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Arnobius
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Introductory Notice to Arnobius.
[4261] Lit., “of meretricious vileness.”
[4262] i.e., Cybele, to whom Mount Dindymus in Mysia was sacred, whose rites, however, were celebrated at Pessinus also, a very ancient city of Galatia.
[4263] ms. Sofocles, corrected in LB. Sophocles. Cf. Trach. 1022 sqq.
[4264] Lit., “towards (in) the last of the wasting consumed by the softening of his bowels flowing apart.”
[4265] Lit., “debauched and scoffers.”
[4266] So Orelli, reading et quando; ms. and other edd. et si—“and if ever.”
[4267] Arnobius is generally thought to refer here to the persecution under Diocletian mentioned by Eusebius, Hist. Eccl., viii. 2.
[4268] The service in which these prayers were offered was presided over by the bishop, to whom the dead body was brought: hymns were then sung of thanksgiving to God, the giver of victory, by whose help and grace the departed brother had been victorious. The priest next gave thanks to God, and some chapters of the Scriptures were read; afterwards the catechumens were dismissed; the names of those at rest were then read in a clear voice, to remind the survivors of the success with which others had combated the temptations of the world. The priest again prayed for the departed, at the close beseeching God to grant him pardon, and admission among the undying. Thereafter the body was kissed, anointed, and buried.—Dionysius, Eccl. Hier., last chapter quoted by Heraldus. Cf. Const. Apost., viii. 41. With the Church’s advance in power there was an accession of pomp to these rites. [Elucidation IV.]
[4269] Cf. the younger Pliny, Epist., x. 97: “They affirmed that they bound themselves by oath not for any wicked purpose, but to pledge themselves not to commit theft, robbery, or adultery, nor break faith, or prove false to a trust.”
[4270] Lit., “whom our society joins together,” quos solidet germanitas. [Lardner justly argues that this passage proves our author’s familiarity with rites to which catechumens were not admitted. Credibil., vol. iii. p. 458.]
[4271] i.e., in their sight or estimation.
[4272] Lit., “conceive these torches.”
[4273] Lit., “have roared with tremblings of the earth.”
[4274] The ms. reads conru-isse auras temporum, all except the first four edd. inserting p as above. Meursius would also change temp. into ventorum—“the breezes of the winds.”
[4275] So the ms., reading comptu—tie, according to Hild., followed by LB. and Orelli.
[4276] Lit., “mixture.”
[4277] The words following the asterisk (*) are marked in LB. as spurious or corrupt, or at least as here out of place. Orelli transposes them to ch. 13, as was noticed there, although he regards them as an interpolation. The clause is certainly a very strange one, and has a kind of affected abstractness, which makes it seem out of place; but it must be remembered that similarly confused and perplexing sentences are by no means rare in Arnobius. If the clause is to be retained, as good sense can be made from it here as anywhere else. The general meaning would be: The gods, if angry, are angry with the pagans; but if they are not subject to passion, it would be idle to speak of them as angry with the Christians, seeing that they cannot possibly at once be incapable of feeling anger, and yet at the same time be angry with them. [See cap. 13, note 4, p. 480, supra.]
[4278] So most edd., inserting er; in ms. and Oehler, vid-entur.
[4279] So named either because he was said to have made use of the bird of Mars, i.e., a woodpecker (picus), in augury, or because according to the legend he was changed into one by Circe.
[4280] i.e., the Aventine. The story is told by Plutarch in his Life of Numa, c. 15, and by Ovid, Fasti, iii. 291 sqq.
[4281] The ms. reads sollemniter hæc, corrected, as above, solenne iter huc by all edd. except Hild.
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