{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/006/footnote/fn72.htm","path":"chr/ecf/006/footnote/fn72.htm","source_url":"https://sacred-texts.com/chr/ecf/006/footnote/fn72.htm","text":"482 Lit., \"of the intestines\"-extorum.\n483 In both Roman edd., Theutatem, i.e., Theutas. Cf. Plato, Phoedrus, st. p. 274.\n486 Lit., \"Castors,\" i.e., Castor and Pollux.\n487 i.e., sine ullius seminis jactu.\n488 Lit., \"forms of bodily circumscription.\"\n491 Lit., \"how many steps are there of race.\"\n493 The ms. reads genitor...Latinus cujus, some letters having been erased. The reading followed above-genitor is cujus-was suggested to Canterus by his friend Gifanius, and is found in the margin of Ursinus and Orelli.\n494 Cf. above, \"four hundred years ago,\" etc., and i. ch. 13. It is of importance to note that Arnobius is inconsistent in these statements. [In the Edinburgh edition we have here \"fifteen hundred years;\" etc., but it was changed, in the Errata, to ten hundred and fifty.]\n495 Lit., \"be nursed with the breasts and dropt milk.\"\n498 So the ms. according to Crusius and Livineius, reading ac; all edd. except Oehler read aut-\"head (i.e., source) or fountain.\"\n499 The ms. reads unintelligibly vertitur solae; for which LB., followed by the later edd. reads, as above, vertimur soli.\n500 Dr. Schmitz (Smith's Dict., 3. v. Isis) speaks of these consuls as heading the revolt against the decree of the senate, that the statues of Isis and Serapis should be removed from the Capitol. The words of Tertullian (quoting Varro as his authority) are very distinct: \"The consul Gabinius...gave more weight to the decision of the senate than the popular impulse, and forbade their altars (i.e., those of Serapis, Isis, Arpocrates, and Anubis) to be set up\" (ad Nationes, i. 10, cf. Apol., 6).\n506 So Gelenius emended the ms., reading potens-\"being able,\" which he changed into potest, as above, followed by later edd.\n508 The ms. and first edd. read et potestatibus potestatum-\"and by powers of powers;\" the other edd. merely omit potestatibus, as above, except Oehler, who, retaining it, changes potesttum into protestata-\"being witnessed to by,\" etc.; but there is no instance adduced in which the participle of this verb is used passively.\n509 These words having been omitted by Oberth\u00fcr, are omitted by Orelli also, as in previous instances.\n510 The ms. and first ed. read etiam moderata continuatio; corrected, et immod. con. by Gelenius.\n511 So the edd., reading infantes stentoreos, except Oehler, who retains the ms. reading centenarios, which he explains as \"having a hundred\" heads or hands, as the case might be, e.g., Typhon, Briareus, etc.\n514 Lit., \"can be changed with no novelty.\"\n515 Lit., \"provide,\" conficiatis, which, however, some would understand \"consume.\"\n516 Lit., \"slaveries, their free births being taken away.\"\n518 So the ms. first five edd., Hild. and Oehler, reading adscribere infortunio voluptatem, which is omitted in the other edd. as a gloss which may have crept in from the margin.\n520 The ms. and both Roman edd. read in carcerem natum inegressum; LB. and later edd. have received from the margin of Ursinus the reading translated above, datum, omitting the last word altogether, which Oehler, however, would retain as equivalent to \"not to be passed from.\"\n521 Lit., \"than an august thing.\"\n522 Orelli refers to Arrh., i. 12; but the doctrine there insisted on is the necessity of submission to what is unavoidable. Oehler, in addition, refers to Epict., xxxii. 3, where, however, it is merely attempted to show that when anything is withheld from us, it is just as goods are unless paid for, and that we have therefore no reason to complain. Neither passage can be referred to here, and it seems as though Arnobius has made a very loose reference which cannot be specially identified.