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Arnobius
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Introductory Notice to Arnobius.
[4579] i.e., if you have regard merely to the weakness of men, a temple may be something wonderful.
[4580] Lit., “some.”
[4581] Lit., “formed by contrivance of a poor heart.”
[4582] Institutor, wanting in all edd., except Hild. and Oehler.
[4583] Arnobius here agrees with Clemens Alexandrinus, but Jos. Scaliger has pointed out that the name should be Cecrops. It is possible that Arnobius may have been misled by what was merely a slip of Clement’s pen. [See the passage here referred to, vol. ii. p. 184, this series.]
[4584] The preceding words, from “this of Hercules,” are omitted by the first four edd. and Elmenh., and were first restored from the ms. by Stewechius.
[4585] Lit., “first and.”
[4586] So the edd., reading habere districtos for the ms. destructos.
[4587] Lit., “that the things be thought to be.”
[4588] Lit., “knowledge being anticipated.”
[4589] These words, et tacitis, omitted by Oberthür, are similarly omitted by Orelli without remark.
[4590] So the edd., inserting quo- into the ms. reading ita-que—“it is therefore fitting,” which is absurd, as making the connection between the members of the sentence one not of analogy, but of logical sequence.
[4591] Cf. the speech of Thetis, Iliad, i. 423–425.
[4592] So the margin of Ursinus, Elm., LB., and Orelli, with Meursius, reading audiamini for the ms. audiamur—“we are heard,” which does not harmonize with the next clause.
[4593] Lit., “for the purpose of coming to know the thing.”
[4594] Lit., “if there are any others.”
[4595] So the ms., reading c-ogitare, corrected r-—“to beg,” in the margin of Ursinus and Elm. For the preceding words the ms. reads, poscantque de numine. The edd. omit que as above, except Oehler, who reads quæ—“what hope will there be, what, pray, to all,” etc.
[4596] So the ms., reading si uspiam poterit aliquando non esse, which may be understood in two senses, either not limited by space, or not in space, i.e., not existing; but the reading and meaning must be regarded as alike doubtful.
[4597] A Syracusan historian. The rest of the chapter is almost literally translated from Clement, who is followed by Eusebius also (Præp. Evang., ii. 6). [See vol. ii. p. 184, this series.]
[4598] i.e., the Acropolis.
[4599] In Thessaly, whither (acc. to Pausanias) he had fled in vain, to avoid the fulfillment of the oracle that he should be killed by his daughter’s son.
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