Minucius Felix

Footnotes

^[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.

^[1723] Or, “although its weight may have established the earth.”

^[1724] Or, “although the moisture may have flowed into the sea.”

^[1725] Variously read, “is raised up,” or “and is raised up.” The ms. has “attollitur,” which by some is amended into “et alitur,” or “et tollitur.”

^[1726] Either “delectu” or “dilectu.”

^[1727] Or, “it is extolled.”

Chapter VI.—Argument: The Object of All Nations, and Especially of the Romans, in Worshipping Their Divinities, Has Been to Attain for Their Worship the Supreme Dominion Over the Whole Earth.

^[1728] “To think of rather than to know” in some texts.

^[1729] Neander quotes this passage as illustrating the dissatisfied state of the pagan mind with the prevailing infidelity at that time.

^[1730] Or, “the great mother” [i.e., Cybele. S.].

^[1731] Or, “which another people, when angry, would have despised.”

Chapter VII.—Argument: That the Roman Auspices and Auguries Have Been Neglected with Ill Consequences, But Have Been Observed with Good Fortune.

^[1732] Otherwise, “the goddess mother.”

^[1733] Scil. Castor and Pollux.

^[1734] Otherwise, “who breathless with horses foaming,” etc.

^[1735] Otherwise, “the offence of Jupiter, the renewal of the games,” etc.

Chapter VIII.—Argument: The Impious Temerity of Theodorus, Diagoras, and Protagoras is Not at All to Be Acquiesced In, Who Wished Either Altogether to Get Rid of the Religion of the Gods, or at Least to Weaken It. But Infinitely Less to Be Endured is that Skulking and Light-Shunning People of the Christians, Who Reject the Gods, and Who, Fearing to Die After Death, Do Not in the Meantime Fear to Die.

^[1736] According to the codex, “the Milesian.” [See note in Reeve’s Apologies of Justin Martyr, Tertullian, and Minucius Felix, vol. ii. p. 59. S.]

^[1737] Some have corrected this word, reading “without consideration,” scil. “inconsulte;” and the four first editions omit the subsequent words, “concerning the divinity.”

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