\n1 The ms., followed by Oehler, reads neque enim res stare...non potest, Christiana religio aut-\"for neither can a thing not stand,...nor will the Christian religion,\" etc., while L.B. merely changes aut into et-\"for neither can a thing, i. e., the Christian religion,...nor will it,\" etc. All other edd. read as above, omitting et.\n2 According to Crusius and others, the ms. reads finem; but, according to Hild., fidem, as above.\n3 Deus primus, according to Nourry, in relation to Christ; but manifestly from the scope of the chapter, God as the fountain and source of all things.\n4 Lit., \" propitiate with venerations.\"\n5 So the ms., reading ducitur; for which Oberth\u00fcr, followed by Orelli, reads dicitur-\" is said.\"\n6 Lit., \"whatever belongs to them feels itself to be comprehended with a tacit rendering also of honour in,\" etc., tacita et se sentit honorificentia, read by later edd. for the ms. ut se sentit-\"but as whatever,\" retained by Hild. and Oehler; while the first four edd. read vi-\"feels itself with a silent force comprehended in the honour in,\" etc.\n7 So LB. and Orelli, reading alia etiamnum capita for the ms. alienum capita, read in the first five edd., alia non capita-\"are others not chiefs;\" Hild., followed by Oehler, proposes alia de\u00fbm capita-\"other gods.\"\n8 According to Orelli's punctuation, \"whether there are these gods in heaven whom,\" etc.\n9 So LB. and later edd., from a conj. of Meursius, reading diebus lustricis for the ms. ludibriis; read by some, and understood by others, as ludicris, i.e., festal days.\n10 The ms. followed by Hild. and Oehler, reads neque...in ulla cognatione-\"in no relationship,\" for which the other edd. give cognitione, as above.\n11 So all edd., reading populares, except Hild. and Oehler, who receive the conj. of Rigaltius, populatim-\"among all nations;\" the ms. reading popularem.\n12 Censeri, i.e, \"written in the list of gods.\"\n13 Otherwise, \"how many make up the list of this name.\"\n14 So Orelli, receiving the emendation of Barth, incogniti nomine, for the ms. in cognitione, -one being an abbreviation for nomine. Examples of such deities are the Novensiles, Consentes, etc., cc. 38-41.\n15 Lit., \"who, except a few gods, do not engage in the services of the rest.\"\n16 Orelli would explain pro parte consimili as equivalent to pro uno vero Deo-\"for the one true God.\"\n17 Lit., \"take the oaths of allegiance\" or military oaths, using a very common metaphor applied to Christians in the preceding book, c. 5.\n18 Lit., \"suppliant hands.\" It has been thought that the word supplices is a gloss, and that the idea originally was that of a band of soldiers holding out their hands as they swore to be true to their country and leaders; but there is no want of simplicity and congruity in the sentence as it stands, to warrant us in rejecting the word.\n19 i.e., than the inventors of such fables had shown.\n20 Lit., \"from us infants;\" i.e., as compared with such a man as Cicero.\n21 Secundas actiones. The reference is evidently to a second speaker, who makes good his predecessor's defects.\n22 Lit., \"are unwilling to admit into their ear the reading of opinions,\" etc.\n23 Both Christians and heathen, it is probable, were concerned in the mutilation of de Nat. Deorum.\n24 So Gelenius, reading dicta for the ms. dictitare. The last verb is comprobate, read reprobate-\"condemn,\" by all edd. except Hild. and Oehler.\n25 Lit., \"with familiarity of speech.\"\n26 A formula used when they sought to propitiate the author of some event which could not be traced to a particular deity; referring also to the cases in which there were different Opinions as to the sex of a deity.\n27 Lit., \"even of mean understanding.\"\n28 Lit., \"by the renewing of perpetual succession.\"\n29 Lit., \"that gods are born.\"\n30 Lit, \"recurring,\" \"arising again.\"\n31 Lit., \"make trial of themselves by these laws of sex.\"\n33 Lit., \"if the impurity of sexual union is wanting to the gods.\"","title":"chr/ecf/006/footnote/fn72.htm","type":"page"}