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Apologetic
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[316] “Virgam.” The vine switch, or rod, in the Roman army was a mark of the centurion’s (i.e., captain’s) rank.
[317] To fasten the ephod; hence the buckle worn by soldiers here referred to would probably be the belt buckle. Buckles were sometimes given as military rewards (White and Riddle).
[318] As soldiers with belts.
[319] Matt. xxvi. 52; 2 Cor. x. 4; John xviii. 36.
[320] See Luke iii. 12, 13.
[321] Matt. viii. 5, etc.; Luke vii. 1, etc.
Chapter XX.—Concerning Idolatry in Words.
[322] Neither Oehler nor any editor seems to have discovered the passage here referred to.
[324] Ex. xxiii. 13. [St. Luke, nevertheless, names Castor and Pollux, Acts xxviii. 2., on our author’s principle.]
[327] Because Scripture calls idols “vanities” and “vain things.” See 2 Kings xvii. 15, Ps. xxiv. 4, Isa. lix. 4, Deut. xxxii. 21, etc.
[328] Ps. xcvi. 5. The LXX. in whose version ed. Tisch. it is Ps. xcv. read δαιμόνια, like Tertullian. Our version has “idols.”
[329] Mehercule. Medius Fidius. I have given the rendering of the latter, which seems preferred by Paley (Ov. Fast. vi. 213, note), who considers it = me dius (i.e., Deus) fidius juvet. Smith (Lat. Dict. s.v.) agrees with him, and explains it, me deus fidius servet. White and Riddle (s.v.) take the me (which appears to be short) as a “demonstrative” particle or prefix, and explain, “By the God of truth!” “As true as heaven,” “Most certainly.”
Chapter XXI.—Of Silent Acquiescence in Heathen Formularies.
[330] i.e., for fear of being discovered to be a Christian (Oehler).
[331] See Matt. v. 44, 1 Pet. iii. 9, etc.
Chapter XXII.—Of Accepting Blessing in the Name of Idols.
[332] i.e., the precept which enjoins me to “do good and lend.”
[333] Elucidation III.
Chapter XXIII.—Written Contracts in the Name of Idols. Tacit Consent.
[334] Or, “mortgaged.”
[335] This is, perhaps, the most obscure and difficult passage in the entire treatise. I have followed Oehler’s reading, and given what appears to be his sense; but the readings are widely different, and it is doubtful whether any is correct. I can scarcely, however, help thinking that the “se negant” here, and the “tamen non negavi” below, are to be connected with the “puto autem nec negare” at the end of the former chapter; and that the true rendering is rather: “And [by so doing] deny themselves,” i.e., deny their Christian name and faith. “Doubtless a time of persecution,” such as the present time is—or “of prosecution,” which would make very good sense—“and the place of the tribunal, and the person of the presiding judge, require them to know themselves,” i.e., to have no shuffling or disguise. I submit this rendering with diffidence; but it does seem to me to suit the context better, and to harmonize better with the “Yet I have not denied,” i.e., my name and faith, which follows, and with the “denying letters” which are mentioned at the end of the chapter.—Tr.
[336] Mr. Dodgson renders “conceiveth;” and the word is certainly capable of that meaning.
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