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Book 6 Minor Writers
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Translator’s Biographical Notice.
[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.
[1172] An apocryphal book of some antiquity, which professes to proceed from the patriarch of that name, but of whose existence prior to the Christian era there is no real evidence. The first author who clearly refers to it by name is Tertullian. [Vol. iii. p. 62, and iv. 380.]
[1173] xiv. luna. The Romans used the phrase luna prima, secunda, &c., as meaning, the first, second day, &c., after new moon.—Tr.
[1175] Exod. xii. 15; Levit. xxiii. 6.
[1176] Matt. xxvi. 17; Mark xiv. 12; Luke xxii. 7.
[1177] But the text gives 12th.
[1178] [Vol. iii. p. 630. The convenire ad of Irenæus is thus shown to be geographical, not ecclesiastical. Vol. i. pp. 415, 569.]
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