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Arnobius
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Introductory Notice to Arnobius.
[3595] i.e., to death.
[3596] The ms. reads securus, intrepidus—“heedless, fearless;” the former word, however, being marked as a gloss. It is rejected in all edd., except LB.
[3597] Lit., “by the freedom of impunity.”
[3598] Lit., “the one (immortality)…in respect of the equality of condition of the other”—nec in alterius (immortalitatis) altera (immortalitatas) possit æqualitate conditionis vexari; the reference being clearly to the immediately preceding clause, with which it is so closely connected logically and grammatically. Orelli, however, would supply anima, ἀπὸ τοῦ κοινοῦ, as he puts it, of which nothing need be said. Meursius, with customary boldness, emends nec vi alterius altera, “nor by the power of one can the other,” etc.
[3599] So the ellipse is usually supplied, but it seems simpler and is more natural thus: “But punishments (have been) spoken of” (memoratæ), etc.
[3600] So ms. and Oehler, for which the edd. read ec quis, “will any one.”
[3601] Lit., “the consequences of things.”
[3602] Lit., “the moving of wheels whirling.”
[3603] Lit., “in the unbroken course of ages”—perpetuitate ævorum.
[3604] Lit., “and to scatter the unbridled eagerness of boundless lust through,” etc.
[3605] Lucretius (iii. 417 sqq.) teaches at great length that the soul and mind are mortal, on the ground that they consist of atoms smaller than those of vapour, so that, like it, on the breaking of their case, they will be scattered abroad; next, on the ground of the analogy between them and the body in regard to disease, suffering, etc.; of their ignorance of the past, and want of developed qualities; and finally, on the ground of the adaptation of the soul to the body, as of a fish to the sea, so that life under other conditions would be impossible.
[3606] The ms. and first four edd. read has, “that these souls,” etc.; in the other edd., hac is received as above from the margin of Ursinus.
[3607] Cf. Plato, Phædo (st. p. 64 sq.), where death is spoken of as only a carrying further of that separation of the soul from the pleasures and imperfections of the body which the philosopher strives to effect in this life.
[3608] Lit., “in common.”
[3609] Pl.
[3610] This refers to the second argument of Lucretius noticed above.
[3611] i.e., the abandoned and dissolute immortal spoken of in last chapter.
[3612] Lit., “with.”
[3613] Lit., “degenerate into mortal nature.”
[3614] Arnobius seems in this chapter to refer to the doctrine of the Stoics, that the soul must be material, because, unless body and soul were of one substance, there could be no common feeling or mutual affection (so Cleanthes in Nemes. de Nat. Hom., ii. p. 33); and to that held by some of them, that only the souls of the wise remained after death, and these only till the conflagration (Stob., Ecl. Phys., p. 372) which awaits the world, and ends the Stoic great year or cycle. Others, however, held that the souls of the wise became dæmons and demigods (Diog., Lært., vii. 157 and 151).
[3615] Lit., “they”—eas.
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