed "et arescere" from the Gotha and Leipzig manuscripts; and so I found it in Reimmann's manuscripts. Parrhasius, Paris, the Junta, Aldus, Cratander, Erasmus, Gymnicus, Fasitelius, Gryphius, Tornaesius, Betuleius, Thomasius, Isaeus, Gallaeus and Spark give "et obarescere." I thought this compound genuine, and did not dare to prefer the former, less ancient manuscripts to so many editions almost as ancient, taken from the most ancient manuscripts.

[4] ‹anchor: superciliorum fastigia….. ne quid….. incidat› · lemma note, col 41 Superciliorum fastigia..... ne quid..... incidat. Apuleius, lib. I Habit. Doctr. Plat., p. 16: Superciliorum sepes praemuniunt oculos, ne desuper proruat, quod teneras visiones mollesque perturbet.

The ridges of the eyebrows….. lest anything….. fall in. Apuleius, On the Doctrine of Plato book I, page 16: "The hedges of the eyebrows guard the eyes in front, lest anything should rush down from above to disturb their tender and delicate sight."

[5] ‹anchor: leniter exurgens› · lemma note, col 41 Leniter exurgens. Ita mss. 3 Reg., 2 Bonon., 1 Colbert. aliique, cum cunctis ferme vulgatis. In mss. Regio-Put., 5 al. Reg., 4 Colbert., 5 aliis, edd. Rom. 1470, ac Gymnic. legitur leviter; in 1 Colb. lenis; in Marm. levis. Malo legere leniter cum Cellario aliisque viris doctis, et hoc ex indole latini sermonis, ut apud Plinium, lib. V, epist. 6: Villa in colle imo sita, ita leniter et sensim clivo fallente consurgit, ut cum ascendere non putes, sentias ascendisse. Et Calpurnius Eclog. 7, v. 23, / Et clivos lene jacentes. / Sic et Julius Caesar, lib. II de Bell. Gal., lene jugum montis.

Rising gently. So the manuscripts three Regius, two Bologna, one Colbert and others, with almost all the common editions. The manuscripts the Regius-Puteanus, five other Regius, four Colbert and five others, and the editions of Rome 1470 and Gymnicus read "leviter"; one Colbert, "lenis"; the Marm., "levis." I prefer to read "leniter" with Cellarius and other learned men, and this from the character of the Latin language, as in Pliny, book V, letter 6: "The villa, set at the foot of a hill, rises so gently and gradually, the slope deceiving you, that when you do not think you are climbing, you find you have climbed." And Calpurnius, Eclogue 7, line 23: "and slopes lying gently." So also Julius Caesar, Gallic War book II: "a gentle ridge of the mountain."

[6] ‹anchor: eminentibus› · lemma note, col 41 Eminentibus. Heumannus putat legendum esse, eminentia.

Projecting. Heumann thinks one should read "eminentia."

[7] ‹anchor: usque› · lemma note, col 41 Usque. Deest in ms. Bov.

As far as. It is missing in the Bov. manuscript.

[8] ‹anchor: inferior autem cartilagine adhaerente mollita, ut› · lemma note, col 41, runs into col 42 Inferior autem cartilagine adhaerente mollita, ut, etc. Sic emendavi ex mss. Regio-Put., 2 al. Reg., 2 Colb., Baluz., Clarom., Sangerm. Et haec mihi omnium optima videtur lectio. Vide praecedentia. Accedunt alii mss. 4 Reg., 4 Colbert., Goth., Em., Cant., Lips., Marm., Brun., edit Rom. 1470, in quibus est: cartilagine adhaeret mollita, mendose. Vulgati fere omnes dividunt molli ita, etiam vitiose; Spark., cartilagini adhaeret molli, ita ut.

But the lower part, softened by cartilage attached to it, so that, etc. So I corrected it from the manuscripts the Regius-Puteanus, two other Regius, two Colbert, the Baluze, the Clermont and the Saint-Germain. And this seems to me the best reading of all. See what precedes. Other manuscripts agree — four Regius, four Colbert, the Gotha, the Emmanuel, the Cambridge, the Leipzig, the Marm. and the Brunswick, and the Rome edition of 1470 — in which there is "cartilagine adhaeret mollita," faultily. Almost all the common editions divide it "molli ita," also wrongly; Spark has "cartilagini adhaeret molli, ita ut."

[9] ‹anchor: ut per ejus cavernas› · lemma note, col 42 Ut per ejus cavernas. Ex mss. et multis editis additum ejus.

That through its hollows. "Ejus" is added from the manuscripts and many editions.

[10] ‹anchor: quas ipsas Deus› · lemma note, col 42 Quas ipsas Deus. Ita correxi ex ms. 7 Reg., Ultr., Baluz., Brun., ed. Rom. 1470, Graph., Cellar., Walch., optime. Sic idem infra, hiatus, ipse nasi, et ..... ipsa duplicitate. In mss. rec. 1 Colb., Marm., Clarom. et 12 editis quas ipse Deus.

Which very ones God. So I corrected it, very well, from the manuscripts seven Regius, the Ultr., the Baluze and the Brunswick, and the editions of Rome 1470, Gryphius [printed "Graph."], Cellarius and Walch. So the same author below: "the opening itself of the nose," and "….. by the doubleness itself." The recent manuscripts one Colbert, the Marm. and the Clermont, and twelve editions, have "quas ipse Deus."

[11] ‹anchor: quam mirabili› · lemma note, col 42 Quam mirabili. Sic reposui ex mss. 7 Reg., 5 Colb., Ultr., Baluz., Brun., ed. Rom. 1470, Graph., Cellar., Walch. Et recte, sic infra Auctor noster, quam utilis, quam decens. In scriptis rec. 1 Colb., Clarom., Marm. et 11 vulgatis, tam mirabili.

With how wonderful. So I restored it from the manuscripts seven Regius, five Colbert, the Ultr., the Baluze and the Brunswick, and the editions of Rome 1470, Gryphius [printed "Graph."], Cellarius and Walch. And rightly; so our author below: "how useful, how seemly." The recent manuscripts one Colbert, the Clermont and the Marm., and eleven common editions, have "tam mirabili."

[12] ‹anchor: si unum ac simplex foramen› · lemma note, col 42 Si unum ac simplex foramen. Ita praeferunt veterrimi mss. Regio-Put., 2 Bonon. et Tax. ac edd. Thomas., Is., Thys., Gall., eademque locutione mox utitur Lactantius, cum ait: una et simplici compage. Desideratur unum ac, in 24 rec. mss. et in 13 vulgatis.

If a single and simple opening. So the very old manuscripts the Regius-Puteanus, two Bologna and the Taxaquet, and the editions of Thomasius, Isaeus, Thysius and Gallaeus; and Lactantius uses the same expression shortly after, when he says, "with one and simple joining." "Unum ac" is lacking in twenty-four recent manuscripts and thirteen common editions.

[13] ‹anchor: ex quo intelligimus› · lemma note, col 42 Ex quo intelligimus. Sic restitui ex vetustioribus editis et ex omnibus mss. praeter 1 Reg., in quo, sicut et in octo impressis, est ex quo intelligitur.

From which we understand. So I restored it from the older editions and from all the manuscripts except one Regius, in which, as in eight printed editions, there is "ex quo intelligitur."

[14] ‹anchor: itaque› · lemma note, col 42 Itaque. Deest in Bov. contra fidem aliorum mss.

And so. It is missing in the Bov., against the witness of the other manuscripts.

[15] ‹anchor: in duas partes› · lemma note, col 42 In duas partes. Κοιλίας, id est ventriculos nominavit Galen. Κοιλίας δὲ ἔχει ὁ ἐγκέφαλος δύο. Idem fatetur duas secundum quosdam esse, ubi nimirum animi principatus residet. Vesalius certe etiam tertium ventriculum addit figura 5 et 6 lib. VII. Aristoteles in I de Hist. animalium, cap. 16.

Into two parts. Galen called them "koiliai," that is, ventricles: "The brain has two ventricles." He likewise admits that, according to some, there are two, where, namely, the soul's ruling part resides. Vesalius certainly adds a third ventricle too, figures 5 and 6 of book VII. Aristotle, History of Animals I, chapter 16.

[16] ‹anchor: duos tamen intrinsecus sinus› · lemma note, col 42 Duos tamen intrinsecus sinus. Plinius lib. II, cap. 37. Prima domicilia intra se animo et sanguini praebet sinuoso specu, et in magnis animalibus triplici, in nullo non gemino: ibi mens habitat, etc. Hipp. in lib. de Corde, hos sinus γαστέρας nominat; Jullius Pollux κόλπους appellat. BETUL.

Yet two cavities within. Pliny, book II [so printed], chapter 37: "[The heart] affords within itself the first dwelling for the soul and the blood, in a winding cavity, threefold in large animals, and in none less than double: there the mind dwells," etc. Hippocrates, in the book On the Heart, calls these cavities "gasteres" ("bellies"); Julius Pollux calls them "kolpoi" ("bays"). BETULEIUS.

[17] ‹anchor: quibus fontes vivi› · lemma note, col 42 Quibus fontes vivi. Ex hoc fonte duae grandes venae in priora et terga discurrunt, sparsaeque ramorum serie per alias minores, omnia membra vitali sanguine rigant. Plin. Hi rami describuntur a Vesalio prima et secunda 15 capitis figuris lib. III. BETULEIUS.

In which are living springs. "From this spring two great veins run to the front and the back, and, spread through a series of branches into other, smaller ones, water all the limbs with life-giving blood." Pliny. These branches are described by Vesalius in the first and second figures of chapter 15, book III. BETULEIUS.

(printed under page 20)

<!-- Printed under the heading VARIORUM NOTAE: lemma notes keyed by catchword, with no call letters. Numbered here [1], [2] … in print order; the anchor is the note's lemma. --> [1] ‹anchor: in… mundo summa rerum… de duplici simplex› · lemma note, col 43 In... mundo summa rerum... de duplici simplex. Haec de Deo Patre et Filio interpretantur Thysius et Heumannus; quae mihi videntur sumenda de duobus principalibus elementis igni et aqua, ex quorum discordi concordia mundum constare ostendit uberius lib. II Institut., cap. 9. Adde ex lib. II, cap. 8, locum dubium in notis: Quorum mixtura et temperatione mundus, et quae in eo sunt, universa constarent. Certe non memini, Deum a Lactantio alicubi summam rerum vocatum esse.

In… the world the sum of things… simple out of double. Thysius and Heumann interpret this of God the Father and the Son; to me it seems to be taken of the two principal elements, fire and water, from whose discordant concord he shows more fully, Institutes book II, chapter 9, that the world consists. Add, from book II, chapter 8, the doubtful passage in the notes: "by whose mixture and tempering the world and all that is in it should subsist." Certainly I do not recall God being called anywhere by Lactantius "the sum of things."

[2] ‹anchor: lingua intus inclusa, quae vocem motibus suis in verba discernit› · lemma note, col 43 Lingua intus inclusa, quae vocem motibus suis in verba discernit. Plat. in Timaeo; Xenophon ubi supra; Aristot. III de Anima in fine., et lib. IV de Hist. anim., cap. 16 et 17. Cic. ubi supra; Gal. lib. VIII, cap. 5; lib. IX, cap. 8; lib. II, cap. 10; lib. XVI, cap. 3. ISAEUS.

The tongue shut up within, which by its movements divides the voice into words. Plato in the Timaeus; Xenophon, in the place cited above; Aristotle, On the Soul III, at the end, and History of Animals book IV, chapters 16 and 17; Cicero, in the place cited above; Galen book VIII, chapter 5; book IX, chapter 8; book II, chapter 10; book XVI, chapter 3. ISAEUS.

[3] ‹anchor: nisi juta vel offensione dentium› · lemma note, col 43 Nisi juta vel offensione dentium. Ita restitui ex mss. 3 Reg., 1 Colb., Clarom. a prima manu, Marm., Brun. et Bov., ac 2 vet. edd. Rom. et Cellar., accedentibus mss. Goth., 3 Colb. et Lipsiensibus, in quibus legitur mendose vita, pro juta. In mss. 3 Reg., 2 Colb., Baluz., Clarom. et Sangerm. a secunda manu, et edit. Ald. et Parrhas. adjuta, quos secuti sunt caeteri, fortasse quia usu magis tritum videbatur. Nec tamen insolens simplex; Tacitus enim lib. XIV, cap. 4, initio ait: Placuit solertia, tempore etiam juta.

Unless helped or by striking against the teeth. So I restored it from the manuscripts three Regius, one Colbert, the Clermont in its first hand, the Marm., the Brunswick and the Bov., and the two old Rome editions and Cellarius, with the agreement of the manuscripts the Gotha, three Colbert and the Leipzig, in which "vita" is faultily read for "juta." The manuscripts three Regius, two Colbert, the Baluze, the Clermont and the Saint-Germain in their second hand, and the editions of Aldus and Parrhasius have "adjuta," whom the rest followed, perhaps because it seemed more familiar in use. Yet the simple form is not unusual; for Tacitus, book XIV, chapter 4, at the beginning, says: "The device found favour, helped [juta] also by the occasion."

[4] ‹anchor: ad infantiam revoluti› · lemma note, col 43 Ad infantiam revoluti. Lips. 3 et Reimm.: Ad infantiam resoluti, male. Lib. VIII Institut., cap. 15: Quasi ad alteram infantiam revoluta. Lib. VII, cap. 22: Denuo ad uterum revolvi atque ad infantiam regredi. BUN.

Rolled back to infancy. The third Leipzig and Reimmann's have "Ad infantiam resoluti," wrongly. Institutes book VIII [so printed], chapter 15: "rolled back, as it were, to a second infancy." Book VII, chapter 22: "to be rolled back again to the womb and to return to infancy." BÜNEMANN.

[5] ‹anchor: quo in omnibus› · lemma note, col 43 Quo in omnibus, etc. Sic legitur in vulgatis; et in mss. Bov. et Sangerm. atque aliis multis. Verum in Regio-Put. et in uno Bonon. est, quod in omnibus. Ms. Erasm. quo in hominibus. Lingua utitur officio colligendi cibos in omnibus mutis animantibus, sed hoc solo, quum in homine geminum praebeat usum. ERASMUS.—Heumannus autem legit, quo non in hominibus solum, sed etiam in mutis utitur.

Which in all, etc. So it reads in the common editions, and in the manuscripts the Bov. and the Saint-Germain and many others. But in the Regius-Puteanus and one Bologna there is "quod in omnibus." Erasmus's manuscript has "quo in hominibus." "In all the dumb animals the tongue serves the office of gathering food, but this alone, whereas in man it provides a double use." ERASMUS.— Heumann, however, reads "quo non in hominibus solum, sed etiam in mutis utitur" ("which he uses not in men only but also in dumb animals").

[6] ‹anchor: itaque Varro a ligando› · lemma note, col 43 Itaque Varro a ligando, etc. Isidor. lib. II Orig., cap. 1, refert Varronem non a ligando cibo, ut ait Lactant. sed a lingendo cibo linguam dictam putavisse, alios vero a ligandis vocibus, quod per articulatos sonos verba liget. ISAEUS.

And so Varro, from "binding," etc. Isidore, Origins book II, chapter 1, reports that Varro thought the tongue was named not from binding food, as Lactantius says, but from licking food, and others from binding sounds, because it binds words together by articulated sounds. ISAEUS.

[7] ‹anchor: effluat› · lemma note, col 44 Effluat. Ita reposui ex mss., praeter 1 Bonon. in quo refluat, 2 Reg. et vulg. in quibus est defluat.

May flow out. So I restored it from the manuscripts, except one Bologna, in which there is "refluat," and two Regius and the common editions, in which there is "defluat."

[8] ‹anchor: eamque dentium septis Deus› · lemma note, col 44 Eamque dentium septis Deus, etc. Sic restitui ex editis Rom. 1470, Is., Cellar., Walch., et ex omnibus ms. praeter Cauc. in quo, sicut et in decem excusis, legitur; eamque dentium ordine sepiens Deus. — Eamque dentium septis Deus quasi muro circumvallavit. Gellius, lib. I, cap. 15. Scribit Homerum dixisse, petulantiae verborum coercendae vallum esse oppositum dentium, refertque ipsius carmina. ISAEUS.

And God [surrounded] it with the hedges of the teeth, etc. So I restored it from the editions of Rome 1470, Isaeus, Cellarius and Walch, and from all the manuscripts except the Cauc., in which, as in ten printed editions, there is "eamque dentium ordine sepiens Deus." — "And God walled it round with the hedges of the teeth as with a wall." Gellius, book I, chapter 15, writes that Homer said a rampart of teeth was set against it to curb wantonness of words, and he quotes the poet's verses. ISAEUS.

[9] ‹anchor: mirabili modo per ordinem fixos› · lemma note, col 44 Mirabili modo per ordinem fixos. Licet recentiores scripti Angl., Goth., Lips., Reimm., et ab 1465-1566 excusi haec verba non habeant, et Cell. et Walch. denuo proscribant; tamen germana haec est lectio Lactantii, quam praestant duo antiquissimi codices Bononienses et Taxaq. ex quibus Thomas. Isaeus, Gall. Sparkius, Heumannus recte judicarunt recipienda. Simili ratione noster, c. 5: Pennae per ordinem fixae. BUN. — Mirabili modo per ordinem fixos. Has quinque voces recte ex optimis codicibus mss. 2 Bonon. et Tax. restituit Thomasius, quae a caeteris mss. et a vulgatis absunt, praeter Is. et Spark.

Fixed in order in a wonderful way. Although the more recent manuscripts — the English, the Gotha, the Leipzig, Reimmann's — and the editions printed from 1465 to 1566 do not have these words, and Cellarius and Walch proscribe them again, yet this is Lactantius's genuine reading, offered by the two very ancient Bologna codices and the Taxaquet, from which Thomasius, Isaeus, Gallaeus, Spark and Heumann rightly judged it should be received. In like manner our author, chapter 5: "feathers fixed in order." BÜNEMANN. — "Fixed in order in a wonderful way." Thomasius rightly restored these five words from the excellent manuscript codices, two Bologna and the Taxaquet; they are absent from the other manuscripts and from the common editions, except Isaeus and Spark.

[10] ‹anchor: ac deinde labiorum tegminibus honestavit› · lemma note, col 44 Ac deinde labiorum tegminibus honestavit. Labia enim tum dentium tuendorum causa, tum ad usum sermonis sunt comparata, Arist. II de Part., cap. 16. ISAEUS.

And then he graced them with the coverings of the lips. For the lips were provided both to protect the teeth and for the use of speech, Aristotle, On the Parts [of Animals] II, chapter 16. ISAEUS.

[11] ‹anchor: in molari lapide› · lemma note, col 44 In molari lapide, etc. Unde dentes molares, ad quos videtur alludere: eos etiam maxillares vocant.

In a millstone, etc. Hence "molar teeth," to which he seems to allude; they also call them "maxillary."

[12] ‹anchor: ut ad conterendos› · lemma note, col 44 Ut ad conterendos. Ita mss. 2 Bonon., 7 Reg., 5 Colb., Tax., Pen., Clarom., Brun., et vet. edd. In nonnullis mss. et 5 vulgatis legitur aut; in 1 Colb. et Marm., etc.

As for grinding. So the manuscripts two Bologna, seven Regius, five Colbert, the Taxaquet, the Pen., the Clermont and the Brunswick, and the old editions. Some manuscripts and five common editions read "aut"; one Colbert and the Marm., "etc."

[13] ‹anchor: sensum palato› · lemma note, col 44 Sensum palato, etc. Fallitur ergo Aristoteles, fallitur Plinius, fallitur cum his universa (et quidem docta) antiquitas. Namque haec vox metonymicos, sicut etiam gulae, pro voluptate ab auctoribus crebro usurpatur; apud Ciceronem enim, ubi de Finib. lib. II de Laelii sapientia verba facit: Non sequitur, ut qui cor sapiat, ei non sapiat palatus, et Quintil. lib. I, cap. 2, aegre fert, quod ante palatus puerorum, quam os instituitur. Phavorinus apud Gell. lib. XV, cap. 8, reprehendit praefectos Popinae, qui aiunt eos palatum non habere, qui superiorem partem avium atque altilium edunt. Hor. 2 Epist.: (continues)

Sense to the palate, etc. Aristotle, then, is mistaken; Pliny is mistaken; and with them the whole of antiquity (and a learned one at that) is mistaken. For this word, like "gula" too, is frequently used by the authors by metonymy for pleasure: for in Cicero, where he speaks of Laelius's wisdom in On Ends book II: "It does not follow that he whose heart is wise has no taste in his palate"; and Quintilian, book I, chapter 2, complains that boys' palates are trained before their speech. Favorinus, in Gellius book XV, chapter 8, censures the masters of the cookshop who say that those who eat the upper part of birds and fattened fowls have no palate. Horace, Epistles 2: (continues)

(printed under page 21)

<!-- Printed under the heading VARIORUM NOTAE: lemma notes keyed by catchword, with no call letters. Numbered here [1], [2] … in print order; the anchor is the note's lemma. --> <!-- CROP WARNING: both foot images begin partway into the notes. Col 45: the rest of the note continued from page 21 ("Sensum palato…", with its Horace quotation) lies above the crop; only its last lines are visible, the first cut through. Col 46: the continuation of "Insignibus toris extantium" (which breaks off at "et" at the foot of col 45) lies above the crop, apart from its signature. Re-read the full page to complete [1] and [6]. --> [1] ‹anchor: sensum palato (page 21)› · continued note, col 45 (middle not in image)

(continued) […] lae, saporis sensum tribuunt. Arist. in Probl. sect. 28, et apud Gell. lib. XIX, cap. 2. BETULEIUS.

[2] ‹anchor: nihil de quaque materia› · lemma note, col 45 Nihil de quaque materia. Sic restitui ex veterrimis optimisque mss., 2 Bon., Regio Put. et 3 al. Reg., Cauc., 2 Colbert., Baluz. Caeteri manu exarati et typis mandati habent de quacumque.

Nothing from any matter. So I restored it from the oldest and best manuscripts, two Bologna, the Regius-Puteanus and three other Regius, the Cauc., two Colbert and the Baluze. The other manuscripts and the printed editions have "de quacumque."

[3] ‹anchor: odoris capio decerpit› · lemma note, col 45 Odoris capio decerpit. Ita mss. 2 Bon., Regio-Put. et 2 alii Reg., Cauc., Baluz., 3 Colb., Clarom. in marg., edd. Graph., Thom., Is., Cellar. Quae lectio, ut patet, minime corrupta est; nam Lactantius hic usus est vocabulo raro, sed proprio. Capio, capionis, enim nomen est, quo Jureconsulti saepe usi sunt, ut usus-capio, pignorum-capio, in lib. VII cod. Theodos. de exactionibus, et tit. de distract. pignorum. Gellius lib. VII, c. 10, docet Varronem ita pignoris-capionem dixisse, ut hic odoris. In caeteris mss. et in editis capio non extat, idque, ut videtur, male ad lumen orationis. In Thys. et Gall. est captio, corrupte.

The taking of smell plucks off. So the manuscripts two Bologna, the Regius-Puteanus and two other Regius, the Cauc., the Baluze, three Colbert and the Clermont in its margin, and the editions of Gryphius [printed "Graph."], Thomasius, Isaeus and Cellarius. This reading, as is plain, is not at all corrupt; for Lactantius has here used a rare but proper word. "Capio, capionis" is a noun the jurists often used, as "usucapio" (acquisition by use), "pignorum capio" (taking of pledges), in book VII of the Theodosian Code, On Exactions, and the title On the Sale of Pledges. Gellius, book VII, chapter 10, teaches that Varro said "pignoris capio" just as here "odoris [capio]." In the other manuscripts and in the editions "capio" is not found, and, as it seems, to the loss of the sentence's brilliance. Thysius and Gallaeus have "captio," a corruption.

[4] ‹anchor: deductum clementer a genis mentum› · lemma note, col 45 Deductum clementer a genis mentum, etc. Menti non obesi, sed succulenti lacteam cutem requirit Sidonius; Apuleius quoque in descript. Bathylli, modico mento facies. Anacreon in pictura amicae postulat delicatum ac molle mentum. Varro apud Nonium in Mollitudinem. Arnob. lib. III, mentiones dicuntur. quibus mentum plus justo prominet. FRANC. F. F. JUNIUS.

The chin drawn gently down from the cheeks, etc. Sidonius requires the milk-white skin of a chin not fat but full of sap; Apuleius too, in his description of Bathyllus: "a face with a modest chin." Anacreon, in the picture of his beloved, asks for a delicate and soft chin. Varro in Nonius, under "Mollitudo." Arnobius book III: those whose chin juts out more than is right are called "mentiones." FRANCISCUS JUNIUS F. F.

[5] ‹anchor: rigidum› · lemma note, col 45 Rigidum, Id est, rectum, erectum. Notavi ad lib. II Institut., cap. 1, Rigidis ac stantibus. Lib. II, cap. 17, et de Opif., cap. 8. BUN.

