¹³⁵ Lit., "equal to the highness (summitati) of the prince."

¹³⁶ So LB. and Orelli, reading qui-a; the rest, qui-"who."

¹³⁷ So Gelenius, reading divinitus for the ms. divinas, i.e., "with a divine nature and origin," which is retained in the first ed. and Orelli.

¹³⁸ The ms., both Roman edd., Hild., and Oehler, read ut, "so that there are."

¹³⁹ Cf. on this Platonic doctrine, ch. 24, p. 443, infra.

¹⁴⁰ Lit., "a feeling of cold."

¹⁴¹ Lit., "sound of voice at all."

¹⁴² Lit., "of heaven terribly crashing."

¹⁴³ So the later edd., adopting the emendation of Scaliger, nothum-"spurious," which here seems to approach in meaning to its use by Lucretius (v. 574 sq.), of the moon's light as borrowed from the sun. The ms. and first four edd. read notum, "known."

¹⁴⁴ According to Huet (quoted by Oehler), "between that spurious and the true light;" but perhaps the idea is that of darkness interposed at intervals to resemble the recurrence of night.

¹⁴⁵ Lit., "born, and that, too (et wanting in almost all edd.), into the hospice of that place which has nothing, and is inane and empty."

¹⁴⁶ So most edd. reading porrigetur for the ms. corrigetur-"be corrected," i.e., need to be corrected, which is retained in the first ed.

¹⁴⁷ So Gelenius, followed by Canterus, Elmenh., and Oberthür, reading portione-m et, while the words tam laetam, "that he is so joyous a part" are inserted before et by Stewechius and the rest, except both Roman edd. which retain the ms. portione jam laeta.

¹⁴⁸ Lit., "sent to."

¹⁴⁹ So the ms., reading milvus, for which all edd. (except Oberthuer) since Stewechius read mulus, "a mule."

¹⁵⁰ Carduus, no doubt the esculent thistle, a kind of artichoke.

¹⁵¹ So, according to an emendation in LB., esui, adopted by Orelli and others, instead of the ms. reading et sui.

¹⁵² There has been much discussion as to whether the solifuga or solipuga here spoken of is an ant or spider.

¹⁵³ The ms. reads discriminare, discernere, with the latter word, however, marked as spurious.

¹⁵⁴ A kind of rug.

¹⁵⁵ Mitra.

¹⁵⁶ Strophium, passing round the breast, by some regarded as a kind of corset.

¹⁵⁷ Mastruca, a garment made of the skins of the muflone, a Sardinian wild sheep.

¹⁵⁸ Tribula, for rubbing out the corn.

¹⁵⁹ Aurum is omitted in all edd., except those of LB., Hild., and Oehler.

¹⁶⁰ Liber, a roll of parchment or papyrus, as opposed to the preceding codex, a book of pages.

¹⁶¹ The ms. reads vobis unintelligibly, corrected by Meursius bovis.

¹⁶² So Orelli and modern edd.; but Crusius gives as the ms. reading conspici-etur (not -et), as given by Ursinus, and commonly received- "Will he not...be seen?"

¹⁶³ The ms. and first five edd. read et-"and," changed in LB. to sed.

¹⁶⁴ In this dialogue (st. p. 81) Socrates brings forward the doctrine of reminiscence as giving a reasonable ground for the pursuit of knowledge, and then proceeds to give a practical illustration of it by leading an uneducated slave to solve a mathematical problem by means of question and answer.

¹⁶⁵ Lit., "his knowledge of things."

¹⁶⁶ So the ms. and edd., reading i-gnarum rerum, except LB., which by merely omitting the i gives the more natural meaning, "acquainted with the things," etc.

¹⁶⁷ Lit., "established in the limits of humanity."

¹⁶⁸ i.e., a square numerically or algebraically. The ms., both Roman edd., and Canterus read di-bus aut dynam-us, the former word being defended by Meursius as equivalent to binio, "a doubling,"- a sense, however, in which it does not occur. In the other edd., cubus aut dynamis has been received from the margin of Ursinus.

¹⁶⁹ Aeneid, vi. 472.

¹⁷⁰ This clause is with reason rejected by Meursius as a gloss.

¹⁷¹ Founded on Plato's words (Phaedrus, st. p. 247), tw\| d' (i.e. Zeus) e@petai stratia\ qew=n te kai\ daimo/nwn, the doctrine became prevalent that under the supreme God were lesser gods made by Him, beneath whom again were daemons, while men stood next. To this Orelli supposes that Arnobius here refers.

¹⁷² The vessels in which according to Plato (Timaeus, st. p. 41), the Supreme Being mixed the vital essence of all being. Cf. c. 52.

¹⁷³ Lit., "and endowed."

¹⁷⁴ The text and meaning are both rather doubtful, and the edd. vary exceedingly. The reading of Orelli, demoretur iners, valeat in aere quamvis, has been translated as most akin to the ms., with which, according to Oehler, it agrees, although Orelli himself gives the ms. reading as aer-io.

¹⁷⁵ Lit., "acknowledge turnings in the course."

¹⁷⁶ Lit., "but retaining its own things, bind itself in earthly bodies."

¹⁷⁷ Lit., "of."

