Each of these is already a note on its own page, which is what a reader wants while reading. This is the same record as a list, which is what you want if the question is what was changed in the book as a whole. Nothing is repaired silently: the printed reading stands beside every one, and the leaf itself is published, so any of them can be checked against the page it came from.
In 221,090 words of Donovan’s text that is one place in every 618, and 217 of the 358 alter a single character: a point dropped at the end of a line, a wrong sort standing in a word, a figure that failed to print. The count is a measure of how closely the book has been read, not of how badly it was printed.
These are the ones that matter, and the ones a reader is entitled to see. Where a correction is supplied it is Donovan’s own later wording wherever his revised line supplies one, so that what stands here restores the translator rather than overruling him.
‘Consuetudo’ is a man's way of life, his habitual conduct and intercourse with men; it is not his relatives. Donovan's ‘kindred’ puts a word into a list of the things the prophets foretold of Christ that the Latin does not have, and that the Gospels do not support. McHugh and Callan (1923) give ‘His doctrine, character, life, death, Resurrection’. Found by the word-level collation. ¶ DONOVAN CORRECTED THIS HIMSELF. His revised line — Dublin 1867 (James Duffy), descending from the second edition he issued at Rome in 1839 — reads: “his doctrine, manners, intercourse, death, resurrection”. The bracket is editorial: 'intercourse' is Donovan's own revised word and it is kept, but in 1867 it carries the Latin's sense of habitual dealings and association with people, which a modern reader will not take from it unaided. So this entry RESTORES the translator's own later reading; it does not overrule him. The American line (1833 Baltimore, 1870 New York, 1905 Christian Press) keeps the 1829 reading, which is why the defect survived in the edition McHugh and Callan attacked.
The Latin's point is terminological: the Apostle uses THIS VERY WORD. It ties the ‘sacrificium’ of the preceding clause to Paul's ‘oblationem et hostiam’. Donovan's ‘teaches’ keeps the quotation and drops the link that motivates it. Callan 1923: ‘This word (sacrifice) the Apostle uses when he says’. The text stands as Donovan set it.
‘Sedes’ are seats or dwellings: the image is the harrowing, the plundering of hell's abodes. The defeat of its powers is already carried by ‘devicto diabolo’ just before, so Donovan's ‘powers’ makes the second limb repeat the first. Callan 1923: ‘despoiled the abodes of hell’. Not false, and left as set.
A whole Scripture quotation dropped. The Latin pairs 1 Pet. i. 18-19 with Gal. iii. 13 — 'et Apostolus docet: Christus nos redemit de maledicto legis, factus pro nobis maledictum' — and the 1829 runs straight from the first quotation to the next paragraph. Donovan restored it himself: Dublin 1867 reads 'and the Apostle teaches, Christ hath redeemed us from the curse of the law, being made a curse for us (Gal. iii)'. Found by the whole-volume sweep against his revised line.
This is the ONE passage Theodore Buckley named when he charged Donovan with ‘manifest inaccuracies’ in the preface to his rival 1852 translation — a charge repeated ever since and, apart from this note of his, never itemised by anyone. His words are ‘Matt. ix. 6; Mark ii. 9, sq. Donovan's translation is strangely inaccurate.’ He has a point, and it is narrower than his adjective. In the Latin, ‘tunc ait paralytico’ is the evangelist's parenthesis in the MIDDLE: Christ speaks ‘that you may know…’ to the SCRIBES, the narrator interjects, and only then does Christ address the paralytic. Donovan lifts that parenthesis out and makes it an attribution at the front, so the whole utterance is addressed to the paralytic and the scribes disappear. Buckley renders it ‘(therefore saith he to the sick of the palsy)’, keeping the parenthesis where the Latin has it. No word is mistranslated and nothing doctrinal turns on it. The text is left exactly as Donovan set it.
The passage quoted — ‘and he received the sign of circumcision, a seal of the justice of the faith’ — is Romans 4:11, and this leaf's own footnote 4 gives ‘Rom. iv. 11.’ The Rome 1845 Latin reads ‘Apostolus enim de circumcisione … ita ad romanos scribit’. Both copies of the book print ‘Corinthians’, so it is Donovan's, not the scan's. ¶ DONOVAN CORRECTED THIS HIMSELF. His revised line — Dublin 1867 (James Duffy), descending from the second edition he issued at Rome in 1839 — reads: “the reason for all which appellations we may gather from the epistle to the Romans”. So this entry RESTORES the translator's own later reading; it does not overrule him. The American line (1833 Baltimore, 1870 New York, 1905 Christian Press) keeps the 1829 reading, which is why the defect survived in the edition McHugh and Callan attacked.
The Latin has ‘legis purificationes, panis azymus’ — unleavened bread. Showbread is ‘panis propositionis’, a different thing, and THE BOOK KNOWS IT: printed 150 calls it ‘the loaves of proposition, which prefigured this Sacrament’. This leaf's own footnote cites Exod. xii. 15, which is the Azymes. The page prints ‘showbread’, so this is Donovan's rendering, not the press. ¶ DONOVAN CORRECTED THIS HIMSELF. His revised line — Dublin 1867 (James Duffy), descending from the second edition he issued at Rome in 1839 — reads: “such were the purifications of the Law, the unleavened bread”. So this entry RESTORES the translator's own later reading; it does not overrule him. The American line (1833 Baltimore, 1870 New York, 1905 Christian Press) keeps the 1829 reading, which is why the defect survived in the edition McHugh and Callan attacked.
The Latin escalates: a thing full of all holiness, OR RATHER one that contains the very Author and Fountain of holiness. That second limb is the real-presence point of the sentence, and it is the reason the abuse being described is the gravest of crimes. Donovan stops at the first limb. Callan 1923 restores it: ‘or rather which contains the very author and source of holiness’. ¶ DONOVAN CORRECTED THIS HIMSELF. His revised line — Dublin 1867 (James Duffy), descending from the second edition he issued at Rome in 1839 — reads: “holiness, or rather which contains the author himself and source of holiness”. So this entry RESTORES the translator's own later reading; it does not overrule him. The American line (1833 Baltimore, 1870 New York, 1905 Christian Press) keeps the 1829 reading, which is why the defect survived in the edition McHugh and Callan attacked.
The Latin quotes Ezechiel THREE times here, joined by 'et paulo post' and then 'ac paucis interiectis'. The 1829 has the first and the third and drops the second (Ezech. xviii. 27) entirely — and its surviving 'and a little after' is the connective belonging to the quotation it lost, now attached to the wrong one. Same eye-skip shape as printed 230. Donovan restored it himself: Dublin 1867 has 'When the wicked turneth himself away from his wickedness which he hath wrought, and doeth judgment and justice, he shall save his soul alive'.
