54 nou=j, e@nnoia, fronhsij, e0nqu/mhsij, logismo/j. The Latin version renders, mens, sensus, prudentia, intellectus, cogitatio. Petavius gives, mens, notio, intelligentia, cogitatio, ratiocinatio.
55 toi=j a0parxh=j ou\sin ei0j sko/toj. But the Latin version gives "qui ex materia orti," etc.-who, having sprung from matter, are in darkness.
57 Explained as a species of Egyptian tree, in which the fruit grows from the stem. The Codex Casinensis has the strange reading, per se ad illam, for perseam, etc. See also Epiphanius, num. 9.
58 ei/j ta\ o@la sw/mata.
59 ph/ssei. But the Latin version gives vulnerat, "wounds," from the reading plh/ssei. [Note 2, p. 176, supra]
60 eu0se/beian. But the Latin version gives alimenta.
61 ei/j ta\j genea/j. But the Latin version has "poenis subdetur gehennae" = will suffer the pains of hell. [Compare p. 185, infrainfra, "Gehen."]
62 But the Latin version gives, "respondet ad eum qui ei detulit" = he makes answer to the person who brought it to him.
63 The text is, kai\ pa/lin ei/lin ei0si\n e@teroi ko/smoi tine\j, tw=n fwsth/rwn duna/ntwn a0po\ tou/tou touj kosmou, e0c w\n a0nate/llousi. Routh suggests oi\j tine\j, deleting e0c w\n.
64 Reading ei@ tij, as in the text. Routh suggests ei@ ti, = As to everything existing in this world, I have told you that the body thereof does, etc.
65 But the Latin has "qui vocatur," etc. = which is called, etc. And Routh thereof proposes o@j kalei=tai for ou0 kalei=tai
66 The text gives simply h9 gnw=sij. The Codex Bobiensis has et scientia. Hence Routh would read kai\ h gnwsij, and the knowledge.
67 Retaining the reading u0mi=n, though Petavius would substitute h9mi=n, us [Routh corrects Petav., R. S., vol. v. pp. 63, 64.]
68 a9pla/rioi, in the Latin version Simpliciores, a name apparently given to the Catholics by thc Manichaeans. See Ducangii Glossarium mediae et infimae Graecitatis. [Routh, v. p. 65, worth noting.]
69 The text gives o0 e0sti\ prw=toj a@nqrwpoj. Routh proposes o@ e0sti\, etc.
70 Or, they.
71 met' au9tou= e@xousi deqh=nai.
72 e0pi\ te@lei.
73 The text is ka/qwj au0to\j e@grayen' 9O presbu/thj, etc. The Codex Bobiensis gives, "Sicut ipse senior scripsit: Cum manifestam feceris," etc., = As the elder himself wrote: When thou hast, etc. The elder here is probably the same as the third elder farther on.
74 The Greek is, a0fi/hsi t\on bwslon meta\ touj ne/on ai/wsnoj; but the Latin version has the strangely diverse rendering, "dimittunt animam quae objicitur inter medium novi saeculi" = they let go the soul that is placed in the midst of the new age. [Routh has th\n bw=lon.]
76 But the Latin gives, "cum statuta venerit dies" = when the appointed day has come.
77 ai0 de\ probolai\ pa=sai.
78 ploi/w. [See Routh, p. 68, on this locus mire depravatus.]
81 tw=n du/o fu/sewn. But the Latin version gives duorum luminarium, and the Codex Casinensis has luminariorum, the two luminaries.
82 Reading kli/mata, with Petavius, for klh/mata.
83 The Codex Casinensis makes no mention of Thomas.
84 Here ends the Greek of Epiphanius.
85 The words, the bishop, are omitted in the Codex Bobiensis.
86 But Codex Bobiensis gives duodecim, twelve.
87 But the Codex Bobiensis gives trisolium, the trisole. Strabo, book xv., tells us that the Persians wore high shoes.
88 Aërina, sky-like. [This portrait seems from life.]
89 Ducange in his Glossary, under the word Ebe/llinoj, shows from Callisthenes that the prophets or interpreters of sacred things carried an ebony staff. [Ezek. xxvii. 15; Routh, p. 71.]
90 The text is, "vultus vero ut senis Persae artificis et bellorum ducis videbatur." Philippus Buonarruotius, in the Osservazioni sopra alcuni frammenti di vasi antichi di Vetro, Florence, 1716, p. 69, thinks that this rendering has arisen from the Latin translator's having erroneously read w/j dhmiourgou kai\ strathgou= instead of w9j dhma/rxou kai\ strathgou=. Taking strathgou=, therefore, in the civil sense which it bears in various passages, he would interpret the sentence thus: "His whole mien was like that of an old Persian tribune and magistrate." See Gallandi's note [in Routh, p. 71].
