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Archelaus
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Introductory Notice to Archelaus.
[1500] ὁ θερισμὸς ἀρχων. The version of Petavius has, “Sic et princeps alter, messor appellatus.” Perhaps the reading should be ὁ θερισμοῦ ἄρχων.
[1501] λοιμόν. Other codices give famem, as reading λιμόν, famine.
[1502] ἐὰν δὲ τὰ ἄνω τῆς ῥίζης πόνῳ σαλύσῃ. It may be also = And if the upper parts of the root shake under the exertion.
[1503] πῶς μεταγγίζεται ἡ ψυχὴ εἰς πέντε σώματα. But the Codex Bobiensis reads transferuntur; and the Latin version gives “quomodo et animæ in alia quoque corpora transfunduntur” = how the souls are also transfused into other bodies.
[1504] The text gives κελεφῶν, which is spoken of in Migne as an unknown animal, though κέλεφος (thus accentuated) occurs in ecclesiastical writers in the sense of a leper. It is proposed to read ἐλεφαντιῶν, “of elephants;” and so the Codex Bobiensis gives “elephantorum corpora,” and Codex Casinensis has “in elefantia eorum corpora,” which is probably an error for “in elephantiacorum corpora.” Routh suggests ἐλεφαντείων. [Reliqu. Sac., vol. v. p. 58.]
[1505] θερίασα, reaping.
[1506] νοῦς, ἔννοια, φρόνησις, ἐνθύμησις, λογισμός. The Latin version renders, mens, sensus, prudentia, intellectus, cogitatio. Petavius gives, mens, notio, intelligentia, cogitatio, ratiocinatio.
[1507] τοῖς ἀπαρχῆς οὖσιν εἰς σκότος. But the Latin version gives “qui ex materia orti,” etc.—who, having sprung from matter, are in darkness.
[1508] ὁρνίθιον.
[1509] Explained as a species of Egyptian tree, in which the fruit grows from the stem. The Codex Casinensis has the strange reading, per se ad illam, for perseam, etc. See also Epiphanius, num. 9.
[1510] εἰς τὰ ὅλα σώματα.
[1511] πήσσει. But the Latin version gives vulnerat, “wounds,” from the reading πλήσσει. [Note 2, p. 176, supra.]
[1512] εὐσέβειαν. But the Latin version gives alimenta.
[1513] εἰς τὰς γενεάς. But the Latin version has “pœnis subdetur gehennæ” = will suffer the pains of hell. [Compare p. 185, infra, “Gehen.”]
[1514] But the Latin version gives, “respondet ad eum qui ei detulit” = he makes answer to the person who brought it to him.
[1515] The text is, καὶ πάλιν εἰσιν ἕτεροι κόσμοι τινὲς, τῶν φωστήρων δυνάντων ἀπὸ τούτου τοῦ κόσμου, ἐξ ὧν ἀνατέλλουσι. Routh suggests οἴς τινὲς, deleting ἐξ ὧν.
[1516] Reading εἴ τις, as in the text. Routh suggests εἴ τι, = As to everything existing in this world, I have told you that the body thereof does, etc.
[1517] But the Latin has “qui vocatur,” etc. = which is called, etc. And Routh thereof proposes ὃς καλεῖται for οὐ καλεῖται.
[1518] The text gives simply ἡ γνῶσις. The Codex Bobiensis has et scientia. Hence Routh would read καὶ ἡ γνῶσις, and the knowledge.
[1519] Retaining the reading ὑμῖν, though Petavius would substitute ἠμῖν, us. [Routh corrects Petav., R. S., vol. v. pp. 63, 64.]
[1520] ἁπλάριοι, in the Latin version Simpliciores, a name apparently given to the Catholics by the Manichæans. See Ducangii Glossarium mediæ et infimæ Græcitatis. [Routh, v. p. 65, worth noting.]
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