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Arnobius
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Introductory Notice to Arnobius.
[4887] i.e., cut off for sacrifice.
[4888] Caro strebula.
[4889] Plasea.
[4890] The ms. reads unintelligibly nomen quæ, corrected by Gelenius omentum, as above.
[4891] Lit., “admonish the ease of the palate;” a correction of Salmasius, by omitting a from the ms. palati-a admoneant.
[4892] Næniæ.
[4893] Lit., “these kinds of ceremonies, too, were coupled and mixed,” etc.
[4894] On this Oehler remarks, that the books of Moses show that it was certainly used in the East in the most ancient times. But Arnobius has expressly restricted his statement to the use of incense “in these parts.”
[4895] Pium far.
[4896] [See p. 519, note 1, supra.]
[4897] Lit., “the returns by which the vital alternation is restored and withdrawn.”
[4898] So the ms., Hild., and Oehler, reading suffec-tionibus alienis, for which the rest read suffi-—“the fumigations of others.”
[4899] Lit., “feel and receive one contact.”
[4900] Lit., “as each has been made for the touching of a thing coming from without.”
[4901] So Gelenius and later edd., reading afficiturfor the unintelligible reading of ms. and Roman edd., efficit—“effects.”
[4902] So all edd., without remark, reading cog-it-atione, although “meditation” has nothing to do with the sense of smell, and has not been previously mentioned. We should probably read cog-n-atione—“relation,” i.e., to such objects.
[4903] So LB. and Oehler, reading ni-si. (ms. si), and other edd. inserting non, the negative being absolutely necessary to the sense, and supplied in the next clause.
[4904] Lit., “nor will it have its cause.”
[4905] Although this is clearly the meaning, Stewechius explained solidos by referring to the ancient belief that such offerings should be wholly consumed, and no fragment left.
[4906] Briæ, drinking-cups, but of their peculiar shape or purpose we know nothing.
[4907] Lit., “badly.”
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