The Latin says baptism and penance ALONE remit grave sin BY THEIR OWN POWER. Donovan restricts baptism to original sin, which the Latin does not say and which is not the Church's teaching — baptism remits all sin, not only original. Callan 1923: ‘Baptism and Penance accomplish this directly’. Found only by the Callan comparison; the Latin-only collation had passed this passage. ¶ DONOVAN CORRECTED THIS HIMSELF. His revised line — Dublin 1867 (James Duffy), descending from the second edition he issued at Rome in 1839 — reads: “for mortal sins are removed by the sacrament of penance ; nor was this sacrament instituted primarily for the remission of heavier crimes ; but this baptism and penance only accomplish by their own power”. So this entry RESTORES the translator's own later reading; it does not overrule him. The American line (1833 Baltimore, 1870 New York, 1905 Christian Press) keeps the 1829 reading, which is why the defect survived in the edition McHugh and Callan attacked.
‘Depositum’ is a term of art Paul uses twice (1 Tim. vi. 20; 2 Tim. i. 14): the thing entrusted, to be handed back when it is called for. Donovan's paraphrase keeps the sense and loses both the metaphor and its scriptural echo. Callan 1923: ‘surrender the deposit entrusted’. ¶ UPGRADED from a note to a correction: the whole-volume sweep against Donovan's revised line shows he restored this himself. Dublin 1867 reads: “be ready willingly to surrender our deposit whenever it shall be his will to demand it back”. Recorded first as a rendering to be left standing; his own revision settles it as a loss worth repairing.
A quotation from the Council of Trent, Sess. XXIV, and one of the three effects the decree names is missing. The trigger looks like an eye-skip on ‘confirmaret’/‘sanctificaret’ — a rhyme in the LATIN he was reading, not in the English a compositor would be setting, which is why this is charged to the translator and not the press. Callan 1923 has ‘and sanctifies them’. ¶ DONOVAN CORRECTED THIS HIMSELF. His revised line — Dublin 1867 (James Duffy), descending from the second edition he issued at Rome in 1839 — reads: “and confirm that indissoluble union, and sanctify the married, Christ himself, the institutor and perfecter of the venerable sacraments”. So this entry RESTORES the translator's own later reading; it does not overrule him. The American line (1833 Baltimore, 1870 New York, 1905 Christian Press) keeps the 1829 reading, which is why the defect survived in the edition McHugh and Callan attacked.
‘Patrocinium quod nostri causa suscipiunt’ is the patronage the saints THEMSELVES undertake on our behalf. Donovan's ‘invocation’ names our act instead of theirs, so the Latin's two members — what is due to them, and what they do for us — collapse into one. Callan 1923: ‘the honor and intercession of the saints’. In the same sentence the Latin's three steps, ‘non audisse, non LEGISSE, sed vidisse’, lose their middle term in Donovan's English. ¶ UPGRADED from a note to a correction: the whole-volume sweep against Donovan's revised line shows he restored this himself. Dublin 1867 reads: “the honour which is due to the Saints and of the patronage of us which they undertake”. Recorded first as a rendering to be left standing; his own revision settles it as a loss worth repairing.
The Latin has ‘puellae saltatrici’ — the dancing girl — and supplies no name. Donovan names Herodias, who in the Gospel is the MOTHER and does not dance; the dancer is her daughter (Mark vi. 22). Both other English versions read the Latin correctly: Buckley 1852 ‘gave to a dancing girl’, Callan 1923 ‘gave to a dancing girl’. Donovan is alone in the error. Only the name is corrected; the rest of his expansion of the sentence is left as he wrote it. ¶ DONOVAN CORRECTED THIS HIMSELF. His revised line — Dublin 1867 (James Duffy), descending from the second edition he issued at Rome in 1839 — reads: “gave to a dancing girl, as a reward for her dancing, the head of John the Baptist”. So this entry RESTORES the translator's own later reading; it does not overrule him. The American line (1833 Baltimore, 1870 New York, 1905 Christian Press) keeps the 1829 reading, which is why the defect survived in the edition McHugh and Callan attacked.
The Latin's first limb has its verb — those who implore God's help in their calamities HONOUR him — and Donovan's has none, so the correlative ‘as … so’ leans on an ellipsis. Nothing is mistranslated and the page reads exactly as it was set; the Latin is given because the balance of the sentence is lost without it.
The Latin names the Holy Ghost as the source of just anger and the senses of the flesh as what it must not come from. Donovan substitutes ‘duty’ and ‘passion’, which moves the sentence from a theological claim to a moral commonplace — and cuts the ground from under the clause that immediately follows it, ‘for we should be temples of the Holy Ghost’. Callan 1923: ‘should spring from the Holy Spirit and not from carnal impulse’. ¶ DONOVAN CORRECTED THIS HIMSELF. His revised line — Dublin 1867 (James Duffy), descending from the second edition he issued at Rome in 1839 — reads: “the anger of a Christian man ought to proceed, not from carnal feeling, but from the Holy Spirit”. So this entry RESTORES the translator's own later reading; it does not overrule him. The American line (1833 Baltimore, 1870 New York, 1905 Christian Press) keeps the 1829 reading, which is why the defect survived in the edition McHugh and Callan attacked.
Donovan's own amplification. The Latin has only ‘that abundance of unspeakable goods’; the contrast with ‘in praesentia’ is real, but the clause spelling it out is his, not the Catechism's. Callan 1923 drops it.
‘Comprobamus’ is positive: we too APPROVE his opinion. Donovan's litotes turns an endorsement of St Cyprian into the bare absence of an objection. Worth recording for a second reason: McHugh and Callan's 1923 translation, which presents itself as ‘an entirely new English version of the work, from the original’, prints THESE SAME FIVE WORDS. It is the clearest single proof that the 1923 version is a revision of Donovan rather than a fresh translation.
Acts v. 41 quoted only as far as 'rejoicing', and the clause that gives the REASON for the rejoicing is dropped. It is not decoration: the passage is illustrating the joy this bread gives souls in affliction, and without 'because they were accounted worthy to suffer reproach for the name of Jesus' the quotation no longer supports the point it is cited for. Donovan restored it himself: Dublin 1867 has 'that they were accounted worthy to suffer reproach for the name of Jesus (Acts v)'. Found by the whole-volume sweep against his revised line.
‘Os erubuit’ is to blush before the face of someone. Donovan reads the clause as the last item in the list of Satan's assaults, which the context supports, but the verb — shame, not aggression — is gone. Callan 1923: ‘Nor was he abashed even by the person of Christ the Lord’.
The General Index sends this entry to page 554, and the book ends at 413, so the reference cannot be followed. It belongs somewhere in the Third Petition, pages 351-356, but which page was meant cannot be settled, so it is left as the page prints it.
The rest: a point dropped at the end of a line, a quotation mark opened and never closed, a wrong sort standing in a word. The 1829 is a careful book, but it is a book of 1829.
The o of ‘to’ set as a c — the c/o confusion this fount makes elsewhere.
‘our’ set, then ‘ourselves’ set after it.
The paragraph ends with no full point, so the fix belongs at its close.
The name is Lagomarsini twice more on this same leaf and once on the leaf before.
Note 6's figure was SET and printed blind. It stands in the figure column at the same left margin as the 5 on the line above, and both copies of the book show the same all-but-invisible impression, so it is the type and not the scan. The run 5, ·, 7 and marker 6 in the prose fix its value. Quoted from the citation alone rather than across the junction: a correction that spans the point where one note ends and the next begins puts the item boundary inside its own span, and the block then cannot be divided at all.