Stiff. That is, straight, upright. I noted it on Institutes book II, chapter 1, "stiff and standing." Book II, chapter 17, and On the Workmanship, chapter 8. BÜNEMANN.

[6] ‹anchor: insignibus toris extantium› · lemma note, col 45, runs into col 46 (the middle is above the crop of col 46) Insignibus toris extantium, etc. Sic emendavi ex veterrimis et optimis mss. 2 Bonon., Regio-Put. et 5 al. Reg., Cauc., Goth., 5 Colb., Baluz., Ultr., Lips., Em., 1 Sorb., Brun. et edit. Thomas. In 4 mss. rec. multisque editis est extentum lacertorum ingens robur; in Marm. ex tantum; in Clarom, extantium. Vide paulo post, duos articulos (pollex) extantes habet. Praecipua Herculis commendatio a lacertis ejus petitur, ut Apollinis a coma, juxta illud ex appendice Virgil. / Phoebus comosus, Hercules lacertosus. / Docti etiam thoris scribunt. Vesalius, cap. 2 secundi libri, ubi de musculis agit, dicit thorum simplicem carnem fibris obductam esse. Tori potissimum in ea parte brachii sunt, quae ab humeris incipit, in cubitum desinit. Relinquitur ergo, contra Grammaticos, lacertos superiorem brachii partem esse. Observandum etiam vel ex locis superius jam citatis est, et […] [BE]TULEIUS.

Of [arms] standing out with remarkable muscles, etc. So I corrected it from the oldest and best manuscripts, two Bologna, the Regius-Puteanus and five other Regius, the Cauc., the Gotha, five Colbert, the Baluze, the Ultr., the Leipzig, the Emmanuel, one Sorbonne and the Brunswick, and Thomasius's edition. Four recent manuscripts and many editions have "extentum lacertorum ingens robur"; the Marm., "ex tantum"; the Clermont, "extantium." See a little after, "(the thumb) has two joints standing out." Hercules's chief praise is drawn from his upper arms, as Apollo's from his hair, according to that line from the Virgilian Appendix: "Phoebus long-haired, Hercules strong-armed." The learned also write "thori." Vesalius, chapter 2 of the second book, where he treats of the muscles, says the "thorus" is simple flesh covered with fibres. The "tori" are chiefly in that part of the arm which begins at the shoulders and ends at the elbow. It follows, then, against the grammarians, that the "lacerti" are the upper part of the arm. It is also to be observed, even from the passages already cited above, and […] BETULEIUS.

[7] ‹anchor: quid dicam de manibus› · lemma note, col 46 Quid dicam de manibus, etc. Aristaenetus, lib. I, epist. XVI: Εἶδον χεῖρας ἄκρας καὶ πόδας τὰ λαμπρὰ τοῦ κάλλους γνωρίσματα. Vidi summas manus ac pedes splendidae formae indicia. Hic a Lactantio patulae laudantur, ut et a Sydonio: teneras quoque ac nonnihil proceras facit Apuleius Bathylli manus; Manus ejus tenerae, inquit. Ovid. quoque Amor. lib. I. Eleg., IV, non videtur molles manus improbare. Mollibus porro ac teneris manibus opponuntur, / Vellere Thusco / Vexatae duraeque manus. / (Ex Juven. Sat. V.)

What shall I say of the hands, etc. Aristaenetus, book I, letter 16: "I saw the tips of the hands and the feet, the bright tokens of beauty." [The Latin renders it:] "I saw the tips of the hands and the feet, tokens of splendid beauty." Here Lactantius praises open hands, as Sidonius does too; Apuleius also makes Bathyllus's hands tender and rather long: "his hands tender," he says. Ovid too, Amores book I, Elegy 4, does not seem to disapprove of soft hands. Set against soft and tender hands, moreover, are "hands chafed and hardened by Tuscan wool" (from Juvenal, Satire 5).

[8] ‹anchor: maturius funditur› · lemma note, col 46 Maturius funditur. Id est dilatatur. Ita correxi ex optimis mss. 1 Bon., Regio-Put., 1 al. Reg. a secunda manu, 3 Colb. Clarom., Marm. et Baluz. a prima manu. Hoc est, pollex a manu suum quidem habet initium, sed maturius, seu citius quam alii digiti in diversum funditur. Mss. rec. 3 Reg., Em., Cant., Brun. omnesque editi habent maturius finditur; 2 Reg., 1 Colb., Baluz., manus finditur; 1 Colb. et 1 Bonon. rec. et 4 vulgati rec. manus funditur.

Spreads out sooner. That is, is widened. So I corrected it from the excellent manuscripts one Bologna, the Regius-Puteanus, another Regius in its second hand, three Colbert, the Clermont, the Marm., and the Baluze in its first hand. That is, the thumb does take its beginning from the hand, but spreads out in a different direction sooner, or more quickly, than the other fingers. The recent manuscripts three Regius, the Emmanuel, the Cambridge and the Brunswick, and all the editions have "maturius finditur" ("is split sooner"); two Regius, one Colbert and the Baluze, "manus finditur"; one Colbert, one recent Bologna and four recent common editions, "manus funditur."

[9] ‹anchor: qui se velut obvium› · lemma note, col 46 Qui se velut obvium, etc. Theodoretus sermone περὶ τῆς προνοίας 4 manuum structuram solertissimam, et usum multiplicem graece non minus eleganter, quam Lactantius latine descripsit.

Which, as if meeting [the others], etc. Theodoret, in the fourth sermon On Providence, has described the most ingenious structure of the hands and their manifold use in Greek no less elegantly than Lactantius in Latin.

[10] ‹anchor: inter caeteros› · lemma note, col 46 Inter caeteros. Heuman. credit Lactantium scripsisse praeter caeteros, id est, prae caeteris; ut lib. I Institut., cap. 6: Erythraea, quae celebrior inter caeteras et nobilior habetur. BUN.

Among the others. Heumann believes Lactantius wrote "praeter caeteros," that is, "beyond the others"; as in Institutes book I, chapter 6: "the Erythraean [Sibyl], who is held more famous and nobler among the rest." BÜNEMANN.

[11] ‹anchor: non ut alii ternos› · lemma note, col 46 Non ut alii ternos. Ex mss. 1 Bonon. antiq., Regio Put., 5 al. Reg., alter Reg. a secunda manu, Goth., Tax., Lips., 6 Colbert., Clarom. et editis Rom. 1470, Betul., Tornes., Soubron., Cellar., Walh., sic reposui. In 1 Bon. rec., 1 Reg. a prima manu, Brun. et 11 est trinos.—Ternos. Servo ternos. Videtur nostro observatus Plinius, lib. II, cap. 43, sect. 99: Hominis digiti articulos habent ternos. pollex binos, et digitis adversus universis flectitur, per se vero in obliquum porrigitur. BUN.

Not three each, like the others. So I restored it from the manuscripts one old Bologna, the Regius-Puteanus, five other Regius, another Regius in its second hand, the Gotha, the Taxaquet, the Leipzig, six Colbert and the Clermont, and the editions of Rome 1470, Betuleius, Tornaesius, Soubron, Cellarius and Walch [printed "Walh."]. One recent Bologna, one Regius in its first hand, the Brunswick and eleven have "trinos."— "Ternos." I keep "ternos." Our author seems to have had Pliny in view, book II [so printed], chapter 43, section 99: "Man's fingers have three joints each, the thumb two; and it bends facing all the fingers, while by itself it stretches out obliquely." BÜNEMANN.

[12] ‹anchor: sed unus ad manum carne connectitur pulchritudinis gratia› · lemma note, col 46 Sed unus ad manum carne connectitur pulchritudinis gratia. Ita continuo tenore et sine ullo vocum compendio scriptum est in duobus antiquissimis codicibus Cauc. et Reg. Put., nisi quod posterior habet manus. In 18 scriptis, ad manum carne nectitur; et sic legendum esse censet Hecquetius, doctor Medicus Parisiensis, suadente partis situ et positura. Gaudefri- (continues)

But one is joined to the hand by flesh, for the sake of beauty. So it is written in one continuous run, with no abbreviation of the words, in the two very ancient codices the Cauc. and the Regius-Puteanus, except that the latter has "manus." Eighteen manuscripts have "ad manum carne nectitur"; and so Hecquet, a doctor of medicine of Paris, thinks it should be read, persuaded by the situation and placing of the part. Godefr[oy] (continues)

(printed under page 22)

<!-- The notes on this page are lemma notes (no call letters): each is keyed to the author's words in italics. They are set here in print order as (1), (2)... The top line of each column foot is cut off in the image; what is cut is marked [cut]. --> (printed under page 23)

(1) ‹anchor: [cut]› · call in col 47

[cut] …dus, doctor medicus Aurelianensis, legi mallet cum sex mss. et 9 editis, Sed unus ad manus carnem nectitur pulchritudinis gratia; isque illi videtur genuinus Auctoris nostri sensus, quoniam Lactantius in hoc opere ad elegantiam ac pulchritudinem corporis maxime attendit. Alias ad manum connectitur potius arrideret. Arrideret et Eustachio doctori, item medico Aurelianensi, qui tamen cum ms. Pen. legere mavult, ad manum carne vestitur. Is admonet errare Lactantium in eo, quod duos duntaxat articulos extantes esse in pollice dicit, cum tres habeat, quorum primus unum non est ex ossibus manus, quibus non est sensibilis motus, dum articuli primi motus est manifestissimus. Itaque Firmianus noster (ut ex capitis quinti medio colligitur, agnovisse videtur duplicis generis articulos in pollice, duos scilicet extantes et visibiles, alterum ad manum nexum, et musculis tectum, qui sit tertius, Unus quidem ad manum carne vestitur; Jo. Cauci, carne convestitur.

[cut] …dus, doctor of medicine at Orléans, would prefer it to be read, with six manuscripts and nine editions, "But one is knit to the hand by flesh for the sake of beauty"; and this seems to him the genuine sense of our author, since in this work Lactantius pays most attention to the elegance and beauty of the body. Otherwise "is connected to the hand" would rather please. It would please also Eustachius, a doctor, likewise a physician of Orléans, who however prefers to read with the Pen. manuscript "is clothed with flesh at the hand." He points out that Lactantius errs in saying that there are only two projecting joints in the thumb, since it has three, of which the first is not one of the bones of the hand, which have no perceptible motion, while the motion of the first joint is most manifest. So our Firmianus (as is gathered from the middle of chapter five) seems to have recognized joints of two kinds in the thumb, namely two projecting and visible, and another knit to the hand and covered by the muscles, which would be the third: "One indeed is clothed with flesh at the hand"; Jo. Cauci, "is clothed over with flesh."

(printed under page 23)

(2) ‹anchor: Jam pectoris latitudo sublimis› · call in col 47

Jam pectoris latitudo sublimis. Aut nunc, vel leviori mutatione jam legendum est, aut multa desunt, ut annotarunt viri eruditi Betuleius, Francius, Isæus, Sparkius, Walchius, Aristoteles, item Galenus et Pollux manuum tractationi pectus subjiciunt, τὸ στῆθος. Cæterum cur homini latum pectus Conditor tribuerit, Lactantii rationes longe quam Aristotelis meliores sunt. Vide Aristotelem in 4 de Partibus. Betuleius.

"Now the breadth of the chest, raised high." Either nunc ("now") is to be read, or with a lighter change jam, or much is missing, as learned men have noted, Betuleius, Francius, Isaeus, Sparkius, Walchius. Aristotle, and also Galen and Pollux, place the chest, τὸ στῆθος, after the treatment of the hands. For the rest, Lactantius's reasons why the Maker gave man a broad chest are far better than Aristotle's. See Aristotle, On the Parts [of Animals], book 4. Betuleius.

(printed under page 23)

(3) ‹anchor: Aliud› · call in col 47

Aliud. Deest in ms. Bon., Bov. in quibusdam editis, idque recte.

"Another." Missing in the Bon. manuscript, Bov. [and] in some editions, and rightly.

(printed under page 23)

(4) ‹anchor: Abjectum› · call in col 47

Abjectum. Sic restitui ex mss. 2 Bonon., Regio-Put. et 4 al. Reg., Cauc. 5, Colb., Tax., Ultr., Pen., Em., Cant., Clarom., Ed. Rom. 1470, Is., Cellar., Walch., faventibus 1 Reg., 1 Colb. et Brun., in quibus est adjectum, pro abjectum; Baluz., objectum; in 10 impressis, subjectum.

"Cast down." So I have restored it from the manuscripts 2 Bologna, Regio-Puteanus and 4 other Royal, Cauci 5, Colbert, Tax., Utrecht, Pen., Em., Cant., Clermont, the Rome edition of 1470, Isaeus, Cellarius, Walch, with the support of 1 Royal, 1 Colbert and Brun., which have adjectum ("added") for abjectum; Baluze, objectum ("set against"); in 10 printed editions, subjectum ("set beneath").

(printed under page 23)

(5) ‹anchor: Homini› · call in col 47

Homini. Ita legendum ex plerisque mss. et editis, nec non ex præcedenti voce illis. In 12 scriptis et 4 excusis est hominis.

"To man." So it is to be read from most manuscripts and editions, and also from the preceding word illis ("to them"). In 12 manuscripts and 4 printed editions it is hominis ("of man").

(printed under page 23)

(6) ‹anchor: Patens et erectum› · call in col 47

Patens et erectum. Hæc est lectio edit. Graph. et omnium mss., præter 1 Reg. rec. in quo, sicut et in cæteris editis, est rectum.

"Open and upright." This is the reading of the Gryphius edition and of all the manuscripts, except 1 recent Royal, in which, as also in the other editions, it is rectum ("straight").

(printed under page 23)

(7) ‹anchor: Plenum rationis a cœlo datæ› · call in col 47

Plenum rationis a cœlo datæ. Sic restitui ex mss. Regio-Put., 2 al. Reg., 4 Colbert., Marm., Em., Merton., Clarom., a prima manu, et ed. Graph. In alio Colb. est e cœlo datæ; in altero Colbert. a cœlo datum; 3 Reg., Baluz., 1 Colb., Clarom. a secunda manu ac editi a cœlo datum.

"Full of reason given from heaven." So I have restored it from the manuscripts Regio-Puteanus, 2 other Royal, 4 Colbert, Marm., Em., Merton, Clermont in the first hand, and the Gryphius edition. In another Colbert it is e cœlo datæ; in yet another Colbert, a cœlo datum; 3 Royal, Baluze, 1 Colbert, Clermont in the second hand and the editions, a cœlo datum ("full of reason, given from heaven," with "given" agreeing with the chest).

(printed under page 23)

(8) ‹anchor: Papillæ quoque leviter eminentes› · call in col 48

[cut: Papillæ quoque leviter eminentes. Mss. 3 rec. et 4] edit. habent. leniter. At leviter melior lectio quam leniter. Hic enim agitur de partis prominentia, nequaquam de cutis lenitate. Hecquet, doctor medicus Parisiensis. Juvenalis, Sat. 6 de Messalina Claudii Cæsaris conjuge. Martialis, lib. viii, epist. 64: Et talis tumor excitet papillas, / Quales cruda viro puella servat.

[cut: "The breasts also slightly prominent." Three recent manuscripts and 4] editions have leniter ("gently"). But leviter ("slightly") is a better reading than leniter, for the question here is the part's prominence, not at all the smoothness of the skin. Hecquet, doctor of medicine at Paris. Juvenal, Satire 6, on Messalina, wife of Claudius Caesar. Martial, book 8, epigram 64: "And let such a swelling raise the breasts / as an unripe girl keeps for a husband."

(printed under page 23)

(9) ‹anchor: Huic subdita est planities ventris› · call in col 48

Huic subdita est planities ventris, etc. Laudatur γαστὴρ ἀπέριττος, qualem junior Philostratus tribuit Meleagro. Præcipuum in ventre ut sit planus; profundus umbilicus, planus venter. Turpis est mollis venter. Horat. Epod. Od. 8. Junius.

"Beneath this lies the flat of the belly," etc. A belly without excess, γαστὴρ ἀπέριττος, is praised, such as the younger Philostratus gives to Meleager. The chief thing in a belly is that it be flat: "a deep navel, a flat belly." A soft belly is ugly. Horace, Epodes, Ode 8. Junius.

(printed under page 23)

(10) ‹anchor: Umbilicus non indecenti› · call in col 48

Umbilicus non indecenti, etc. Arist. lib. vii de Hist. Animal. cap. 8, et lib. ii de Generat. Anim., cap. 5, Hippocrates de Nat. Pueri.

"The navel, not unbecoming," etc. Aristotle, History of Animals book 7, chapter 8, and Generation of Animals book 2, chapter 5; Hippocrates, On the Nature of the Child.

(printed under page 23)

(11) ‹anchor: Receptaculum, soli corpori› · call in col 48

Receptaculum, soli corpori. Nam Platoni etiam ἡ ὠνομασμένη κάτω κοιλία ὑποδοχὴ nominatur: stomachus, sive ventriculus Latinis, Ciceroni alvus. Hujus officium est, cibi concoctio. Betuleius.

"A receptacle, for the body alone." For in Plato too "what is called the lower belly" is named a "receptacle" (ὑποδοχή): stomachus or ventriculus in Latin, alvus in Cicero. Its office is the digestion of food. Betuleius.

(printed under page 23)

(12) ‹anchor: Animæ vero› · call in col 48

Animæ vero. Id est, spiritui vitali. Francius.

"But to the soul." That is, to the vital spirit. Francius.

(printed under page 23)

(13) ‹anchor: Molle› · call in col 48

Molle. Μαλακὸν. Plato, Ovid. Cernis ut e molli sanguis pulmone remissus. Ex levibus enim et asperis arteriis constat; et ut Plinius et Celsus inquiunt, spongiosus est.

"Soft." Μαλακόν, Plato. Ovid: "You see how the blood sent back from the soft lung." For it consists of smooth and rough arteries; and, as Pliny and Celsus say, it is spongy.

(printed under page 23)

(14) ‹anchor: In quod spiritus reciproca vicissitudine commearet› · call in col 48

In quod spiritus reciproca vicissitudine commearet. Hæc habent mss. 2 Bon., 2 Reg., 2 Colb., Sorbon., Clarom. in marg. et 13 vulgati. At illa absunt a 19 mss. et edit. 2 vet. Rom. et Cellar.

"Into which the breath might pass to and fro by alternate change." Manuscripts 2 Bologna, 2 Royal, 2 Colbert, Sorbonne, Clermont in the margin, and 13 printed editions have these words. But they are absent from 19 manuscripts and from the 2 old Rome editions and Cellarius.

(printed under page 23)

(15) ‹anchor: In uteri› · call in col 48

In uteri. Heuman. legit in uteris.

"Into the womb's." Heumann reads in uteris ("in wombs").

(printed under page 23)

(16) ‹anchor: Ne effunderetur simul spiritus, aut inflaret simul› · call in col 48

Ne effunderetur simul spiritus, aut inflaret simul. In mss. sæpe reperies simul, pro semel, et e converso. In 19 mss. est semel, bis.

"Lest the breath be poured out all at once, or inflate all at once." In the manuscripts you often find simul for semel, and the reverse. In 19 manuscripts it is semel, both times.

(printed under page 23)

(17) ‹anchor: Ideoque ne plenum quidem viscus effecit› · call in col 48

Ideoque ne plenum quidem viscus effecit. Mss. 2 Reg. omnesque editi præter ed. Rom. 1468 habent ne. Abest a 29 mss. Sed profecto retinendum. Ne plenum, id est non compactum, ut moris est quibusdam visceribus, quæ Parenchymata vocantur, utpote glandulis et vasculis arcte stipata densatave, cujus sortis est jecur. De pulmone secus est; viscus enim est fistulis et vesiculis mille distinctum. Igitur pulmonem ideo ne plenum quidem viscus effecit, sed inflabile, etc. Inflari enim non potuisset, si fuisset plenum viscus, parenchymatis instar; ideoque loculis mille pervium esse debuit. Hecquet.

"And so he did not even make it a solid organ." Two Royal manuscripts and all the editions except the Rome edition of 1468 have ne ("not even"). It is absent from 29 manuscripts, but it must certainly be kept. "Not solid," that is, not compact, as is the way with certain organs called parenchymata, packed or thickened tight with little glands and vessels, of which sort is the liver. With the lung it is otherwise, for it is an organ divided into a thousand little tubes and vesicles. So he made the lung not even a solid organ, but one that can be inflated, etc. For it could not have been inflated had it been a solid organ, like a parenchyma; and so it had to be open through a thousand little chambers. Hecquet.

(printed under page 23)

<!-- Lemma notes (no call letters), set in print order as (1), (2)... The top line of each column foot is cut off in the image; what is cut is marked [cut]. The note on Nares runs from the foot of col 49 into the foot of col 50. --> (printed under page 24)

(1) ‹anchor: [cut]› · call in col 49

[cut] …cau, etc. [cut] vel potius humana industria naturalem solertiam imitata est. Vide Theodoretum, Sermone 3 de Providentia Dei. Verbum flandi legitur in mss. 2 Reg., 2 Bonon., 2 Colb., Baluz. et in omnibus fere vulgatis. Abest autem a 15 mss. nec non ab editis Rom. et Cellar., sed retinendum. Flandi, id est spiritu ductum aerem reddendi... Spirandi, id est spiritu ductum aerem admittendi: in hac enim admissi redditique aeris reciprocatione consistit omnis respirandi tractus, id est totum respirandi negotium. Itaque legendum vicissitudo flandi et spirandi, abstinendo a virgula interjecta inter flandi et spirandi, quam apponi præstabit post spirandi, utpote cum vicissitudo de qua hic agitur, non sit flandi tantum, sed et spirandi. Hecquet.

[cut] …cau, etc. [cut] or rather, human skill has imitated the cleverness of nature. See Theodoret, Discourse 3 on the Providence of God. The word flandi ("of blowing") is read in the manuscripts 2 Royal, 2 Bologna, 2 Colbert, Baluze, and in almost all the printed editions. It is absent, however, from 15 manuscripts and from the Rome editions and Cellarius; but it is to be kept. Flandi, that is, of giving back the air drawn in by the breath... Spirandi, that is, of letting in the air drawn by the breath: for the whole course of breathing, that is, the whole business of respiration, consists in this to-and-fro of air let in and given back. So we should read "the alternation of blowing and breathing," leaving out the comma set between flandi and spirandi; it will be better placed after spirandi, since the alternation in question here is not of blowing only, but of breathing too. Hecquet.

(printed under page 24)

(2) ‹anchor: Vitam sustentat› · call in col 49

Vitam sustentat, etc. Ita tamen, ut quidquid utile ac vitæ necessarium in pulmonibus elaboratum est, ad sinistrum cordis ventriculum deferatur: quidquid inutile, illac, qua inspiravimus, effletur. Adi de hoc Theodoretum cum admiratione disserentem. Betuleius.

"Sustains life," etc. Yet in such a way that whatever useful and needful for life has been worked up in the lungs is carried to the left ventricle of the heart; whatever is useless is breathed out by the way we breathed in. On this consult Theodoret, who discusses it with wonder. Betuleius.

(printed under page 24)

(3) ‹anchor: Quod alit animam› · call in col 49

Quod alit animam. Non hic rationalem intelligas, sed vitalem illam nobis cum brutis communem. Isæus.

"Which nourishes the soul." Do not understand the rational soul here, but that vital one we share with the beasts. Isaeus.

(printed under page 24)

(4) ‹anchor: Ut flecti cervix, ac moveri facile possit› · call in col 49

Ut flecti cervix, ac moveri facile possit. Hæc verba absunt a 19 mss. atque editis 2 vet. Rom. ac Cellar. In 3 Colbert. et in Baluz. pro adverbio facile, est facillime.

"So that the neck could be bent and moved easily." These words are absent from 19 manuscripts and from the 2 old Rome editions and Cellarius. In 3 Colbert manuscripts and in Baluze, for the adverb facile ("easily") there is facillime ("most easily").

(printed under page 24)

(5) ‹anchor: Duas esse per collum fistulas... cibalem, ac spiritalem› · call in col 49

Duas esse per collum fistulas... cibalem, ac spiritalem. Quam cibalem Lactantius nominat, ea gula est, quæ οἰσοφάγος Græcis nominatur. Atque etiam quibusdam στόμαχος, et adeo ab ipso etiam Celso et Galeno. Spiritalis vero, Græcis τραχεῖα ἀρτηρία, aspera arteria, eo quod cartilagineis annulis constat. Noster gurgulionem vocat. Betul.

"That there are two pipes through the neck... one for food and one for breath." What Lactantius calls the food pipe is the gullet, which the Greeks call οἰσοφάγος, and some also στόμαχος, even Celsus himself and Galen. The breath pipe, in Greek τραχεῖα ἀρτηρία, is the "rough artery," because it consists of rings of cartilage. Our author calls it the gurgulio (windpipe). Betuleius.

