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Arnobius
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Introductory Notice to Arnobius.
[3288] So Orelli, adopting a conjecture of Meursius, for the ms. nobis.
[3289] That is, not self-existent, but sprung from something previously in being.
[3290] Columen is here regarded by some as equal to culmen; but the term “pillar” makes a good sense likewise.
[3291] This is according to the doctrine of Pythagoras, Plato, Origen, and others, who taught that the souls of men first existed in heavenly beings, and that on account of sins of long standing they were transferred to earthly bodies to suffer punishment. Cf. Clem. Alex. Strom. iii. p. 433.
[3292] The Peripatetics called God the locus rerum, τόπος πάντων, the “locality and the area of all things;” that is, the being in whom all else was contained.
[3293] [This prayer of Arnobius is surely worthy of admiration.]
[3294] Diagoras of Melos and Theodorus of Cyrene, called the Atheists. The former flourished about b.c. 430, the latter about b.c. 310. See Cic., Nat. Deor., i. 2. [Note the universal faith, cap. 34, infra.]
[3295] Protagoras of Abdera, b. b.c. 480, d. 411.
[3296] Democritus of Abdera, b. b.c. 460, and Epicurus, b. b.c. 342, d. 270.
[3297] Obstinatione, literally “stubbornness;” Walker conjectures opinatione, “imaginings,” which Orelli approves.
[3298] So the ms.; for which Meursius would read, nobis vobisque, communis esset (for cessat)—“is to us and to you, the anger of the gods would be shared in common.”
[3299] So Ursinus, followed by most edd., for the reading of the ms. Fenta Fatua, cf. v. 18. A later writer has corrected the ms. Fanda, which, Rigaltius says, an old gloss renders “mother.”
[3300] So restored by Salmasius for Dioscuri, and understood by him as meaning Dea Syria, i.e., Venus, because it is said that a large egg having been found by the fish in the Euphrates, was pushed up by them to the dry land, when a dove came down, and sat upon it until the goddess came forth. Such was the form of the legend according to Nigidius; but Eratosthenes spoke of both Venus and Cupid as being produced in this manner. The Syrian deities were therefore Venus, Cupid, and perhaps Adonis. It should be remembered, however, that the Syrians paid reverence to pigeons and fish as gods (Xen., Anab., i. 4, 9), and that these may therefore be meant.
[3301] So all edd., except those of Hildebrand and Oehler, for the ms. censum—“list.”
[3302] That is, that God is a Spirit. [Note our author’s spirit of faith in Christ.]
[3303] Orelli would refer these words to God; he thinks that with those immediately following they may be understood of God’s spiritual nature,—an idea which he therefore supposes Arnobius to assert had never been grasped by the heathen.
[3304] So Gelenius, followed by Orelli and others, for the corrupt reading of the ms., idem ne quis; but possibly both this and the preceding clause have crept into the text from the margin, as in construction they differ from the rest of the sentence, both that which precedes, and that which follows.
[3305] The phrase animalibus causis is regarded by commentators as equal to animatis causis, and refers to the doctrine of the Stoics, that in the sun, moon, stars, etc., there was an intelligent nature, or a certain impulse of mind, which directed their movements.
[3306] Lit. “shall see”—visuri, the reading of the ms.; changed in the first ed. and others to victuri—“shall live.”
[3307] Some have suggested a different construction of these words—memoriam nullam nostri sensus et recordationis habituri, thus—“have no memory of ourselves and senses of recollection;” but that adopted above is simpler, and does not force the words as this seems to do.
[3308] The ms. and 1st and 2d Roman edd. read, qui constringit—“who restrains.”
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