No point of any kind where the sense breaks.
The paragraph ends with no full point, so the fix belongs at its close.
The foot's third citation ends with no point; its three fellows on the line all carry one.
1 John ii. 2, keyed at the foot and marked as a quotation in the Latin, opens with no quotation mark; the closer is set.
Footnote 10 (‘1 Pet. ii. 2.’) is set at the foot with no marker in the body. Its place is here.
The paragraph ends with no full point, so the fix belongs at its close.
1 Cor. xiii. 8 closes with a quotation mark and never opened.
Margin head; First. Second. Third. Fourth. all have the point.
Last citation of the foot, set with no closing point.
The note's own figure, then a second 2 before a Gospel that has no second book.
Between ‘Second Part.’ and ‘Fourth Part.’
The Advent Gospel is opened with a quotation mark and never closed.
“ as his ambassadors, and preach the Gospel to every creature ” closes with no mark.
Matt. xiv. 31 is a question and the mark is not set; the page's French spacing puts a space before it.
No point after the numeral; every other citation of the foot has one.
A transposition: p-i-r for p-r-i. Read at 5x on the leaf, and the archive and wiki machine readings both have ‘appropirate’.
The first citation of the foot ends with no point; the eight beside it all carry one.
The words supported are ‘No man shall see my face and live’, which is Exod. xxxiii. 20 — ‘thou canst not see my face: for man shall not see me, and live’. Exod. xxxiii. 10 is the people rising and adoring at their tent doors. A wrong figure: compositor or translator cannot be told apart.
No point after the numeral, where its neighbours on the line carry one.
No point after the numeral, where its neighbours on the line carry one.
A new sentence opens ‘Thus, whilst we believe God to be omnipotent’. There is a thin mark after the ‘d’ at the line end which may be a point struck badly; either way the point is not there to read.
Footnote 8; the book abbreviated shorter than anywhere else on the leaf and no points on either numeral.
No point after the numeral, where the seven citations beside it carry one.
A comma set where the quotation from Matt. i. 21 ends and a new sentence begins.
No point after the numeral, at the end of the line; ‘xxx. 9.’ beside it carries one.
The sentence ends at the page turn with no point; the next opens with a capital.
No point at the close of the citation, where its neighbours carry one.
John i. 1, with its two clauses transposed. The Latin opposite reads ‘In principio erat verbum, et verbum erat apud Deum, et Deus erat verbum’, and Challoner has ‘and the Word was with God, and the Word was God’. Two like clauses exchanged is as much a compositor's slip as a translator's. Printed 38, four leaves on, sets the same verse in the right order — the volume is its own witness.
A point set between ‘of’ and ‘this’, with no space either side.
A closing quotation mark with nothing open. The words are Donovan's own clause, not a quotation: the Latin sets the same construction — ‘ea tamen charitate complectitur, ut non servos vocet, sed amicos, sed fratres?’ — with the citation key and no quotation.
The same shape: the page sets ‘: “ Glory,” say they, to God in the highest’, with no mark before ‘to God’. Luke ii. 14.
A stray point at the end of the line, in the middle of the sentence.
Last citation of the foot, set with no closing point.
Opens with a single mark where the three other article epigraphs open with a double. Whether the sort failed or was never set cannot be told, so the layer normalises it and the capture keeps the page.
The volume sets ‘principal heads’ ten times elsewhere and ‘principle heads’ only here.
The figure supported is ‘the lamb immolated by the Jews on their departure from Egypt’, which is Exod. xii. 5—7 — the lamb without blemish and its blood on the door posts. Exod. xi is the warning of the death of the firstborn and has no lamb. A wrong figure: compositor or translator cannot be told apart.
An i wanting; the word is set correctly everywhere else in the volume.
The quotation from John xviii. 5 opens and is never closed.
The quotation from Ps. xv. 10 opens and is never closed.
A wrong sort: a different letter, cleanly printed, which is the compositor's and stays in the capture. Settled at the facsimile in the first pass. n for h.
A wrong sort: a different letter, cleanly printed, which is the compositor's and stays in the capture. Settled at the facsimile in the first pass. n for c.
Last citation of the foot, set with no closing point.
A wrong sort: a different letter, cleanly printed, which is the compositor's and stays in the capture. Settled at the facsimile in the first pass. o for b.
A comma at the close of the citation where a point is wanted; it ends the line.
The article head is set with no point, where ARTICLE III., IV., VI. and the rest all carry one.
A wrong sort: a different letter, cleanly printed, which is the compositor's and stays in the capture. Settled at the facsimile in the first pass. v for y.
A comma between the demonstrative and its noun.
No point at the close of the citation, at the end of the line.
A wrong sort: a different letter, cleanly printed, which is the compositor's and stays in the capture. Settled at the facsimile in the first pass. t for f.
No point at the close of the citation, at the end of the line.
A comma between the subject and its verb.
A wrong sort: a different letter, cleanly printed, which is the compositor's and stays in the capture. Settled at the facsimile in the first pass. t for f.
The abbreviation is set with no point, so it reads as the month.
The volume sets ‘prince of the Apostles’ eighty-eight times and the singular only here.
1 Peter i. 3 is closed with a quotation mark and never opened. (Anchored past the correction beside it: two entries whose printed strings overlap cannot both match, and the second is silently skipped.)
Rom. vi. 4 is ‘quomodo … ita’, and without the correlative the sentence has no protasis. Printed 103 sets the same verse ‘as Christ is risen from the dead by the glory of the Father, so, we also, may walk’ — the volume is its own witness.
No point at the close of the citation, at the end of the line.
A comma between the possessive and its noun.
A full point at the line end where the sentence runs on: ‘another most important advantage, flowing from the ascension, is, that it elevates our affections’.
The quotation from John xx. 29 closes with no point.
A single mark opening a sentence that is never closed, and the sentence is the Catechism's own, not a quotation: the Latin reads ‘Ac praeterea aequissimum erat, ut homo ille, qui iniquissimis hominum sententiis condemnatus fuerat, omnium deinde iudex sedere ab omnibus conspiceretur’. Read at 8x it is one comma-shaped sort, not a broken double, so the capture keeps it as a single.
No point after the numeral.
The term opens with a quotation mark and is never closed; ‘“ the pain of loss,”’ beside it is closed.
The abbreviation is set with no point, at the end of the line, so it reads as the month. The same slip at printed 54.
The participial clause closes at the end of a line with no point.
The paragraph ends with no full point.
The paragraph ends with no full point, at the foot of the page.
A second opening mark inside a quotation already open; the one after ‘continues he,’ is the quotation's own.
An opening mark inside a quotation already open, at the start of a line.
a for e; printed 60 sets ‘the Paraclete will not come to you’ correctly, twice.
An opening mark inside a quotation already open, at the start of a line.
Note 5 repeats note 3 of the same foot word for word, and its marker stands at ‘explain this ninth Article to the faithful’, which 1 John iii. 1 and 2 Peter i. 4 do not support — those are the texts note 3 keys, on being called the sons of God. The page does not say what was meant.
Last citation of the foot, set with no closing point.