(printed under page 24)

(6) ‹anchor: Ille enim qui est ab ore transitus› · call in col 49

Ille enim qui est ab ore transitus. Ita restitui ex omnibus impressis et mss. si excipias unum Colb. rec. et edit. Gall. in quibus est, Illi enim qua.

"For that passage which runs from the mouth." So I have restored it from all the printed editions and manuscripts, except one recent Colbert and the Gallic edition, which have Illi enim qua.

(printed under page 24)

(7) ‹anchor: In cicutæ modum› · call in col 49

In cicutæ modum. Virg. Eclog. 2: Est mihi disparibus septem compacta cicutis / Fistula.

"In the manner of a hemlock-stalk pipe." Virgil, Eclogue 2: "I have a pipe joined of seven unequal hemlock stalks."

(printed under page 24)

(8) ‹anchor: Patetque semper hic transitus› · call in col 49

Patetque semper hic transitus. Ita mss. in editis est hinc.

"And this passage is always open." So the manuscripts; in the editions it is hinc ("from here").

(printed under page 24)

(9) ‹anchor: Nares› · call in col 49

Nares, etc. Numerat Galenus spiritus instrumenta, nares, os, fauces, asperam arteriam, et pulmonem: nutrimenti vero vasa, os, dentes, stomachum, ventriculum, jejunum et tenuia intestina. Cæterum alia narium est, secundum Festum, derivatio: nempe [cut] …similem. Betul.

"Nostrils," etc. Galen counts as the instruments of breath the nostrils, mouth, throat, windpipe and lung; and as the vessels of nourishment the mouth, teeth, gullet, stomach, jejunum and small intestines. But according to Festus the derivation of nares is different: namely [cut] …like. Betuleius.

(printed under page 24)

(10) ‹anchor: Vel spiritus nare non desinit› · call in col 50

Vel spiritus nare non desinit. Ita Festus et Isidor. Orig. lib. xi, cap. 1, qui pro nare habet manare; sed hinc restituendus. Isæus. Nare, hic idem quod fluere.

"Or the breath does not cease to swim." So Festus, and Isidore, Etymologies book 11, chapter 1, who has manare ("to flow out") for nare; but he is to be corrected from here. Isaeus. Nare here means the same as fluere ("to flow").

(printed under page 24)

(11) ‹anchor: Quæ sunt hujus fistulæ quasi ostia› · call in col 50

Quæ sunt hujus fistulæ quasi ostia. Hæc restituenda fuerunt Lactantio ex Bonon., Tax., Pen., Lips. quæ in aliis desunt.

"Which are as it were the mouths of this pipe." These words had to be restored to Lactantius from Bologna, Tax., Pen., Lips., as they are missing in the others.

(printed under page 24)

(12) ‹anchor: Ad os quoque interpatet› · call in col 50

Ad os quoque interpatet. Sic emendavi ex mss. 2 Bonon., Tax., Regio-Put., 3 al. Reg., 5 Colb., 4 Oxon., Goth., Pen., Lips., Em., Gat., Marm., Sorbon., Vict., Baluz., Clarom., ed. Cell. et Walch. meliori sensu, quam hæc quæ in 4 rec. et in editis sunt verba iter patet, quæ cum syntaxi constare nequaquam possunt. Interpatet autem dixit, quia non recta ad os tendit, sed ad nares. Aliquantulum autem patet ad os, et meatum quoque ad illud habet. Vox autem hæc satis latina. Ita pulmonem interpatere rimis dixit Macrobius, lib. vii Saturnal., cap. 15. Partim ex Thysio. Nec Lactantius noster vocis hujus auctor est: extat quoque apud alios.

"It lies partly open to the mouth too." So I have corrected it from the manuscripts 2 Bologna, Tax., Regio-Puteanus, 3 other Royal, 5 Colbert, 4 Oxford, Gotha, Pen., Lips., Em., Gat., Marm., Sorbonne, Victor, Baluze, Clermont, and the editions of Cellarius and Walch, with better sense than the words iter patet ("the way lies open") found in 4 recent manuscripts and in the editions, which cannot stand with the syntax. He said interpatet because it does not run straight to the mouth but to the nostrils; yet it lies a little open to the mouth, and has a passage to it as well. The word is good enough Latin: so Macrobius said the lung interpatere rimis ("lies open with clefts"), Saturnalia book 7, chapter 15. Partly from Thysius. Nor is our Lactantius the author of this word; it is found in others too.

(printed under page 24)

(13) ‹anchor: Colles faucium› · call in col 50

Colles faucium. Jo. Cauci et Isæus legendum putant tolles; quod in nullo reperi codice. In 1 Colb. rec. est calles faucium; in 2 Reg. rec. et ed. Rom. 1474, Veneta 1490, Florent., Junt., Graph., folles faucium. At in Mss. 2 Bonon., Regio-Put. et 4 al. Reg., 7 Vaticanis, 5 Colb., Sorbon., Ultr., Cant., Em., Cant., Gat., Marm., Vict., Clarom., Baluz., Brun. et in 14 vulgatis est colles faucium. Perpendat lector an pro colles et folles, tolles sit legendum. Tolles enim vocantur glandulæ ob quamdam glandis similitudinem. Tolles autem seu toles est (ut observat Festus) tumor in faucibus, quæ per diminutionem tonsillæ dicuntur. Plin., lib. ii, c. 37, tonsillæ in homine, in sue glandulæ. Sed et tolles, seu tonsillas, quas Celsus vocat glandulas, recentiores medici vocant amygdalas, Græci autem paristhmia. Tolles autem a tollendo, quia partem attollunt in tumorem. Legi autem forte præstaret (inquit Hecquetius) tolli quam tollere. Unde sic restituendus veniret hic locus: Ubi se tolles faucium spectantes uvam tolli incipiunt in tumorem. Et utinam huic lectioni faverent mss., contra quorum fidem nihil mutare volui. Nihil enim obstat quominus tumor faucium collis appelletur, nec repugnant peritissimi medici Gaudeffridus et Eustachius.

"The hills of the throat." Jo. Cauci and Isaeus think tolles should be read, which I have found in no codex. In 1 recent Colbert it is calles faucium ("paths of the throat"); in 2 recent Royal and the editions of Rome 1474, Venice 1490, Florence, Junta and Gryphius, folles faucium ("bellows of the throat"). But in the manuscripts 2 Bologna, Regio-Puteanus and 4 other Royal, 7 Vatican, 5 Colbert, Sorbonne, Utrecht, Cant., Em., Cant., Gat., Marm., Victor, Clermont, Baluze, Brun., and in 14 printed editions, it is colles faucium. Let the reader weigh whether tolles should be read for colles and folles. For glands are called tolles from a certain likeness to an acorn. Tolles or toles (as Festus notes) is a swelling in the throat, which in the diminutive are called tonsillae. Pliny, book 2 [sic], chapter 37: "tonsils in man, glands in the pig." Moreover the tolles or tonsils, which Celsus calls glands, more recent physicians call amygdalae ("almonds"), and the Greeks paristhmia. Tolles comes from tollere ("to raise"), because they lift the part into a swelling. Perhaps it would be better (says Hecquet) to read tolli rather than tollere. So the passage would be restored thus: "Where the tolles of the throat facing the uvula begin to rise into a swelling." Would that the manuscripts favoured this reading; against their witness I have been unwilling to change anything. For nothing prevents a swelling of the throat being called a hill, nor do the most skilled physicians Gaudeffridus and Eustachius object.

(printed under page 24)

(14) ‹anchor: Si, ut gulæ iter› · call in col 50

Si, ut gulæ iter. Ita reposui ex mss. omnium vetustissimis optimisque 1 Bonon. et Regio-Put. necnon ex Isæana editione: quod melius fluit, quam si sicut gulæ iter 12 manuscriptorum rec. et edit. Favent (continues)

"If, as the path of the gullet." So I have restored it from the oldest and best manuscripts of all, 1 Bologna and Regio-Puteanus, and also from Isaeus's edition: which flows better than si sicut gulæ iter of 12 recent manuscripts and the editions. In favour are (continues)

(printed under page 24)

<!-- Lemma notes under the heading VARIORUM NOTÆ (no call letters), set in print order as (1), (2)... --> (printed under page 25)

(2) ‹anchor: Nec procedens ex eo spiritus efficere vocem sine linguæ ministerio posset› · call in col 51

Nec procedens ex eo spiritus efficere vocem sine linguæ ministerio posset. Hæc suppleta sunt ex mss. 2 Bonon., 1 Reg., Tax., 3 Colb., Baluz., Sorbon., Clarom. in marg. atque editis Is. et Spark. quæ in aliis desiderantur, et in ipsa editione O. F. Fritzsche.

"Nor could the breath coming from it make a voice without the service of the tongue." These words are supplied from the manuscripts 2 Bologna, 1 Royal, Tax., 3 Colbert, Baluze, Sorbonne, Clermont in the margin, and the editions of Isaeus and Sparke; they are wanting in the others, and in O. F. Fritzsche's edition itself.

(printed under page 25)

(3) ‹anchor: Errat enim› · call in col 51

Errat enim, etc. Errat igitur princeps medicorum, Hippocrates, qui aphoris. 59 l. vii, ait eos quibus cerebrum aliqua ex causa concussum fuerit, necesse esse statim mutos fieri; et aphorism. 5 lib. v, ex ebrietate hoc malum etiam evenire subindicat, et id lethale adeo esse, si convulsus fuerit, nisi febri corripiatur. Vide ad hæc Vuilichium. Betul.

"For he errs," etc. So the prince of physicians, Hippocrates, errs, who says in aphorism 59 of book 7 that those whose brain has been shaken from any cause must at once become mute; and in aphorism 5 of book 5 he hints that this ill also comes from drunkenness, and that it is fatal if the man is seized with convulsions, unless he is taken with a fever. See Wilichius on this. Betuleius.

(printed under page 25)

(4) ‹anchor: Nares quasi mugientes› · call in col 51

Nares quasi mugientes. Addidi quasi ex mss.—Quasi mugientes profundunt. Eadem fere causa est affectionis et læsionis in muto et surdo. Vide Aristot., problem. 2 et 4, sectio 33. Alexandrinum Aphrodis. probl. 138. Is.

"The nostrils, as if lowing." I have added quasi ("as if") from the manuscripts. — "Pour out as if lowing." The cause of the affliction and injury in the mute and in the deaf is much the same. See Aristotle, Problems 2 and 4, section 33; Alexander of Aphrodisias, Problem 138. Isaeus.

(printed under page 25)

(5) ‹anchor: De loquentibus› · call in col 51

De loquentibus. De pro ex. Frequens hoc Lactantio, et aliis Ovidio, Floro, Justino, quorum loca indicavit Burmannus ad Ovid., lib. i Amor., 10, 8: Et quidquid magno de Jove fecit amor. Bun.

"From those who speak." De for ex ("from"). This is frequent in Lactantius, and in others, Ovid, Florus, Justin, whose passages Burmann has pointed out on Ovid, Amores book 1, 10, 8: "And whatever love made of great Jove." Bünemann.

(printed under page 25)

(6) ‹anchor: Auditum quoque› · call in col 51

Auditum quoque. etc. Experientia contrarium testatur. Immo qui surdi nascuntur, muti sint necesse est.—Auditum quoque obstrui necesse est. Si tamen natura et a nativitate contigerit: quod si deinde morbo aliquo, non id necesse esse tradunt medici, ut refert Aphrod. ubi supra. Is.

"The hearing also," etc. Experience testifies the contrary. Rather, those who are born deaf must be mute. — "The hearing also must be blocked." That is, if it happens by nature and from birth; but if afterwards through some disease, physicians teach that this is not necessary, as [Alexander of] Aphrodisias reports in the place cited above. Isaeus.

(printed under page 25)

(7) ‹anchor: Ne admittere quidem possit› · call in col 51

Ne admittere quidem possit. Ex 21 mss. et 10 vet. ed. expunxi vocem auditum, quæ sat inutilis videtur, cum hic de voce emittenda et de voce admittenda agatur, quod non nemo intelligit. Ne auditum admittere quidem possit perperam legitur in 2 Bonon., Tax. et 6 recentioribus vulgatis.

"Could not even let in." On the authority of 21 manuscripts and 10 old editions I have struck out the word auditum ("hearing"), which seems quite useless, since the matter here is sending out a voice and letting a voice in, as more than one person understands. "Could not even let in hearing" is wrongly read in 2 Bologna, Tax. and 6 more recent printed editions.

(printed under page 25)

(8) ‹anchor: Auram trahere possimus› · call in col 51

Auram trahere possimus. Ita restitui ex mss. veterrimis 1 Bonon., Reg., Put., Cauc., Ultr., 3 Colb., Baluz., Vict., Brun., ed. Rom. 1470. Et sic legendum esse patet ex præcedentibus. In 2 Reg. rec., 5 Colb., Clarom. excusisque multis, possumus, male.

"We may draw air." So I have restored it from the very old manuscripts 1 Bologna, Royal, Puteanus, Cauci, Utrecht, 3 Colbert, Baluze, Victor, Brun., and the Rome edition of 1470. That it should be read so is clear from what precedes. In 2 recent Royal, 5 Colbert, Clermont and many printed editions, possumus ("we can"), wrongly.

(printed under page 25)

(9) ‹anchor: Spiritus stranguletur› · call in col 52

Spiritus stranguletur. Isæus et Gaudeffridus legendum esse censent strangulemur, quia strangulatio ad hominem, non ad aerem pertinet. Sed repugnant mss. et editi præter Is. Et dici potest aerem strangulari, id est faucibus premi.

"The breath be choked." Isaeus and Gaudeffridus think strangulemur ("we be choked") should be read, since choking belongs to the man, not to the air. But the manuscripts and the editions other than Isaeus are against it. And the air can be said to be choked, that is, pressed by the throat.

(printed under page 25)

(10) ‹anchor: Eorum succus› · call in col 52

Eorum succus, etc. Non alvi hoc officium est, sed intestinorum, quæ exceptum ex ventriculo succum tantisper fovent, dum per venam meseraicam in jecur evectus, in sanguinem convertitur, indeque universa corporis membra nutriuntur. Betul.

"Their juice," etc. This is not the office of the belly but of the intestines, which keep warm the juice received from the stomach until, carried up into the liver by the mesenteric vein, it is turned into blood, and from there all the members of the body are nourished. Betuleius.

(printed under page 25)

(11) ‹anchor: Intestinorum quoque multiplices spiræ› · call in col 52

Intestinorum quoque multiplices spiræ, etc. Maxime illius quod εἰλεοὶ [Greek uncertain in the image] vocatur, gracile nimirum illud. Flexuosissimos orbes Plinius nominat: Celsus vero, sinus. Betul.

"The many coils of the intestines also," etc. Above all of that which is called εἰλεοί [Greek uncertain in the image], the slender one, namely. Pliny calls them "most winding circles," and Celsus "folds." Betuleius.

(printed under page 25)

(12) ‹anchor: Et uno tamen substricta vinculo› · call in col 52

Et uno tamen substricta vinculo. Ita 15 mss. quorum duo sunt veterrimi, et 8 editi. In 10 scriptis rec. et 7 impressis rec. et uno tantum. Utraque lectio bona, et in idem recidit.

"And yet bound beneath by a single tie." So 15 manuscripts, of which two are very old, and 8 editions. In 10 recent manuscripts and 7 recent printed editions, et uno tantum ("and by one only"). Both readings are good and come to the same thing.

(printed under page 25)

(13) ‹anchor: Et tamen necubi forte obhærerent› · call in col 52

Et tamen necubi forte obhærerent. Sic ex veterrimis et optimis mss. 2 Bonon., Regio-Put., 1 al. Reg., 3 Colb., Baluz., Tax. emendavi necubi, quod est ne alicubi; in 7 rec. est, ne cui; in sex rec. et in vulgatis, ne qui.

"And yet lest they should perhaps stick anywhere." So, from the very old and best manuscripts 2 Bologna, Regio-Puteanus, 1 other Royal, 3 Colbert, Baluze, Tax., I have corrected to necubi, which is ne alicubi ("lest anywhere"); in 7 recent manuscripts it is ne cui; in six recent ones and in the printed editions, ne qui.

(printed under page 25)

(14) ‹anchor: Oblevit› · call in col 52

Oblevit. Vera lectio, quam restitui ex mss. Tornes. et Erasm. atque editis Graph. et Betul. eademque sententia, Erasmo teste, reperitur apud Aristotel. et Plin. In 9 mss. et 6 excusis rec. est opplevit, malè.

"He smeared over." The true reading, which I have restored from the Tornesius and Erasmus manuscripts and the editions of Gryphius and Betuleius; and the same thought, as Erasmus attests, is found in Aristotle and Pliny. In 9 manuscripts and 6 recent printed editions it is opplevit ("filled up"), wrongly.

(printed under page 25)

(15) ‹anchor: Niterentur› · call in col 52

Niterentur. Ex mss. vetustissimis 1 Bonon., Regio-Put., 4 al. Reg., Pen., Goth., 4 Colb., Vict., Gat., Marm., Clarom., Brun., edit. vet. 3 Rom., Ald. 1515, Paris. 1525, Parrhas., Florent., Graph., Is., Cellar., sic emendavi, rectius quam mitterentur, quod est 9 manuscriptorum rec. et 6 vulgatorum.

"Might strain." From the very old manuscripts 1 Bologna, Regio-Puteanus, 4 other Royal, Pen., Gotha, 4 Colbert, Victor, Gat., Marm., Clermont, Brun., the old editions 3 Rome, Aldine 1515, Paris 1525, Parrhasius, Florence, Gryphius, Isaeus, Cellarius, I have corrected it so, more rightly than mitterentur ("might be sent"), which is the reading of 9 recent manuscripts and 6 printed editions.

(printed under page 25)

(16) ‹anchor: Vesica, cujus usum volucres› · call in col 52

Vesica, cujus usum volucres, etc. Plin. Infra alvum a priore parte vesica, quæ nulli ova gignentium, præter testitudinem (hactenus ex Arist.) nulli nisi san- (continues)

"The bladder, whose use birds," etc. Pliny: "Below the belly, in front, is the bladder, which none of the egg-bearing creatures has except the tortoise" (thus far from Aristotle), "none except those with blood- (continues)

(printed under page 25)

<!-- Lemma notes (no call letters), set in print order as (1), (2)... The top of each column foot is cut off in the image; what is cut is marked [cut]. Greek set as printed (περαστάτας for παραστάτας is the print's). --> (printed under page 26)

(1) ‹anchor: [cut]› · call in col 53

(continued) [cut] …veram putat Heumannus.

(printed under page 26)

(2) ‹anchor: Quæ seminium continet› · call in col 53

Quæ seminium continet. Ita restitui ex mss. Regio-Put., 2 al. Reg., Brun. ac ed. Betul., faventibus mss. Bodl., Baluz., 3 Colb., Clarom. in marg. in quibus est quæ seminum rationem continet; in 3 Reg., 2 Colbert. a prima manu, ed. Rom. 1470, quæ semina continet; in Marm., quæ semina continent; in 1 Colb. rec. et multis editis, quæ semen continet.

"Which holds the seed-stock." So I have restored it from the manuscripts Regio-Puteanus, 2 other Royal, Brun., and Betuleius's edition, with the support of the manuscripts Bodleian, Baluze, 3 Colbert, Clermont in the margin, in which it is "which holds the principle of the seeds"; in 3 Royal, 2 Colbert in the first hand, and the Rome edition of 1470, "which holds the seeds"; in Marm., "which [plural] hold the seeds"; in 1 recent Colbert and many editions, "which holds the seed."

(printed under page 26)

(3) ‹anchor: Ita› · call in col 53

Ita. Sic mss. Bov. reliqui habent itemque.

"Thus." So the manuscripts; Bov. [and] the rest have itemque ("and likewise").

(printed under page 26)

(4) ‹anchor: Venæ seminales duæ› · call in col 53

Venæ seminales duæ. Quæ sic in medicorum definitionibus describuntur: Παραστάται (vasa assistentia Philippus transtulit). Observa obiter, quod rursus dualem urget numerum. Sed ex Vesalii descriptione duos in pene seminis meatus non invenio. Betul.

"Two seminal veins." These are described thus in the physicians' definitions: παραστάται (Philip translated it "vessels standing beside"). Note in passing that he again presses the number two. But from Vesalius's description I do not find two seminal passages in the penis. Betuleius.

(printed under page 26)

(5) ‹anchor: In una tamen compage› · call in col 53

In una tamen compage. Sic emendo ex vet. mss. 2 Bonon., Cauc., 6 Reg., 4 Colb., Tax., Pen., Ultr., Vic., Gat., Marm., Brun. et 2 vet. edit. Rom., Fasitel., Betul. In 4 mss. rec. et 9 excusis est in una tantum; in 4 vulgatis rec. est una tantum, absque præpositione.

"Yet in a single structure." So I correct it from the old manuscripts 2 Bologna, Cauci, 6 Royal, 4 Colbert, Tax., Pen., Utrecht, Victor, Gat., Marm., Brun., and the 2 old Rome editions, Fasitelius, Betuleius. In 4 recent manuscripts and 9 printed editions it is "in one only"; in 4 recent printed editions it is "one only," without the preposition.

(printed under page 26)

(6) ‹anchor: Interfecta› · call in col 53

Interfecta. Recte Heumannus existimat legendum esse intersecta, quia hic res est de Anatomia.

"Killed." Heumann rightly judges that intersecta ("cut through") should be read, because the matter here is anatomy.

(printed under page 26)

(7) ‹anchor: Patefiunt› · call in col 53

Patefiunt. Id est, secantur. Francius.

"Are laid open." That is, are cut. Francius.

(printed under page 26)

(8) ‹anchor: Dexterior masculinum continet semen› · call in col 53

Dexterior masculinum continet semen, etc. Plutarchus et Censorinus hujus sententiæ auctores faciunt Anaxagoram et Empedoclem. Lege tu Arist. lib. iv de Generat. animal. cap. 1. Aphoris. Hippocratis est 48. Betul.

"The right one holds the male seed," etc. Plutarch and Censorinus make Anaxagoras and Empedocles the authors of this view. Read Aristotle, Generation of Animals book 4, chapter 1. Of Hippocrates' aphorisms it is no. 48. Betuleius.

(printed under page 26)

(9) ‹anchor: Et omnino in toto corpore› · call in col 53

Et omnino in toto corpore. Sequor maximam mss. vetustissimorum et optimorum partem, cum Isæo Grapheo et Cellario. Legitur Et ideo in scriptis 10 rec. et editis 13: utraque lectio bona.

"And altogether in the whole body." I follow the great majority of the oldest and best manuscripts, with Isaeus, Gryphius and Cellarius. Et ideo ("and therefore") is read in 10 recent manuscripts and 13 editions: both readings are good.

(printed under page 26)

(10) ‹anchor: Quidam putant ex medullis tantum, quidam› · call in col 53

Quidam putant ex medullis tantum, quidam. Sic ferunt mss. Bonon., Regio-Put., 1 al. Reg., 2 Colb., 1 Sorb. et omnes ferme editi; at mss. rec. 4 Reg., 4 Colbert., Goth., Lips., Em., Cant., Vict., Gat., Marm., Clarom., Brun., edit. 2 Rom. et Cellar. omissis quinque prioribus verbis, habent: quidam aiunt ex omni corpore. Cæterum Platonis hæc sententia est in Timæo pauculis verbis delibata, nimirum ab aliud agente. Censorinus Hipponi hoc dogma tribuit. Betul. — Quidam putant ex medullis tantum. Per spinam e cerebro labi dicebat Aristoteles, probl. 56, section. 10.—Quidam ex omni corpore, ut refert Aristoteles, l. i de Gene. anim., cap. 17, quam opinionem refellit ibid. cap. 18. Isæus.

"Some think from the marrow only, some." So the manuscripts Bologna, Regio-Puteanus, 1 other Royal, 2 Colbert, 1 Sorbonne and almost all the editions; but the recent manuscripts 4 Royal, 4 Colbert, Gotha, Lips., Em., Cant., Victor, Gat., Marm., Clermont, Brun., and the editions 2 Rome and Cellarius, leaving out the first five words, have "some say from the whole body." For the rest, this view of Plato's is touched on in a very few words in the Timaeus, by one plainly occupied with something else. Censorinus ascribes this doctrine to Hippo. Betuleius. — "Some think from the marrow only." Aristotle said it flows from the brain through the spine, Problems 56, section 10. — "Some from the whole body," as Aristotle reports, Generation of Animals book 1, chapter 17, an opinion he refutes in the same place, chapter 18. Isaeus.

(printed under page 26)

(11) ‹anchor: [cut]› · call in col 54

[cut] …lib. v, cap. 15, et ejusdem libri figuram 25 cum aliquot ordine sequentibus. Buneman.

[cut] …book 5, chapter 15, and figure 25 of the same book with some following in order. Bünemann.

