311 So the ms. and first four edd., reading virilitatem sui populo publicarent. Meursius emended utilitatem-"made common the use," etc.; and Orelli, from the margin of Ursinus, vilitatem-"their vileness."
312 The ms. reads in fornicibus obvi-t-ae, which, dropping t, is the reading translated, and was received by Elmenhorst, LB., and Hildebrand, from the margin of Ursinus. The other edd. insert nc before t-"bound."
313 The translation does not attempt to bring out the force of the words ad oris stuprum paratae, which are read by Orelli after Ursinus and Gelenius. The text is so corrupt, and the subject so obscene, that a bare reference to the practice nay be sufficient.
314 The ms. reads, habitare atque habitare juss-e-r-unt. All edd. omit the first two words, the first ed. without further change; but the active verb is clearly out of place, and therefore all other edd. read jussae sunt, as above. Oehler, however, from habitare omitted by the others, would emend aditare, "to approach,"-a conjecture with very little to recommend it.
325 The ms. and both Roman edd. read in-f-ernarum paterentut aliae laniatus muscularum, which has no meaning, and is little improved by Galenius changing ut into ur, as no one knows what "infernal flies" are. LB. and Orelli, adopting a reading in the margin of Ursinus, change intern. into ferarum, and join musc. with the words which follow as above. Another reading, also suggested by Ursinus, seems preferable, however, internorum...musculorum-"suffer rendings (i.e., spasms) of the inner muscles."
339 This somewhat wide-spread opinion found an amusing counterpart in the doctrines of Rorarius (mentioned by Bayle, Dict. Phil.), who affirmed that the lower animals are gifted with reason and speech, as we are.
356 So Stewechius and later edd., reading ut...auferant, except Hildebrand, who gives as the ms. reading, et...-unt-"shun...and remove," etc. The first four edd. read ne...afferant-"that they may not bring upon themselves," etc.
357 So the ms. and first four edd., Orelli (who, however, seems to have meant to give the other reading), and Oehler, reading corri-p-i, for which the others read -igi-"corrected," except Hildebrand, who without due reason gives -rumpi-"corrupted."
358 In the ms. imperfectum is marked as a gloss, but is retained in all edd., while improbabilem is omitted, except in LB., when im is omitted, and probabilem joined to the next clause-"however he may strive to be acceptable," in order to provide an object for "strive;" and with a similar purpose Orelli thrusts in contrarium, although it is quite clear that the verb refers to the preceding clause, "struggles to amend."
363 Lit., "utter the same (conjectures)," easdem, the reading of LB. and Hildebrand, who says that it is so in the ms.; while Crusius asserts that the ms. has idem, which, with Orelli's punctuation, gives-"we have the same power; since it is common (i.e., a general right) to bring forth what you ask," i.e., to put similar questions.
368 The ms. reads quidem-"indeed," retained by the first four edd., but changed into quia-"because," by Elmenhorst, LB., and Orelli, while Oehler suggests very happily si quidem-"if indeed," i.e., because.
372 Orelli, retaining this as a distinct sentence, would yet enclose it in brackets, for what purpose does not appear; more especially as the next sentence follows directly from this in logical sequence.
374 Lit., "did not choose the souls of the human race to be mixtures of the same purity," noluit, received from the margin of Ursinus by all except the first four edd., which retain the ms. voluit-"did choose," which is absurd. Arnobius here refers again to the passage in the Timaeus, p. 41 sq., but to a different part, with a different purpose. He now refers to the conclusion of the speech of the Supreme God, the first part of which is noticed in ch. 36 (cf. p. 447, n. 20). There the Creator assures the gods He has made of immortality through His grace; now His further invitation that they in turn should form men is alluded to. That they might accomplish this task, the dregs still left in the cup, in which had been mixed the elements of the world's soul, are diluted and given to form the souls of men, to which they attach mortal bodies.
375 Lit., "things not principal." Orelli here quotes from Tertullian, de Anim., xxiii., a brief summary of Gnostic doctrines on these points, which he considers Arnobius to have followed throughout this discussion.
383 The difficulty felt by Arnobius as to the origin of evil perplexed others also; and, as Elmenhorst has observed, some of the Fathers attempted to get rid of it by a distinction between the evil of guilt and of punishment,-God being author of the latter, the devil of the former (Tertullian, adv. Marcionem, ii. 14). It would have been simpler and truer to have distinguished deeds, which can be done only if God will, from wickedness, which is in the sinful purpose of man s heart.
387 Here, too, there has been much unnecessary labour. These words-per voluntatem-as they immediately follow sine deo dicere nihil fieri-"to say that without God nothing is made"-were connected with the preceding clause. To get rid of the nonsense thus created, LB. emended dei...voluntate-"without God's will;" while Heraldus regards them as an explanation of sine deo, and therefore interprets the sentence much as LB. Orelli gets rid of the difficulty by calling them a gloss, and bracketing them. They are, however, perfectly in place, as will be seen above.
391 It must be observed that this sentence is very closely connected with the last words of the preceding chapter, or the meaning may be obscured. The connection may be shown thus: This one thing- that God is author of no evil-we are assured of; but as for all other questions, we neither know, nor care to know, about them.
392 This seems the most natural arrangement; but the edd. punctuate thus: "have been connected and associated with us for that which we desire." The last part of the sentence is decidedly obscure; but the meaning may perhaps be, that the circumstances of man's life which absorb so much attention and cause such strife, have no bearing, after all, upon his salvation.
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