Minucius Felix

Footnotes

^[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.”

^[1738] There are various emendations of this passage, but their meaning is somewhat obscure. One is elaborately ingenious: “Ita illis pavorum fallax spes solatio redivivo blanditur,” which is said to imply, “Thus the hope that deceives their fears, soothes them with the hope of living again.”

Chapter IX.—Argument: The Religion of the Christians is Foolish, Inasmuch as They Worship a Crucified Man, and Even the Instrument Itself of His Punishment. They are Said to Worship the Head of an Ass, and Even the Nature of Their Father. They are Initiated by the Slaughter and the Blood of an Infant, and in Shameless Darkness They are All Mixed Up in an Uncertain Medley.

^[1739] Otherwise read “abominable.”

^[1740] This charge, as Oehler thinks, refers apparently to the kneeling posture in which penitents made confession before their bishop.

^[1741] This calumny seems to have originated from the sacrament of the Eucharist.

^[1742] Scil. Fronto of Cirta, spoken of again in ch. xxxi. [A recent very interesting discovery goes to show that our author was the chief magistrate of Cirta, in Algeria, from a.d. 210 to 217. See Schaff, vol. iii. p. 841.]

Chapter X.—Argument: Whatever the Christians Worship, They Strive in Every Way to Conceal: They Have No Altars, No Temples, No Acknowledged Images. Their God, Like that of the Jews, is Said to Be One, Whom, Although They are Neither Able to See Nor to Show, They Think Nevertheless to Be Mischievous, Restless, and Unseasonably Inquisitive.

^[1743] Otherwise, “no consecrated images.”

^[1744] Otherwise, “we are contained and bound together.”

^[1745] [These very accusations, reduced back to Christian language, show that much of the Creed was, in fact, known to the heathen at this period.]

Chapter XI.—Argument: Besides Asserting the Future Conflagration of the Whole World, They Promise Afterwards the Resurrection of Our Bodies: and to the Righteous an Eternity of Most Blessed Life; To the Unrighteous, of Extreme Punishment.

^[1746] [1 Tim. iv. 7.]

^[1747] “And I have already shown, without any trouble,” is another reading.

^[1748] Otherwise, “without a body or with.”

^[1749] Otherwise, “too credulous.”

Chapter XII.—Argument: Moreover, What Will Happen to the Christians Themselves After Death, May Be Anticipated from the Fact that Even Now They are Destitute of All Means, and are Afflicted with the Heaviest Calamities and Miseries.

^[1750] Otherwise, “while you consider, while you are yet alive, poor wretches, what is threatening after death.”

^[1751] Some read, “with shivering.”

Chapter XIII.—Argument: Cæcilius at Length Concludes that the New Religion is to Be Repudiated; And that We Must Not Rashly Pronounce Upon Doubtful Matters.

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