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Arnobius
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Introductory Notice to Arnobius.
[3957] Cererem ab Iaccho, either as above, or “loved by Iacchus.” Cf. Lucret. iv. 1160: At tumida et mammosa Ceres est ipsa ab Iaccho.
[3958] Sensu obscæno.
[3959] The first five edd. read hortari—“exhorted,” for which LB, followed by later edd., received tortari; as above,—a conjecture of Canterus.
[3960] So Orelli, reading nec in contumelia quam opinamini stare for the ms. et, which is retained by all other edd.; Oehler, however, inserts alia before quam—“and that it is found in an insult other than you think.”
[3961] So later edd., omitting quam, which is read in the ms., both Roman edd., Hild., and Oehler, “to think much more…than you believe.”
[3962] It is evident that Arnobius here confuses the sceptical Sadducees with their opponents the Pharisees, and the Talmudists.
[3963] The ms. reads tribuant et nos unintelligibly, for which LB. and Hild. read et os—“as though they attribute form and face;” the other edd, as above, tribuamus et nos.
[3964] Lit., “the joinings of the members.”
[3965] Lit., “with smooth roundness.” [Cf. Xenoph., Mem., i. cap. 4.]
[3966] Lit., “the raised gutter of the nose, easily passed by,” etc.
[3967] The veins were supposed to be for the most part filled with blood, mixed with a little air; while in the arteries air was supposed to be in excess. Cf. Cicero, de Nat. Deor. ii. 55: “Through the veins blood is poured forth to the whole body, and air through the arteries.”
[3968] Lit., “in the apprehension of mutual knowledge.”
[3969] The ms. and first four edd. read dotis causa—“for the sake of a dowry:” corrected as above, dicis causa in the later edd.
[3970] This argument seems to have been suggested by the saying of Xenophanes, that the ox or lion, if possessed of man’s power, would have represented, after the fashion of their own bodies, the gods they would worship. [“The fair humanities of old religion.”—Coleridge (Schiller).]
[3971] Ennius (Cic., de Nat. Deor., i. 35): Simia quam similis, turpissima bestia, nobis.
[3972] So the ms., followed by Oehler, reading nobis, for which all other edd. give vobis—“to you.”
[3973] Meursius would read naccas—“fullers,” for nautas; but the latter term may, properly enough, be applied to the gods who watch over seamen.
[3974] Or, “for the others are not gods,” i.e., cannot be gods, as they do not possess the power of divination. Cf. Lact., i. 11: Sin autem divinus non sit, ne deus quidem sit.
[3975] The ms., followed by LB. and Hild., reads sidereis motibus—“in the motions of the stars;” i.e., can these be in the stars, owing to their motion? Oehler conjectures molibus—“in the masses of the stars;” the other edd. read montibus, as above.
[3976] The ms., both Roman edd., and Oehler read habetur Diana—“is Diana esteemed;” the other edd., ut habeatur, as above.
[3977] i.e., Æsculapius.
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