¹⁷⁸ So the ms. and edd., reading sua-de-ri, for which Oehler reads very neatly sua de vi-"can anything of its own power destroy," etc.

¹⁷⁹ Lit., "not suffer forgetfulness."

¹⁸⁰ I.it., "however the most solid unions of bodies may have bound them round."

¹⁸¹ So the edd. reading privat immortalitate has omni, for which, according to Hildebrand, the ms. reads -tatem has omnis-"all these of immortality."

¹⁸² Lit., "put on the blindness of oblivion."

¹⁸³ Cf. Lucretius, iii. 969, where life is thus spoken of.

¹⁸⁴ The ms. reads ne videamu-s, changed in both Roman edd. into -amur- "that we may not be seen by you (as ignorant), how say you," etc. Gelenius proposed the reading of the text, audiamus, which has been received by Canterus and Orelli. It is clear from the next words-quemadmodum dicitis-that in this case the verb must be treated as a kind of interjection, "How say you, let us hear." LB. reads, to much the same purpose, scire avemus, "we desire to know."

¹⁸⁵ Lit., "before man."

¹⁸⁶ Lit., "placed outside."

¹⁸⁷ Quod enim.

¹⁸⁸ Rebus ingressis.

¹⁸⁹ So read by Orelli, artes suas antiquas, omitting atque, which he says, follows in the ms. It is read after suas, however, in the first ed., and those of Gelenius, Canterus, Hildebrand; and according to Oehler, it is so given in the ms., "its own and ancient." Oberthür would supply res-"its own arts and ancient things."

¹⁹⁰ So the ms., reading constitut-a, followed by all edd. except those of Ursinus, Hildebrand, and Oehler, who read -ae, "how do they remember when established in the bodies," which is certainly more in accordance with the context.

¹⁹¹ Lit., "of immortality."

¹⁹² Cf. ch. 16, p. 440.

¹⁹³ Lit., "of a lost memory."

¹⁹⁴ Lit., "of (a memory) preserved."

¹⁹⁵ Capite cum censeatur.

¹⁹⁶ Lit., "poor in hearth, and of a poor hut."

¹⁹⁷ So the ms., reading malis, for which Ursinus suggested alis, "on the wings of which."

¹⁹⁸ i.e., to death.

¹⁹⁹ The ms. reads securus, intrepidus-"heedless, fearless;" the former word, however, being marked as a gloss. It is rejected in all edd., except LB.

²⁰⁰ Lit., "by the freedom of impunity."

²⁰¹ Lit., "the one (immortality)...in respect of the equality of condition of the other"-nec in alterius (immortalatatis) altera (immortalitatas) possit aequalitate conditionis vexari; the reference being clearly to the immediately preceding clause, with which it is so closely connected logically and grammatically. Orelli, however, would supply anima, a0po\ tou= koinou=, as he puts it, of which nothing need be said. Meursius, with customary boldness, emends nec vi alterius altera, "nor by the power of one can the other," etc.

²⁰² So the ellipse is usually supplied, but it seems simpler and is more natural thus: "But punishments (have been) spoken of" (memoratae), etc.

²⁰³ So ms. and Oehler, for which the edd. read ec quis, "will any one."

²⁰⁴ Lit., "the consequences of things."

²⁰⁵ Lit., "the moving of wheels whirling."

²⁰⁶ Lit., "in the unbroken course of ages"-perpetuitate aevorum.

²⁰⁷ Lit., "and to scatter the unbridled eagerness of boundless lust through," etc.

²⁰⁸ Lucretius (iii. 417 sqq.) teaches at great length that the soul and mind are mortal, on the ground that they consist of atoms smaller than those of vapour, so that, like it, on the breaking of their case, they will be scattered abroad; next, on the ground of the analogy between them and the body in regard to disease, suffering, etc.; of their ignorance of the past, and want of developed qualities; and finally, on the ground of the adaptation of the soul to the body, as of a fish to the sea, so that life under other conditions would be impossible.

²⁰⁹ The ms. and first four edd. read has, "that these souls," etc.; in the other edd., hac is received as above from the margin of Ursinus.

²¹⁰ Cf. Plato, Phaedo (st. p. 64 sq.), where death is spoken of as only a carrying further of that separation of the soul from the pleasures and imperfections of the body which the philosopher strives to effect in this life.

²¹¹ Lit., "in common."

²¹² Pl.

²¹³ This refers to the second argument of Lucretius noticed above.

²¹⁴ i.e., the abandoned and dissolute immortal spoken of in last chapter.

²¹⁵ Lit., "with."

²¹⁶ Lit., "degenerate into mortal nature."

²¹⁷ Arnobius seems in this chapter to refer to the doctrine of the Stoics, that the soul must be material, because, unless body and soul were of one substance, there could be no common feeling or mutual affection (so Cleanthes in Nemes. de Nat. Hom., ii, p. 33); and to that held by some of them, that only the souls of the wise remained after death, and these only till the conflagration (Stob., Ecl. Phys., p. 372) which awaits the world, and ends the Stoic great year or cycle. Others, however, held that the souls of the wise became daemons and demigods (Diog., Laert., vii. 157 and 151).

²¹⁸ Lit., "they"-eas.

²¹⁹ Lit., "from the gapings and," etc.

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