(printed under page 26)

(12) ‹anchor: Varro› · call in col 54

Varro. Fortasse in eo libro, quem de Origine Humana ab ipso conscriptum testatur Censorin. de die Natal. Hodie non extat. Isæus.

"Varro." Perhaps in the book On Human Origin which Censorinus, On the Birthday, attests he wrote. It does not survive today. Isaeus.

(printed under page 26)

(13) ‹anchor: Varro et Aristoteles› · call in col 54

Varro et Aristoteles. Aristot. hæc non dissimulanter negat in primo de Generatione, cap. 20. Fuit de hoc olim inter auctores controversum. Adscribam autem Censorini verba: Illud quoque ambiguam facit inter auctores opinionem, utrumne ex patris tantummodo semine partus nascatur, ut Diogenes et Hippon Stoicique scripsere; an etiam ex matris, ut Anaxagoræ et Alcmæoni, nec non Parmenidi, Empedoclique et Epicuro visum est. Pythagoras, inquit Plut., Democritus, Epicurus, fœminam quoque semen emittere putarunt. Seminales enim meatus aversos habere (ἔχει γὰρ περαστάτας ἀπεστραμμένας), propter quod ab usu (inquiunt) coitus appetentiam habet. Aristoteles Platoque materiam quidem uvidam (ὕλην ὑγρὰν) emittere, tamquam sudorem a colluctatione, sed haud quaquam seminalem. Hippo emittere quidem fœminas semen, non minus maribus, sed quod ad generationem non conferat, ut quod citra vulvam excidat, διὰ τὸ ἐκτὸς πίπτειν τῆς ὑστέρας: unde nonnullas sæpenumero citra coitum ullum semen emittere, præsertim quæ viduæ degant. Sunt qui a mare ossa, carnes vero a fœmina esse contendunt. Hippocrates in libro de Genitura (sive is Polybis ipsius discipuli est) asserit mulieres etiam semen generationi idoneum ejaculari. Betul. — Et Aristoteles. Sed ille hoc potius negare videtur i de Gener. Anim. c. 18, et seqq. cui S. Thom. assentitur in iii Part. quæst. 31, art. 5, ad 3. Sed quia quidam alii celeberrimi auctores contrariam sententiam tuentur, videndus est de quæstione copiosè disputans Cajetanus 2-2, quæst. 154, art. 2. Isæus.

"Varro and Aristotle." Aristotle denies this openly in the first book On Generation, chapter 20. It was once disputed among the authorities. I shall add Censorinus's words: "This too makes for divided opinion among the authorities: whether offspring is born from the father's seed alone, as Diogenes and Hippo and the Stoics wrote, or from the mother's as well, as Anaxagoras and Alcmaeon thought, and Parmenides too, and Empedocles and Epicurus." Pythagoras, says Plutarch, Democritus and Epicurus thought that the woman also emits seed; for she has seminal passages turned back (ἔχει γὰρ περαστάτας ἀπεστραμμένας), on account of which (they say) she has desire for intercourse from use. Aristotle and Plato [held] that she emits a moist matter (ὕλην ὑγρὰν), like sweat from wrestling, but by no means seminal. Hippo, that women do emit seed, no less than males, but that it does not contribute to generation, since it falls outside the womb, διὰ τὸ ἐκτὸς πίπτειν τῆς ὑστέρας ("because it falls outside the womb"): hence some often emit seed without any intercourse, especially those who live as widows. There are those who contend that the bones come from the male and the flesh from the female. Hippocrates in the book On Generation (or it is by Polybus, his own disciple) asserts that women too ejaculate seed fit for generation. Betuleius. — "And Aristotle." But he seems rather to deny this, Generation of Animals book 1, chapter 18 and following, with whom St Thomas agrees, Third Part, question 31, article 5, reply to 3. But since certain other very famous authors defend the contrary view, see Cajetan, who discusses the question at length, 2-2, question 154, article 2. Isaeus.

(printed under page 26)

(14) ‹anchor: Aiunt non tantum› · call in col 54

Aiunt non tantum. Mss. 5 rec. et 14 editi, Aiunt enim.

"They say not only." Five recent manuscripts and 14 editions, Aiunt enim ("for they say").

(printed under page 26)

(15) ‹anchor: Et inde plerumque matribus similes procreari› · call in col 54

Et inde plerumque matribus similes procreari. Quid de prolis similitudine philosophi senserint, sigillatim referre longum foret: indicabimus saltem aliquot auctorum loca. Vide Aristot. lib. iv de Gen. Anim. cap. 3, et lib. vii Hist. Anim., cap. 6; Plutarch, de Placit. Philosoph. lib. v, cap. 11 et 12; Stob. in Eclog. Phys.; Galen. lib. ii de Semine; Plin. lib. vii, cap. 12; Solin. cap. 5; Dionys. Halicarn. περὶ τῆς τῶν λογ᾽ ἐξετ.; Strab. lib. xv; August. lib. v contra Ju- (continues)

"And hence that for the most part children are born like their mothers." It would be long to report one by one what the philosophers thought about the likeness of offspring: we shall at least point out some passages of the authorities. See Aristotle, Generation of Animals book 4, chapter 3, and History of Animals book 7, chapter 6; Plutarch, Opinions of the Philosophers book 5, chapters 11 and 12; Stobaeus in the Physical Eclogues; Galen, On Seed book 2; Pliny book 7, chapter 12; Solinus chapter 5; Dionysius of Halicarnassus, On the Examination of Speeches [Greek title abbreviated]; Strabo book 15; Augustine, book 5 against Ju- (continues)

(printed under page 26)

<!-- Lemma notes (no call letters), set in print order as (1), (2)... The top of each column foot is cut off in the image; what is cut is marked [cut]. The end of the note on "Et inde plerumque matribus similes" (from page 26) and the start of note (1) lie in the cut. Note "Totum opus" runs from the foot of col 55 into col 56, with a line lost in the cut. Greek set as printed (θόνου for γόνου is the print's). --> (printed under page 27)

(1) ‹anchor: [cut]› · call in col 55

[cut] …Reg. et 1 Colb. impressique 11 habent sanguine, male. Sanguinem enim menstruum (ait Hecquetius) in partem hominis formaturæ venire putarunt medici veteres.

[cut] …Royal and 1 Colbert and 11 printed editions have sanguine ("with blood"), wrongly. For the old physicians thought (says Hecquet) that the menstrual blood went into a part of the man to be formed.

(printed under page 27)

(2) ‹anchor: Et primum quidem cor hominis› · call in col 55

Et primum quidem cor hominis, etc. Addita conjunctio, et, ex mss. et editis, præter Gall. et Spark. in quibus desideratur. Censorinus de die Natali, capite 5, multas multorum opiniones recensens, in hac Empedoclis dogma fuisse secutum Aristotelem ait. Aristotelis locus alius mihi non est in promptu, nisi ille fortassis, qui est in iii de Partibus animalium, cap. secundum Theodori demissiones 4, ubi quidem non primam partium corporis humani facit, ἀλλὰ ἔναιμος πρώτη γινομένη τῶν μορίων ἁπάντων. Probat id rationibus probabilibus; nempe quod fons sanguinis sit, et ob hoc ipsum, quia corporis fere meditullium in totum se corpus diffundat. Aristotelem fortassis etiam Plin. pro more secutus est. Ejus verba sunt: Cor primum nascentibus formari in utero tradunt, deinde cerebrum, sicut tardissime oculos. Sed apud Plut. et Gall. ὀσφὺν, id est lumbos, sicut carinam navis, primum formari Aristoteli tribuitur; cor autem secundum medicos, in quo videlicet venarum arteriarumque principium est. Sed Gal. in lib. de Fœtuum formatione post jecur formari ait, Chrysippi et stoicorum dogmata refellens. Betuleius.

"And first, indeed, the heart of a man," etc. The conjunction et ("and") is added from the manuscripts and editions, except the Gallic and Sparke's, in which it is wanting. Censorinus, On the Birthday, chapter 5, reviewing the many opinions of many men, says that in this Aristotle followed the doctrine of Empedocles. No other passage of Aristotle is at hand for me, unless perhaps the one in book 3 On the Parts of Animals, chapter 4 by Theodore's divisions, where he does not indeed make it the first of the parts of the human body, "but the first of all the parts to come to be with blood in it" (ἀλλὰ ἔναιμος πρώτη γινομένη τῶν μορίων ἁπάντων). He proves it with probable reasons: that it is the fountain of the blood, and for this very reason, that being nearly the centre of the body it spreads itself into the whole body. Pliny too perhaps followed Aristotle, as he is wont. His words are: "They report that in those being born the heart is formed first in the womb, then the brain, as the eyes are formed last." But in Plutarch and Galen it is ascribed to Aristotle that the loins (ὀσφύν) are formed first, like the keel of a ship; but according to the physicians the heart, in which namely is the origin of the veins and arteries. But Galen in the book On the Formation of the Foetus says it is formed after the liver, refuting the doctrines of Chrysippus and the Stoics. Betuleius.

(printed under page 27)

(3) ‹anchor: Effingi› · call in col 55

Effingi. Ita ex 19 melioribus et antiquioribus mss. et edit. Cellar. restitui. In 9 scriptis rec. et 15 vulgatis est confingi cor hominis; qua de re vide Censorinum de Die Natali, cap. 5, ubi philosophorum de formatione hominis recenset opiniones. — Et primum quidem cor hominis confingi. Causam affert Aristoteles; et id verum existimari in omnibus animalibus tradit Plin. lib. x, cap. 53. Varias opiniones ponit Censorin. cap. 5. Isæus.

"Be fashioned." So I have restored it from 19 better and older manuscripts and Cellarius's edition. In 9 recent manuscripts and 15 printed editions it is confingi cor hominis ("the heart of a man is put together"); on which see Censorinus, On the Birthday, chapter 5, where he reviews the philosophers' opinions on the formation of man. — "And first the heart of a man is put together." Aristotle gives the reason; and Pliny, book 10, chapter 53, reports that this is held true in all animals. Censorinus sets out various opinions, chapter 5. Isaeus.

(printed under page 27)

(4) ‹anchor: Vita omnis› · call in col 55

Vita omnis. Sic reposui ex 21 mss. potioribus, et editis Cellar., Walch. In 5 rec. descriptis et 14 excusis est vita hominis.

"All life." So I have restored it from 21 better manuscripts and the editions of Cellarius and Walch. In 5 recent copies and 14 printed editions it is vita hominis ("the life of man").

(printed under page 27)

(5) ‹anchor: Et sapientia› · call in col 55

Et sapientia. Juxta opinionem eorum, qui mentem in corde sitam volunt, qua de re latius inf. cap. 16. Isæus.

"And wisdom." According to the opinion of those who will have the mind seated in the heart; on which more fully below, chapter 16. Isaeus.

(printed under page 27)

(6) ‹anchor: Totum opus› · call in col 55

Totum opus. Mss. 1 Colbert. et Brun. ac Betul. edit. totum corpus. Utraque lectio bona; eademque lectionum varietas infra cap. 13: Totum opus quadragesimo die consummari. Plutarch. lib. v de Placit. Philos. Hippocrat. masculi conformationem 30 diebus, fœminæ 42 fieri existimavit. At Aristoteles, libro vii de [cut] …Placit. cap. 21. Varronem non quadragesimo, ut hic refert Lactantius, sed quadragesimo nono scripsisse refert Gellius, lib. iii, cap. 10. Isæus.

"The whole work." The manuscripts 1 Colbert and Brun. and Betuleius's edition, totum corpus ("the whole body"). Both readings are good; and the same variation of readings below, chapter 13: "The whole work is completed on the fortieth day." Plutarch, Opinions of the Philosophers book 5: Hippocrates thought the forming of a male takes 30 days, of a female 42. But Aristotle, in book 7 of [cut] …Opinions, chapter 21. Gellius, book 3, chapter 10, reports that Varro wrote not "the fortieth," as Lactantius reports here, but "the forty-ninth." Isaeus.

(printed under page 27)

(7) ‹anchor: Primum oculos fingi› · call in col 56

Primum oculos fingi, etc. Hoc experientiæ repugnare egregie demonstrat Guiliel. Harveus in doctissimo, quem de Generatione animalium, conscripsit, libello: hunc consulere de hac re ne pigeat; egregiæ enim sunt ipsius observationes. Gallæus.—Et Aristoteles de Generat. ii ait, omnium animantium oculos sero nasci, nullo excepto. — In avium tamen fœtibus primum oculos fingi. Huic opinioni adversantur plerique omnes, ut refert Plin. d. cap. 53. Isæus.

"That the eyes are fashioned first," etc. William Harvey shows excellently that this is contrary to experience, in the most learned little book he wrote On the Generation of Animals; let no one be loath to consult it on this matter, for his observations are excellent. Gallaeus. — And Aristotle, On Generation book 2, says that the eyes of all animals come late, without exception. — "Yet in the young of birds the eyes are fashioned first." Almost everyone opposes this opinion, as Pliny reports in the said chapter 53. Isaeus.

(printed under page 27)

(8) ‹anchor: Sumat exordium› · call in col 56

Sumat exordium. Ut lib. i Institut., cap. 2: principium sumere. Macrob., Somn. Scip., lib. i, cap. 18: Ab uno sumamus exordium. Bun.

"Takes its beginning." As in Institutes book 1, chapter 2: "to take a beginning." Macrobius, Dream of Scipio, book 1, chapter 18: "Let us take our beginning from one." Bünemann.

(printed under page 27)

(9) ‹anchor: Similitudines› · call in col 56

Similitudines, etc. De hoc lege præcipue Hippocratem περὶ τοῦ θόνου; Galen. de formatione fœtuum; Aristotelem, lib. iv de Generatione animalium, capite tertio. Philosophorum de hac re dogmata quære apud Censorinum, Plutarchum et Galenum, locis jam supra citatis. Betul. — Similitudines autem in corporibus filiorum sic fieri putant, etc. Nonnulli scilicet, contra quos disputat Arist. lib. i de Gener. Anim., cap. 3, qui postea opinionem suam effert eod. lib. cap. 17, et seqq., et lib. x de Gener. Anim., cap. 3. Isæus.

"Likenesses," etc. On this read especially Hippocrates, On Seed [printed θόνου for γόνου]; Galen, On the Formation of the Foetus; Aristotle, Generation of Animals book 4, chapter 3. Look for the philosophers' doctrines on this matter in Censorinus, Plutarch and Galen, in the places already cited above. Betuleius. — "And they think likenesses in the bodies of children come about thus," etc. Some, that is, against whom Aristotle argues in Generation of Animals book 1, chapter 3, who afterwards puts forward his own opinion in the same book, chapter 17 and following, and in Generation of Animals book 10 [sic], chapter 3. Isaeus.

(printed under page 27)

(10) ‹anchor: Si virile superaverit› · call in col 56

Si virile superaverit, etc. Non semper hæc locum habent. Vide Hippocrat., Galen., Aristot.

"If the male [seed] has prevailed," etc. These things do not always hold. See Hippocrates, Galen, Aristotle.

(printed under page 27)

(11) ‹anchor: Patri similem provenire› · call in col 56

Patri similem provenire. Mss. rec. 1 Reg., 1 Colb., Gat., Brun. pervenire. Marm., 1 Colb. rec., edit. Is. provehi. Cæteri maximo numero ut in textu.

"Turns out like the father." The recent manuscripts 1 Royal, 1 Colbert, Gat., Brun., pervenire. Marm., 1 recent Colbert, Isaeus's edition, provehi. The rest, by far the greatest number, as in the text.

(printed under page 27)

(12) ‹anchor: Fieri› · call in col 56

Fieri. Mss. Gat., Marm. et editi multi perperam addunt solet, quod respuunt cæteri mss. et editi 2 Rom. ac Cellar.

"To come about." The manuscripts Gat., Marm. and many editions wrongly add solet ("is wont"), which the other manuscripts and the 2 Rome editions and Cellarius reject.

(printed under page 27)

(13) ‹anchor: Prætendat› · call in col 56

Prætendat. Sic a me ex vet. editis 5 et Cellar. omnibusque mss. emendatum, præter 1 Colb. cui est prætendant. Gat., pertendat.

"Should show forth." So corrected by me from 5 old editions and Cellarius and all the manuscripts, except 1 Colbert, which has prætendant. Gat., pertendat.

(printed under page 27)

(14) ‹anchor: Æqua› · call in col 56

Æqua. Id est, æqualis, ut not. ad lib. ii Institut. cap. 8; Livius, lib. ii, cap. 3, fin.: Vivere æquo jure cum cæteris. Bun.

"Equal." That is, æqualis, as noted on Institutes book 2, chapter 8; Livy, book 2, chapter 3, end: "To live on equal terms with the rest." Bünemann.

(printed under page 27)

(15) ‹anchor: Ex pari semente› · call in col 56

Ex pari semente. Ita scripsisse Lactantium probant melioris notæ mss. Reg.-Put., 2 al. Reg., 2 Colb. Clarom. Brun. edit. Rom. 1470, Graph. favente 1 al. Colb. qui habet sementa. In 3 Reg., 5 Colb., Marm., Baluz. et 13 editis, semine, quod ut usitatius substituerunt recentiores librarii.

"From an equal sowing." That Lactantius wrote so is proved by manuscripts of better note, Regio-Puteanus, 2 other Royal, 2 Colbert, Clermont, Brun., the Rome edition of 1470, Gryphius, with the support of 1 other Colbert, which has sementa. In 3 Royal, 5 Colbert, Marm., Baluze and 13 editions, semine ("seed"), which the more recent copyists substituted as more usual.

(printed under page 27)

<!-- Lemma notes under the heading VARIORUM NOTÆ (no call letters), set in print order as (1), (2)... The note "Item mulier" runs from the foot of col 57 into col 58. --> (printed under page 28)

(1) ‹anchor: Recte provenire› · call in col 57

Recte provenire. Sic restitui ex 20 mss. et vet. editis octo ac Cellar. In sex rec. scriptis totidemque vulgatis est recte pervenire.

"Turn out rightly." So I have restored it from 20 manuscripts and eight old editions and Cellarius. In six recent manuscripts and as many printed editions it is recte pervenire.

(printed under page 28)

(2) ‹anchor: Quam mirabile institutum Dei!› · call in col 57

Quam mirabile institutum Dei! Juxta omnes ferme mss. expunxi post Dei verbum est, quod erat in 11 vulgatis. In 13 scriptis et editis vet. 2 Rom. legitur constitutum Dei; in edit. Graph. constitutum Deo.

"How wonderful an ordinance of God!" Following almost all the manuscripts I have struck out the word est ("is") after Dei, which was in 11 printed editions. In 13 manuscripts and the 2 old Rome editions constitutum Dei is read; in the Gryphius edition, constitutum Deo.

(printed under page 28)

(3) ‹anchor: Successiva soboles› · call in col 57

Successiva soboles. Ita cum cunctis impressis mss. 3 Reg., 1 Colb., Vict., Brun., et recte. In 2 Bonon., Pen., Tax., Cauc., successiva soboles; in 3 Reg., 3 Colb., Gat., 1 Sorbon., Clarom. a secunda manu, subsiciva; alii 5 mendose, subsicina, subvicina, etc. 1 Reg. Put., sicut soboles; corrupte. Successiva soboles pareretur: vera lectio tribus doctissimis medicis probata. Scriptis 6 est pararetur; nec male.

"A succeeding offspring." So, with all the printed editions, the manuscripts 3 Royal, 1 Colbert, Victor, Brun., and rightly. In 2 Bologna, Pen., Tax., Cauci, successiva soboles; in 3 Royal, 3 Colbert, Gat., 1 Sorbonne, Clermont in the second hand, subsiciva; 5 others faultily, subsicina, subvicina, etc.; 1 Royal Puteanus, sicut soboles, corruptly. "That a succeeding offspring might be born": the true reading, approved by three most learned physicians. Six manuscripts have pararetur ("might be prepared"), not badly.

(printed under page 28)

(4) ‹anchor: Vir itaque› · call in col 57

Vir itaque, etc. Idem etiam affirmat Cic. Tusculanarum quæstionum secundo: Viri, inquit, propria maxime est fortitudo: cujus munera duo maxima sunt, mortis dolorisque contemptio. Utendum est igitur his, si virtutis compotes, vel potius, si viri volumus esse: quoniam a viris virtus nomen est mutuata. Sic etiam Græcis ἡ ἀνδρεία, ἀπὸ τοῦ Ἀνδρὸς. Betul.

"So man," etc. Cicero affirms the same in the second book of the Tusculan Disputations: "Fortitude," he says, "is most properly a man's; its two greatest offices are contempt of death and of pain. We must use these, then, if we wish to possess virtue, or rather, if we wish to be men, since virtue has borrowed its name from men (viri)." So too in Greek ἡ ἀνδρεία ("courage"), from ἀνήρ ("man"). Betuleius.

(printed under page 28)

(5) ‹anchor: Item mulier (ut Varro interpretatur) a mollitie› · call in col 57

Item mulier (ut Varro interpretatur) a mollitie. Sex mss. rec. et 12 vulgati addunt est dicta; sed frustra. Vide præcedentia. Hæ duæ voces absunt a vet. et opt. mss. 1 Bonon., Regio-Put., 4 al. Reg., 4 Colbert., Pen., Vict., Gat., Marm., Clarom., Brun. et 7 vet. editis. Ad Varronem omnes hanc derivationem referunt; major tamen usus istius vocis est, ut viro potita, a virgine discernatur, præsertim apud Jureconsultos. Eadem fere differentia, quæ est apud Græces, qui παρθένον dicunt eam quæ virum non gestavit; νύμφην, quæ gestavit quidem, sed ex eo non peperit; γυναῖκα, quæ etiam peperit; sed γραῦν, quæ jam parere desiit; quæ differentia est apud Isacium Tzetzam in Lycophronis commentario. In Sacris litteris ἡ γύνη, fere ἀντὶ τοῦ ἀλόχου usurpatur. Betul.

"Likewise woman (as Varro explains it) from softness." Six recent manuscripts and 12 printed editions add est dicta ("is so called"), but needlessly; see what precedes. These two words are absent from the old and best manuscripts 1 Bologna, Regio-Puteanus, 4 other Royal, 4 Colbert, Pen., Victor, Gat., Marm., Clermont, Brun., and 7 old editions. All refer this derivation to Varro; but the chief use of the word is to distinguish a woman who has had a husband from a virgin, especially among the jurists. Nearly the same distinction is found among the Greeks [printed Græces], who call παρθένος one who has not known a man; νύμφη one who has, but has not borne by him; γυνή one who has also borne; and γραῦς one who has ceased bearing; this distinction is in Isaac Tzetzes's commentary on Lycophron. In Holy Scripture ἡ γυνή is used mostly in place of ἄλοχος ("wife"). Betuleius.

(printed under page 28)

(6) ‹anchor: Ad nutrimenta nascentis fontibus lacteis› · call in col 58

Ad nutrimenta nascentis fontibus lacteis. Sic emendavi ex veterrimis mss. 2 Bonon., Cauc., Regio-Put., al. 3 Reg., 6 Colb., Tax., Pen., Ultr., Em., Vict., Gat., Marm., Clar., Baluz., Brun., edit. Betul. accedente 1 Sorbon. in quo est ad nutrimenta nascentibus fontibus lacteis; in 2 Reg. et 14 vulgatis nascentis fontibus lactis; in 5 al. editis nascentibus fontibus lactis. Editi annorum 1472 et 1478 habent etiam fontibus lacteis. — Fontibus lacteis. Sic ubera vocat, et Gellius, lib. xii, cap. 1, fontem illum sanctissimum corporis, generis humani educatorem, etc. Basilius Homil. 9, in Hexaemer. ἐπιζήτει δὲ τὰς οἰκείας πηγὰς τοῦ γάλακτος, etc. S. Augustin, i Confess., cap. 7. Pulcherrimam quoque uberum cum fontibus comparationem habes a Plutarcho in Paulo Æmil. Isæus.

"With milky fountains for the nourishment of the newborn." So I have corrected it from the very old manuscripts 2 Bologna, Cauci, Regio-Puteanus, 3 other Royal, 6 Colbert, Tax., Pen., Utrecht, Em., Victor, Gat., Marm., Clermont, Baluze, Brun., and Betuleius's edition, with the addition of 1 Sorbonne, in which it is "for the nourishment, with milky fountains, for the newborn"; in 2 Royal and 14 printed editions, "of the newborn, with fountains of milk"; in 5 other editions, "for the newborn, with fountains of milk." The editions of 1472 and 1478 also have fontibus lacteis. — "Milky fountains." So he names the breasts; and Gellius, book 12, chapter 1, [calls them] "that most holy fountain of the body, the nurse of the human race," etc. Basil, Homily 9 on the Hexaemeron: "it seeks its own fountains of milk," etc. St Augustine, Confessions book 1, chapter 7. You also have a most beautiful comparison of the breasts with fountains in Plutarch's Aemilius Paulus. Isaeus.