The words supported are the town-clerk's ‘if you inquire after any other matter, it may be decided in a lawful assembly’, which is Acts xix. 39. Acts xix. 29 is the rush into the theatre. A wrong figure: compositor or translator cannot be told apart.
No point at the close of the citation, at the end of the line.
The figure supported is ‘a city built on a mountain, and seen from every side’, which is Matt. v. 14. Matt. v. 15 is the candle under the bushel. A wrong figure: compositor or translator cannot be told apart.
The letter is Jerome's to Pope Damasus (Ep. 15), as the words that follow — ‘I speak to the successor of the fisherman … the chair of Peter’ — make plain. Damascus is the city.
No point after the numeral.
The page really sets ‘amonst’, with no g between the n and the s.
The sentence ends at the end of a line with no point, and a new one opens.
A comma at the end of the line, between the conjunction and its verb.
No point at the close of the citation; note 7 beside it carries one.
A point after ‘de’; printed 77 sets the same reference ‘de temp.’ without it.
‘St’ with no point. Three in the volume, all the press's; the book abbreviates ‘St.’ everywhere else.
The comma is wanting at the end of the line; John xx. 23 reads ‘whose sins you shall forgive, they are forgiven them’.
The sentence ends at ‘man’ and a new one opens ‘Christ our Lord, although true God, was the first who…’. The page sets ‘until God became man’ at the line end with no point. Found by collating against BUCKLEY's 1852 translation, which reads ‘until God became man. Christ our Saviour, himself true God, was the first…’ — no gate could reach it, because ‘Christ’ cannot be added to the sentence-opener list (‘Jesus Christ’ would fire on every occurrence).
The words supported are ‘forgive us our debts’, which is Matt. vi. 12. Matt. vi. 11 is ‘give us this day our daily bread’, and printed 80 cites it correctly for that petition. A wrong figure: compositor or translator cannot be told apart.
The clause needs its stop, and a mark does stand at the end of the line — a single point at the height of a semicolon's, its comma not printed. Read at 8x it is not a full point, which would sit on the line and tight to the word.
John has twenty-one chapters, so ‘xxviii’ cannot stand. The passage on the last judgment is John v. 25, 28, 29 — ‘the hour cometh wherein all that are in the graves shall hear the voice of the Son of God’ — and the reference already opens at v. 25. A wrong figure: compositor or translator cannot be told apart.
No point at the close of the citation, at the end of the line.
No point after the abbreviation.
The words supported are ‘The dead who are in Christ shall rise first, then we who are alive … shall be taken up together with them in the clouds’, which is 1 Thess. iv. 16, 17. Note 5 on the same line names the place itself — ‘In 1. epist. ad Thess. c. 4.’ The numeral has also lost its point. A wrong figure: compositor or translator cannot be told apart.
A wrong sort, v for y — the same slip as printed 51's ‘whv’. Read at 8x the letter is two straight strokes closing on the baseline with no descender at all, where every y on the leaf carries its tail. A different letter, cleanly printed, so it is the compositor's and the capture keeps it.
No point after the abbreviation.
Last citation of the foot, set with no closing point.
The words supported are St. John's ‘Death shall be no more’, which is Apoc. xxi. 4. Apoc. ii. 4 is ‘thou hast left thy first charity’. A wrong figure: compositor or translator cannot be told apart. Printed 94 cites the same verse correctly, ‘10 Apoc. xxi. 4.’, for the same words — the volume is its own witness.
The Latin opposite is ‘corpus ab onere, quo nunc premitur, liberabitur; facillimeque in quamcumque partem anima voluerit, ita moveri poterit’ — the body shall be ABLE so to move. A body freed from its burden does not require a capability of moving; it gains one.
The foot's figure 3 was never set: the citation stands with blank paper where its figure belongs, while its neighbours carry theirs. Read at the leaf, and both machine readings of the page agree that nothing is there. The marker stands in the prose above, so the page has three markers and its foot shows two.
A point after ‘de’; printed 58 sets the same author ‘Dionys. Areop. Epist. ix.’ and printed 79 the same slip, ‘de. temp.’
No point at the close of the citation; its eight fellows on the foot all carry one.
Last citation of Part I, set with no closing point.
A dittography across the line turn: the margin sets ‘ledge of the’ at the end of one line and ‘the Sacra-’ at the start of the next, so the article stands twice. Read at 4x on the leaf.
Wisd. ii. 22 is opened with a quotation mark and never closed, which is why the next opener — ‘the word “ Sacrament,”’ — reads as a second one running.
The point after ‘Thus’ is the press's; the page reads ‘…in the face of all men. | Thus. when we stand before the baptismal font’.
‘St’ with no point. Three in the volume, all the press's; the book abbreviates ‘St.’ everywhere else.
A new sentence opens ‘That this is an effect produced by the Sacraments’.
The quotation is interrupted by the attribution and never re-opened; the page sets ‘“ Unless,” says our Lord, a man be born again of water’, with no mark before ‘a man’. John iii. 5.
The event cited is the baptism of Christ, and the two citations beside it — ‘Matt. iii. 16, 17. Mark i. 10, 11.’ — fix it. That is Luke iii. 21, 22; Luke ii. 21, 22 is the circumcision and the presentation. The page prints ‘ii’.
The same shape: the page runs ‘…all sins :”5 and again the Lord is baptized, not because he had occasion to be cleansed…cleansing.”’, closing a quotation it never opened.
A quotation closed but never opened. The quoted words are verbatim from Acts ii. 41, which is this leaf's own footnote 2 — ‘there were added in that day about three thousand souls’ — so the extent is fixed by the verse.
The quotation resumes after the parenthesis with no opening mark and closes at ‘in the word of life.”’ The page sets the line ‘that he might sanctify it, cleansing it by the laver of water in’ with nothing before ‘that’.
‘St’ with no point. Three in the volume, all the press's; the book abbreviates ‘St.’ everywhere else.
The paragraph ends with no full point; the next opens ‘Sometimes, however, when there exists a just cause’.
Two faults in one citation. The words quoted are ‘he that believes and is baptized shall be saved’, which is Mark xvi. 16, not 14 — and the book is its own witness: printed 130 quotes the same verse and cites it correctly, ‘4 Mark xvi. 16.’ The ‘xvi’ has also lost its point, where ‘2 Rom. viii. 1.’ and ‘3 Acts ii. 38.’ beside it both carry theirs.
‘of’ for ‘off’. The passage is Eph. iv. 22, this leaf's own footnote 8 — ‘put off the old man’ — and the clause it pairs with is ‘putting ON the new’.
The epistle's number was never set, so the citation points to 1 Timothy. ‘I have fought a good fight, I have finished my course’ is 2 Tim. iv. 7, and printed 130 sets ‘2 2 Cor. iv. 17, 18.’ with both figures correctly. One of a class of six: printed 129, 216, 261, 278, 294, 323 — found by parsing each foot into its numbered notes and asking whether any opens with a book that cannot stand without a number.
No point at the close of the citation. (Anchored short of the correction beside it: overlapping printed strings cannot both match.)
The same sentence, article dropped. Sacramental form.
