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."
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.
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.
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.
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.
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.
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."
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.
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.
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.
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.
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).
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