| << | Contents | >> |
Arnobius
Show All Footnotes & Jump to 3422
Introductory Notice to Arnobius.
[3412] Lit., “He chose…to stand.”
[3413] Lit. “the ignorance of wretched men from the worst robbers,” i.e., the false prophets and teachers, who made a prey of the ignorant and credulous. John viii. 46.
[3414] Lit., “Are the things clear with you which,” etc.
[3415] So the ms., followed by both Roman edd., Hildebrand and Oehler, reading passa, which Cujacius (referring it to patior, as the editors seem to have done generally) would explain as meaning “past,” while in all other editions cassa, “vain,” is read.
[3416] Lit., “the touching of no anticipation.”
[3417] Lit., “purer reasoning.”
[3418] Lit., “that is.” This clause Meursius rejects as a gloss.
[3419] i.e., If you believe Christ’s promises, your belief makes you lose nothing should it prove groundless; but if you disbelieve them, then the consequences to you will be terrible if they are sure. This would seem too clear to need remark, were it not for the confusion of Orelli in particular as to the meaning of the passage.
[3420] Lit., “most worthy even of weeping and pity.”
[3421] Redarguat. This sense is not recognised by Riddle and White, and would therefore seem to be, if not unique, at least extremely rare. The derivative redargutio, however, is in late Latin used for “demonstration,” and this is evidently the meaning here.
[3422] Fidem vobis faciunt argumenta credendi. Heraldus, joining the two last words, naturally regards them as a gloss from the margin; but read as above, joining the first and last, there is nothing out of place.
[3423] Lit., “tranquillity being assumed, passed to placid feelings.”
[3424] Res, “the thing.”
[3425] Lit., “on chance encounters.”
[3426] Rationes cognitas. There is some difficulty as to the meaning of these words, but it seems best to refer them to the argumenta credendi (beginning of chapter, “do not even these proofs”), and render as above. Hildebrand, however, reads tortiones, “they accept the tortures which they know will befall them.”
[3427] The ms. reads et non omnium, “and by a love not of all the virtues,” changed in most edd. as above into atque omnium, while Oehler proposes et novo omnium, “and by fresh love of all,” etc. It will be remembered that the transposition of leaves in the ms. (note on ii. 1) occurs here, and this seems to account for the arbitrary reading of Gelenius, which has no ms. authority whatever, but was added by himself when transposing these chapters to the first book (cf. p. 432, n. 14), atque nectare ebrii cuncta contemnant—“As if intoxicated with a certain sweetness and nectar, they despise all things.” The same circumstance has made the restoration of the passage by Canterus a connecting of fragments of widely separated sentences and arguments.
[3428] Lit., “all the things of the world.” Here the argument breaks off, and passes into a new phase, but Orelli includes the next sentence also in the fifth chapter.
[3429] Lit., “to the assent of that credulity.”
[3430] So the ms., reading conditi vi mera, for which Orelli would read with Oudendorp, conditæ—“by the pure force of recondite wisdom.” The ms., however, is supported by the similar phrase in the beginning of chap. 8, where tincti is used.
[3431] So the ms., reading aliud, for which Stewechius, adopting a suggestion of Canterus, conjectures, altius et profundius—“something deeper and more profound.” Others propose readings further removed from the text; while Obbarius, retaining the ms. reading, explains it as “not common.”
[3432] Lit., “because you are,” etc.
Search Comments
This page has been visited 0321 times.
| << | Contents | >> |
10 per page