The conditional FORM OF BAPTISM, misset. The same sentence sets ‘thou art’ correctly nine words earlier. A sacramental form is not something to reproduce defective.
A dittography across the line turn: the margin sets ‘When to’ at the end of one line and ‘to be admi-’ at the start of the next, so the word stands twice. Read at 4x on the leaf, and both machine readings have it.
Footnote 3 is set at the foot, on the taper, but no marker 3 appears in the body. The note has lost its reference, not its text.
A full point where the book everywhere else sets a colon before a quotation (‘says :’). The page prints a single dot on the baseline with the house space before it; whether the upper dot of a colon failed or a point was set cannot be told, and the reading is the same either way. (Anchored to the end of the segment: this leaf's paragraphing breaks between ‘says.’ and the quotation, so an anchor spanning both never matches.)
The words quoted are ‘having put away the things of a child’, which is 1 Cor. xiii. 11 — ‘When I became a man, I put away the things of a child’. 1 Cor. xii. 11 is ‘all these things one and the same Spirit worketh’. The ‘xii’ has also lost its point.
The quotation opens ‘“ I confirm thee with the chrism of salvation’ and never closes; the page sets the line ‘chrism of salvation ; and the words, “ I sign thee with the sign’, with the NEXT quotation opening immediately after.
A closing mark with nothing open. The sentence is Donovan's own indirect report — ‘we may also add that St. Augustine loudly complains of the corrupt practice … a practice according to which priests presumed to administer the Sacrament of Confirmation’ — and quotes nobody. The mark is the press's and is dropped.
Melchiades' quotation opens ‘“ The Holy Ghost,” says Melchiades, “ who descends with salutary influence…’ and never closes: the page sets ‘ner.2. This extraordinary efficacy of confirmation’ with no mark.
Mark has sixteen chapters, so ‘Mark xxvi. 26’ cannot stand. The institution of the Eucharist is cited by this volume seven times as the quartet Matt. xxvi. 26, Mark xiv. 22, Luke xxii. 19, 1 Cor. xi. 24 — printed 146, 153, 157, 161, 168, 174 and 175 all set it so. Here ‘Mark’ stands where ‘Matt.’ belongs and the second book name was never set, which is why the two Gospels have run together. ‘xi’ has also lost its point.
A full point where the book sets a colon before a quotation — the same shape as printed 137's ‘when he says.’ The page prints ‘that immediately follow. “ of my blood, or my blood of the’.
The words supported are ‘Christ was offered once, to take away the sins of many’, which is Heb. ix. 28 — ‘so also Christ was offered once to exhaust the sins of many’. Heb. ix. 26 is ‘now once at the end of ages he hath appeared for the destruction of sin’. The figure has also lost its point, where ‘4 John xvii. 9.’ beside it carries one. A wrong figure: compositor or translator cannot be told apart.
The words supported are ‘If therefore thou offer thy gift at the altar’, which is Matt. v. 23, 24; both figures are one too high. A wrong figure: compositor or translator cannot be told apart.
An l set for a t. Read at 10x against the sound ‘Matt.’ two notes above on the same page: the third glyph is a plain stem with top and foot serifs and no crossbar, where the fourth carries both a crossbar and a curved foot. Both machine readings agree.
A closing mark with nothing open. The sentence is Donovan's own report — ‘That the unvarying practice of the Church has also been … has been explained by the Council of Trent’ — and quotes nobody. The page prints the mark; it is the press's and is dropped. Same shape as printed 141.
Matthew xiv. 23 is our Lord going up the mountain alone to pray; the parallel to Matt. xxvi. 26 at the institution is Mark xiv. Read at 5x the abbreviation is a clean ‘Matt.’ with both t's crossbarred, so this is not a damaged sort but a wrong reference. ‘Mark’ is the book's own predominant form, which it sets 36 times against three of ‘Marc.’
Session 22 of Trent has nine chapters, not 206. The doctrine supported — that the sacrifice avails for the living and for the dead — is Sess. 22 cap. 2, ‘Missam esse sacrificium propitiatorium pro vivis et defunctis’. The page prints ‘206’, and what the remaining figures were meant to be cannot be told from it.
A dittography across the line turn: the margin sets ‘a sacra-’ at the end of one line and ‘crament.’ at the start of the next, so the syllable ‘cra’ stands twice. Read at 4x on the Cornell copy.
The compositor's eye returned across the line break INSIDE a word: the page sets ‘of contri-’ at the line end and opens the next line ‘trition :’, so ‘tri’ is set twice. The same fault as printed 205's ‘pressed upon / upon their minds’, but within a word.
Deut. vi. 5, and the book sets ‘shalt’ everywhere else in its Scripture. The page prints ‘shall’.
The parallel to ‘he that will save his life shall lose it’ is Mark viii. 35; Mark vii is the tradition of the elders and has no such verse. Read at 2.4x the numeral is a clean vii, so the figure is wrong rather than damaged.
A sentence ends at ‘judgment’ and a new one opens ‘Invested, then, as they are, by our Lord with power to remit and retain sins’. The page prints the marker with no point before it, where the book's house form sets the point first (‘attainment,12’).
Read at 4x: a single c, cleanly printed, where the Latin wants two. Both machine readings read ‘pecatorum’.
A wrong sort: at eight times magnification the letter has no crossbar where the ‘e’ of ‘them’ and the ‘e’ of ‘ves’ on the same word both have one. A DIFFERENT letter cleanly printed is the compositor's, so it stays.
A wrong sort, n for h — the same slip as printed 47's ‘eartn’, far outside that gathering. Settled at the facsimile.
The compositor's eye returned to the wrong line: the word ends one line and opens the next. Both copies of the book print it twice, so it is the setting.
Trent held twenty-five sessions, so there is no session 43; Extreme Unction is session 14, whose chapter and canon are the ones this note goes on to name. Read at 5x both figures are cleanly printed, and both machine readings agree.
The clause itself requires it: ‘capable of eliciting acts of faith, AND OF directing the will’. This is the ONLY ‘capable’ in the volume not followed by ‘of’ — unlike the elliptical ‘impossible’, which occurs four times and is the author's habit, so a single instance here is an omission and not a construction. ‘of’ is an editorial supply.
A sentence ends at ‘prayers’ and a new one opens ‘Not only the pastor, in the first place, but also all who may be present…’. The page sets ‘require the assistance of pious prayers’ at the line end, and the line is read to the page edge: there is clear paper after it and no point.
The foot's figure 4 was never set: the citation stands with blank paper where its figure belongs, while its neighbours on the same line carry theirs. Both copies of the book agree, and the Cornell impression is much the blacker of the two, so this is the press and not the ink. The marker stands in the prose above.
The page sets ‘adminster’; the i is not there.
The epistle's number was never set. The words keyed are ‘stir up the grace of God which is in thee, by the imposition of my hands; for God hath not given us the spirit of fear’, which is 2 Tim. i. 6, 7 — and printed 219 cites ‘2 Tim. i. 6.’ correctly for the same verse. The same slip as printed 261, 278, 294, 323.
A sentence ends at ‘kinds’ and a new one opens ‘In order to administer to the wants of the necessitous’. Read to the page edge: clear paper after ‘kinds’ and no point.