(printed under page 28)

(7) ‹anchor: Indumento verecundiæ, quæ sunt pudenda› · call in col 58

Indumento verecundiæ, quæ sunt pudenda, etc. Vide Paulum Ephes., v, 4. Præclarus est locus apud Aristot., lib. vii Polit., cap. ult.

"With a covering of modesty, which are the private parts," etc. See Paul, Ephesians 5:4. There is a splendid passage in Aristotle, Politics book 7, last chapter.

(printed under page 28)

(8) ‹anchor: Quæ sunt pudenda› · call in col 58

Quæ sunt pudenda, etc. Pudenda, virilia, ad imitationem Græcorum, qui αἰδοῖα nominant. Arist., in i de Hist. animalium, virilia propria sic vocari ait: fœminina autem, ὑστέραν. Sed medicorum schola differentiam hanc non observat, utriusque sexus pudenda αἰδοῖα nominans, ut et Julius Pollux.

"Which are the private parts," etc. Pudenda ("parts of shame"), the male parts, in imitation of the Greeks, who call them αἰδοῖα. Aristotle, History of Animals book 1, says the male parts are properly so called, but the female ones ὑστέρα. But the school of the physicians does not keep this distinction, calling the private parts of both sexes αἰδοῖα, as does Julius Pollux too.

(printed under page 28)

(9) ‹anchor: Sterilem voluptatem› · call in col 58

Sterilem voluptatem. Id est, sine spe prolis. Francius.

"Barren pleasure." That is, without hope of offspring. Francius.

(printed under page 28)

(10) ‹anchor: Quid reliquæ corporis partes?› · call in col 58

Quid reliquæ corporis partes? Ita reposui ex mss. 2 Bonon., Regio-Put. et 3 al. Reg., 6 Colb., Tax., Pen., Lips., Em., Marm., Clarom., Baluz. In 6 mss. et editis Rom. 1468 et 1470, quæ reliquæ; in 2 Reg. et 12 impressis, Quæ reliqui.

"What of the other parts of the body?" So I have restored it from the manuscripts 2 Bologna, Regio-Puteanus and 3 other Royal, 6 Colbert, Tax., Pen., Lips., Em., Marm., Clermont, Baluze. In 6 manuscripts and the Rome editions of 1468 and 1470, quæ reliquæ; in 2 Royal and 12 printed editions, Quæ reliqui.

(printed under page 28)

(11) ‹anchor: Et eadem› · call in col 58

Et eadem. Heumannus legit est eadem.

"And the same." Heumann reads est eadem ("it is the same").

(printed under page 28)

<!-- Lemma notes (no call letters), set in print order as (1), (2)... The note "Qua circumretitur alvus" runs from the foot of col 59 into col 60; a line may be lost in the cut at the top of the col 60 foot, marked [cut]. --> (printed under page 29)

(1) ‹anchor: Flexuram pedibus, ad gradiendum sedendumque aptissimam, præbent› · call in col 59

Flexuram pedibus, ad gradiendum sedendumque aptissimam, præbent. Sic legunt omnes ferme mss. et edd. At mss. 2 Bon. et rec., 1 Reg., Tax., 2 Colber., Clarom. habent, flexuram in pedibus ad gradiendum sedendumque aptissimum usum præbent.

"They give the feet a bending most fit for walking and sitting." So almost all the manuscripts and editions read. But the manuscripts 2 Bologna and recent ones, 1 Royal, Tax., 2 Colbert, Clermont have "they give the bending in the feet a most fit use for walking and sitting."

(printed under page 29)

(2) ‹anchor: Sed› · call in col 59

Sed. Hæc vox et quatuor sequentes desunt in ms Bov.

"But." This word and the four following are missing in the Bov. manuscript.

(printed under page 29)

(3) ‹anchor: Suris clementer extantibus› · call in col 59

Suris clementer extantibus. Id est leniter prominentibus. Eodem enim sensu adverbiis clementer, leniter, molliter utitur Lactantius. Sura est pars posterior cruris, eaque carnosior.

"With the calves gently standing out." That is, softly projecting. For Lactantius uses the adverbs clementer, leniter, molliter in the same sense. The calf is the back part of the leg, and the fleshier one.

(printed under page 29)

(4) ‹anchor: Et firmata sunt et ornata› · call in col 59

Et firmata sunt et ornata. Sic reposui ex editis Betul., Cellar., Walch. omnibusque mss. præter 2 Reg. rec. cæterosque typis excusos, quibus est et firma sunt et ornata.

"They have been both strengthened and adorned." So I have restored it from the editions of Betuleius, Cellarius, Walch and all the manuscripts except 2 recent Royal and the other printed editions, which have "they are both firm and adorned."

(printed under page 29)

(5) ‹anchor: Corporis› · call in col 59

Corporis. Ita mss. 2 Colb., Claromont., Brun., Bov. et alii. Reliqui multi habent operis.

"Of the body." So the manuscripts 2 Colbert, Clermont, Brun., Bov. and others. Many of the rest have operis ("of the work").

(printed under page 29)

(6) ‹anchor: Quam usum majorem præferentes› · call in col 59

Quam usum majorem præferentes. Ita cum edit. Rom., 1470 et Cellar. cuncti mss. præter 1 Reg. rec. et 11 vulgatos, quibus deest, majorem. — Speciem magis, quam usum præferentes. Non ita Galenus, qui usum eorum, et quidem maximum ac multiformem ostendit, lib. iii, cap. 8 et alibi.

"Than showing a greater use." So, with the Rome edition of 1470 and Cellarius, all the manuscripts except 1 recent Royal and 11 printed editions, which lack majorem ("greater"). — "Showing beauty rather than use." Not so Galen, who shows their use, and that a very great and manifold one, book 3, chapter 8, and elsewhere.

(printed under page 29)

(7) ‹anchor: Germanitas› · call in col 59

Germanitas. Hoc est fraterna societas. Sic apud Salvianum, libro ii contra avaritiam, cap. 6, legitur Apostolorum germanitas. Heumannus.

"Brotherhood." That is, fraternal fellowship. So in Salvian, book 2 against avarice, chapter 6, we read "the brotherhood of the apostles." Heumann.

(printed under page 29)

(8) ‹anchor: Nisum› · call in col 59

Nisum. Ms. Bov., Nixum.

"Effort." The Bov. manuscript, Nixum.

(printed under page 29)

(9) ‹anchor: Tenuis membrana illa perlucens› · call in col 59

Tenuis membrana illa perlucens. Græce Περιτόναιος: Pollux. Hujus nomenclatione Latini carentes, græco nomine ut suo utuntur, nisi quod aliqui abdominis membranam nuncupant: a circummuniendo videtur nomen esse deductum; potissimus enim hic istius usus est. Gallis etiam dicitur péritoine. Ex Betuleio.

"That thin, translucent membrane." In Greek περιτόναιος (Pollux). The Latins, lacking a name for it, use the Greek name as their own, except that some call it the membrane of the abdomen: the name seems to be derived from walling round, for this is its chief use. In French too it is called péritoine. From Betuleius.

(printed under page 29)

(10) ‹anchor: Qua circumretitur alvus› · call in col 59

Qua circumretitur alvus. Ita restitui ex veterrimis et optimis mss. 2 Bonon., Regio-Put., 3 al. Reg., Cauc., Tax., Pen., 6 Colb., Em., Ultr., Sorbon., Vict., Gat., Marm., Baluz., Clarom., Brun. et edit. Betuleii. Id est, membrana illa sicut reti involvitur alvus. In mss. rec. 2 Reg., Catabrig., 1 Colbert. a secunda manu, et in quamplurimis excusis est circumnectitur alvus. Membrana autem illa, seu peritonium, complectitur ventriculum, intestina, omentum, mesenterium, jecur, lienem, renes, utramque vesicam, uterum, et vasa denique quæcumque inter septum transversum et crura situm habent. Et licet Lactantium latuerit usus hujus membranæ, medicos tamen minime latuit, quorum haud spernendos aliquot enumerat Andreas Vesalius in præclaro de Humani [cut] …Betuleio. — Quid utilitatis, quid effectus habeat tenuis membrana illa perlucens, qua circumnectitur alvus, etc. Id totum copiose enarrat Vesalius, lib. v de Hum. corp. fabric., cap. 2.

"By which the belly is netted round." So I have restored it from the very old and best manuscripts 2 Bologna, Regio-Puteanus, 3 other Royal, Cauci, Tax., Pen., 6 Colbert, Em., Utrecht, Sorbonne, Victor, Gat., Marm., Baluze, Clermont, Brun., and Betuleius's edition. That is, the belly is wrapped in that membrane as in a net. In the recent manuscripts 2 Royal, Cambridge, 1 Colbert in the second hand, and in very many printed editions, it is circumnectitur ("is bound round"). That membrane, the peritoneum, encloses the stomach, intestines, omentum, mesentery, liver, spleen, kidneys, both bladders, the womb, and in short whatever vessels lie between the diaphragm and the legs. And though the use of this membrane escaped Lactantius, it by no means escaped the physicians, several of whose uses, not to be despised, Andreas Vesalius lists in his splendid [book] on the Human [cut] …Betuleius. — "What use, what effect that thin, translucent membrane by which the belly is bound round has," etc. Vesalius sets all this out at length, On the Fabric of the Human Body book 5, chapter 2.

(printed under page 29)

(11) ‹anchor: Quod rivi› · call in col 60

Quod rivi. Quod sensus postulat: id reposui ex præcipuis mss. viginti supra laudatis, et editis Graph. et Gymnic. In 2 Colb., Baluz., Brun. est quos rivi; in uno Reg. recentiore et 15 vulgatis, quasi rivi: ἀπὸ τοῦ ῥέειν fortassis, si Grammaticorum deductioni credimus. Sed mihi parum placent derivationes ex Græcis, ubi ipsi alias istius rei nomenclationes habent: sicut ipsis ῥὴν ovem, Latinis ren idem quod illis νέφρος significat. Betul.

"Because [they are] streams." Which the sense requires: I have restored it from the twenty chief manuscripts praised above, and the Gryphius and Gymnicus editions. In 2 Colbert, Baluze, Brun., it is quos rivi; in one more recent Royal and 15 printed editions, quasi rivi ("as it were streams"): from ῥέειν ("to flow"), perhaps, if we believe the grammarians' derivation. But derivations from Greek please me little where the Greeks themselves have other names for the thing: as for them ῥήν means a sheep, while for the Latins ren ("kidney") means what νεφρός means for them. Betuleius.

(printed under page 29)

(12) ‹anchor: Quia spinæ› · call in col 60

Quia spinæ, etc. Aliter Arist. sub finem primi de Hist. Animalium.

"Because of the spine," etc. Otherwise Aristotle, towards the end of the first book of the History of Animals.

(printed under page 29)

(13) ‹anchor: Quid splen?› · call in col 60

Quid splen? Cum in splene multæ sparsæ sint arteriæ, calorem recipit a corde, quo illum feculentum et limosum sanguinem magis coquit, et aliquid assumit inde quo nutritur. Betul.

"What of the spleen?" Since many arteries are scattered through the spleen, it receives heat from the heart, with which it further cooks that dreggy and muddy blood, and takes from it something by which it is nourished. Betuleius.

(printed under page 29)

(14) ‹anchor: Quid jecur?› · call in col 60

Quid jecur? Quid, Lactanti? Nescis hoc membrum esse generosum? nescis hoc inter organa nutritivæ potentiæ præcipuum esse? nescis officinam sanguinis? nescis hepar in hoc ipso cordi tradere mutuas operas? nescis id quod Plato dicit, Ὅτι τὸ ἧπαρ πέφυκε χάριν τῆς μαντικῆς? Recte interim facis, quod agnoscis, quod juvat concoctionem in ventriculo, virtute nimirum caloris. Betul.

"What of the liver?" What, Lactantius? Do you not know that this member is a noble one? Do you not know it is chief among the organs of the nutritive power? Do you not know it is the workshop of the blood? Do you not know that the liver in this very thing lends its services to the heart in turn? Do you not know what Plato says, "that the liver exists for the sake of divination"? Meanwhile you do rightly in recognizing that it helps the digestion in the stomach, by the power of its heat, that is. Betuleius.

(printed under page 29)

(15) ‹anchor: Ex conturbato sanguine› · call in col 60

Ex conturbato sanguine. Verum hoc quidem est, quod jecoris substantia sit sanguini nuper concreto simillima. Betul.

"From blood thickened together." This indeed is true, that the substance of the liver is most like blood newly clotted. Betuleius.

(printed under page 29)

(16) ‹anchor: Quid fellis› · call in col 60

Quid fellis, etc. Flava bilis (cujus vesicula bilis folliculus Latinis, Græcis χοληδόχος appellatur) incredibiliter quidem sanitatem infestat: habet tamen etiam sua commoda. Nam ut sanguis purificetur, opus est derivari aliquo flavam bilem copiosiorem. Est enim, ut inquit Plin. fel nihil aliud, quam purgamentum pessimi sanguinis. Est igitur opus receptaculo, in quo bilis et calefacit hepar, et conservat ne putrescat. Pellit item nutrimentum intestinis, et abstergit intestinorum sordes. Vide de hoc Vesalium copiose disserentem c. 8, lib. v; Plin. lib. xxviii, c. 9, medicinas ex animalibus enumerans, Inter omnia, inquit, animalium fel præstantius in effectu. Est enim vis ejus excalfacere, mordere, scindere, extrahere, discutere, etc. Betuleius.

"What of the gall," etc. Yellow bile (whose bladder is called the "bile-pouch" in Latin, χοληδόχος in Greek) is indeed incredibly hostile to health, yet it has its benefits too. For the blood to be purified, the more abundant yellow bile must be drawn off somewhere. For, as Pliny says, gall is nothing but the purging of the worst blood. So there is need of a receptacle, in which the bile both warms the liver and keeps it from putrefying. It likewise drives the food through the intestines, and scours away their filth. See Vesalius discussing this at length, book 5, chapter 8; Pliny, book 28, chapter 9, listing remedies from animals: "Of all things in animals," he says, "gall is the more excellent in effect." For its power is to heat, to bite, to cut, to draw out, to disperse, etc. Betuleius.

(printed under page 29)

(17) ‹anchor: Quid globus cordis› · call in col 60

Quid globus cordis. Post hæc verba, manu exarati codices septem, scilicet 2 Bon., 1 Reg., 1 Sorbon., 1 (continues)

"What of the ball of the heart." After these words seven handwritten codices, namely 2 Bologna, 1 Royal, 1 Sorbonne, 1 (continues)

(printed under page 29)

<!-- Lemma notes (no call letters), set in print order as (1), (2)... The top line of each column foot is cut off in the image; what is cut is marked [cut]. Note (1) is the end of "Quid globus cordis" from page 29. Note (9) is a note whose lemma lies in the cut (probably a second note on "Vocem esse definiunt"). --> (printed under page 30)

(2) ‹anchor: Concoquat› · call in col 61

Concoquat. Ita ms. Bov. coquat, idque recte.

"Should digest." So [the text]; the Bov. manuscript, coquat ("should cook"), and rightly.

(printed under page 30)

(3) ‹anchor: Patefacta› · call in col 61

Patefacta. Scilicet, cum aperiuntur.

"Laid open." That is, when they are opened.

(printed under page 30)

(4) ‹anchor: Placidiora quæque› · call in col 61

Placidiora quæque, etc. Quæ animalia fel habeant, docet Arist. lib. de Hist. Animal. i, cap. 15, lib. ii, cap. 17. Item lib. de Partibus Animal. iv, cap. 2. Plin. in Chersoneso, fel non omnibus datum animalibus esse scribit, in Eubœæ Chalcide nullum pecori, in Naxo prægrande geminumque, etc. Sed hæc, ut alia, ex Aristotele habet. — Placidiora quæque. Ita omnes jungunt hoc loco ut cap. 4.: Imbecilliora et timidiora quæque. Cyprianus lib. iii, 10: Adversarius fortiorem quemque magis aggreditur. Valla Lactantium reprehendit ob pronomen quisque comparativo junctum: sed defendit nostrum ex Cicerone et aliis Vossius de Construct., cap. 16. Buneman.

"All the gentler ones," etc. Which animals have gall Aristotle teaches, History of Animals book 1, chapter 15, book 2, chapter 17; likewise Parts of Animals book 4, chapter 2. Pliny writes that in the Chersonese gall is not given to all animals; in Chalcis of Euboea, none to the cattle; in Naxos, a very large and double one, etc. But he has these things, like others, from Aristotle. — "All the gentler ones." So all join it in this place, as in chapter 4: "all the weaker and more timid ones." Cyprian, book 3, 10: "The adversary attacks each stronger one the more." Valla blames Lactantius for the pronoun quisque joined to a comparative; but Vossius, On Construction, chapter 16, defends our author from Cicero and others. Bünemann.

(printed under page 30)

(5) ‹anchor: Timidiora, plus cordis› · call in col 61

Timidiora, plus cordis, etc. Ironiæ genus est: quia cum pavor tribuatur cordi, plus cordis, idem est ac plus pavoris haberi.—Hecquet. In ms. Reg.-Put. est timidiora plus jecoris; male. Siquidem auctor noster in jecore nonnisi virtutem coctionis ciborum, et libidines rerum venerearum locat.—Timidiora, plus cordis, etc. Imo ob id cervi maxime timidi. Plin.: Cæteris corruptis vitalitas in corde durat. Bruta existimantur animalium, quibus durum riget; audacia, quibus parvum est; pavida, quibus prægrande. Maximum autem est, proportione omnibus, lepori, asino, cervo, pantheræ, mustelis, hyenis, et omnibus timidis, aut propter metum maleficis, etc. Bun.

"The more timid, more heart," etc. It is a kind of irony: since fear is ascribed to the heart, "more heart" is the same as having more fear. — Hecquet. In the Regio-Puteanus manuscript it is "the more timid, more liver," wrongly; for our author places in the liver only the power of digesting food and the lusts of venery. — "The more timid, more heart," etc. Indeed, that is why deer are most timid. Pliny: "When the rest is corrupted, vitality lasts in the heart. Those animals are thought brutish in which it is hard and stiff; bold, in which it is small; fearful, in which it is very large. It is largest, in proportion, in the hare, the ass, the deer, the panther, weasels, hyenas, and all timid animals, or those harmful out of fear," etc. Bünemann.

(printed under page 30)

(6) ‹anchor: Salaciora, plus jecoris› · call in col 61

Salaciora, plus jecoris. Hæc desunt in ms. Bov. sicut et in multis aliis.

"The more lustful, more liver." These words are missing in the Bov. manuscript, as also in many others.

(printed under page 30)

(7) ‹anchor: Muneris› · call in col 61

Muneris. Ms. 3 rec. numeris, corrupte: scripti sex et quinque editi, nervis τοῦ ἐπιθυμητικοῦ, sicut cor τοῦ θυμοειδοῦς, sicut ἡγεμονικοῦ in capite. Et Democrit. ad Hippocratem scribens, καρδίαν dicit βασιλίδα ὀργῆς τιθηνόν.

"Of the office." Three recent manuscripts, numeris, corruptly; six manuscripts and five editions, nervis ("sinews"), [seat] of the appetitive part, as the heart is of the spirited part, as of the ruling part in the head. And Democritus, writing to Hippocrates, calls the heart "queen, nurse of anger."

(printed under page 30)

(8) ‹anchor: Jecore cupere› · call in col 61

Jecore cupere. Galenus non dicit nos jecore cupere, sed hepar facit sedem

"To desire with the liver." Galen does not say that we desire with the liver, but makes the liver the seat [of desire]

(printed under page 30)

(9) ‹anchor: Tot viscerum› · call in col 61

Tot viscerum. Ms. Bov. tanta viscera. Tanta hic numerum significat: sic lib. i Divin. Inst., c. 3, circa finem, Tantarum rerum gubernationem, pro tot rerum.

"Of so many organs." The Bov. manuscript, tanta viscera. Tanta here signifies number: so Divine Institutes book 1, chapter 3, near the end, "the governance of such great [tantarum] things," for "of so many things."

(printed under page 30)

(10) ‹anchor: Vocem esse definiunt› · call in col 61

Vocem esse definiunt. Rectius et elegantius legeres delendo esse. Sic etiam legendum esse putat Heumannus.

"Define voice to be." You would read more correctly and elegantly by deleting esse ("to be"). Heumann too thinks it should be read so.

(printed under page 30)

(11) ‹anchor: [cut]› · call in col 62

[cut] …sit, quam ictus aer. Idem paulo superius: Quid enim est vox, nisi intensio aeris audiatur, linguæ formata percussu? Hæc philosophus, et quidem stoicus. Ex Grammaticis Diomedes, lib. ii: Vox est (ut stoicis placet) spiritus tenuis, auditu sensibilis, quantum in ipso est. Fit autem vel exilis auræ pulsu, vel verberati aeris ictu. Priscianus: Philosophi definiunt, vocem esse aerem tenuissimum ictum. Betul.—De Vocis formatione lege Cordomæsium (Gordemoy) in oratione Physica de loquela. — Grammatici quidem ac philosophi vocem esse definiunt, aerem spiritu verberatum. Grammatici quidem, Diomedes, lib. ii; Priscian. ubi de Voce; ex Philosophis, Plato in Timæo docet, vocem esse pulsationem quamdam ab aere per aures, cerebrumque et sanguinem usque ad animam penetrantem; Arist. de Anim. tex. 90 percussionem respirati aeris ab anima, quæ est in iis partibus ad vocatam arteriam. Idem habet v de Gener. Animal., cap. 7; Senec. ii Natural. quæst., cap. 29. Vide Plutarch. quæst 6 Platonicar. quæst. et lib. iv de Placitis, cap. 19; Gellium, lib. v, cap. 15. Laert. in Zenon. Isæus.

[cut] …is, than struck air. The same, a little above: "For what is voice but a tension of the air, so as to be heard, formed by the stroke of the tongue?" So the philosopher, and a Stoic at that. Of the grammarians, Diomedes, book 2: "Voice is (as the Stoics hold) a fine breath, perceptible to hearing as far as in it lies. It comes about either by the beat of a slender breeze or by the stroke of beaten air." Priscian: "Philosophers define voice as the finest air, struck." Betuleius. — On the formation of the voice read Cordomaesius (Cordemoy), in the Physical discourse on speech. — "Grammarians and philosophers define voice as air struck by breath." Of the grammarians, Diomedes, book 2; Priscian where he treats of voice; of the philosophers, Plato in the Timaeus teaches that voice is a certain beating, by the air, through the ears, penetrating the brain and blood to the soul; Aristotle, On the Soul, text 90, [that it is] the striking of the breathed air by the soul, which is in those parts, against the so-called artery. He has the same in Generation of Animals book 5, chapter 7; Seneca, Natural Questions book 2, chapter 29. See Plutarch, Platonic Questions, question 6, and Opinions book 4, chapter 19; Gellius, book 5, chapter 15; Laertius on Zeno. Isaeus.

(printed under page 30)

(12) ‹anchor: Unde verba sunt› · call in col 62

Unde verba sunt, etc. Lactantio subscribunt Priscianus et Diomedes, inter Latinos Grammaticos coryphæi. Sed Quintilianus exsibilat. Varro a veritate deduci mavult. Græci τὸ ῥῆμα ἀπὸ τοῦ ῥέειν deducunt. Unde Epicurei, teste Gellio, vocem ῥεῦμα λόγον dixerunt. Betul.

"Whence words [verba] are," etc. Priscian and Diomedes, the leaders among the Latin grammarians, subscribe to Lactantius. But Quintilian hisses it off. Varro prefers to derive it from "truth" (veritas). The Greeks derive ῥῆμα ("word") from ῥέειν ("to flow"). Hence the Epicureans, as Gellius attests, called voice a "flow of speech." Betuleius.

(printed under page 30)

(13) ‹anchor: Non enim vox› · call in col 62

Non enim vox, etc. Hæc ratio huic definitioni confutandæ non sufficit; nam hæc verberatio non extra os, sed intra fauces fit. Neque enim illa verberatio in auribus audientis, sed est in gutture loquentis. Betul.

"For the voice is not," etc. This reason is not enough to refute this definition; for this striking happens not outside the mouth but within the throat. For that striking is not in the ears of the hearer, but in the throat of the speaker. Betuleius.

(printed under page 30)

(14) ‹anchor: Veluti enim in patentem cicutam› · call in col 62

Veluti enim in patentem cicutam. Vide Theodoretum præclare disserentem sermone vi de Curat. Græcar. Affect. qui est de providentia divina, quomodo ars naturæ imitatrix organa musica ad vocis humanæ organorum similitudinem effinxerit. Esse autem in instrumentis humanæ vocis commistam quamdam tibiæ lyræque musices similitudinem ostendit præclare Nyssen. De hominis opific. cap. 9. Isæus.

