146 Matt. vii. 16.
148 The text gives "quoniam quod futurum est nescio, homo enim sum, non tamen," etc. Routh suggests "quonam? quod futurum," etc. = What has that to do with the matter? The future I know not, etc.
149 The text is, "sed homo a mala natura plasmatus manifestum est quia ipse sit fructus," etc.
150 Routh, however, points differently, so that the sense is: Be assured that it is necessary to give some proof, etc....For the quality of a wine, etc.
151 The text is, "ex hominis tempore a se creati cur malus ostendatur," which is taken to be equivalent to, "ex tempore quo hominem ipse creavit," etc.
152 The reading adopted by Migne is, "si ergo ex eo homo est, mala natura, demonstratur quomodo suus fuit, ut frequenter ostendi," Others put the sentence interrogatively = If man takes his origin from him, (and) the evil nature is thus demonstrated, in what sense was man his own, etc.? Routh suggests ex quo for ex eo = If the evil nature is demonstrated just from the time of man's existence, how was man, etc.?
153 The reading is inutilitatem. But Routh points that this is probably the translation of th/n eu0te9leian, vilitatem, meanness.
154 Matt. ix. 17.
155 Dominatione et observantiae usu.
156 Matt. ix. 16.
157 1 Cor. xii. 18.
158 1 Cor. iii. 17; 2 Cor. vi. 16.
159 The reading is scit et audit. Routh somewhat needlessly suggests scite audit = he who hears intelligently.
160 The codex gives "hic enim qui exstruis." It is proposed to read "sic enim qui exstruit" = For in this very way he who constructs.
161 The text gives "quod si dicat quis inimicum esse eum qui plasmaverit corpus; Deus qui Creator," etc. The Codex Casinensis reads Deum. We adopt the emendation Deo and the altered punctuation, thus: "quod si dicat quis inimicum esse eum qui plasmaverit corpus Deo qui creator est animae," etc.
162 Reading "per conjunctionem" for the simple conjunctionem.
163 Reading "natus est et creatus." The Codex Casinensis has "natus est creatus."
164 Matt. vi. 9; Luke xi. 2.
165 Matt. vi. 6.
166 Luke x. 18.
167 Codex Casinensis gives introduceret; but, retaining the reference to the Gentiles we read introducerent.
168 Matt. xxiii. 25; Luke xi. 39.
169 Luke xi. 42.
170 Matt. xxiii. 6; Mark xii. 38; Luke xx. 46.
171 The Codex Casinensis gives a strangely corrupt reading here: "primos discipulos subitos in coenis, quod scientes Dominus." It is restored thus: "primos discubitus in coenis, quos sciens Dominus," etc.
172 1 Cor. ix. 9.
174 Reading majus for the inept malus of the Codex Casinensis.
175 Routh refers us here to Maximus, De Natura, § 2. See Reliquiae Sacrae, ii. 89-91.
176 The text is "multo inferior virtutis humanae," which is probably a Graecism.
177 Reading ceu for the eu of the Codex Casinensis.
178 The Codex Casinensis gives "nec quae vellem quidem," for which "nec aequalem quidem," etc., is suggested, as in the translation.
179 Matt v. 16.
180 The text gives a quo si, etc. Routh suggests atqui si, etc.
182 Reading objectu...creaturarum, instead of obtectu, etc., in Codex Casinensis.
183 The text of this sentence stands thus in Migne and Routh: "cui enim non fiat manifestum, solem istum visibilem, cum ab oriente fuerit exortus, et tetenderit iter suum ad occidentem, cum sub terram ierit, et interior effectus fuerit ea quae apud Graecos sphaera vocatur, quod tunc objectu corporum obumbratus non appareat?" The Codex Casinensis reads quod nunc oblectu, etc. We should add that it was held by Anaximander and others that there was a species of globe or sphere (sfai=ra) which surrounded the universe [Vol. ii. p. 136. n. 2]
184 Reading ex suimet ipsius umbra for exuet ipsius umbra, which is given in the Codex Casinensis.
187 The text is "Sicut autem ante," etc. Routh suggests, Sole adeunte, etc.
188 Reading "ex aequo et justo, solis fulgore," etc. The Codex Casinensis has "ex ea quo solis fulgure."
189 The text is altogether corrupt-sed non intui hunc fieri ratus sum; so that the sense can only be guessed at. Routh suggests istud for intui.
190 Codex Casinensis gives "omni nisi," for which we adopt "omni nisu."
191 Reading utriusque majus. The Codex Casinensis has utrunque majus.
192 The text is dicit, for which dicitur may be adopted.
193 Gen. i. 4.
194 Reading "patefaceret" for the "partum faceret" of Codex Casinensis.
195 The text gives sine hoc uno. But perhaps Routh is right in suggesting muro for uno = without this wall.
196 Some suppose that Archelaus refers here to the taking of Charrae by the Persians in the time of Valerianus Augustus, or to its recapture and restoration to the Roman power by the Eastern king Odenathus during the empire of Gallienus.
197 The ballista was a large engine fitted with cords somewhat like a bow, by which large masses of stone and other missiles were hurled to a great distance.