The words quoted are Matthew 19:6.
The paragraph ends here — our own paragraphing breaks at this point, read off the scan's indent — and it ends with no full point. A new sentence opens ‘That marriage cannot be dissolved’.
‘religion’ for ‘religious’. The page prints it; the sentence requires the adjective.
The foot's figure 3 was never set: the citation stands with blank paper where its figure belongs, while its neighbours on the same line carry theirs. Both copies of the book agree, and the Cornell impression is much the blacker of the two, so this is the press and not the ink. The marker stands in the prose above.
The page sets ‘the one mandatory, the other prohibitory’ with a wide space and no point before ‘When it is said’.
Read to the page edge: ‘to the divine Law’ ends the line with clear paper after it and no point, and a new sentence opens ‘The one is, that when God is called “ The Strong”’.
A full point inside the quotation where the sentence runs on into ‘says David, “ at all times’.
‘its’ for ‘it’; the subject is the oath.
No point after the numeral.
The sentence ends at the end of a line with no point, and a new one opens.
The oaths of St. Paul referred to are ‘God is my witness’ — Philip. i. 8. Philemon has one chapter only, so ‘i. 8’ cannot be its form, and Philem. 8 is ‘though I have much confidence in Christ Jesus to command thee’. A wrong abbreviation: compositor or translator cannot be told apart.
No point after the numeral.
The words supported are ‘Let not thy mouth be accustomed to swearing; for in it there are many falls’, which is Ecclus. xxiii. 9. Note 3 beside it cites Ecclus. xxiii. 12 for the very next sentence of the same passage. A wrong figure: compositor or translator cannot be told apart.
The citation is set with no points at all; printed 261 sets the same reference ‘Lev. xix. 12.’ correctly.
The words supported are ‘there are some things hard to be understood, which the unlearned and unstable wrest’, which is 2 Pet. iii. 16 — and the text names its author, ‘the prince of the Apostles’. The epistle's number was never set, so as it stands the citation points to 1 Peter. A wrong figure: compositor or translator cannot be told apart.
Psalm liii has nine verses, so ‘liii. 26’ cannot stand. The verse quoted, ‘They have not called upon the Lord, they trembled for fear where there was no fear’, is Ps. xiii. 5, and its parallel — the place a second reference would name — is Ps. lii. 6. Which of the two figures went wrong the page does not say.
The note supports ‘having finished the creation of the world, God rested from all the work which he had done’, which is Exodus xx. 11 - ‘in six days the Lord made heaven and earth, and rested the seventh day’. Exodus xx. 21 is Moses going to the darkness where God was.
Isa. xxxv. 9 reads ‘nor shall any mischievous beast go up by it, nor be found there’ in Challoner, which is the version Donovan quotes throughout. Two words wanting.
This quotation carries no footnote figure — the page sets none. Its reference is on the PREVIOUS page's foot: printed 266 note 8 gives ‘Deut. v. 15.’, which is exactly this passage, while its marker stands back on printed 266 at ‘I am the Lord that sanctify them’, where note 7 (Ezek. xx. 12) already applies. The marker and its note fell on opposite sides of the page turn.
A wrong sort, t for f — the same slip as printed 53's ‘trom’ and printed 54's ‘belief ot this Article’. At 8x the letter has no crossbar and no ascender, where ‘of the Decalogue’ earlier in the same line shows both. The run of wrong sorts therefore spans printed 47 to 272, not one gathering.
Two points wanting on the same line of the foot, where its fellows carry them.
Matt. xv. 6 reads ‘and he shall not honour his father or his mother’ in Challoner, and the clause before it is ‘whosoever shall say to father or mother’. The second person does not agree.
The book's number was never set, so the citation reads ‘Kings xviii. 14.’ The death of Absalom, pierced with three lances, is 2 Kings xviii. 14. The same slip as printed 261's ‘Pet. iii. 16.’
No point after the abbreviation.
Matt. v. 41 reads ‘whosoever will force thee one mile, go with him other two’ in Challoner. ‘free’ makes nonsense of the compulsion the verse is about.
The words supported are ‘Their feet are swift to shed blood’, which is Ps. xiii. 3. Ps. xiii. 5 is ‘they have not called upon the Lord’ — the verse this same volume cites correctly at printed 262. A wrong figure: compositor or translator cannot be told apart.
Job i. 15 and 17: the Sabeans took his oxen and the Chaldeans his camels. There are no Labeans.
The words supported are ‘who maketh his sun to shine on the good and the bad, and raineth upon the just and the unjust’, which is Matt. v. 45. Matt. v. 48 is ‘Be ye perfect’, which this volume cites correctly for those words at printed 24. A wrong figure: compositor or translator cannot be told apart.
Last citation of the foot, set with no closing point.
The foot's figure 1 was never set: the citation stands with blank paper where its figure belongs, while its neighbours on the same line carry theirs. Both copies of the book agree, and the Cornell impression is much the blacker of the two, so this is the press and not the ink. The marker stands in the prose above.
‘which afford’ wants a plural subject, and more than one reason has been adduced.
The words quoted are Matthew 15:19.
No point at the close of the citation, at the end of the line.
Two points wanting on the same line of the foot.
The words supported are ‘Take heed to yourselves, lest perhaps your hearts be overcharged with surfeiting and drunkenness’, which is Luke xxi. 34. Luke xxi. 31 is ‘when you shall see these things come to pass’. A wrong figure: compositor or translator cannot be told apart.
No point at the close of the citation, at the end of the line.
A syllable set twice in the Latin of the foot.
The epistle's number was never set, so the citation reads ‘Cor. vi. 10.’ The words supported — ‘neither thieves, nor covetous, nor drunkards, nor railers, nor extortioners, shall possess the kingdom of God’ — are 1 Cor. vi. 10, which printed 293 cites correctly. The same slip as printed 261 and printed 278.
No point at the close of the citation.
The words supported are ‘Lend hoping for nothing thereby’, which is Luke vi. 35. Luke vi. 33 is ‘if you do good to them who do good to you’. A wrong figure: compositor or translator cannot be told apart. Printed 298 cites ‘Luke vi. 35.’ correctly for the very same words — the volume is its own witness.
The page sets ‘Soloman’.
The words quoted are Proverbs 11:26. The printer's slip; what he meant cannot be told from the page, so it is recorded, not repaired.
‘nom.’ for ‘hom.’ — the line above sets ‘Chrysost. hom. 32. ad pop. Antioch. et hom. 33.’ correctly, and there is no such thing as a ‘nomilia’.
The same word is set ‘chargeable’ three lines above, in the parallel quotation from Thessalonians, so the second spelling is the compositor's slip and not a period form.
Amos viii. 5 reads ‘that we may lessen the measure, and increase the sicle’ in Challoner — the sicle is the weight of silver taken in payment, which is what the false balances of the verse are for. A sickle is a reaping hook and makes nonsense of the passage.
A new sentence opens ‘Hence, the faithful are to be exhorted’.
A full point at the line end where the sentence runs on.
Last citation of the foot, set with no closing point.
