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Archelaus
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Introductory Notice to Archelaus.
[1603] The text is, “ex hominis tempore a se creati cur malus ostendatur,” which is taken to be equivalent to, “ex tempore quo hominem ipse creavit,” etc.
[1604] The reading adopted by Migne is, “si ergo ex eo homo est, mala natura, demonstratur quomodo suus fuit, ut frequenter ostendi.” Others put the sentence interrogatively = If man takes his origin from him, (and) the evil nature is thus demonstrated, in what sense was man his own, etc.? Routh suggests ex quo for ex eo = If the evil nature is demonstrated just from the time of man’s existence, how was man, etc.?
[1605] The reading is inutilitatem. But Routh points that this is probably the translation of τὴν εὐτέλειαν, vilitatem, meanness.
[1607] Dominatione et observantiæ usu.
[1610] 1 Cor. iii. 17; 2 Cor. vi. 16.
[1611] The reading is scit et audit. Routh somewhat needlessly suggests scite audit = he who hears intelligently.
[1612] The codex gives “hic enim qui exstruis.” It is proposed to read “sic enim qui exstruit” = For in this very way he who constructs.
[1613] The text gives “quod si dicat quis inimicum esse eum qui plasmaverit corpus; Deus qui Creator,” etc. The Codex Casinensis reads Deum. We adopt the emendation Deo and the altered punctuation, thus: “quod si dicat quis inimicum esse eum qui plasmaverit corpus Deo qui creator est animæ,” etc.
[1614] Reading “per conjunctionem” for the simple conjunctionem.
[1615] Reading “natus est et creatus.” The Codex Casinensis has “natus est creatus.”
[1616] Matt. vi. 9; Luke xi. 2.
[1619] Codex Casinensis gives introduceret; but, retaining the reference to the Gentiles we read introducerent.
[1620] Matt. xxiii. 25; Luke xi. 39.
[1622] Matt. xxiii. 6; Mark xii. 38; Luke xx. 46.
[1623] The Codex Casinensis gives a strangely corrupt reading here: “primos discipulos subitos in cœnis, quod scientes Dominus.” It is restored thus: “primos discubitus in cœnis, quos sciens Dominus,” etc.
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