91 The text is secretius factum, etc. Routh suggests secretius factus, etc.
92 The Codex Bobiensis reads "Aegidius."
93 Epiphanius gives Kleo/bouloj.
94 Codex Casinensis reads rectores, governors. And Epiphanius, num. 10, makes the first a professor of Gentile philosophy, the second a physician, the third a grammarian, and the fourth a rhetorician.
95 For primum the Codex Casinensis reads plurima, = he began a lengthened statement, etc.
96 Thus far Valesius edited the piece from the Codex Bobiensis.
97 Reading emendato. Codex Casinensis gives enim dato.
98 John xvi. 8. Injustitia. This reading, de injustitia, may be due to an error on the part of the scribe, but is more probably to be referred to the practice pursued by Manes in altering and corrupting the sacred text to suit his own tenets. See Epiphanius on this heresy, num. 53, and cap. 53, infra ["He introduced much new matter."]
99 1 Cor. xiii. 9.
100 1 Tim. i. 20.
101 Matt. vii. 18.
102 Patrem diaboli.
103 John viii. 44.
104 Referring, perhaps, to John i. 5.
105 The text gives, "ut insequerentur....Verbum, et inimicum," etc. The sense seems to be as above, supposing either that the verb insequerentur is used with the meaning of assailing, persecuting, or that the ut is put for ut ne, as is the case with the excaecat ut at the close of the sentence.
106 Matt. xiii. 25.
107 Eph. vi. 12; 2 Cor. iv. 4.
108 Reading differens. But Codex Casinensis gives disserens.
111 1 Cor. iii. 7.
112 Cf. Heb. viii. 13.
113 Luke xvi. 16.
114 In inscitias ire vultis. It is proposed to read inficias = and yet ye desire to deny the truth. Routh suggests, et odistis et in inscitiam ire vultis = and ye hate it, and choose to take your way into ignorance.
115 Supplying observetis in the clause ut legem, etc.
116 Praevaricatorem. Gal. ii. 18 [Vulgate. But see p. 176].
117 Gal. iv. 3.
118 Or, standard.
121 Or, in the wicked one. 1 John v. 19.
122 The text gives "extra eum." Routh suggests Deum, outside of God.
124 The text gives simply "quod Dei substantia," etc. We may perhaps adopt, with Routh, "quod si Dei," etc.
125 Sedes. ["Thrones," as in Milton.] Routh suggests sidera, luminaries.
128 The reference is to the ancient custom of using wax and certain earths and clays for the purpose of affixing, by means of the ring, a seal with an impression on any object which it was desired to secure. Thus Herodotus, ii. 38, tell us how the Egyptians marked the pure victim by wrapping it round the horns with papyrus, and then smearing some sealing earth (gh=n shmantri/da) on it, and stamping it with a ring. See also Cicero, Pro Flacco, where he speaks of the laudatio obsignata cretâ illa Asiatica; and Plautus, Pseudolus, Scene i., where he mentions the expressam in cera ex annulo suam imaginem, etc. [Compare vol. v. p. 466, note 3, this series.]
129 The text is "quid dixerit adversarii;" some propose "quod" or "quia dixerit," etc.
130 The manuscript reading is, "tam si quidem ex hoc arbitratus est se affirmaturum." For this it is proposed to read, as in the translation, "tametsi quidem ex hoc arbitratus es me affirmaturum."
131 The text gives ingentem. Routh suggests inscientem, stupid.
132 [Vol. iii. 301-302. See Coleridge (on Donne), English Divines, vol. i. p. 87.]
133 Adopting the proposed reading, "et ideo duae, ingenitae naturae esse non possunt." The text omits the duae, however; and in that case the sense would be simply, And consequently there cannot be unbegotten natures; or perhaps, And so they (the creatures) cannot be of an unbegotten nature.
134 [Matt. vii. 15-20.]
136 Didicisti. But perhaps we ought to read dixisti, which you have been uttering.
137 Aliena, of what is alien.
138 The text runs thus: "ut si dicamus, Judaeus, si velit fieri Christianus, aut si Christianus velit esse gentilis, haec species est convertibilitatis et causa."
139 The text gives convertibiles. Routh suggests inconvertibiles, inconvertible.
140 The text is unum dicamus ingenitum. Routh suggests unum bonum, etc. = Why should we not speak of only one unbegotten good?
141 The text is, "quod si suis eum dicas extitisse malum, sine dubio ergo ostenditur illum bonae esse naturae." Routh suggests, "quia istis suis adversatur qui mali sunt," etc. = The fact that he is adverse to those who are of his own kin, and who are evil, would be a proof that he comes of a good nature.
142 Mark iii. 23.
143 Or, kin to it, vicinum habet interitum.
144 Mark iii. 27.
145 The text is "creati hominis causa invenitur exstitisse malitiae," for which we read "creatio hominis," etc.
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