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Apologetic
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[1106] A Cretibus, hominibus natis. The force seems to be in the absurdity of supposing that, 1st, there should be human beings (hominibus) born, (as Jupiter is said to have been “born,”) already existing at the time of the “birth” of “the highest god;” 2ndly, that these should have had the power to do him so essential service as to conceal him from the search of his own father, likewise a mighty deity, by the simple expedient of rattling their arms.
[1107] See Hom. Il. ii. 446–9; but Homer says there were 100 such tassels.
[1108] Oehler’s “virginis” must mean “virgines.”
[1109] So Scott: “He drave my cows last Fastern’s night.”—Lay of Last Minstrel.
[1110] See Acts xxvi. 26.
[1111] Latitatio.
[1112] i.e., Western: here=Italian, as being west of Greece.
[1113] Latina.
[1114] See Virg. Æn. viii. 319–323: see also Ov. Fast. i. 234–238.
[1115] Oehler does not mark this as a question. If we follow him, we may render, “this can find belief.” Above, it seemed necessary to introduce the parenthetical words to make some sense. The Latin is throughout very clumsy and incoherent.
[1116] Orbis.
[1117] Lex Cornelia transgressi fœderis ammissum novis exemplis novi coitus sacrilegum damnaret. After consulting Dr. Holmes, I have rendered, but not without hesitation, as above. “Fœdus” seems to have been technically used, especially in later Latin, of the marriage compact; but what “lex Cornelia” is meant I have sought vainly to discover, and whether “lex Cornelia transgressi fœderis” ought not to go together I am not sure. For “ammissum” (=admissum) Migne’s ed. reads “amissum,” a very different word. For “sacrilegus” with a genitive, see de Res. Carn, c. xlii. med.
[1118] Quid putatur (Oehler) putatus (Migne).
[1119] Or, “feeling”—“sensu.”
[1120] The Dioscuri, Castor and Pollux.
[1121] Perhaps Ægipana (marginal reading of the ms. as given in Oehler and Migne).
[1122] i.e., Bacchus.
[1123] Oehler reads “vide etem;” but Migne’s “viventem” seems better: indeed, Oehler’s is probably a misprint. The punctuation of this treatise in Oehler is very faulty throughout, and has been disregarded.
[1124] “Immensum,” rendered “incomprehensible” in the “Athanasian Creed.
[1125] See page 14, supra.
[1126] [This treatise was written while our author was a Catholic. This seems to me the best supported of the theories concerning it. Let us accept Pamelius, for once and date it a.d. 198. Dr. Allix following Baronius, will have it as late as a.d. 208. Neander thinks the work, after the quotation from Isaiah in the beginning of chapter ninth, is not our author’s, but was finished by another hand, clumsily annexing what is said on the same chapter of Isaiah in the Third Book against Marcion. It is only slightly varied. Bp. Kaye admits the very striking facts instanced by Neander, in support of this theory, but demolishes, with a word any argument drawn from thence that the genuine work was written after the author’s lapse. This treatise is sufficiently annotated by Thelwall, and covers ground elsewhere gone over in this Series. My own notes are therefore very few.]
Chapter I.—Occasion of Writing. Relative Position of Jews and Gentiles Illustrated.
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