"For as into an open reed-pipe." See Theodoret discussing splendidly, in Discourse 6 of the Cure of the Greek Maladies, which is on divine providence, how art, the imitator of nature, fashioned musical instruments in the likeness of the organs of the human voice. And that there is mixed in the instruments of the human voice a certain likeness of the music of flute and lyre, Gregory of Nyssa shows splendidly, On the Making of Man, chapter 9. Isaeus.

(printed under page 30)

(15) ‹anchor: Demittimus spiritum› · call in col 62

Demittimus spiritum. Ita reposui ex mss. 2 Reg., 2 Colbert., Brun. et edit. Betul. Cæteri vulgati et decem scripti rec. ferunt dimittimus. In optimo et vetustissimo Regio-Put. est mittimus, quod magis placeret. Versio enim latina Platonis in Timæo ante finem sic habet: Pulmo distillatione occlusus, libera et expedita spiracula nobis non exhibet, et hinc quidem nullus mittitur spiritus.

"We send down the breath." So I have restored it from the manuscripts 2 Royal, 2 Colbert, Brun., and Betuleius's edition. The other printed editions and ten recent manuscripts have dimittimus ("we let go"). In the best and oldest Regio-Puteanus it is mittimus ("we send"), which would please more. For the Latin version of Plato's Timaeus, before the end, has: "The lung, blocked by a dripping, does not give us free and unhindered breathing-holes, and from here indeed no breath is sent."

(printed under page 30)

<!-- Lemma notes (no call letters), set in print order as (1), (2)... The top line of each column foot is partly cut off in the image; what is cut or only half legible is marked [cut]. The note "Varia ergo a philosophis" runs from the foot of col 63 into col 64, with its end lost in the cut. --> (printed under page 31)

(1) ‹anchor: [cut]› · call in col 63

[cut; partly legible: Theodoretus in Serm. 3 de Providentia Dei artem] naturæ vel ipsius adeo sapientiæ divinæ imitatricem esse dicit in eo, quod organa musica, ad vocis humanæ modulationem exprimendam, industria humana effinxerit.

[cut; partly legible: Theodoret, in Discourse 3 on the Providence of God, says that art] is the imitator of nature, or indeed of the divine wisdom itself, in that human skill has fashioned musical instruments to express the modulation of the human voice.

(printed under page 31)

(2) ‹anchor: Dum ad descendentem occursu suo redit› · call in col 63

Dum ad descendentem occursu suo redit. In pluribus editis deerat dum, quod restitui ex mss. ex quibus novem habent redit; alter reducit. Decem mss. et 14 excusi, descendentem occursu suo reddit; male.

"While it returns by its meeting to the descending [breath]." In several editions dum ("while") was missing; I have restored it from the manuscripts, of which nine have redit ("returns"); another reducit ("leads back"). Ten manuscripts and 14 printed editions, reddit ("gives back"); wrongly.

(printed under page 31)

(3) ‹anchor: Deus› · call in col 63

Deus. Deest in ms. Bov.

"God." Missing in the Bov. manuscript.

(printed under page 31)

(4) ‹anchor: Ab intimo pectore› · call in col 63

Ab intimo pectore, etc. Sic Homerus Ulyssem, virum sapienti facundia præditum, vocem mittere ait, non ex ore, sed ex pectore, Il. γ.

"From the depth of the chest," etc. So Homer says that Ulysses, a man endowed with wise eloquence, sends forth his voice not from the mouth but from the chest, Iliad 3.

(printed under page 31)

(5) ‹anchor: Vox oriri› · call in col 63

Vox oriri. Abest vox ab uno Reg. rec. et edit. Ald. Paris. 1525.

"That the voice arises." Vox ("voice") is absent from one recent Royal and the editions Aldine [and] Paris 1525.

(printed under page 31)

(6) ‹anchor: Ex naribus› · call in col 63

Ex naribus. Ita restitui ex quampluribus impressis, et omnibus mss. præter 2 Reg. et edd. 6 in quibus est et naribus.

"From the nostrils." So I have restored it from very many printed editions and all the manuscripts except 2 Royal and 6 editions, in which it is et naribus ("and the nostrils").

(printed under page 31)

(7) ‹anchor: Et maximo spiritu› · call in col 63

Et maximo spiritu. Ita omnes fere mss. At editi ex.

"And with the greatest breath." So almost all the manuscripts. But the editions, ex ("from").

(printed under page 31)

(8) ‹anchor: Et levi› · call in col 63

Et levi. Heuman. legit ex levi.

"And with light." Heumann reads ex levi ("from light").

(printed under page 31)

(9) ‹anchor: Non est igitur comprehensum› · call in col 63

Non est igitur comprehensum, etc. Imo satis comprehensum. Nam animalium vox quæ ἔμψυχος dicitur, aut est ἐγγράμματος: atque hæc est sermo, vel loquela, διάλεκτος Galeno; aut est ἀγράμματος, quam homo cum animantibus pulmonem habentibus communem habet. Utraque fit respiratione, ut nos Aristotelis definitio docuit. Διαλεκτικά, hoc est, sermonis instrumenta Galenus de locis affectis primum assignat linguam, quam κυριώτατον ὄργανον nominat; deinde nares, et labra et dentes. Hæc enim suis illisionibus vocem alioquin hiantem consonantibus stridere facit, et reddit ἔναρθρον καὶ ἐγγράμματον. Arist. guttur et pulmonem respirationis instrumenta facit. Betul.

"It is not, then, understood," etc. On the contrary, it is understood well enough. For the voice of living things, which is called "ensouled" (ἔμψυχος), is either "lettered" (ἐγγράμματος), and this is speech or talk, διάλεκτος in Galen; or "unlettered" (ἀγράμματος), which man has in common with the animals that have lungs. Both are produced by breathing, as Aristotle's definition has taught us. Of the "dialectical" instruments, that is, the instruments of speech, Galen, On the Affected Parts, assigns first place to the tongue, which he calls "the most proper instrument"; then the nostrils, the lips and the teeth. For these, by their strikings, make the voice, otherwise gaping, sound with consonants, and render it "articulate and lettered" (ἔναρθρον καὶ ἐγγράμματον). Aristotle makes the throat and lung the instruments of breathing. Betuleius.

(printed under page 31)

(10) ‹anchor: Omnino› · call in col 63

Omnino. Hanc vocem, quæ extat in veterrimis optimisque mss. Regio-Put. Bonon. aliisque, et in cunctis fere editis, retinui in textu, licet absit a 15 mss. rec. et 2 edd. Rom.

"Altogether." This word, which is found in the very old and best manuscripts Regio-Puteanus, Bologna and others, and in almost all the editions, I have kept in the text, though it is absent from 15 recent manuscripts and 2 Rome editions.

(printed under page 31)

(11) ‹anchor: Spatium› · call in col 63

Spatium. Cicero de Amicitia, cap 12: spatium curriculumque simul conjungit.

"Space." Cicero, On Friendship, chapter 12: he joins "space and course" together.

(printed under page 31)

(12) ‹anchor: Quod nunc decurrimus› · call in col 63

Quod nunc decurrimus. Sic reposui ex vetustissimo et optimo ms Regio-Put., approbante doctissimo Francio. Cæteri codices habent quo.

"Which we are now running through." So I have restored it from the very old and best Regio-Puteanus manuscript, with the approval of the most learned Francius. The other codices have quo ("where").

(printed under page 31)

(13) ‹anchor: Varia ergo a philosophis de natura ejus, ac loco› · call in col 63

Varia ergo a philosophis de natura ejus, ac loco. Videndus est Arist. iii de Anim; Macrob. in Somn. Scip. lib. i, c. 14. Locum quidem ejus alii cor, ut Arist. et Chrysp., alii caput esse affirmant, ut Plato et Galen., qui hanc quæstionem copiose tractat toto [cut]

"So the philosophers [have said] various things about its nature and place." See Aristotle, On the Soul book 3; Macrobius on the Dream of Scipio, book 1, chapter 14. Some affirm its place to be the heart, as Aristotle and Chrysippus; others the head, as Plato and Galen, who treats this question at length in the whole [cut]

(printed under page 31)

(14) ‹anchor: Quidam sedem mentis in pectore› · call in col 64

Quidam sedem mentis in pectore, etc. Parmenides et Epicurus, videlicet ἐν ὅλῳ τῷ θώρακι: Stoici ad unum toto in corde. Diogenes in arteriaco cordis ventriculo, qui animalis, id est, spiritalis est Plutarcho. Et in hac sententia fuisse apparet eos, qui prudentes cordatos appellarunt. De quo audiamus Ciceronem in i Tuscul. quæst. disserentem: Quid sit porro ipse animus, aut ubi, aut unde, magna dissensio est. Aliis cor ipsum animus videtur: ex quo excordes, vecordes, concordesque dicuntur. Empedocles autem animum esse censet, cordi suffusum sanguinem. Aliis pars quædam cerebri visa est animi principatum tenere. Aliis nec cor ipsum placet, nec cerebri quamdam partem esse animum: sed alii in corde, alii in cerebro dixerunt animi esse sedem et locum, etc. Plurimæ sunt passim apud auctores locutiones, quibus consilium et cogitatio in pectore et corde ponuntur. Sed missis illis, videamus quid Sacræ litteræ dicant, in quibus vocabulum νοῦς varie usurpatur. Paulus etiam utitur pro animi principatu, quem ἡγεμονικὸν appellant, Rom. VII, v. 23; Mentem Christus, Matth. VI, v. 22, Lumen appellat. Anima non semel et spiritus mentem significat, ut in hoc divæ Virginis apud Lucam, cap. i, 46 et 47. Νοῦς pro intellectu ponitur, i Cor. XIV, 15. Cæterum quod Scripturæ phrasis cor mentis sedem, et cogitationum consiliorumque quasi officinam quamdam faciat, minime obscurum esse potest iis, qui in ea non oscitanter versantur. Corde creditur ad justitiam, inquit Paulus. Credere autem mentis officium est, et quidem defecatæ, et per Spiritum S. illuminatæ. Foret infiniti negotii, hujus rei testimonia colligere; sufficiat ergo unum hoc, quod Dominus καρδιογνώστης appellatur, Act. I et xv. Obtrudenda itaque et objicienda Scripturæ auctoritas iis est, qui rationibus nixi, dogmatibus inter se pugnant. Theodoret., Serm. 3 de Providentia, cordi totius corporis imperium, seu regimen assignat; et Hieronymus multis in locis hoc asserit. Atqui non desunt Scripturæ testimonia, quibus demonstrari potest cor affectuum sedem esse. Nam Dominus non minus renes, quam cor scrutatur; et cum cor explorat, probat an contritum satis et humiliatum sit, an æstuet livore seu odio. Nam hic majori ex parte dominatur lex carnis. Betul.

"Some [place] the seat of the mind in the chest," etc. Parmenides and Epicurus, namely "in the whole chest"; the Stoics to a man, in the whole heart; Diogenes in the arterial ventricle of the heart, which in Plutarch is the "animal," that is, the spiritual one. And it appears that those who called the wise cordati ("hearted") were of this view. On which let us hear Cicero discussing in Tusculan Disputations book 1: "What the mind itself is, or where, or whence, there is great disagreement. To some the heart itself seems to be the mind: hence men are called excordes, vecordes and concordes. Empedocles holds that the mind is the blood suffused about the heart. To others a certain part of the brain has seemed to hold the sovereignty of the mind. To others neither the heart itself nor some part of the brain is the mind, but some have said the seat and place of the mind is in the heart, others in the brain," etc. There are very many expressions in the authors here and there by which counsel and thought are placed in the breast and heart. But leaving these, let us see what Holy Scripture says, in which the word νοῦς is used in various ways. Paul uses it for the sovereign part of the soul, which they call the ἡγεμονικόν, Romans 7:23; Christ, Matthew 6:22, calls the mind the Light. Not once only do soul and spirit signify the mind, as in this [canticle] of the holy Virgin in Luke, chapter 1, 46 and 47. Νοῦς is put for the understanding, 1 Corinthians 14:15. For the rest, that the idiom of Scripture makes the heart the seat of the mind, and as it were the workshop of thoughts and counsels, can be by no means obscure to those who busy themselves in it without yawning. "With the heart one believes unto righteousness," says Paul. And to believe is the office of the mind, and of a mind purified and enlightened by the Holy Spirit. It would be an endless business to gather the testimonies of this; so let this one suffice, that the Lord is called "knower of hearts" (καρδιογνώστης), Acts 1 and 15. So the authority of Scripture is to be thrust upon and set against those who, relying on reasonings, fight one another with their doctrines. Theodoret, Discourse 3 on Providence, assigns to the heart the command or government of the whole body; and Jerome asserts this in many places. And yet there is no lack of testimonies of Scripture by which it can be shown that the heart is the seat of the passions. For the Lord searches the reins no less than the heart; and when he examines the heart, he tests whether it is contrite and humbled enough, whether it seethes with envy or hatred. For here, for the most part, the law of the flesh holds sway. Betuleius.

(printed under page 31)

(15) ‹anchor: Sedem ejus in cerebro› · call in col 64

Sedem ejus in cerebro. Plutarch. Πλάτων, Δημόκριτος, ἐν ὅλῃ τῇ κεφαλῇ, Στράτων ἐν μεσοφρύῳ. Vide disputationem bene longam in Vesalii Anatomico, lib. vi. Betul.

"Its seat in the brain." Plutarch: "Plato, Democritus: in the whole head; Strato: between the eyebrows." See a quite long discussion in Vesalius's Anatomy, book 6. Betuleius.

(printed under page 31)

<!-- Lemma notes under the heading VARIORUM NOTÆ (no call letters), set in print order as (1), (2)... The note "Sin autem non est ita" runs from the foot of col 65 into col 66. --> (printed under page 32)

(1) ‹anchor: Tamquam in arce habitare› · call in col 65

Tamquam in arce habitare. Sic mss. 2 Reg. et Cant. cum ed. pene omnibus. Mss. 25, inter quos sunt duo antiquissimi, habent in arce corporis: sed perperam; siquidem vox corporis mox præcessit linea superiori.

"To dwell as in a citadel." So the manuscripts 2 Royal and Cant., with almost all the editions. Twenty-five manuscripts, among them two very old ones, have "in the citadel of the body"; but wrongly, since the word corporis came just before, in the line above.

(printed under page 32)

(2) ‹anchor: Audiendi, et videndi, et odorandi ministra membra in capite sint locata› · call in col 65

Audiendi, et videndi, et odorandi ministra membra in capite sint locata. In tribus mss. rec. et omnibus editis legitur sunt. In optimis mss. Regio-Put. aliisque 13 sint; recte. Vide præcedentia, quod haberet... quod moderetur.

"That the members serving hearing, seeing and smelling are placed in the head." In three recent manuscripts and all the editions sunt is read. In the best manuscripts, Regio-Puteanus and 13 others, sint; rightly. See what precedes: quod haberet... quod moderetur (subjunctives).

(printed under page 32)

(3) ‹anchor: Sed cum in aliqua sit cogitatione› · call in col 65

Sed cum in aliqua sit cogitatione. Ita restitui ex antiquissimis mss. Regio-Put., Bonon., Cauc. aliisque 16. In 3 rec. et vulgatis est, sed quando in aliqua sit cogitatione.

"But when it is in some thought." So I have restored it from the very old manuscripts Regio-Puteanus, Bologna, Cauci and 16 others. In 3 recent ones and the printed editions it is "but when [quando] it is in some thought."

(printed under page 32)

(4) ‹anchor: Secedere› · call in col 65

Secedere. Sic reposui ex cunctis mss. et veteribus editis. In 3 vulgatis rec. est, cedere.

"To withdraw." So I have restored it from all the manuscripts and the old editions. In 3 recent printed editions it is cedere ("to yield").

(printed under page 32)

(5) ‹anchor: Cum ad pectus ex cerebro› · call in col 65

Cum ad pectus ex cerebro, etc. Ergo, Lactanti, tua censura, Pythagoras longe aberravit, qui animæ imperio fines, seu terminos cor et cerebrum constituit. Deus spiritus est; mens divinum quiddam est. Unde sequitur, mentem seu animam esse ἀσώματον. Ergo circumscriptione locorum mens opus minime habet. Taceo jam, quod cerebrum mentis sedes, non modo spiritum animalem ita tenuem parat, ut rebus divinis exequendis sit idoneus: sed etiam sensuum instrumenta per nervos, veluti per funiculos distribuit. Utrilibet animæ parti non sensus modo parent dictanti: sed ad ipsarum nutum omnes corporis particulæ excubias agunt, jussum expectantes. Nam si voluntas, id est rectæ rationis dictamen aliquid videre jubeat, tunc in promptu oculorum officium est. Eadem ratio in cæteris quoque sensuum organis, artubus, et cæteris membris est. Betuleius.

"When from the brain to the chest," etc. So, Lactantius, by your judgement Pythagoras strayed far, who set the heart and brain as the bounds or limits of the soul's rule. God is spirit; the mind is something divine. From which it follows that the mind or soul is incorporeal (ἀσώματον). So the mind has no need at all of being bounded by places. I say nothing now of the fact that the brain, the seat of the mind, not only prepares the animal spirit so fine that it is fit for carrying out divine things, but also distributes the instruments of the senses through the nerves, as through little cords. Not only do the senses obey either part of the soul when it commands; at their nod all the particles of the body keep watch, awaiting the order. For if the will, that is, the dictate of right reason, bids us see something, the office of the eyes is at once ready. The same holds for the other organs of the senses, the limbs and the other members. Betuleius.

(printed under page 32)

(6) ‹anchor: Sin autem non est ita› · call in col 65

Sin autem non est ita. Ex vetustissimis mss. Regio-Put., 2 Bonon., Cauc., septemque aliis ita restitui. In cæteris desiderantur duo extrema verba, in nonnullis ultimum dumtaxat: in vet. editis 4: Sin autem non est ita, hoc tamen. At ms. Bov. sat recte habet, Sin autem non est, nec tamen nihilominus admirandum est.

"But if it is not so." I have restored it so from the very old manuscripts Regio-Puteanus, 2 Bologna, Cauci, and seven others. In the rest the last two words are wanting, in some only the last; in 4 old editions: "But if it is not so, yet this." But the Bov. manuscript has, rightly enough, "But if it is not, yet it is no less to be wondered at."

(printed under page 32)

(7) ‹anchor: Qui mens, vel animus nuncupatur› · call in col 66

Qui mens, vel animus nuncupatur. Ergo pro eodem accipit Lactantius mentem, et animum. Sic sæpe Lucretius in iii; Cic. in Somn. Scip., ubi videndus Macrobius d. c. 14. Isæus.

"Which is called mind or spirit." So Lactantius takes mens and animus for the same thing. So often Lucretius in book 3; Cicero in the Dream of Scipio, where Macrobius is to be seen, the said chapter 14. Isaeus.

(printed under page 32)

(8) ‹anchor: Vis› · call in col 66

Vis. In ms. Bov., virtus.

"Force." In the Bov. manuscript, virtus ("power").

(printed under page 32)

(9) ‹anchor: Alligata› · call in col 66

Alligata. Sic ms. Bov. alii illigata, minus recte.

"Bound to." So the Bov. manuscript; others illigata ("bound in"), less rightly.

(printed under page 32)

(10) ‹anchor: Ullo pacto› · call in col 66

Ullo pacto. In ms. Bov. ullo modo, idque sat bene. — Bunemannus habet, ullo modo et notam sequentem exhibet. — Ullo modo. Sic Goth., Lips., Reimm. Editi ante Cellarium, ullo pacto. Prius hic præfero, quia modo infra sequitur, quo pacto. Amat vero copiam. In Ven. 1471, 93, 97. Pier. nullo. Bun.

"In any way." In the Bov. manuscript ullo modo, and well enough. — Bünemann has ullo modo and gives the following note. — "Ullo modo." So Gotha, Lips., Reimm. The editions before Cellarius, ullo pacto. I prefer the former here, because quo pacto follows just below; and he loves variety. In Venice 1471, '93, '97, Pier., nullo. Bünemann.

(printed under page 32)

(11) ‹anchor: Inclusus› · call in col 66

Inclusus. In ms. Bov., infusus.

"Shut in." In the Bov. manuscript, infusus ("poured in").

(printed under page 32)

(12) ‹anchor: Animus se ipsum non videt› · call in col 66

Animus se ipsum non videt, etc. Purgatus et defecatus hoc secundum Plotinum poterit: sed juxta Catholicos, anima a corpore libera. Betul.

"The mind does not see itself," etc. Purged and cleansed it will be able to, according to Plotinus; but according to the Catholics, [only] the soul freed from the body. Betuleius.

(printed under page 32)

(13) ‹anchor: Quod et fieri potest› · call in col 66

Quod et fieri potest. Sic restituo ex potioribus mss. et ed. Graph. In aliis est quod et etiam; vel et quod etiam.

"Which can also happen." So I restore it from the better manuscripts and the Gryphius edition. In others it is quod et etiam, or et quod etiam.

(printed under page 32)

(14) ‹anchor: Xenocrate› · call in col 66

Xenocrate. Cicer. iv Academ. quæst. varias variorum sententias enumerans: An (inquit) ut Xenocrates, mens nullo corpore, quod intelligi quale sit vix potest, etc. Cæterum Xenocratis argumentum, ut a Nemesio refertur, est hoc: Omne corpus alitur. Anima non alitur; / Anima itaque corpus non est. Betul.

"Xenocrates." Cicero, Academic Questions book 4, listing the various opinions of various men: "Or (he says), as Xenocrates [held], mind without any body, something of which it can hardly be understood what it is like," etc. Xenocrates's argument, as Nemesius reports it, is this: "Every body is nourished. The soul is not nourished; therefore the soul is not a body." Betuleius.

(printed under page 32)

(15) ‹anchor: Nec quid sit mens ipsa, nec qualis› · call in col 66

Nec quid sit mens ipsa, nec qualis. Addidi ipsa ex vetustiss. et optimo ms. Regio-Put. alio item Reg., 2 Colb., Em., Brun., et ed. Graph.

"Neither what the mind itself is, nor of what kind." I have added ipsa ("itself") from the very old and best Regio-Puteanus manuscript, another Royal likewise, 2 Colbert, Em., Brun., and the Gryphius edition.

(printed under page 32)

<!-- Lemma notes under the heading VARIORUM NOTÆ (no call letters), set in print order as (1), (2)... The note "Sine tactu artificis" runs from the foot of col 67 into col 68. Greek as printed (δερμὸν for θερμὸν is the print's). --> (printed under page 33)

(1) ‹anchor: Quod Aristoxenus dixit› · call in col 67

Quod Aristoxenus dixit, etc. Priora hujus dogmatis pars Dicæarcho magis attribuitur, quam Aristoxeno: tribuitur tamen utrique. Cic. in i Tusc. quæst.: Dicæarchus quidem et Aristoxenus, quia difficilis erat animi, quid, aut qualis esset intelligentia, nullum omnino animum esse dixerunt. Sed in eodem paulo ante: Dicæarchum vero cum Aristoxeno, æquari et condiscipulo suo, doctos sane homines omittamus, quorum alter ne condoluisse quidem unquam videtur, qui animum se habere non sentiat; alter ita delectatur suis cantibus, ut eos etiam ad hunc transferre conetur, etc. Betuleius. De Aristoxeni opinione vide Lactantium, lib. vii Div. Institut. cap. 13.

"What Aristoxenus said," etc. The former part of this doctrine is ascribed more to Dicaearchus than to Aristoxenus, yet it is ascribed to both. Cicero, Tusculan Disputations book 1: "Dicaearchus and Aristoxenus, because it was hard to understand what the mind was or of what kind, said that there is no mind at all." But a little before in the same: "Let us leave aside Dicaearchus, together with Aristoxenus, his equal and fellow-pupil, learned men indeed, of whom the one seems never even to have felt grief, since he does not perceive that he has a mind; the other is so delighted with his songs that he tries to carry them over even to this," etc. Betuleius. On Aristoxenus's opinion see Lactantius, Divine Institutes book 7, chapter 13.

(printed under page 33)

(2) ‹anchor: Omnino› · call in col 67

Omnino. Deest in mss. Bov.

"Altogether." Missing in the Bov. manuscripts.

(printed under page 33)

(3) ‹anchor: Scilicet› · call in col 67

Scilicet. Restitutum ex omnibus mss. et 8 vet. editis. In 5 vulg. leg. ut est.

"That is." Restored from all the manuscripts and 8 old editions. In 5 printed editions ut est ("as it is") is read.

(printed under page 33)

(4) ‹anchor: Sicut sunt nervi bene intenti ad conspirantem sonum› · call in col 67

Sicut sunt nervi bene intenti ad conspirantem sonum. Sic reposui ex mss. veterr. Cauc., Regio-Put., 5 al. Reg., 4 Colb., Vict., Tax., Em., Cantabrig., Gat., Marm., Clarom., Brun. et 10 vet. impressis, et 2 rec. Cellar., Walch. In 7 mss. et 6 vulgatis legitur, sicut nervi bene intenti conspirantem sonum.