There is no Psalm clx — the Psalter ends at cl. The verse quoted, ‘The just man shall correct me in mercy, and shall reprove me: but let not the oil of the sinner fatten my head’, is Ps. cxl. 5. An x set for the second l. A wrong figure: compositor or translator cannot be told apart.
The Secunda Secundae has 189 questions, so q. 211 does not exist. The question that treats the subject of this passage — dissimulation and hypocrisy — is 2. 2. q. 111. A 2 set for the first 1.
No point at the close of the citation.
Neither figure carries a point, and nothing separates them.
The ordinal is wanted, as ‘the seventh commandment’ in the next sentence shows.
The body carries three markers and the foot only two figures: ‘Ps. cxviii. 20’ — the verse keyed at ‘My soul hath coveted to long for thy justifications at all times’, marker 3 — was set with no figure of its own, so it reads as part of note 2. It has lost its point as well.
No point at the close of the citation.
The foot's fourth figure was never set: notes 1, 2 and 3 stand figured across one line and the fourth begins flush on the next with blank paper where its figure belongs. Read at the leaf. The marker stands in the prose above, at ‘works of the Fathers.’ This is the note the printer then ran across the leaf, so its tail is at the head of printed 315's block.
No point at the close of the citation, at the end of the line.
A nested quotation inside Isaias lviii. 9: the single mark opens it and only the double closes, so the inner quotation has no closer of its own. The single is the printer's own and is registered as such.
A wrong sort: the final letter of ‘truc’ is open on the right with no crossbar, where every ‘e’ in this fount carries one. A different letter cleanly printed is the compositor's, so it stays.
Luke has twenty-four chapters. The passage keyed is the parable of the prodigal son, which is Luke xv. An x set twice.
The foot's last note is numbered 3, and 3 has already been set on the line above; the marker it answers in the body — at ‘thou shalt glorify me’ — is 5.
Neither the abbreviation nor the numeral carries a point.
The book's number was never set. The words keyed are ‘Then this wicked man prayed to the Lord, of whom he was not to obtain mercy’, said of Antiochus, which is 2 Mach. ix. 13. The same slip as printed 216, 261, 278, 294.
Last citation of the foot, set with no closing point.
The verb is wanting.
Nothing separates the two verse figures.
The infinitive is wanting.
Tertullian's ‘De Corona Militis’; printed 121 sets ‘de coron. milit. cap. 3.’ correctly. An i for an o.
The foot's figure 1 was never set: the citation stands with blank paper where its figure belongs, while its neighbours on the same line carry theirs. Both copies of the book agree, and the Cornell impression is much the blacker of the two, so this is the press and not the ink. The marker stands in the prose above.
No point at the close of the citation.
1 John ii. 1 is closed with a quotation mark and never opened.
The words supported are ‘We have an advocate with the Father, Jesus Christ, the just; and he is the propitiation for our sins’, which is 1 John ii. 1, 2. 1 John ii. 12 is ‘I write unto you, little children’. Printed 59 cites the same passage correctly as ‘1 John ii. 1, 2.’ — the volume is its own witness. A wrong figure: compositor or translator cannot be told apart.
Nothing separates the two verse figures and the citation has no point.
A question mark closing a statement — Donovan's sentence reports what is read of Anna, it does not ask it.
The verb does not agree with its subject.
Leo's sermon on the fast of the seventh MONTH — ‘mensis’, not ‘mentis’.
The words quoted are Ezechiel 8:12.
A syllable wanting; the word is broken across the line as ‘con-|quence’, and the volume sets ‘consequence’ a hundred and fifty times elsewhere.
A syllable wanting; there is no such word as ‘exhortary’.
No point after the abbreviation.
The foot's figure 4 was never set: the citation stands with blank paper where its figure belongs, while its neighbours carry theirs. Read at the leaf, and both machine readings of the page agree that nothing is there. The marker stands in the prose above, so the page has four markers and its foot shows three.
The words supported are ‘Do I not fill the heavens and the earth?’, which is Jer. xxiii. 24 — the verse this volume cites correctly at printed 24. Jer. xxii. 24 is ‘though Jechonias were a ring on my right hand’. A wrong figure: compositor or translator cannot be told apart.
A whole line dropped in composition, confirmed on both scans: the page runs ‘to consecrate’ straight into ‘stituting’, the halves colliding inside a word because the lost line ended in the syllable ‘con-’. The words ‘our whole soul and endeavour to God ; who, con’ are SUPPLIED BY THE EDITOR from the Rome 1845 Latin ‘totum ut animum, ac studium conferamus in Deum ; qui, quo-’; Donovan's own wording is not recoverable. They are given unbracketed so the sentence reads, and disclosed here.
A double negative: the clause already opens ‘nor can the Divinity’, so ‘admit not’ reverses the sense the sentence is building — that God can receive no accession.
Last citation of the foot, set with no closing point.
No point at the close of the citation.
Rom. vii. 24 is a question — ‘Who shall deliver me from the body of this death?’ — and the page sets a full point.
The second half of the quotation from Ps. xciv. 4 is never closed; the first half, ‘“ In his hands,”’, is.
The sentence ends at the end of a line with no point, and a new one opens.
The words supported are ‘The kingdom of God is justice and peace, and joy in the Holy Ghost’, which is Rom. xiv. 17. Rom. xiv. 15 is ‘if because of thy meat thy brother be grieved’. A wrong figure: compositor or translator cannot be told apart.
Galatians ii has twenty-one verses, so ‘ii. 29’ cannot stand. The words supported are ‘I live, yet not I, but Christ liveth in me’, which is Gal. ii. 20. The numeral has also lost its point.
The foot's figure 9 was never set: the citation stands with blank paper where its figure belongs, while its neighbours carry theirs. Read at the leaf, and both machine readings of the page agree that nothing is there. The marker stands in the prose above, so the page has nine markers and its foot shows eight.
The words supported are the good thief's ‘Lord, remember me when thou comest into thy kingdom’, which is Luke xxiii. 42. Luke xxiii. 4 is Pilate finding no cause in him. A figure wanting.
Matthew xxiii has thirty-nine verses, so ‘xxiii. 45’ cannot stand. The figure supported is the pearl of great price, ‘the precious jewel of the Gospel, to purchase which he sells all his earthly goods’, which is Matt. xiii. 45, 46 — the same chapter as note 2 on the same foot, the treasure hid in a field. A spurious x.
No point between the two citations of the note.
The foot's figure 1 was never set: the citation stands with blank paper where its figure belongs, while its neighbours on the same line carry theirs. Both copies of the book agree, and the Cornell impression is much the blacker of the two, so this is the press and not the ink. The marker stands in the prose above.
The sentence opens ‘Will he not sigh for the happiness which attends a conformity with the holy will of God’ and is set with a full point.
The words supported are ‘Do not become children in sense’, which is 1 Cor. xiv. 20. James iv. 1 is ‘From whence are wars and contentions among you?’ and has nothing to do with the passage. The citation also carries no points at all.
No point at the close of the citation.
Ephesians has six chapters. The words keyed are ‘Become not unwise, but understanding what is the will of God’, which is Eph. v. 17. A spurious x before the numeral.
