| << | Contents | >> |
Book 6 Minor Writers
Show All Footnotes & Jump to 1161
Translator’s Biographical Notice.
[1151] De illustr. viris., ch. 73. [The dates which are known suggest conjectural dates of our author’s birth and death.]
[1152] In the 32d chapter of the seventh book of his Ecclesiastical History.
[1153] [“There were giants in those days.” How gloriously, even in the poverty and distress of the martyr-ages, the cultivation of learning was established by Christianity!]
[1154] [This Eusebius was a learned man, born at Alexandria.]
The Paschal Canon of Anatolius of Alexandria.
[1155] First edited from ancient manuscript by Ægidius Bucherius, of the Society of Jesus.
[1156] Circulos. [Note the reference to Hippolytus.]
[1157] Gressus. Vol. v. p. 3; also Bunsen, i. pp. 13, 281.]
[1158] [It seems probable that the hegemony which Alexandria had established in all matters of learning led to that full recognition of it, by the Council of Nicæa, which made its bishop the dictator to the whole Church in the annual calculation of Easter. Vol. ii. 343.]
[1159] i.e., “smith” or “brasier,” probably from his assiduity.
[1160] Lunæ vii. Perhaps, as Bucher conjectures, Lunæ xiv., fourteen days, &c.
[1161] The text is doubtful and corrupt here.
[1162] Aliquid stillicidii.
[1163] [The Church’s Easter-calculations created modern astronomy, which passed to the Arabians from the Church. (See Whewell’s Inductive Sciences.) They preserved it, but did not improve it, in Spain. Christianity re-adopted it, and the presbyter Copernicus new-created it. The court of Rome (not the Church Catholic) persecuted Galileo; but it did so under the lead of professional “Science,’” which had darkened the human mind, from the days of Pythagoras, respecting his more enlightened system.]
[1164] The word is ἄφεσις, which Valesius makes equivalent to ἀφετηρια, the rope or post from which the chariots started in the race, and so = starting-point.—Tr.
[1165] περιοδου.
[1166] πρὸς αὐτῶν—others read πρό, before them.
[1167] Anatolius writes that there were two Agathobuli with the surname Masters; but I fear that he is wrong in his opinion that they were more ancient than Philo and Josephus. For Agathobulus, the philosopher, flourished in the times of Adrian, as Eusebius writes in his Chronicon, and after him Georgius Syncellus.—Vales.
[1168] ᾽Αριστοβούλου τοῦ πάνυ—Rufinus erroneously renders it Aristobulum ex Paneade, Aristobulus of Paneas. Scaliger also, in his Animadversiones Eusebianæ, p. 130, strangely thinks that the text should be corrected from the version of Rufinus. And Bede, in his De Ratione Computi, also follows the faulty rendering of Rufinus, and writes Aristobulus et Paniada, as though the latter word were the proper name of a Jewish writer, finding probably in the Codex of Rufinus, which he possessed, the reading Aristobulus et Paneada, which indeed is found in a very ancient Paris manuscript, and also in the Codex Corbeiensis. But that that Aristobulus was not one of the seventy translators, as Anatolius writes, is proved by Scaliger in the work cited above. This Aristobulus was also surnamed διδάσκαλος, or Master, as we see from the Maccabees ii. 1. For I do not agree with Scaliger in distinguishing this Aristobulus, of whom mention is made in the Maccabees, from the Peripatetic philosopher who dedicated his Commentaries on the Law of Moses to Ptolemy Philometor—Vales. [See vol. ii. p. 487, and Elucidation II. p. 520, same volume, this series.]
[1169] τὰ διαβητήρια θόειν.
[1170] κυριακὰς ἀποδείξεις—Christophorsonus renders it ratas; Rufinus gives validissimas assertiones. The Greeks use κύριος in this sense, κυρίαι δίκαι, δοξαι, &c., decisive, valid, judgments, opinions, &c.
[1171] The text gives ἀπαιτῶν ὧν περιῄρηται, &c.; various codices read ἀπ᾽ αὐτῶν, &c. Valesius now proposes ὕλας ἀπαιτῶν· ᾧ περι ᾑρηται, I shall pass on without…for the veil is removed from me.
Search Comments
This page has been visited 0035 times.
| << | Contents | >> |
10 per page