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Arnobius
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Introductory Notice to Arnobius.
[3436] Lit., “Has that thing published never struck,” etc. There is clearly a reference to 1 Cor. iii. 19, “the wisdom of this world.” The argument breaks off here, and is taken up from a different point in the next sentence, which is included, however, in this chapter by Orelli.
[3437] So Gelenius, followed by Canterus and Orelli, reading primum et ipsi, by rejecting one word of the ms. (et quæ). Canterus plausibly combines both words into itaque—“therefore.” LB. reads ecquid—“do you at all,” etc., with which Orelli so far agrees, that he makes the whole sentence interrogative.
[3438] So restored by Stewechius; in the first ed. perspiciam (instead of am-us) “if I perceive the truth,” etc.
[3439] So the ms. very intelligibly and forcibly, res…invida, but the common reading is invid-i-a—“whom something…with envy.” The train of thought which is merely started here is pursued at some length a little later.
[3440] The ms. gives fedro, but all editions, except the first, Hildebrand, and Oehler, read Phædone, referring, however, to a passage in the first Alcibiades (st. p. 129), which is manifestly absurd, as in it, while Alcibiades “cannot tell what man is,” Socrates at once proceeds to lead him to the required knowledge by the usual dialectic. Nourry thinks that there is a general reference to Phædr., st. p. 230,—a passage in which Socrates says that he disregards mythological questions that he may study himself. [P. 447, note 2, infra.]
[3441] Lit., “changed with the rottenness of some moisture.” The reference is probably to the statement by Socrates (Phædo, st. p. 96) of the questions with regard to the origin of life, its progress and development, which interested him as a young man.
[3442] So the ms., LB., and Oehler, but the other edd. make the verb plural, and thus break the connection.
[3443] Lit., “established in the common senses.”
[3444] Arnobius overstates the fact here. In the passage referred to (Th., st. p. 158), Socrates is represented as developing the Protagorean theory from its author’s standpoint, not as stating his own opinions.
[3445] Lit., “by the stretching out of rays and of light.” This, the doctrine of the Stoics, is naturally contrasted in the next clause with that of Epicurus.
[3446] Lit., “oil refuses to suffer immersion into itself,” i.e., of other fluids.
[3447] So LB., followed by Orelli, reading impenetrabil-em, for the ms. impenetrabil-is, which is corrected in both Roman edd. by Gelenius, Canterus, and Elmenhorst -e, to agree with the subject oleum—“being impenetrable is ever,” etc.
[3448] Lit., “a god.”
[3449] So the edd., generally reading fatua for the ms. futura, which is clearly corrupt. Hildebrand turns the three adjectives into corresponding verbs, and Heinsius emends deliret (ms. -ra) et fatue et insane—“dotes both sillily and crazily.” Arnobius here follows Lucr., iii. 445 sqq.
[3450] Lit., “something of truth.”
[3451] The ms. has a-t-tor-o-s, corrected by a later writer a-c-tor-e-s, which is received in LB. and by Meursius and Orelli.
[3452] Lit., “unite marriage partnerships.”
[3453] Lit., “be safe and come.”
[3454] Or, “in successive battles”—præliorum successionibus.
[3455] Lit., “with ocular inspection, and held touched.”
[3456] “Fire” is wanting in the ms.
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