The words supported are ‘The works of the flesh are manifest, which are these, fornication, uncleanness, immodesty’, which is Gal. v. 19. Gal. v. 13 is ‘you have been called unto liberty’. A wrong figure: compositor or translator cannot be told apart.
No point between the two citations of the note.
The page closes the quotation after ‘done’, which puts ‘but that his will be done’ — Donovan's own words, taking up the petition — inside St. Paul. Rom. xiii. 14 ends at ‘concupiscence’, where the footnote figure already stands.
Col. i. 13 is closed with a quotation mark and never opened.
Last citation of the foot, set with no closing point.
The foot's figure 4 was never set: the citation stands with blank paper where its figure belongs, while its neighbours on the same line carry theirs. Both copies of the book agree, and the Cornell impression is much the blacker of the two, so this is the press and not the ink. The marker stands in the prose above.
An internal reference to a page the book does not have: the body ends at printed 400 and the index at 419. The volume's other internal reference, printed 334's ‘redi ad primum symboli articulum supra. pag. 24’, is correct, so the form is right and the figure is not. What was meant the page does not say; the matter referred to — the Fathers on the Eucharist — is expounded around printed 146-181.
The words quoted are Jeremias 2:35.
The verb does not agree with its subject.
The epistle's number was never set, so the citation points to the Gospel, whose first chapter has no such verse. ‘If we say that we have no sin, we deceive ourselves, and the truth is not in us’ is 1 John i. 8. The same slip as printed 129, 216, 261, 278, 294 and 323 — which ‘book_numbers.py’ cannot reach, because John alone can stand with or without a number.
No point at the close of the citation, at the end of the line.
Last citation of the foot, set with no closing point.
‘but also’ wants ‘not only’ before it, and the sense requires it: the passage is that we are debtors AND unable to pay.
No point at the close of the citation, at the end of the line.
The sentence ends at the end of a line with no point, and a question opens.
The figure was never set, and the citation has lost the point after ‘iv’ as well.
Mark has sixteen chapters. The reference stands between ‘Matt. viii. 31.’ and ‘Luke viii. 32.’, the three synoptic accounts of the devils sent into the swine, and Mark's is v. 12. A spurious li before the numeral.
Last citation of the foot, set with no closing point.
The figure supported is Joseph assailed by ‘the criminal solicitations of a maddening woman’, which is Gen. xxxix. 7 — ‘his master's wife cast her eyes on Joseph’. Gen. xxix. 7 is Jacob at the well of Haran. An x wanting.
No point after the abbreviation.
The words quoted are Apocalypse 21:7.
No point at the close of the citation.
No point at the close of the citation.
The book's number was never set. The place referred to — the Scriptures condemning those who, confiding in the power of medicine, seek no assistance from God — is 2 Paral. xvi. 12, Asa who ‘in his illness did not seek the Lord, but rather trusted in the skill of physicians’. The citation has also lost its point.
The words supported are ‘the sting of the flesh experienced by the Apostle, that power might be perfected in infirmity’, which is 2 Cor. xii. 7, 9. 2 Cor. xii. 17 is ‘did I overreach you by any of them whom I sent?’ The citation has also lost its point.
No point after the numeral.
The compositor's eye returned to the wrong line: the word ends one line and opens the next. Both copies of the book print it twice, so it is the setting.
The compositor's eye returned to the wrong line: the word ends one line and opens the next. Both copies of the book print it twice, so it is the setting.
The words supported are ‘According to the multitude of my sorrows in my heart, thy consolations have rejoiced my soul’, which is Ps. xciii. 19. Ps. lxiii is ‘Hear, O God, my prayer when I make supplication to thee’ and has no such verse. A wrong figure: compositor or translator cannot be told apart.
The two are transposed. Marker 3 stands at ‘the three children who were thrown into the fiery furnace’, which is Dan. iii. 50, and marker 4 at ‘Daniel, who was cast into the lion's den’, which is Dan. vi. 22.
The words supported are Urias's ‘The ark of God, and Israel, and Judah dwell in tents; and shall I go into my house?’, which is 2 Kings xi. 11. Verse 1 is Joab going out to war. A figure wanting, and the citation has no point.
The display heading has lost its A in the press. Every other heading in Part IV is whole, and the paragraph beneath expounds the word ‘Amen’.
The words supported are ‘rejoiced exceedingly that they were accounted worthy to suffer reproach for the name of Jesus’, which is Acts v. 41. Acts v. 4 is Peter to Ananias. A figure wanting.
The lemma conflates two Gospel openings: ‘Secundum consuetudinem’ with Luc. ii. 42 is the finding in the Temple; ‘Nuptiæ factæ sunt’ is Cana and appears correctly on the next leaf. Which words the printer meant to drop cannot be told from the page.
Its fellows at printed 392 (‘SEXAG.’, ‘QUINQUAG.’) all carry the point.
Matt. vi. 16; the leaf's own gloss spells it correctly two words later.
Its twin two lines down closes ‘IN CŒLO.]’.
A t wanting; the word is broken across the column as ‘com-|plecitur’.
œ set for æ.
Joan. vi. 6. The compositor sets tent- as tant- twice on this leaf.
Joan. viii. 48 reads ‘Nonne’.
The same habit; ‘hominem tentare’ is correct in the sentence before.
The genitive has lost its ending.
The participle is spelt correctly four lines above, ‘EJICIENS DÆMONIUM’.
Joan. iii. 16; ‘UNIGENITI’ is correct in the next lemma but one.
Joan. xvi. 2.
‘dicendi forma’ is set correctly in the other column.
Closes with a round bracket where all forty-odd others close with a square one.
‘he’ for ‘de’; there is no such Latin word.
‘debeamus’ governs the infinitive ‘tolerare’; ‘toleraro’ is no form of the verb.
Printed 396 sets ‘FERIA TERTIA POST PENTECOSTEN’ correctly, and the head is in small caps, which this OCR never reads right and the page settles.
Luc. vi. 36. Printed 397 sets the same verse correctly.
Joan. iii. 3, born again; the gloss beneath is entirely about baptism.
Printed 390 sets the word correctly twice.
Transposed; ‘item’ follows correctly six words later.
The supper taken toward the end of the day.
Luc. xiv. 16. The next entry on the same leaf repeats the same figures for ‘HOMO QUIDAM ERAT DIVES’, which is Luc. xvi. 19.
Luc. xv. 7; transposed in a display lemma.
The same verb set correctly four words earlier; a turned n.
‘hæreticus’ is spelt correctly in the next sentence.
‘Non occides’ is Matt. v. 21; v. 33 is the formula for ‘Non perjurabis’. Lemma and citation do not belong together.
‘de hac tu’ is not Latin; the Praxis says ‘de hac re’ and ‘qua de re’ throughout.
Luc. x. 30; the subjunctive leaves the lemma ungrammatical.
That text is Luc. x. 27; x. 37 is ‘Vade, et tu fac similiter’.
Loses the em rule every other lemma has.
A hyphen where the rule should be.
Luc. xiv. 8.
Matt. vi. 33; two missets in one lemma.
The æ ligature pulled in from the words around it.