Minucius Felix

Footnotes

^[1708] Possibly as late as a.d. 230. Comp. Wordsworth, Hippol., p. 126.

^[1709] A condensed and valuable view of this matter may be seen in Dr. Schaff’s History, etc., vol. iii. pp. 834–841.

^[1710] See Bishop Jewell, Works, vol. i. pp. 386, 441. Cambridge, 1845.

^[1711] Vol. I. of this series, pp. 23, 24. See also Bunsen, Hippol., i. p. 244.

^[1712] De Viris Illustribus, c. 58.

^[1713] [His connection with the Roman courts is inferred from cap. ii. infra.]

^[1714] Milman’s Hist. of Christianity, vol. iii. book iv. ch. iii.

^[1715] [Dr. Wallis, the learned translator of the Octavius, is described in the Edinburgh edition as “Senior Priest-Vicar of Wells Cathedral, and incumbent of Christ Church, Coxley, Somerset.”]

Chapter I.—Argument: Minucius Relates How Delightful to Him is the Recollection of the Things that Had Happened to Him with Octavius While He Was Associated with Him at Rome, and Especially of This Disputation.

^[1716] [Sallust, Catiline, “Idem facere atque sentire,” etc. Also, Catiline’s speech, p. 6 of The Conspiracy.]

^[1717] [Beautiful tribute to Christian friendship, in a primitive example. We must bear in mind that the story is of an earlier period than that of the work itself, written at Cirta.]

Chapter IV.—Argument: Cæcilius, Somewhat Grieved at This Kind of Rebuke Which for His Sake Minucius Had Had to Bear from Octavius, Begs to Argue with Octavius on the Truth of His Religion. Octavius with His Companion Consents, and Minucius Sits in the Middle Between Cæcilius and Octavius.

^[1718] “Ita ut me ex tribus medium lateris ambitione protegerent."

Chapter V.—Argument: Cæcilius Begins His Argument First of All by Reminding Them that in Human Affairs All Things are Doubtful and Uncertain, and that Therefore It is to Be Lamented that Christians, Who for the Most Part are Untrained and Illiterate Persons, Should Dare to Determine on Anything with Certainty Concerning the Chief of Things and the Divine Majesty: Hence He Argues that the World is Governed by No Providence, and Concludes that It is Better to Abide by the Received Forms of Religion.

^[1719] The ms. and first edition read “more;” Ursinus suggested minus instead of magis.

^[1720] This clause is otherwise read: “Therefore we must be indignant, nay, must be grieved.”

^[1721] Otherwise for “even,” “except.”

^[1722] The reading of the ms. is “stuprari,” as above. “Scrutari,” “sciari,” or “lustrare” and “suspicari,” are proposed emendations.

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