"As strings are, well stretched to a concordant sound." So I have restored it from the very old manuscripts Cauci, Regio-Puteanus, 5 other Royal, 4 Colbert, Victor, Tax., Em., Cambridge, Gat., Marm., Clermont, Brun., and 10 old printed editions, and 2 recent ones, Cellarius and Walch. In 7 manuscripts and 6 printed editions is read "as strings well stretched [make] a concordant sound."

(printed under page 33)

(5) ‹anchor: Interruptum› · call in col 67

Interruptum. Ita restitui ex supradictis mss. et edd. Betul. ac Cellar. In 6 rec. scriptis et 14 vulgatis est interceptum.

"Broken off." So I have restored it from the aforesaid manuscripts and the editions of Betuleius and Cellarius. In 6 recent manuscripts and 14 printed editions it is interceptum ("cut off").

(printed under page 33)

(6) ‹anchor: Duxerit vitium› · call in col 67

Duxerit vitium. Notior phrasis est, facere vitium. Cicero Topic. iii: Si ædes eæ corruerunt vitiumque fecerunt. Vide cap. 4 et Rhellican., Glandorp. et Brant. ad Cæsar B. Hispan., cap. 19: Turris ab imo vitium fecit. Bun.

"Has drawn a flaw." The better-known phrase is facere vitium ("to make a flaw"). Cicero, Topics 3: "If that house has collapsed and made a flaw." See chapter 4, and Rhellicanus, Glandorp and Brant on Caesar, Spanish War, chapter 19: "The tower made a flaw from the bottom." Bünemann.

(printed under page 33)

(7) ‹anchor: Occidere sensum› · call in col 67

Occidere sensum. Hoc est, mentem. Franc.

"That sense dies." That is, the mind. Francius.

(printed under page 33)

(8) ‹anchor: Non harmoniam› · call in col 67

Non harmoniam. Mss. 9 ac Bonon. præcipue a Thomasio inspecti, cum ed. Graph. nunquam harmoniam. Cæteri tam manu exarati, quam impressi, ut in textu.

"Not a harmony." Nine manuscripts and the Bologna one, examined especially by Thomasius, with the Gryphius edition, nunquam harmoniam ("never a harmony"). The others, both handwritten and printed, as in the text.

(printed under page 33)

(9) ‹anchor: Similitudo viventis› · call in col 67

Similitudo viventis. Id est, similitudo cum vivente. Franc.

"A likeness of a living thing." That is, a likeness to a living thing. Francius.

(printed under page 33)

(10) ‹anchor: Sine tactu artificis› · call in col 67

Sine tactu artificis. Sic undecim mss. et 15 typis vulgati: in 7 scriptis cum ed. Rom. 1468 est tractu; in 6 aliis tractatu.—Sine tractatu artificis. Sic edo ex Bonon. et Taxaq. adstipulante Heumanno. Parrh. et seqq., sine tactu, notiori voce pro rariori substituta; Tractare, tractabilis, tractatus interdum idem, quod tangere, tangibilis, tactus. Vide Pierium ad Virg. lib. iii Georg, v. 502: Pellis et ad tractum tractanti dura resistit. Conf. not. ad Lact., lib. vii Institut., cap. 21, et ad lib. v Institut. cap. 21: Oculis manuque tractabile. Bun.

"Without the touch of the craftsman." So eleven manuscripts and 15 printed editions; in 7 manuscripts with the Rome edition of 1468 it is tractu; in 6 others tractatu. — "Without the handling of the craftsman." So I print it from Bologna and Tax., with Heumann agreeing. Parrhasius and those after him, sine tactu, the better-known word substituted for the rarer; tractare, tractabilis, tractatus sometimes mean the same as tangere, tangibilis, tactus. See Pierius on Virgil, Georgics book 3, line 502: "And the hide resists hard to the touch of one who handles it." Compare the notes on Lactantius, Institutes book 7, chapter 21, and Institutes book 5, chapter 21: "handleable by eye and hand." Bünemann.

(printed under page 33)

(11) ‹anchor: Alii ignem› · call in col 68

Alii ignem. Zenon videlicet, ut supra ex Cicerone citavimus: unde Stoicis δερμὸν πνεῦμα. Sed apud Nemesium Democrito ignis est anima, apud Plutarchum Demetrio, apud Macrobium Hipparcho, sicut Hipponi aqua. Hinc illud Virg. in vi: Igneus est ollis vigor et cœlestis origo. (Item in iv Æn.)

"Others fire." Zeno, namely, as we cited above from Cicero: whence for the Stoics [the soul is] "warm breath" (printed δερμὸν for θερμὸν πνεῦμα). But in Nemesius the soul is fire for Democritus, in Plutarch for Demetrius, in Macrobius for Hipparchus, as for Hippo it is water. Hence that line of Virgil in book 6: "Fiery is their vigour and heavenly their origin." (Likewise in Aeneid 4.)

(printed under page 33)

(12) ‹anchor: Quod Græce ventus ἄνεμος› · call in col 68

Quod Græce ventus ἄνεμος. Alia ratione, sive spiritum, sive flatum animam nos dicimus; non tanquam aer quidam sit, qualis spiritus ille, quem spirando trahimus, sed spiritum, quia propriam quamdam habet naturam corporis expertem, et mundanæ molis elementis omnibus excellentiorem substantiam, ut Augustin. epistol. 28: Flatum, quia Deo est insufflante creata, ut ex Mose, lib. i, cap. 2, vers. 7. Idem de Civit. Dei, lib. xiii, cap. 24. Lactant. certe contra plane quam stoici, quia partu animam in corpus insinuari statuebant, quod et Lactantius monet; Aristoteles, de Anima, lib. i, cap. 5. Latinis etiam animus et anima παρὰ τὸν ἄνεμον. Serv. ad Æneid. lib. i. Gataker.

"Because in Greek wind is ἄνεμος." On another ground we call the soul either spirit or breath: not as though it were some air, like the breath we draw in breathing, but spirit, because it has a nature of its own without body, and a substance more excellent than all the elements of the world's mass, as Augustine, Letter 28; "breath," because it was created by God breathing into [man], as from Moses, book 1, chapter 2, verse 7. The same, City of God book 13, chapter 24. Lactantius certainly [holds] quite the contrary of the Stoics, because they held that the soul is slipped into the body at birth, as Lactantius too points out; Aristotle, On the Soul book 1, chapter 5. For the Latins too animus and anima [come] from ἄνεμος. Servius on the Aeneid book 1. Gataker.

(printed under page 33)

(13) ‹anchor: Consumpto illo› · call in col 68

Consumpto illo. Ms. Clarom. consumpto oleo; sicque legi malebat Francius.

"When that is used up." The Clermont manuscript, consumpto oleo ("when the oil is used up"); and Francius preferred it read so.

(printed under page 33)

(14) ‹anchor: Alatur› · call in col 68

Alatur. Ita ms. Bov. quod rectius juxta Heumannum ex editione 1472. In aliis alitur, sed minus bene.

"Should be fed." So the Bov. manuscript, which is more correct according to Heumann, from the 1472 edition. In others alitur ("is fed"), but less well.

(printed under page 33)

(15) ‹anchor: Sensu aucta› · call in col 68

Sensu aucta. Id est, sensu præcessit oppos. sensu indiget. Vide not. ad lib. ii Institut., cap. 5: Sensibile esse, quod sensu præditum gignat, et habere sensum, cujus pars sensu aucta sit. Bun.

"Endowed with sense." That is, with sense; there preceded, as its opposite, "lacks sense." See the note on Institutes book 2, chapter 5: "That that is sensible which begets something endowed with sense, and that that has sense, a part of which is endowed with sense." Bünemann.

(printed under page 33)

<!-- The whole page here is VARIORUM NOTÆ (lemma notes, no call letters), set in print order as (1), (2)... The note on "Anima est aer conceptus ore" runs from col 69 into col 70; the note "Duo Epicurei poetæ" runs over to the next page. --> (printed under page 34)

(1) ‹anchor: Animam nescio quid esse Deo simile› · call in col 69

Animam nescio quid esse Deo simile. Sic ferunt quamplures et potiores mss. septemque editi. In 4 scriptis rec. et 12 excusis est similem. Hæc sobrie intelligenda sunt.—Animam... Deo simile. Scite Augustin. in Psalm. lxii: Cum Deus sit vita animæ, anima vero vita corporis, sicut corpus vivere non potest absque anima, ita non nisi Deo præsente anima vivere valet. Bun.

"That the soul is something or other like God." So very many and the better manuscripts and seven editions have it. In 4 recent manuscripts and 12 printed editions it is similem (masculine/feminine). These words must be understood soberly. — "The soul... like God." Augustine aptly, on Psalm 62: "Since God is the life of the soul, and the soul the life of the body, as the body cannot live without the soul, so the soul cannot live except with God present." Bünemann.

(printed under page 34)

(2) ‹anchor: Ventum putant› · call in col 69

Ventum putant. Mss. 9 et 5 rec. edd. addunt esse; sed perperam. A cæteris abest. Vide supra, ignem putaverunt.

"They think it wind." Nine manuscripts and 5 recent editions add esse ("to be"), but wrongly. It is absent from the rest. See above, ignem putaverunt ("they thought it fire").

(printed under page 34)

(3) ‹anchor: Videamur› · call in col 69

Videamur. Ita tres mss. rec. cunctique impressi. Vide supra, quod... corpus caleat, recedente frigescat. In 17 scriptis est videmur; in Cantabrig. videantur.

"We seem." So three recent manuscripts and all the printed editions. See above: "that... the body is warm, [and] grows cold when it departs." In 17 manuscripts it is videmur (indicative); in Cambridge, videantur ("they seem").

(printed under page 34)

(4) ‹anchor: Varro ita definit› · call in col 69

Varro ita definit. Sic reposui ex vet. mss. 2 Bonon., Cauc., Regio-Put., alio item Regio, 3 Colbert., Lips., Ultr., Clarom, Vict., Brun., ed. Betul., Cellar. Mss. 9 rec., itaque diffinit.

"Varro defines it thus." So I have restored it from the old manuscripts 2 Bologna, Cauci, Regio-Puteanus, another Royal likewise, 3 Colbert, Lips., Utrecht, Clermont, Victor, Brun., and the editions of Betuleius and Cellarius. Nine recent manuscripts, itaque diffinit ("and so he defines").

(printed under page 34)

(5) ‹anchor: Anima est aer conceptus ore, tepefactus in pulmone, fervefactus in corde› · call in col 69

Anima est aer conceptus ore, tepefactus in pulmone, fervefactus in corde. Vera lectio juxta Vossium, et tres peritissimos Medicos quos consului. Apud plures alios auctores, qui illum ex Varrone locum referunt, Anima dicitur aer susceptus ore, tepefactus in pulmone, accensus in corde, diffusus in corpus. Quod idem est. Tepor ad pulmonem pertinet, fervor ad cor; quod enim calidi habet pulmo, ascititium illi est, utpote a corde profectum; cor enim antiquis caloris vitalis promptuarium habebatur aut officina. Itaque vitiose in mss. 27 reperitur scriptum, defervefactus in pulmone, temperatus in corde; in Marm. madefactus in pulmone, temperatus in corde; in 2 Reg. et editis 16, defervefactus in pulmone, tepefactus in corde. Vide Vossium libro ii de Idololatria, cap. 83. In mss. Bov. Defervescens in pulmone, temperatus in corde.—Buneman vero. Defervefactus in pulmone, temperatus in corde. Subl., Rost., Ven. 1471, 93, 97-1519, Torn., Bet., Thomas., Isæus, Thys., Defervefactus in pulmone, tepefactus in corde. Cum vero Vossius, l. ii de Idolatr. Gent. 83: natura rei sic postulante, legendum censeret: tepefactus in pulmone, fervefactus in corde, talis viri auctoritate moti Gallæus et Sparkius eam emendationem in textum receperunt; et Heumannus, Ego quoque, inquit, assentior, ipsa re huic scripturæ patrocinante. Ego cum viris doctis anatomiæ et rerum physicarum peritis nihil certi hic definientibus tutius putavi exhibere scripturam Bon., Tax., Pen., Ultr., Bodl., Cott., Mert., Ball., C.C. C. Emman. Guelf., Goth., Lips. trium, Reimm., Ven. 1472, utriusque 1478, et Cellar., defervefactus in pulmone, temperatus in corde. Bun.

"The soul is air taken in by the mouth, warmed in the lung, heated in the heart." The true reading according to Vossius and three most skilled physicians whom I consulted. In many other authors who report this passage from Varro, the soul is called "air taken up by the mouth, warmed in the lung, kindled in the heart, spread through the body." Which is the same. Warmth belongs to the lung, heat to the heart; for whatever heat the lung has is borrowed, as coming from the heart, since the heart was held by the ancients to be the storehouse or workshop of the vital heat. So in 27 manuscripts it is found faultily written "cooled down in the lung, tempered in the heart"; in Marm., "moistened in the lung, tempered in the heart"; in 2 Royal and 16 editions, "cooled down in the lung, warmed in the heart." See Vossius, On Idolatry book 2, chapter 83. In the Bov. manuscripts, "cooling down in the lung, tempered in the heart." — But Bünemann [writes]: "Cooled down in the lung, tempered in the heart." Subl., Rost., Venice 1471, '93, '97–1519, Tornesius, Betuleius, Thomasius, Isaeus, Thysius: "Cooled down in the lung, warmed in the heart." But since Vossius, On the Idolatry of the Gentiles book 2, 83, judged that "as the nature of the thing requires" one should read "warmed in the lung, heated in the heart," Gallaeus and Sparke, moved by the authority of such a man, took that emendation into the text; and Heumann: "I too," he says, "agree, the thing itself pleading for this reading." For my part, since men learned in anatomy and natural science define nothing certain here, I have thought it safer to give the reading of Bologna, Tax., Pen., Utrecht, Bodleian, Cotton, Merton, Balliol, C.C.C., Emmanuel, Guelferbytanus, Gotha, the three Leipzig, Reimm., Venice 1472, both of 1478, and Cellarius: "cooled down in the lung, tempered in the heart." Bünemann.

(printed under page 34)

(6) ‹anchor: Hujusmodi› · call in col 70

Hujusmodi. Mss. 6 et editi octo rec. perperam addunt verum, quod abest a prius cusis, et a mss. Regio-Put., aliisque 4 Reg., Cauc., 4 Colb., Vict., Marm., Clarom., Brun., Bov. et ut inutile expunxi. — Hujusmodi rerum. Abest a Lips. 2, Goth., Reimm., Cauc., Rost., Ven. 1493, 97, Parrh., Ald., Gryph., Torn., rerum: sed addunt Bon., Taxaq., utraque 1478, Erasm. in Frob.. Gymn., Thomas., etc. Bun.

"Of this kind." Six manuscripts and eight recent editions wrongly add verum ("but"), which is absent from those printed earlier and from the manuscripts Regio-Puteanus and 4 other Royal, Cauci, 4 Colbert, Victor, Marm., Clermont, Brun., Bov., and I have struck it out as useless. — "Of things of this kind." Rerum ("of things") is absent from 2 Lips., Gotha, Reimm., Cauci, Rost., Venice 1493, '97, Parrhasius, Aldine, Gryphius, Tornesius; but Bologna, Tax. too, both 1478 editions, Erasmus in Froben, Gymnicus, Thomasius, etc. add it. Bünemann.

(printed under page 34)

(7) ‹anchor: Aut vitreum, aut ut Empedocles ait, aerem glaciatum› · call in col 70

Aut vitreum, aut ut Empedocles ait, aerem glaciatum. Ita mss. 1 Bonon., antiquior, Cauc, Vict. et typis excusi Gymnic., Graph., Tornes., Soubron., Betul., 2 Paris., Is., Thys., Spark., Gall. In 18 mss. et 8 vulgatis est, aut vitreum, ut Empedocles ait, aerem glaciatum; in Cantabrig. et Em. aut vitreum, ut Empedocles, aut aerem glaciatum; minus apte ut puto.

"Or of glass, or, as Empedocles says, frozen air." So the manuscripts 1 Bologna, the older, Cauci, Victor, and the printed editions of Gymnicus, Gryphius, Tornesius, Soubron, Betuleius, 2 Paris, Isaeus, Thysius, Sparke, Gallaeus. In 18 manuscripts and 8 printed editions it is "or of glass, as Empedocles says, frozen air"; in Cambridge and Em., "or of glass, as Empedocles, or frozen air"; less fittingly, I think.

(printed under page 34)

(8) ‹anchor: Ita illud scio› · call in col 70

Ita illud scio. Scilicet non esse id, etc. Francius. — Ita illud scio. Scribendum, inquit Heumannus, necessario: Ita nec illud scio. Sed omnes libri, ita illud scio, et recte. Sensus est: Hoc nescio, ex qua materia sit, illud vero scio, non esse cœlum æneum, aut vitreum. Bun.

"So I know that." Namely that it is not that, etc. Francius. — "So I know that." It must necessarily be written, says Heumann, "So I do not know that either." But all the books have "so I know that," and rightly. The sense is: "This I do not know, of what matter it is; but that I do know, that the sky is not of bronze or of glass." Bünemann.

(printed under page 34)

(9) ‹anchor: Crebris pulsibus gestiat emicare› · call in col 70

Crebris pulsibus gestiat emicare. Id est, exsilire, prosilire ex utero. Anna Fabri ad Flor. lib. i, cap. 18: Hostem rati, emicant, proprie, inquit, de piscibus, qui corpora saltu in aera subjiciunt, unde ad alia transfertur. Sic eleganter dicitur, cor micare, emicare, id est, salire, ut Heinsius ad Ovidium et Helmenhorst. Bun.

"Longs with frequent beats to leap out." That is, to spring out, to leap forth from the womb. Anne Fabri on Florus book 1, chapter 18: "Thinking it the enemy, they leap out": properly said, she says, of fish, which throw their bodies into the air with a leap, whence it is transferred to other things. So it is elegantly said that the heart micat, emicat, that is, leaps, as Heinsius on Ovid and Helmenhorst [note]. Bünemann.

(printed under page 34)

(10) ‹anchor: Mortui fuisse› · call in col 70

Mortui fuisse. Ita mss. 2 Bonon., 1 Reg., 2 Colb., Baluz. ac editi 16. At mss. 16 cum edit. Rom. 1470 et Cellar. habent mortui esse.

"To have been dead." So the manuscripts 2 Bologna, 1 Royal, 2 Colbert, Baluze and 16 editions. But 16 manuscripts with the Rome edition of 1470 and Cellarius have mortui esse.

(printed under page 34)

(11) ‹anchor: Quam videri› · call in col 70

Quam videri. Rectissime Heumannus supplet, quam non potest videri: unde confirmantur dicta ad lib. vii Institut. cap. 9: Sic vita sine luce. Bun.

"Than to be seen." Heumann most rightly supplies "which cannot be seen": whence what was said on Institutes book 7, chapter 9 is confirmed: "So life without light." Bünemann.

(printed under page 34)

(12) ‹anchor: Ipsa› · call in col 70

Ipsa. Deest in ms. Bov.

"Itself." Missing in the Bov. manuscript.

(printed under page 34)

(13) ‹anchor: Neque sentiri› · call in col 70

Neque sentiri. Ita ms. Bov. editi habent nec sentiri.

"Nor to be felt." So the Bov. manuscript; the editions have nec sentiri.

(printed under page 34)

(14) ‹anchor: Duo Epicurei poetæ› · call in col 70

Duo Epicurei poetæ. De Lucretio constat, cujus versiculos ex lib. iii adscribam: Nunc animum atque animam dico conjuncta teneri / Inter se, atque unam naturam conficere ex se: / Sed caput esse quasi, et dominari in corpore toto, (continues)

"Two Epicurean poets." It is certain of Lucretius, whose lines from book 3 I shall add: "Now I say that mind and soul are held joined together with each other and make one nature of themselves; but that the head, as it were, and lord in the whole body, (continues)

(printed under page 34)

<!-- The whole page here is VARIORUM NOTÆ (lemma notes, no call letters), set in print order as (1), (2)... Note (1) continues "Duo Epicurei poetæ" from page 34. The note "Nam requiescere" runs from col 71 into col 72; the note "Virgilio teste" runs over to the next page. --> (printed under page 35)

(2) ‹anchor: Aliud animam› · call in col 71

Aliud animam. Sic ms. Bov., in editis vero minus bene legitur aliud esse animam.

"The soul [is] another thing." So the Bov. manuscript; in the editions, less well, "that the soul is another thing" is read.

(printed under page 35)

(3) ‹anchor: Fiat› · call in col 71

Fiat. In ms. Bov. Faciat. et Bun. — Quid faciat. Rost. Ven. 1471, 72, utraque 78 - 1515. Paris., Junt., Crat., Gryph., Thomas., Isæus, Gallæus, Spark., quid fiat, Heumanno approbante. At Emm., Cant., Goth., Lips., Reimm., quid faciat. Bun.

"Should come about." In the Bov. manuscript, Faciat ("should do"); and Bünemann. — "What it should do." Rost., Venice 1471, '72, both '78 – 1515, Paris, Junta, Cratander, Gryphius, Thomasius, Isaeus, Gallaeus, Sparke, quid fiat ("what should come about"), with Heumann approving. But Emmanuel, Cant., Gotha, Lips., Reimm., quid faciat. Bünemann.

(printed under page 35)

(4) ‹anchor: Nisi mens› · call in col 71

Nisi mens, etc. Est enim, ut Cicero alicubi docet, mentis incredibilis videndi veri cupiditas. Sed ea pars quæ φαντασία Græcis, latinis imaginatio dicitur, erroribus obnoxia, mentem sæpe secum in errores trahit. Lactantius ait, animum rerum falsarum contemplatione falli, falli etiam insomniis. Phantasma, Lactantius cogitationem cæcam nominat. Betul.

"Unless the mind," etc. For the mind has, as Cicero teaches somewhere, an incredible desire to see the truth. But that part which the Greeks call φαντασία and the Latins imagination, being liable to errors, often drags the mind with it into errors. Lactantius says that the mind is deceived by the contemplation of false things, deceived also by dreams. Lactantius calls a phantasm "blind thought." Betuleius.

(printed under page 35)

(5) ‹anchor: Nam requiescere..... imaginibus teneatur› · call in col 71

Nam requiescere..... imaginibus teneatur. Quid qui non somniant, et tamen dormiunt et quiescunt, ut scribit Arist. in libell. de Somno in fin. et iv de Histor. animal., cap. 10, sed et in eo falsus Lactantius est, quod et somnium et insomnium mentis affectus esse putat, cum sint phantasiæ, ut lib. de insomn. c. p. et dixi sup. lib. vii Institut., cap. 12. Isæus.

"For to rest..... be held by images." What of those who do not dream, and yet sleep and rest, as Aristotle writes at the end of the little book On Sleep and in History of Animals book 4, chapter 10? Lactantius is also mistaken in thinking that both the dream and the vision are affections of the mind, since they are [affections] of the imagination, as in the book On Dreams, c. p., and as I said above on Institutes book 7, chapter 12. Isaeus.

(printed under page 35)

(6) ‹anchor: Sopore irrigata vegetentur› · call in col 72

Sopore irrigata vegetentur. Quod caret alterna requie, durabile non est; inquit Ovidius. Necesse est etiam mentem quiescere: quæ quies somnus dicitur, cum somnus nihil aliud sit, quam animi quies. Hic reparat vires, fessaque membra novat. Ovid. ex Betul.

"Watered by slumber, be refreshed." "What lacks alternate rest does not last," says Ovid. The mind too must rest: this rest is called sleep, since sleep is nothing else but the rest of the spirit. "This restores the strength and renews the weary limbs." Ovid. From Betuleius.

(printed under page 35)

(7) ‹anchor: Mens cogitatione cæca› · call in col 72

Mens cogitatione cæca. Scilicet phantasia.

"The mind with blind thought." Namely, the imagination.

(printed under page 35)

(8) ‹anchor: Avocamenta› · call in col 72

Avocamenta. In ms. Bov. adnotamenta.

"Diversions." In the Bov. manuscript, adnotamenta ("notes").

(printed under page 35)

(9) ‹anchor: Necesse erit› · call in col 72

Necesse erit. Sic reposui ex mss. Regio-Put., 3 al. Reg., 6 Colbert., Marm., Em., Baluz., Clarom., Brun., ed. Cellar. In 1 Reg. et cunctis pene vulgatis, necesse est.

"It will be necessary." So I have restored it from the manuscripts Regio-Puteanus, 3 other Royal, 6 Colbert, Marm., Em., Baluze, Clermont, Brun., and Cellarius's edition. In 1 Royal and almost all the printed editions, necesse est ("it is necessary").

