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Arnobius
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Introductory Notice to Arnobius.
[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.
[3334] See book ii. chap. 36, infra.
[3335] The gods in whose temples the sick lay ordered remedies through the priests.
[3336] So all edd. except LB., which reads with the ms. superponere—“that (one) place the juices,” etc.
[3337] That is, the physician.
[3338] So the edd. reading tri-v-erunt, for the ms. tri-bu-erunt—“given up,” which is retained in the first ed.
[3339] Pietatis, “of mercy,” in which sense the word is often used in late writers. Thus it was from his clemency that Antoninus, the Roman emperor, received the title of Pius.
[3340] So most edd., following a marginal reading of Ursinus, which prefixes in—to the ms. firmitate.
[3341] “They, too,…those labouring under the inflictions of these:” so LB., with the warm approval of Orelli (who, however, with previous edd., retains the ms. reading in his text) and others, reading sub eorum t-ortantes (for ms. p—) et illi se casibus; Heraldus having suggested rotantes. This simple and elegant emendation makes it unnecessary to notice the harsh and forced readings of earlier edd.
[3342] So understood by Orelli, who reads quo Dius est, adopting the explanation of Dialis given by Festus. The ms., however, according to Crusius, reads, Dialem, quod ejus est, flaminem isto jure donavit; in which case, from the position of the quod, the meaning might be, “which term is his,” or possibly, “because he (i.e., the priest) is his,” only that in the latter case a pronoun would be expected: the commentators generally refer it to the succeeding jure, with this “right” which is his. Canterus reads, quod majus est, i.e., than the Pontifex Maximus. [Compare vol. iv. p. 74, note 7.]
[3343] So the ms. reading æqualitas, which is retained by Hild. and Oehler; all other editions drop æ—“that the quality of deed and doer might be one.”
[3344] This passage has furnished occasion for much discussion as to text and interpretation. In the text Orelli’s punctuation has been followed, who regards Arnobius as mentioning four Zoroasters—the Assyrian or Chaldean, the Bactrian (cf. c. 5 of this book), the Armenian, and finally the Pamphylian, or Pamphilos, who, according to Clem. Alex. (Strom. [vol. ii. p. 469]), is referred to in Plato’s Republic, book x., under the name Er; Meursius and Salmasius, however, regarding the whole as one sentence, consider that only three persons are so referred to, the first being either Libyan or Bactrian, and the others as with Orelli. To seek to determine which view is most plausible even, would be a fruitless task, as will be evident on considering what is said in the index under Zoroaster. [Jowett’s Plato, ii. 121.]
[3345] So Orelli, reading veniat qu-is su-per igneam zonam. LB. reads for the second and third words, quæ-so per—“let there come, I pray you, through,” etc., from the ms. quæ super; while Heraldus would change the last three words into Azonaces, the name of the supposed teacher of Zoroaster. By the “fiery zone” Salmasius would understand Libya; but the legends should be borne in mind which spoke of Zoroaster as having shown himself to a wondering multitude from a hill blazing with fire, that he might teach them new ceremonies of worship, or as being otherwise distinguished in connection with fire. [Plato, Rep., p. 446, Jowett’s trans.]
[3346] So Stewechius, Orelli, and others, for the ms. Zostriani—“grandson of Zostrianus,” retained in the 1st ed. and LB.
[3347] So the edd., reading in rebus eximiis for the ms. exi-gu-is, which would, of course, give an opposite and wholly unsuitable meaning.
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