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Arnobius
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Introductory Notice to Arnobius.
[3919] Orelli refers to Arrh., i. 12; but the doctrine there insisted on is the necessity of submission to what is unavoidable. Oehler, in addition, refers to Epict., xxxii. 3, where, however, it is merely attempted to show that when anything is withheld from us, it is just as goods are unless paid for, and that we have therefore no reason to complain. Neither passage can be referred to here, and it seems as though Arnobius has made a very loose reference which cannot be specially identified.
[3920] The ms., followed by Oehler, reads neque enim res stare…non potest, Christiana religio aut—“for neither can a thing not stand,…nor will the Christian religion,” etc., while L.B. merely changes aut into et—“for neither can a thing, i.e., the Christian religion,…nor will it,” etc. All other edd. read as above, omitting et.
[3921] According to Crusius and others, the ms. reads finem; but, according to Hild., fidem, as above.
[3922] Deus primus, according to Nourry, in relation to Christ; but manifestly from the scope of the chapter, God as the fountain and source of all things.
[3923] Lit., “propitiate with venerations.”
[3924] So the ms., reading ducitur; for which Oberthür, followed by Orelli, reads dicitur—“is said.”
[3925] Lit., “whatever belongs to them feels itself to be comprehended with a tacit rendering also of honour in,” etc., tacita et se sentit honorificentia, read by later edd. for the ms. ut se sentit—“but as whatever,” retained by Hild. and Oehler; while the first four edd. read vi—“feels itself with a silent force comprehended in the honour in,” etc.
[3926] So LB. and Orelli, reading alia etiamnum capita for the ms. alienum capita, read in the first five edd., alia non capita—“are others not chiefs;” Hild., followed by Oehler, proposes alia deûm capita—“other gods.”
[3927] According to Orelli’s punctuation, “whether there are these gods in heaven whom,” etc.
[3928] So LB. and later edd., from a conj. of Meursius, reading diebus lustricis for the ms. ludibriis; read by some, and understood by others, as ludicris, i.e., festal days.
[3929] The ms. followed by Hild. and Oehler, reads neque…in ulla cognatione—“in no relationship,” for which the other edd. give cognitione, as above.
[3930] So all edd., reading populares, except Hild. and Oehler, who receive the conj. of Rigaltius, populatim—“among all nations;” the ms. reading popularem.
[3931] Censeri, i.e., “written in the list of gods.”
[3932] Otherwise, “how many make up the list of this name.”
[3933] So Orelli, receiving the emendation of Barth, incogniti nomine, for the ms. in cognitione, -one being an abbreviation for nomine. Examples of such deities are the Novensiles, Consentes, etc., cc. 38–41.
[3934] Lit., “who, except a few gods, do not engage in the services of the rest.”
[3935] Orelli would explain pro parte consimili as equivalent to pro uno vero Deo—“for the one true God.”
[3936] Lit., “take the oaths of allegiance” or military oaths, using a very common metaphor applied to Christians in the preceding book, c. 5.
[3937] Lit., “suppliant hands.” It has been thought that the word supplices is a gloss, and that the idea originally was that of a band of soldiers holding out their hands as they swore to be true to their country and leaders; but there is no want of simplicity and congruity in the sentence as it stands, to warrant us in rejecting the word.
[3938] i.e., than the inventors of such fables had shown.
[3939] Lit., “from us infants;” i.e., as compared with such a man as Cicero.
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