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4to. (38),44,(2),46,140,36,32,212,(23),56 p. Overlapping vellum 20.5 cm (Ref: STCN ppn 840085141; Breugelmans 1652:10B; Schoenemann I,71; not in Brunet; Graesse 4,534; Ebert 14107) (Details: Title in red & black. Engraved printer's mark on the title depicting a farmer stamping a shovel into the ground, he is flanked by a woman holding a cornucopiae, and a woman holding an ancre, above the head of the farmer the motto: 'fac et spera'. According to Breugelmans there are 2 issues of this edition: 1652:10A and 1652:10B; 10A shows on the title 3 lines printed red, and 10B (our copy) has 5 lines printed red; 10B also has 2 cancels (leaves *2 and E4); in our copy these 2 leaves have not been cancelled; our copy is conform the copy in the University Library of Leiden, UBL 503 C 2) (Condition: Cover somewhat soiled. Small ink stain, only touching the top of the right upper corner of the first 30 pages; small ownership inscription on the title. Some gatherings browning. Some small spots of paper near the inner gutter of the front pastedown eaten away; our copy lacks leaf pi2, the leaf after the title, showing the table of contents) (Note: The Octavius is a dialogue in defence of the christian religion, and perhaps the oldest literary work of christian Latin. It was written by Minucius Felix, who lived in the second or third cent. A.D. In it he tries to prove that christian principles were not contrary to pagan culture, and that the Greek and Roman philosophers paved the path for christianity. The inspiration seems to come from Cicero's dialogue 'De Oratore'. The dialogue starts with Minucius recollections of the friendship he had with the recently deceased christian advocate Octavius. The setting is Ostia, 'amoenissima civitas' (1,2). Minucius, Octavius Januarius, and the heathen Caecilius have come there to enjoy their holiday, free from 'iudicariam curam'. Caecilius then launches a vehement attack upon the christians and their doctrines. It is the opinion of Octavius that no honorable Roman should leave a friend in the darkness of ignorance. He ridicules the folly of heathen fables, and proves the existence of providence and of God. Octavius warmly praises the purity, courage and other virtues of the christians. At the end Caecilius acknowleges himself vanquished and converted. § Jacobus Ouzelius (Oiselius), 1631-1686, born as Jacques Oisel (Oesel) in Dantzig, was only 21 when he edited this book. Although destined for a commercial career, he chose to study classical literature in Leyden. Later he switched to law and became professor of law in Groningen. He also edited Gaius and Gellius. (Van der Aa, vol. 14, p. 59) Ouzelius says in the 'praefatio' that he hopes that the reader will forgive him any mistakes, without 'livor' and 'maledicentia'. He dedicates the book to Queen Christina of Sweden. Well, if we may believe Schoenemann, Christina had reason for complaint. Schoenemann is very critical about Ouzelius. He calls him a 'futilissimus commentator'. 'Omnia apta inepta incredibile stupore et imprudentia corrosa sunt'. The value of this edition lies in the printed commentaries of previous commentators. The reader should skip the 212 p. filled with notes by Ouzelius, and consult the presented notes of Nicolaas Rigaltius (32 p.), or Desiderius Heraldus, or the 'liber commentarius ad M. Minucii Felicis Octavium' by G. Elmenhorst (140 p.), or the notes of J.A. Wouwer (46 p.). Nic. Rigaltius, (Rigault) 1577-1624 (See Sandys 2,283); Desiderius Heraldus, ca. 1579-1649, professor of Greek at Sedan (See Sandys 2,287). J.A. Wowerius, 1574-1612, was a pupil of Scaliger, and helped him with his Petronius edition. Wowerius published his edition and commentary earlier in 1603 at Copenhagen (See Sandys 2,287). Elmenhorst published in 1612 at Hamburg a text and commentary on Minucius Felix (See Schoenemann I,71). § At the end has been added 'De errore profanarum religionum' by Julius Firmicus Maternus, edited by Wowerius, with his commentary. Firmi.
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