Derartige geordnete Eintragungen historischer Materialien nennt man Regesten, Regesta, eine Ableitung von dem Verbum regerere, das schon bei Quintilian in der Bedeutung ,abschreiben, eintragen“ vorkommt. Spezielle Zusammenstellungen der Aufenthaltsorte historischer Persönlichkeiten aus den Quellen nennt man Itinerare. (p 556-557)

Google translation:

Such ordered entries of historical material are called regesta, regesta, a derivation of the verb regerere, which already occurs in Quintilian in the meaning "to copy, to enter". Special compilations of the whereabouts of historical figures from the sources are called itineraries.

Regesta in this context are complete copies of ordered entries of historical material. One might also translate this as historical copies or entries.

While Bernheim is talking about historical records and copies thereof in his discussion of regesta, he does bring up a useful point about manual note taking practice: one needn't completely copy the original context, just do enough work to create context for yourself so as not to be overburdened with excess material later. Some working in digital contexts may find it easy to simply copy and paste everything from an original document, but capturing just the useful synopsis may be enough, particularly when the original context can be readily revisited.

what they mean.

When quoting material it should have great phrasing and reasonable stand-alone meaning. Preferably the source or person being quoted should have stature or gravitas with respect to the idea at hand. Quotes should recall the classical idea of sententiae as imagined by Aristotle and Quintilian and seen throughout the commonplace book tradition.

Jesuit missionaries during the Englightement were impressed with the level of rhetoric and argument that the indigenous Americans had without recourse to western rhetoric.

And for renaissance scholars, this quote may be the reason that drolleries are so widespread in illuminated manuscripts.

Construction is definitely work. The question about how much it may be should be addressed on a continuum of knowing or understanding particular concepts as well.

Creating palaces for raw data de-novo, as in a memory championship, takes a lot of practice for speed and the lack of relationships. However in a learning setting, it may be better to read, grasp, and understand material and then create a palace to contain the simple raw facts which might then also bring back other bits of the knowledge and understanding.

This might be a useful idea to explore further, gather some data, and experiment with.

'Simple' repetition is one way to look at it, but Muckelbauer's Future of Invention provides an entirely different take on the value of repetition, of reproducing. Though both Quintilian and Erasmus return to similar ground again and again, they and the layout of the land are not precisely as they were before.

A paideia is similar in concept (though not identical to) to our idea of a curriculum or pedagogy; it's essentially a course of study that a Greek youth would begin at a young age and continue into their late teens. Interestingly, it is a holistic program, one that encompasses all areas of intellectual and physical pursuit. Quintilian's 12-volume Institutes of Oratory, referenced here, is a kind of instruction book for such a program. As Lanham notes, the goal here was to ultimately cultivate a virtuous, learned man that might participate productively in political life.

https://en.wikipedia.org/wiki/Paideia

Cicero mastered eloquence but Quintilian was also eloquent.