| << | Contents | >> |
Arnobius
Show All Footnotes & Jump to 3497
Introductory Notice to Arnobius.
[3487] So the ms., reading res patrias, for which Heraldus, ritus patrios—“rites.”
[3488] So the ms., although the first five edd., by changing r into s, read cur-s-um—“course.” This story is of frequent occurrence in the later Fathers, but is never referred to by the earlier, or by any except Christian writers, and is derived solely from the Apostolic Constitutions. In the Greek version of the Apost. Const. the sixth book opens with a dissertation on schisms and heresies in which the story of Simon and others is told; but that this was interpolated by some compiler seems clear from the arguments brought forward by Bunsen (Hippolytus and his Age, more particularly vol. ii. pt. 2, § 2, and the second appendix).
[3489] Brunda or Brenda, i.e., Brundisium.
[3490] Hermes Trismegistus. See index.
[3491] So the ms., Elmenh., LB., Hildebrand, and Oehler, reading quod, for which the other edd. read qui—“who.”
[3492] This seems to be the reading intended by the ms., which according to Hild. gives dom, i.e., probably dominum, which Oehler adopts, but all other edd. read deum—“god.”
[3493] Arnobius rather exaggerates the force of the passage referred to (st. p. 173), which occurs in the beautiful digression on philosophers. Plato there says that only the philosopher’s body is here on earth, while his mind, holding politics and the ordinary business and amusements of life unworthy of attention, is occupied with what is above and beneath the earth, just as Thales, when he fell into a ditch, was looking at the stars, and not at his steps.
[3494] In cardinem vergere qui orientis est solis seems to be the reading of all edd.; but according to Crusius the ms. reads vertere—“to turn.” Hildebrand, on the contrary, affirms that instead of t, the ms. gives c.
[3495] i.e., originally earlier.
[3496] So most edd., reading desituros, for which Stewechius suggests desulturos—“leap down;” LB. exituros—“go out.”
[3497] Reference is here made to one of the most extraordinary of the Platonic myths (Pol., 269–274), in which the world is represented as not merely material, but as being further possessed of intelligence. It is ever in motion, but not always in the same way. For at one time its motion is directed by a divine governor (τοῦ παντὸς ὁ μὲν κυβερνήτης); but this does not continue, for he withdraws from his task, and thereupon the world loses, or rather gives up its previous bias, and begins to revolve in the opposite direction, causing among other results a reverse development of the phenomena which occurred before, such as Arnobius describes. Arnobius, however, gives too much weight to the myth, as in the introduction it is more than hinted that it may be addressed to the young Socrates, as boys like such stories, and he is not much more than a boy. With it should be contrasted the “great year” of the Stoics, in which the universe fulfilled its course, and then began afresh to pass through the same experience as before (Nemesius, de Nat. Hom., c. 38).
[3498] LB. makes these words interrogative, but the above arrangement is clearly vindicated by the tenor of the argument: You laugh at our care for our souls’ salvation; and truly you do not see to their safety by such precautions as a virtuous life, but do you not seek that which you think salvation by mystic rites?
[3499] Lit., “fastened with beam” (i.e., large and strong) “nails.”
[3500] Cf. on the intercessory prayers of the Magi, c. 62, infra.
[3501] Pl. Cf. Milman’s note on Gibbon, vol. 2, c. xi. p. 7.
[3502] Lit., “certain fires.”
[3503] Plato, in the passage referred to (Phædo, st. p. 113, § 61), speaks of the Styx not as a river, but as the lake into which the Cocytus falls. The fourth river which he mentions in addition to the Acheron, Pyriphlegethon, and Cocytus, which he calls Stygian, is the Ocean stream.
[3504] So the ms., according to Hild., reading parvæ; but acc. to Rigaltius and Crusius, it gives pravæ—“of no mean.”
[3505] So LB., Hild., and Oehler, reading doloris afficiat sensu, by merely dropping m from the ms. sensu-m; while all the other edd. read doloribus sensuum—“affects with the pains of the senses.”
[3506] i.e., not compounded of soul and body.
[3507] Or, “not unsuitably,” absone.
Search Comments
This page has been visited 0321 times.
| << | Contents | >> |
10 per page