Complete Works of Lactantius, Vol. I

...and when he had attempted to do this, he accomplished nothing at all the text here is fragmented and likely refers to a missing discussion in Cicero's works, grasping at the widely extended subject matter with narrow limits, lightly plucking only the most significant parts. And lest there be an excuse as to why he did not execute that place, he testified that neither the will nor the time had failed him. For in the first book of his Laws original: "De Legibus", when he was touching upon this matter in summary, he says thus: He expressed this place sufficiently (as it seems) in those books which you have read. Afterwards, however, in the second book on the Nature of the Gods original: "De Natura deorum", he did not attempt to execute the same more broadly. But because he did not express it sufficiently there, I shall approach this task, and I shall boldly explain the sum of the matter, which that most certain a sarcastic reference to an author, likely Cicero almost left untouched. Perhaps you will wonder why I attempt something in obscure matters; when you see men who are commonly called philosophers act with such rashness, that they inquire into those things which God willed to be entirely hidden and secret, and they seek to know the nature of celestial and earthly things, which are far removed from us, and can neither be handled, nor touched by hand, nor perceived by the senses: and yet they dispute about the reasons for all of them, in such a way that they wish what they bring forward to be considered as proven and true. What is it, finally, why anyone should think it is closed to us, if we wish to contemplate the reason for our own body? Which is clearly obscure

NOTES OF VARIOUS AUTHORS.

...in the books on Providence original: "De Providentia"; and in recent times, the Granatensis in his Catechism, and the Illustrious Archbishop of Cambrai in his excellent little French book on Existence.

accomplished nothing at all; for. I have restored this from the manuscripts of 2 Reg., Tax., 2 Colb., Baluz., and Clarom. In others, they are absent from 16 manuscripts and from the edition of O. Che. In almost all printed copies, instead of for, it is and.

plucking only the most significant parts. Thus the printed manuscripts; and the Bov. manuscript reads, lightly plucking together the most significant parts—

Here, as Cicero testifies in book 1 of the Laws, ch. 6, and in the six books on the Best Republic.

touched. The approval of all editors and the edition, if you except the Bologna edition, in which it is beheld, and the edition of Cellarius, in which he restored shown without any manuscript authority. Against this correction, or rather depravation, the learned Heumann rose up, and showed from the places of various authors, namely Tacitus Book III, ch. 12, Ovid's Metamorphoses Book VI, fable 7, Aulus Gellius Epistle 5, Gregory of Nazianzus Oration 1 on Theology, Cicero's Tusculan Disputations Book III, Chrysostom's Homily 3 at Antioch, that this word is proper, nay, elegant. But it is not only approved by Latin and Greek authors, but we French also say, to do a thing by finger and by eye French phrase equivalent to "to be able to do something skillfully or precisely". But the same mode of speaking is in Lactantius's Divine Institutes, book V, near the end.

assert. Thus I restored it from the old edition and Cellar. and manuscripts, except for two recent Colb., 1 Brun., and one in which they assert is read, just as in the recent ones.

to do. Thus I restored it from the manuscripts of 2 Bonon., Tax., 2 Reg., favoring the Reg.-Put. as well as another Reg. in which there is to look down upon. In eleven recent printed editions, it is to look into.

and that this was done. A neat reading, which I restored from five manuscripts and the manuscripts of 2 Bonon., 2 Reg., Tax., Cauc., Ult., 4 Colbert., Baluz., Clarom., Brun., and the edition of Regio-Puteanæ, Goth., and Em., in which it is whatever was done. In the recent 4 Reg., 2 Colbert.,

A is not; because from the very offices of the limbs, and the uses of the individual parts, it is permitted for us to understand with what force of providence each thing was made.

CHAPTER II.

For that Architect of ours and Father God gave man sense and reason; so that from this it might appear that we were generated by Him, because He Himself is intelligence, He Himself is sense and reason. Because He did not attribute this rational force to other animals, He provided beforehand, however, how their life might be safer. For He covered them all with their own fur, so that they might more easily be able to sustain the force of frosts and colds. But for individual kinds, for repelling external attacks, He established their own
B proper defenses; so that they might either fight back against stronger ones with natural weapons, or those which are weaker might withdraw themselves from dangers by the speed of fleeing, or those which are in need of both strength and speed might protect themselves by cunning, or hedge themselves in with hiding places. And so some of them are either suspended on high by light feathers, or supported by hooves, or furnished with horns; some have teeth as weapons in their mouth, or hooked claws on their feet; and to none is a defense for its own protection lacking.

Marm., and eight printed editions, each was made.

Gave. This chapter, together with the following, is entirely against Lucretius, who accuses nature of injustice in the making of man.

C That Architect. Often "that" is added elegantly, as in chapter 1, by that supreme Architect God; in book VI of the Institutes, chapter 25, that adversary of ours. BUN.

Sense. That is, mind, intellect. See note to chapter 1 on perceived by sense. Compare book VI, chapter 2; Apuleius, book II of the Metamorphoses, page 279: And while I debate a religious scruple within my own sense. BUN.

This rational force. It is read thus in nine printed editions and in the old and best manuscripts Reg. Put., Cauc., and Erasm., and this reading is approved by Gallæus and Walchius. In 15 recent and seven printed ones it is life; in one Leipzig and Bov. copy it is this reasonable life.

Provided beforehand. The most learned Francius suspected that for before (ante), one should read fittingly (apte).

D For He covered them all with their own fur. Thus the old and best manuscripts of Bonon. and Cauc. and the editions of Graph., Crat., Spark. have it, which Erasmus approves: fur (pilis), which are born with the animals themselves. In 21 manuscripts and in 9 printed editions, it is hides (pellibus); in Em. and Bov. it is He covered them with their own hides. The use of the reciprocal pronoun here is harsh; for itself (se) does not refer to God, but to the animals. Furthermore, not every animal is covered with fur, or even hides; for some are protected by a shell, such as oysters and tortoises; some by a conch, some by leather, others by scales, others by feathers, others by bristles, others by spines, others by stings, others by tufts, others by crusts, others by plates. These are treated copiously by Aristotle, On the Parts of Animals IV, chapter 10; Pliny, preface to VII, and Gregory of Nyssa, On the Making of Man chapter 7. — How nevertheless... provided beforehand. For He covered them all, etc. Thus also Aristotle, On the Parts of Animals IV, chapter 10; Lucretius, V, for whatever things you see, etc.; Cicero, On the Nature of the Gods II; Plutarch, On Fortune; Pliny, preface 7; Tyrius Maximus, Dialogue on the questions of Socrates; Gregory of Nyssa, On the Making of Man, chapter 7. ISÆUS.

To sustain the force of frosts and colds. Thus I restored it from the very old and best manuscripts 2 Bonon., Regio-Put., 5 other Reg., 4 Colbert., Baluz., Clarom., Tax., Pen.,