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Lactantius
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Introductory Notice To Lactantius.
[392] Literally, “since the nature of good things is placed on a steep ascent, that of evil things on a precipitous descent.”
[393] Honestas is used with some latitude of meaning, to express respectability of character, or honourable feeling, or the principle of honour, or virtue itself. [See Philipp. iv. 8.]
Chap. IX.—Of the Chief Good, and the Worship of the True God, and a Refutation of Anaxagoras.
[394] That he might be able to make some answer.
[395] The fall or overthrow.
[396] This sight or spectacle, that is, into this world. This expression is used for the place from which the sight is beheld.
[398] Would use a greater sound.
[399] Each, viz., the world and the eye.
[400] Expedita, “free from obstacles,” “unembarrassed.”
[401] Humanity, properly that which is characteristic of man, then kindness and humaneness.
[402] Pietas. The word denotes not only piety towards God, but also the affection due to a parent.
Chap. X.—It is the Peculiar Property of Man to Know and Worship God.
[403] The sounds uttered by the beasts, by which they are able to distinguish one another. [Rousseau’s theory goes further.]
Chap. XI.—Of Religion, Wisdom, and the Chief Good.
[404] Multo magis is the reading of the mss.; but multo minus—“much less”—seems preferable.
[405] Liable to fall, perishable.
[406] According to St. Paul, man consists of three parts—body, soul and spirit. Lactantius appears to use the word soul in the same sense in which the Scriptures speak of spirit. [Vol. i. p. 532.]
[407] Tenuis, as applied to the soul, opposed to solidus, applied to the body.
Chap. XIII.—Of the Immortality of the Soul, and of Wisdom, Philosophy, and Eloquence.
[408] There is a memorable story related by ecclesiastical historians, about a very clever disputant, whose sophistries could not be answered by his fellow-disputants, but who was completely silenced by the simple answers of a Christian otherwise unknown. When questioned about his sudden silence, the sophist replied that others exchanged words for words, but that this simple Christian fought with virtue.
[409] There seems to be a reference to a passage of Terence, in which the poet represents it as the property of man to err. [Or to Cicero, rather: Cujusvis hominis est errare, etc. Philipp. xii. 2.]
[410] Cicero, De Officiis, ii. 2.
[411] Ars denotes study, method, or system. The word is applied both to theoretical knowledge and practical skill.
Chap. XIV.—That Lucretius and Others Have Erred, and Cicero Himself, in Fixing the Origin of Wisdom.
[412] A proverbial expression, denoting an accidental occurrence.
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