198 The sense is obscure here. The text gives, "non substantia id est proposito adversarius quis dejecit," etc. Migne edits the sentence without an interrogation. We adopt the interrogative form with Routh. The idea perhaps is, Did no adversary with materials such as the kings of earth use, and that is as much as to say also with a determinate plan, overthrow, etc.?
199 The Codex Casinensis has "nec mirum putandum est consortio," etc. We read with Routh and others, si ejus consortio, or quod ejus consortio, etc.
200 John i. 5.
201 The text gives simply, sicut enim haec. Routh suggests hae.
202 Reading illaesis oculis for the illius oculis of Codex Casinensis.
203 Matt. xix. 11.
204 The text gives et jam quidem for the etiam quidem of the Cod. Casin.
205 John x. 27.
206 Apprehensus est hoc ingenio. For hoc here, Routh suggests hic in reference to the leo so that the sense might be = But by this plan the lion was caught, and hereafter He will save the soul.
207 The text is, "Quando enim pastor, nonne David de ore leonis," etc. We adopt the amended reading, "Quando enim pastor hoc fecit? Nonne David," etc.
208 Routh would put this interrogatively = Can he bring out of the mouth or the belly of the lion what it has once devoured?
209 This seems to be the sense intended. The text in the Codex Casinensis runs thus: "Cur igitur quod possit non illud potius asseris quod poterit propria virtute vincere leonem, si et pura Dei potentia," etc. For si et pura we may read sive pura, or si est pura, etc.
210 Routh takes it as a direct assertion = It follows, then, that these two objects are of one substance, etc.
211 The text runs. "sed aliud alio longe differre ignorantiam pastori ascribimus;" for which we adopt the emendation, "sed alium ab alio longe differre si dicamus, ignorantiam pastori ascribimus."
212 Migne reads irrueret. Routh gives irruerat, had made an assault.
213 The text gives si causa traditus, etc. Routh suggests sive causa. Traditus, etc.; so that the sense would be, For on what creature can the shepherd of the kids and lambs pronounce judgment, seeing that he is himself proved to be in fault to them, or to be the cause of their position? For the lamb, having been given up, etc.
214 Reading eum ipse for eum ipsum.
215 Reading si quis for the simple quis of Codex Casinensis.
216 Reading "quaestione rejecta" for the relecta of Codex Casinensis.
217 This seems to be the general sense of the corrupt text here, et non longe possit ei Paulus, etc., in which we must either suppose something to have been lost, or correct it in some such way as this: "ut non longe post sit ei Paulus." Compare what Manes says also of Paul and himself in ch. xiii. above. It should be added, however, that another idea of the passage is thrown out in Routh. According to this the ei refers to Jesus, and the text being emended thus, etsi non longe post sit ei, the sense would be: although not long after His departure He had Paul as an elect vessel, etc. The allusion thus would be to the circumstance that Manes made such a claim as he did, in spite of the fact that after Christ's departure Paul was gifted with the Spirit in so eminent a measure for the building up of the faithful.
218 Reading aiebat for the agebat of Codex Casinensis.
219 2 Cor. xiii. 3. The reading here is, "Aut documentum quaeritis," etc. The Vulgate also gives An experimentum, for the Greek e0pei/, etc.
220 The text is, "et quidem quod dico tali exemplo sed clarius." For sed it is proposed to read fit, or sit, or est.
221 Codex Casinensis has quicunque. We adopt the correction, qui cum nec.
222 Reading confutatus for confugatus.
223 The text gives "et ideo ut consequenter erat," etc. Codex Casinensis omits the ut. Routh proposes, "et ideo consequenter thesaurus," etc. = and thus, of course, the treasure was preserved, etc. Comp. ch. xxvii. and xxxiv.
224 The text has, "sedens ipse per se," etc.; for which we adopt "sed et ipse," etc.
225 The Codex Casinensis gives, "deinde die moriturus," which may be either a mistake for "deinde moriturus," or a contraction for "deinde die qua moriturus"-then on the day that he was about to die, etc.
226 The codex has, "Sin autem conderem se dicens, exposceret, devitarent persequi," etc.; which is corrected to, "Sin autem cohaeredem se dicens exposceret, devitarent atque," etc., which emendation is followed in the translation.
227 Opus autem magis facere debere.
228 The same sort of argument is employed against the Montanists by Theodorus of Heracleia on John's Gospel, ch. xiv. 17.
229 It is remarked in Migne, that it is only in the heat of his contention that this statement is made by Archelaus as to the date of the appearance of Manes; for from the death of Christ on to the time of this discussion there are only some 249 years. [Is it not probable that here is a token of the spurious character of not a little of this work?]
230 John xvi. 8.
231 John xiv. 18.
232 Reading "sed absit hoc a Domino nostro Jesu Christo Salvatore omnis animae," instead of the codex's "sed absit hanc a Domino Jesu Christo Salvatore omne animae."
233 If the reference, however, is to 2 Pet. iii. 9, as Routh suggests, it may rather be = He was not slack concerning His promises. The text is, "non enim moratus est in promissionibus suis." [A noteworthy reference to the second Epistle of St. Peter. For, if this work be a mere romance, yet its undoubted antiquity makes it useful, not only in this, but in many other critical matters.]
234 John xiv. 12, xvi. 28.
235 Reading "abundantius vero conferens Paulo," instead of the corrupt text in the Codex Casinensis, "abundantibus vero confitens Paulo."