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Arnobius
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Introductory Notice to Arnobius.
[3313] The words post pœnas in the text are regarded as spurious by Orelli, who supposes them to have crept in from the preceding sentence: but they may be defended as sufficiently expressing the agonies which Hercules suffered through the fatal shirt of Nessus.
[3314] The words deum propitium are indeed found in the ms., but according to Rigaltius are not in the same handwriting as the rest of the work.
[3315] Cybele whose worship was conjoined with that of Atys.
[3316] So Orelli, but the ms. Attis.
[3317] This refers to the practice of placing the images of the gods on pillows at feasts. In the temples there were pulvinaria, or couches, specially for the purpose.
[3318] The phrase potentiarum interiorum is not easily understood. Orelli is of opinion that it means those powers which in the Bible are called the “powers of heaven,” the “army of heaven,” i.e., the angels. The Jews and the early Fathers of the Church divided the heaven into circles or zones, each inhabited by its peculiar powers or intelligent natures, differing in dignity and in might. The central place was assigned to God Himself, and to Christ, who sat on His right hand, and who is called by the Fathers of the Church the “Angel of the Church,” and the “Angel of the New Covenant.” Next in order came “Thrones,” “Archangels,” “Cherubim and Seraphim,” and most remote from God’s throne the “Chorus of Angels,” the tutelar genii of men. The system of zones and powers seems to have been derived from the Chaldeans, who made a similar division of the heavens. According to this idea, Arnobius speaks of Christ as nearest to the Father, and God of the “inner powers,” who enjoyed God’s immediate presence. Reference is perhaps made to some recondite doctrine of the Gnostics. It may mean, however, the more subtile powers of nature, as affecting both the souls of men and the physical universe.
[3319] So Orelli with most edd., following Ursinus, for the ms. suo ge-ne-ri-s sub limine, which might, however, be retained, as if the sense were that these ordinances were coeval with man’s origin, and translated, “tribes saw at the beginning of their race.”
[3320] Magus, almost equivalent to sorcerer.
[3321] Arnobius uses nomina, “names,” with special significance, because the Magi in their incantations used barbarous and fearful names of angels and of powers, by whose influence they thought strange and unusual things were brought to pass.
[3322] All these different effects the magicians of old attempted to produce: to break family ties by bringing plagues into houses, or by poisons; open doors and unbind chains by charms (Orig., contra Cels., ii.); affect horses in the race—of which Hieronymus in his Life of Hilarion gives an example; and use philters and love potions to kindle excessive and unlawful desires.
[3323] So Orelli and most edd., following a marginal reading of Ursinus, auxiliaribus plenum bonis (for the ms. nobis).
[3324] In the height of his indignation and contempt, the writer stops short and does not apply to his opponents any new epithet.
[3325] This is contrasted with the mutterings and strange words used by the magicians.
[3326] So the ms. according to Oehler, and seemingly Heraldus; but according to Orelli, the ms. reads immoderati (instead of—os) cohibebant fluores, which Meursius received as equivalent to “the excessive flow stayed itself.”
[3327] Penetrabilis, “searching,” i.e., finding its way to all parts of the body.
[3328] So Orelli, LB., Elmenhorst, and Stewechius, adopting a marginal reading of Ursinus, which prefixes im—to the ms. mobilitates—“looseness”—retained by the other edd.
[3329] Cf. John ii. 25. [He often replies to thoughts not uttered.]
[3330] No such miracle is recorded of Christ, and Oehler suggests with some probability that Arnobius may have here fallen into confusion as to what is recorded of the apostles on the day of Pentecost.
[3331] The Latin is, per puræ speciem simplicitatis, which is not easily understood, and is less easily expressed.
[3332] [I have already directed attention to Dominic Diodati’s essay, De Christo Græce loquente. ed. London, 1843.]
[3333] So almost all edd.; but the ms. and 1st and 2d Roman edd. read scire—“to know,” etc.
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