(printed under page 35)

(10) ‹anchor: Illud homini præcipue› · call in col 72

Illud homini præcipue. Heumannus putat legendum esse, sed illud hominis præcipuum est, juxta hanc Ciceronis locutionem Orat. pro Ligario n° 9: Hoc certe præcipuum Tuberonis fuit, quod.

"That, especially for man." Heumann thinks one should read "but that is the special mark of man," after this expression of Cicero, Speech for Ligarius no. 9: "This certainly was Tubero's special mark, that."

(printed under page 35)

(11) ‹anchor: Futura per somnium› · call in col 72

Futura per somnium. Ut Josephus et Daniel somniorum interpretes fuerunt, et Dominus per Johelem hoc divinationis genus mortalibus promisit. Sed et in Gentilium historiis sæpe insomnia minime vana occurrunt; qualia Valerius, lib. i aliquot collegit, quanquam peripatetici omnem fere divinationem ex somniis tollunt. Circumfertur Artemidori, liber de somniorum interpretatione, meris refertus nugis. Macrobius, cap. 3, lib. i de Somnio Scipionis, quinque somniandi genera diserte et copiose prosequitur. Betul.

"Things to come through a dream." As Joseph and Daniel were interpreters of dreams, and the Lord through Joel promised this kind of divination to mortals. But in the histories of the Gentiles too, dreams by no means vain often occur; Valerius collected several such in book 1, although the Peripatetics do away with almost all divination from dreams. A book of Artemidorus on the interpretation of dreams goes about, stuffed with sheer trifles. Macrobius, book 1 on the Dream of Scipio, chapter 3, treats five kinds of dreaming clearly and at length. Betuleius.

(printed under page 35)

(12) ‹anchor: Vatum nostrorum› · call in col 72

Vatum nostrorum. Id est prophetarum. Francius.

"Of our seers." That is, of the prophets. Francius.

(printed under page 35)

(13) ‹anchor: Ex parte somnii constiterunt› · call in col 72

Ex parte somnii constiterunt. Ita omnes mss. et editi Rom. 1470, 1474, Cellar., Walch. In cæteris impressis est ex parte somniis constituerunt: quod magis placeret si manuscriptorum fulciretur auctoritate; quasi diceret: Oraculorum nostrorum pars maxima, vaticinantium somnia fuerunt, sed quædam vera, et quædam falsa.—Hecquet. Attamen editiones Aldi, Erasmi, Thomasii, Thysii, etc., habent somniis constituerunt.

"Have consisted in part of a dream." So all the manuscripts and the editions of Rome 1470, 1474, Cellarius, Walch. In the other printed editions it is ex parte somniis constituerunt ("they established in part by dreams"), which would please more if it were supported by the authority of the manuscripts; as if he were saying: "The greatest part of our oracles were the dreams of those who prophesied, but some true and some false." — Hecquet. Yet the editions of Aldus, Erasmus, Thomasius, Thysius, etc., have somniis constituerunt.

(printed under page 35)

(14) ‹anchor: Virgilio teste› · call in col 72

Virgilio teste. Vide Virgil. Æneid. vi circa finem: hanc somnii fictionem primus expressit Homerus, Odysseæ lib. τ., ubi Penelopes describit insomnium, (continues)

"With Virgil as witness." See Virgil, Aeneid 6, near the end: Homer first expressed this fiction of the dream, Odyssey book 19 (τ), where he describes Penelope's dream, (continues)

(printed under page 35)

<!-- Lemma notes under the heading VARIORUM NOTÆ (no call letters), set in print order as (1), (2)... The note "Virgilio teste", which ended page 35 with a comma, does not visibly continue at the head of these notes; flag for check against the full page. The note "Quando tamen" runs from col 73 into col 74; the note "Quo vitam posset adipisci" runs over to the next page. The printer's marks "PATROL. VII." and the signature "3." at the page foot are not set. --> (printed under page 36)

(1) ‹anchor: Sed ego id in eo jure ab ancipiti vendico› · call in col 73

Sed ego id in eo jure ab ancipiti vendico. Ita ms. Bov. quasi dicas: At ego in re dubia et ancipiti id judicandum puto, nihil ex his tribus verum esse. Vulgati ita scribunt, sed ego id meo jure ab ancipiti vendico; quod nullum efficit sensum.

"But I claim this in it by right from the doubtful." So the Bov. manuscript, as if you were to say: "But in a doubtful and uncertain matter I think this is to be judged, that none of these three is true." The printed editions write "but I claim this by my own right from the doubtful," which makes no sense.

(printed under page 36)

(2) ‹anchor: Nihil ex his tribus verum est› · call in col 73

Nihil ex his tribus verum est. Vides in toto hoc capite negari animæ per traducem propagationem: unde falsum est, quod Ruffinus apud Hieron. lib. ii adv. Ruffinum, scripsit: Legi quosdam dicentes, quod pariter cum corpore per humani corporis traducem etiam animæ diffundantur, et hæc, quibus poterant, adsertionibus confirmabant, quod puto inter Latinos Tertullianum sensisse, vel Lactantium fortasse, et nonnullos alios. Rectius Hieronymus refutat Ruffinum: Quantum memoria suggerit, nisi tamen fallor, nescio, me legisse, Lactantium συσπειρομένην (al. ex traduce factam) animam dicere. Cæterum qui legisse te scribis, dic, in quo libro legeris, ne ut me dormientem, sic illum mortuum calumniatus esse videaris. Lactantii opinionem cognoscas ex cap. 17, lib. vii, Institut., cap. 5 et lib. ii Institut., cap. 10. Bun.

"None of these three is true." You see that in this whole chapter the propagation of the soul by transmission (per traducem) is denied: hence what Rufinus wrote, as quoted by Jerome, Against Rufinus book 2, is false: "I have read some who say that souls too are spread together with the body through the transmission of the human body, and they confirmed this with such assertions as they could; I think that among the Latins Tertullian held this, or perhaps Lactantius, and some others." Jerome refutes Rufinus more rightly: "As far as memory suggests, unless I am mistaken, I do not know that I have read Lactantius saying that the soul is sown together with [the body] (συσπειρομένην; others read 'made by transmission'). But you who write that you have read it, say in what book you read it, lest you seem to have slandered him dead as you did me asleep." You may learn Lactantius's opinion from Institutes book 7, chapter 17 [?], chapter 5, and Institutes book 2, chapter 10. Bünemann.

(printed under page 36)

(3) ‹anchor: Seruntur animæ› · call in col 73

Seruntur animæ. Ms. Cauc. et 10 editi addunt corporibus, quod cæteri respuunt, sicut et mss. Francius forte, inseruntur. Ms. Lips. seruntur anima et corpus. — Quia neque..... Seruntur animæ. Quæritur, utrum anima sit ex traduce, id est, utrum anima cum semine traduci et transmitti possit. Lactantius negat. Rectissime. Nam contraria assertio damnata est. Vid. Aug. in lib. de hæresibus ad Quod vult deum, cap. 86, in epist. ad S. Hieronym. per Oros. presbyterum missâ, et in epist. ad Optat.; Eucher., i super Genes. ad ea verba, Et ædificavit Dominus Deus costam; Hieronym. ad versum 15 psalm. xxxii; S. Thomam. ii contr. Gent., cap. 86, p. p. quæst. cxviii, art. 2. Isæus.

"Souls are sown." The Cauci manuscript and 10 editions add corporibus ("in bodies"), which the rest reject, as do the manuscripts. Francius [suggests] perhaps inseruntur ("are sown in"). The Lips. manuscript, "soul and body are sown." — "Because neither..... souls are sown." The question is whether the soul is by transmission, that is, whether the soul can be passed on and transmitted with the seed. Lactantius denies it, most rightly, for the contrary assertion has been condemned. See Augustine, On Heresies, to Quodvultdeus, chapter 86; the letter to St Jerome sent by the priest Orosius; and the letter to Optatus; Eucherius on Genesis book 1, at the words "And the Lord God built the rib"; Jerome on verse 15 of Psalm 32; St Thomas, Contra Gentiles book 2, chapter 86, [Summa] First Part, question 118, article 2. Isaeus.

(printed under page 36)

(4) ‹anchor: Denique cœlesti› · call in col 73

Denique cœlesti, etc. Præter Lucretium habes Arati auctoritatem, quam Atheniensibus olim obtrusit Doctor gentium: Τοῦ γὰρ καὶ γένος ἐσμέν; Ipsius enim et genus sumus. Locus Lucretii est libro ii vers. 990.

"Lastly, from heavenly," etc. Besides Lucretius you have the authority of Aratus, which the Teacher of the Gentiles once pressed upon the Athenians: "For we are also his offspring." The passage of Lucretius is book 2, line 990.

(printed under page 36)

(5) ‹anchor: Pater› · call in col 73

Pater. Subaudi animæ.

"Father." Understand: of the soul.

(printed under page 36)

(6) ‹anchor: De suo› · call in col 73

De suo. Mss. 10 et edd. 5, de sua. Utraque lectio bona.

"From his own." Ten manuscripts and 5 editions, de sua (feminine). Both readings are good.

(printed under page 36)

(7) ‹anchor: Quando tamen, aut quomodo› · call in col 73

Quando tamen, aut quomodo. Abest tamen a sex mss. et 4 editis; in tribus est quantum, pro quando; in ms. Pen., qua ratione tamen.

"Yet when, or how." Tamen ("yet") is absent from six manuscripts and 4 editions; in three it is quantum ("how much") for quando; in the Pen. manuscript, "yet by what means."

(printed under page 36)

(8) ‹anchor: Non a parentibus dari animas› · call in col 74

Non a parentibus dari animas. Certum est, Deum vocari patrem spirituum, quia ipse animas creat et corporibus infundit. Per generationem nullo modo potest produci anima rationalis; non enim virtus corporea, qualis est generatio, potest assurgere ad productionem rei spiritualis. Hoc etiam argumentum rem hanc evincit: quidquid fit, est vel ex aliqua præjacente materia, vel fit ex nihilo, vel, secundum illos, qui modos tanquam medios inter ens et nihil ponunt, ex modis rei. Anima autem non est ex materia, quia ita esset corporalis, quod repugnat ejus actionibus, quas independenter a materia producit; neque ex modis, modi enim nihil producunt: saltem hoc certum est, non posse producere spiritum qui etiam post corporis interitum subsistit. Restat itaque ut fiat ex nihilo: homo autem ex nihilo non potest producere aliquid, quia inter ens et nihil infinita est distantia, quæ non potest superari, nisi vi infinita. Gall.

"That souls are not given by the parents." It is certain that God is called the Father of spirits because he himself creates souls and pours them into bodies. The rational soul can in no way be produced by generation, for a bodily power, such as generation is, cannot rise to the production of a spiritual thing. This argument too proves the point: whatever comes to be is either from some pre-existing matter, or comes to be from nothing, or, according to those who posit modes as midway between being and nothing, from the modes of a thing. But the soul is not from matter, for so it would be bodily, which conflicts with its actions, which it produces independently of matter; nor from modes, for modes produce nothing: at least this is certain, that they cannot produce a spirit which subsists even after the body's death. It remains, then, that it comes to be from nothing; but man cannot produce anything from nothing, since between being and nothing there is an infinite distance, which cannot be overcome except by infinite power. Gallaeus.

(printed under page 36)

(9) ‹anchor: Citra hoc opus homo resistit› · call in col 74

Citra hoc opus homo resistit. Ita omnes fere editi: quidam tamen mss. hic legunt citra hoc opus humoris istum homo resistit. At hæc ultima lectio mendosa est, etiam teste Heumanno. In 8 vulgatis est et circa. Post opus mss. 1 Bonon., Regio-Put. et 6 al. Reg., 6 Colb., Vict., Gat., Marm., Baluz., Em., Brun., edd. Rom. 1470. Ald., Graph., Crat. addunt humoris istius, ut jam dictum est.—Homo resistit. Id est, sistit, verbum compositum pro simplici; nihil amplius agit. Vel, hoc opere omisso, homo non nasceretur.

"Short of this work man stops." So almost all the editions; but some manuscripts read here "short of this work of the fluid that man stops." But this last reading is faulty, as Heumann also attests. In 8 printed editions it is et circa. After opus the manuscripts 1 Bologna, Regio-Puteanus and 6 other Royal, 6 Colbert, Victor, Gat., Marm., Baluze, Em., Brun., and the editions Rome 1470, Aldine, Gryphius, Cratander add humoris istius ("of that fluid"), as has been said. — "Man stops." That is, sistit, the compound verb for the simple: he does nothing further. Or: if this work were left out, man would not be born.

(printed under page 36)

(10) ‹anchor: Incolumes sumus corpore› · call in col 74

Incolumes sumus corpore. Ex mss. et priscis vulgatis sex et 2 rec. reposuimus incolumes; in editis novem est incolumi.

"We are sound in body." From the manuscripts and six old printed editions and 2 recent ones we have restored incolumes; in nine editions it is incolumi ("in a sound body").

(printed under page 36)

(11) ‹anchor: An utamur, an non utamur› · call in col 74

An utamur, an non utamur. Posterius membrum, quod in mss. 2 Bonon., Tax. et 4 rec. desideratur, huc ex 21 scriptis et ex ed. Rom. 1468, Cellar. et Walch. revocavimus.

"Whether we use it or do not use it." The latter clause, which is wanting in the manuscripts 2 Bologna, Tax. and 4 recent ones, we have recalled here from 21 manuscripts and from the Rome edition of 1468, Cellarius and Walch.

(printed under page 36)

(12) ‹anchor: Religavit› · call in col 74

Religavit. Vide supra lib. iv Div. Institut. cap. 28, initio, id est, obligavit.

"Bound." See above, Divine Institutes book 4, chapter 28, at the beginning; that is, obligavit ("bound by obligation").

(printed under page 36)

(13) ‹anchor: Quo vitam posset adipisci› · call in col 74

Quo vitam posset adipisci. Post hæc verba, oratio posita in inferiore libri ora extat in mss. 6 Reg., 8 Vaticanis, 6 Colbert., 2 Sorbon., 4 Oxon. ac 15 aliis, (continues)

"By which he might obtain life." After these words, the prayer placed at the lower margin of the book is found in the manuscripts 6 Royal, 8 Vatican, 6 Colbert, 2 Sorbonne, 4 Oxford and 15 others, (continues)

(printed under page 36)

<!-- Lemma notes (no call letters), set in print order as (1), (2)... The top line of each column foot is cut off in the image; what is cut is marked [cut]. Note (1) continues "Quo vitam posset adipisci" from page 36. The note "Nam ipse homo" runs from col 75 into col 76, with a line lost in the cut. Variant readings that the editor sets in parentheses inside the interpolated prayer are kept as printed. --> (printed under page 37)

(2) ‹anchor: Hominis receptaculum› · call in col 75

Hominis receptaculum. Videtur Lactantium naturam hominis in sola anima constituere, cum tamen ex duabus hisce partibus essentialibus constet. Qui corpus hominis videt, videt etiam, et tangere potest aliquid hominis, Lactantius igitur nimis generaliter asserit, corpus tantum hominis esse receptaculum. Gallæus.

"The receptacle of the man." Lactantius seems to place the nature of man in the soul alone, though it consists of these two essential parts. He who sees the body of a man also sees, and can touch, something of the man; so Lactantius asserts too generally that the body is only the man's receptacle. Gallaeus.

(printed under page 37)

(3) ‹anchor: Nam ipse homo› · call in col 75

Nam ipse homo. Ms. 1 Bonon. antiquior, Nam mens hominis: quam lectionem probat Thomasius. Ego a vulgata lectione, quæ est codicum mss. 6 Reg., 8 Vatic., 6 Colbert., Tax., Pen., 1 Bon. rec., Clarom., Baluz., Brun. editorumque 19 non recedo. In illa [cut] …lib. ii Somn. Scip. cap. 12: Anima, qui verus homo est, ab omni conditione mortalitatis aliena est. Bun.

"For the man himself." The older Bologna manuscript, "For the mind of the man," a reading Thomasius approves. I do not depart from the common reading, which is that of the manuscripts 6 Royal, 8 Vatican, 6 Colbert, Tax., Pen., 1 recent Bologna, Clermont, Baluze, Brun., and 19 editions. In that [cut] …Dream of Scipio book 2, chapter 12: "The soul, which is the true man, is a stranger to every condition of mortality." Bünemann.

(printed under page 37)

(4) ‹anchor: Quia latet intra hoc› · call in col 76

Quia latet intra hoc. Mss. 4 rec., in hoc. Post hæc verba in 1 Lips. codice adduntur hæ duæ voces animal homo; in aliis mss. desunt.

"Because it lies hidden within this." Four recent manuscripts, in hoc ("in this"). After these words, in 1 Leipzig codex these two words are added, animal homo ("the animal man"); in the other manuscripts they are missing.

(printed under page 37)

(5) ‹anchor: Qui si delicatus magis› · call in col 76

Qui si delicatus magis. Desideratur adverbium in 19 mss. et ed. Rom. 1470.

"And if it is more delicate." The adverb [magis, "more"] is wanting in 19 manuscripts and the Rome edition of 1470.

(printed under page 37)

(6) ‹anchor: Sin› · call in col 76

Sin. In ms. Bov. legitur si.

"But if." In the Bov. manuscript si ("if") is read.

(printed under page 37)

(7) ‹anchor: Quem rectum recte sortitus est› · call in col 76

Quem rectum recte sortitus est. Hunc locum ita restitui ex 16 mss. et 12 editis. Mirum quam hic varient tum scripti, tum excusi codices. In aliis mss. rec. 1 Reg., 1 Colbert. et Marm. pro rectum, est rectus, in Regio-Put., quem rectum rectus; in 1 Sorbon. et Brun., quem rectum ratione. A Baluz. abest rectum; a 2 Bonon. et Tax. editisque rec. quatuor recte. Post sortitus est, 20 mss. ac vulgati 5 addunt conjunctionem et, quam respuunt alii, quamque inutilem judicavi. Attamen voculam recte Gallæus delevit, delendamque judicat Heumannus.

"Which, upright, he has rightly been allotted." I have restored this passage so from 16 manuscripts and 12 editions. It is wonderful how both the written and the printed codices vary here. In other recent manuscripts, 1 Royal, 1 Colbert and Marm., for rectum it is rectus; in Regio-Puteanus, quem rectum rectus; in 1 Sorbonne and Brun., quem rectum ratione. Rectum is absent from Baluze; recte from 2 Bologna and Tax. and four recent editions. After sortitus est, 20 manuscripts and 5 printed editions add the conjunction et ("and"), which others reject and which I have judged useless. Yet Gallaeus deleted the little word recte, and Heumann judges it should be deleted.

(printed under page 37)

(8) ‹anchor: Debebis› · call in col 76

Debebis. Sic reposui ex vet. mss. 2 Bonon., Regio-Put., Cauc. aliisque 8 et edd. 4, faventibus 4 aliis scriptis, in quibus est debetis, corrupte. In mss. decem rec. totidemque editis legitur debeas.

"You will owe." So I have restored it from the old manuscripts 2 Bologna, Regio-Puteanus, Cauci and 8 others and 4 editions, with the support of 4 other manuscripts, in which it is debetis, corruptly. In ten recent manuscripts and as many editions debeas is read.

(printed under page 37)

(9) ‹anchor: Meliora laturus› · call in col 76

Meliora laturus. Ita mss. 2 Bon., 4 Reg., 4 Colb., Vict., Gat., Marm., Christ., Em., Cant., Clarom., Brun. et alii, ac vet. edd. 7. In 6 scriptis et 10 impressis est lecturus.

"About to bring better things." So the manuscripts 2 Bologna, 4 Royal, 4 Colbert, Victor, Gat., Marm., Christ., Em., Cant., Clermont, Brun. and others, and 7 old editions. In 6 manuscripts and 10 printed editions it is lecturus ("about to read").

(printed under page 37)

(10) ‹anchor: Tunc ergo› · call in col 76

Tunc ergo. Sic legunt editi a Thomasio, Thysio, et Gallæo, verum in 16 mss. et 7 vulgati: alii 2 scripti et 7 vet. edd. Tunc et ego; 4 mss. Tum ego; plures editi, Tunc ego.

"Then therefore." So read the editions of Thomasius, Thysius and Gallaeus, and indeed 16 manuscripts and 7 printed editions; 2 other manuscripts and 7 old editions, Tunc et ego ("then I too"); 4 manuscripts, Tum ego; several editions, Tunc ego ("then I").

(printed under page 37)

(11) ‹anchor: Planius et verius› · call in col 76

Planius et verius. Ita omnes mss. et impressi: Francius, forte plenius.

"More plainly and more truly." So all the manuscripts and printed editions; Francius [suggests] perhaps plenius ("more fully").

(printed under page 37)

(12) ‹anchor: Et verius› · call in col 76

Et verius. Clarom. a prima manu, et melius.

"And more truly." Clermont in the first hand, et melius ("and better").

(printed under page 37)

(13) ‹anchor: Quæ ad vitæ beatæ statum spectent› · call in col 76

Quæ ad vitæ beatæ statum spectent, etc. Hinc constat, hunc librum prius fuisse scriptum, quam illos vii libros contra Philosophos. Thomas. — Pollicetur se quam multa poterit litteris traditurum, quæ ad vitæ beatæ statum spectant; atque hoc munere defunctus fuit in septem libb. Institut. ac præsertim de Vita beata libro vii conscripsit: talis enim titulus illi libro dandus, ut constat ex ejusdem lib. cap. 5. non ille quem editi, de Divino Præmio, præ se ferunt. Gall.

"Which bear on the state of the blessed life," etc. Hence it is clear that this book was written before those seven books against the philosophers. Thomasius. — He promises that he will commit to writing as much as he can of what bears on the state of the blessed life; and he discharged this task in the seven books of the Institutes, and especially wrote on the blessed life in book 7: for that title should be given to that book, as is clear from chapter 5 of the same book, not the one the editions display, On the Divine Reward. Gallaeus.

(printed under page 37)

(14) ‹anchor: Philosophos› · call in col 76

Philosophos. Eos Hæreticorum Patriarchas vocat Tertullianus.

"The philosophers." Tertullian calls them the patriarchs of the heretics.

(printed under page 37)

<!-- Lemma notes under the heading VARIORUM NOTÆ (no call letters), printed above the double rule, set in print order as (1), (2)... The note "Quod ipse" runs from the foot of col 77 into col 78; notes (5) and (6) stand in col 78's foot and are keyed to col 78's paragraph, which is set under col 77 (reading order); they are set here with it. Below the double rule begins a separate piece of editors' matter, "ANALYSIS LIBRI DE IRA DEI" (another unit), not set here. Added by QA Q1b. --> (printed under page 38)

(1) ‹anchor: Incredibilis enim vis eloquentiae› · call in col 77

Incredibilis enim vis eloquentiæ. In scriptis 3 rec. et pluribus editis, Incredibilis est enim.. In cæteris est non extat.

"For the incredible force of eloquence." In 3 recent manuscripts and several editions, Incredibilis est enim ("for incredible is"). In the others est is not found.

(printed under page 38)

(2) ‹anchor: Qui tamen› · call in col 77

Qui tamen. Ita ms. Bov. et sic eruditi Francius et Heumannus suspicabantur esse legendum. Alii vero habent, quia tamen.

"Who nevertheless." So the Bov. manuscript, and so the learned Francius and Heumann suspected it should be read. But others have quia tamen ("because nevertheless").

(printed under page 38)

(3) ‹anchor: Captiosam› · call in col 77

Captiosam. Mss. 3 Colbert. et Brun., copiosam.

"Captious." The manuscripts 3 Colbert and Brun., copiosam ("copious").

(printed under page 38)

(4) ‹anchor: Quod ipse› · call in col 78

Quod ipse. Ita restitui ex veterrimis et optimis mss. Regio-Put., 2 Bonon., Tax. In 1 Regio, 3 Colb. et Clarom. est quæ ipse. Plures rec. manu exarati et typis vulgati habent quam. Relativum deest in 2 Colbert. rec. et Vict.

"What he himself." So I have restored it from the very old and best manuscripts Regio-Puteanus, 2 Bologna, Tax. In 1 Royal, 3 Colbert and Clermont it is quæ ipse. Several recent manuscripts and printed editions have quam. The relative is missing in 2 recent Colbert and Victor.

(printed under page 38)

(5) ‹anchor: Ad vivendum› · call in col 78

Ad vivendum. Bene scilicet.

"Towards living." Well, that is.

(printed under page 38)

(6) ‹anchor: Homines› · call in col 78

Homines. Rectius et elegantius est, si deleatur, juxta Heumannum. Hoc verbum, inquit, e margine in textum irrepsit.

"Men." It is more correct and more elegant if it is deleted, according to Heumann. "This word," he says, "crept into the text from the margin."

(printed under page 38)

(none; the Variorum notae in this column's foot, "mss. Regio-Put. …" (end of "Quod ipse"), "Ad vivendum" and "Homines", key to this column's paragraph, which is set under col 77; they are set in n77 as notes (4)–(6))