⁹¹ Some read "slumbers" for "all men."

⁹² "Cling to" is another reading.

⁹³ Otherwise read, "But how great a fault it is."

⁹⁴ "To urge them" is the reading in some text.

⁹⁵ "Of all men" is another reading.

⁹⁶ Otherwise, "Hippona."

⁹⁷ Otherwise, "devote," and other readings.

⁹⁸ [A reverent allusion to the Crucified, believed in and worshipped as God.]

⁹⁹ [Jer. xvii. 5-7.]

¹⁰⁰ [See Justin Martyr's Dialogue with Trypho, chap. lxxxix. et seqq. vol. i. p. 244. S.]

¹⁰¹ [See Reeves's Apologies (ut supra), vol. ii. p. 144, note. S.]

¹⁰² By medicaments and drinks.

¹⁰³ [Fronto is called "our Cirtensian" in cap. ix. supra; and this suggests that the Octavius was probably written in Cirta, circa a.d. 210. See supra, p. 178.]

¹⁰⁴ According to some editions, "conscience."

¹⁰⁵ [Minucius is blamed for not introducing more Scripture! He relates his friend's argument with a scoffing Pagan. How could Octavius have used the Scriptures with such an antagonist?]

¹⁰⁶ [Wars of the Jews, b. v. cap. 9, etc.]

¹⁰⁷ This passage is very indefinite, and probably corrupt; the meaning is anything but satisfactory. The general meaning is given freely thus: "Further, it is a vulgar error to doubt or disbelieve a future conflagration of the world."

¹⁰⁸ This passage is very variously read, without substantial alteration of the sense.

¹⁰⁹ Otherwise, "to God Himself alone, the artificer."

¹¹⁰ This is otherwise read, "the work of the mimic or buffoon."

¹¹¹ Scil. "by burning."

¹¹² [1 Cor. xv. 36, Job, xiv. 7-15.]

¹¹³ pur swfronoun is an expression of Clemens Alexandrinus, so that there is no need for the emendation of "rapiens" instead of "sapiens," suggested by one editor.

¹¹⁴ "Are known as" is another reading.

¹¹⁵ Fatus.

¹¹⁶ Otherwise read, "both more truly."

¹¹⁷ Some read, "I will speak at length."

¹¹⁸ Probably a better reading is "strive for them."

¹¹⁹ "Arridens," but otherwise "arripiens," scil. "snatching at," suggesting possibly the idea of the martyrs chiding the delays of the executioners, or provoking the rush of the wild beasts.

¹²⁰ Otherwise, "unhoped-for." [This chapter has been supposed to indicate that the work was written in a time of persecution. Faint tokens of the same have been imagined also, in capp. 29 and 33, supra.]

¹²¹ This passage is peculiar; the original is, "Ut ingenium eorum perditae mentis licentiae potestatis liberae nundinentur," with various modifications of reading.

¹²² The probable reading here is, "You apply to a lifeless person, either if he has feeling, a torch; or, if he feels not, a garland."

¹²³ "We who do not," etc., is a conjectural reading, omitting the subsequent "we."

¹²⁴ Otherwise read, "and I believe concerning God."

¹²⁵ [i.e., he will become a catechumen on the morrow.]

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