121 It is worth while to compare this passage with ch. 16. Here Arnobius makes I.atona the mother of Apollo and Diana in accordance with the common legend; but there he represents the first Minerva as claming them as her children.
122 In the ms. there is here an evident blunder on the part of the copyist, who has inserted the preceding line ("the archer Apollo, and of the woods") after "the same." Omitting these words, the ms. reading is literally, "the name in Greek is to the Dioscori." Before "the name" some word is pretty generally supposed to have been lost, some conjecturing "to whom;" others (among them Orelli, following Salmasius) "Castores." But it is evidently not really necessary to supplement the text.
129 The ms. reads et ablui diebus tantis...elevari; LB., Hild. and Oehler, statis or statutis...et levari-"and was loosed and released on fixed days:" Elm., Oberthür, and Orelli receive the conjecture of Ursinus, et suis diebus tantum...rel., as above.
135 So the ms. reading numquid dictatum, which would refer this sentence to the end of the last chapter. Gelenius, with Canth., Oberth., and Orelli, reads quis ditatam, and joins with the following sentence thus: "Who related that Venus, a courtezan enriched by C., was deified...? who that the palladium," etc. Cf. v. 19.
136 The ms. reads quis mensibus in Arcadia tribus et decem vinctum-"Who that he was bound thirteen months in Arcadia? was it not the son," etc. To which there are these two objections-that Homer never says so; and that Clemens Alexandrinus [vol. ii. p, 179, this series], from whom Arnobius here seems to draw, speaks of Homer as saying only that Mars was so bound, without referring to Arcadia. The ms. reading may have arisen from carelessness on the part of Arnobius in quoting (cf. ch. 14, n. 2), or may be a corruption of the copyists. The reading translated is an emendation by Jortin, adopted by Orelli.
150 i.e., either the arts which belong to each god (cf. the words in ii. 18: "these (arts) are not the gifts of science, but the discoveries of necessity"), or, referring to the words immediately preceding, obstetric arts.
161 Patrimus, i.e., one whose father is alive, is probably used loosely for patrimus et matrimus, to denote one both of whose parents were alive, who was therefore eligible for certain religious services.
162 So the ms. reading terram tenere, for which Hild. would read tensam, denoting the car on which were borne the images of the gods, the thongs or reins of which were held by the patrimus et matrimus; Lipsius, siserram, the sacrificial victim. The reading of the text has been explained as meaning to touch the ground with one's hands; but the general meaning is clear enough,-that it was unlucky if the boy made a slip, either with hands or feet.
171 Coetu. The ms. and most edd. read coalitu,-a word not occurring elsewhere; which Gesner would explain, "put away that it may not be established among men," the sense being the same in either case.
190 The service in which these prayers were offered was presided over by the bishop, to whom the dead body was brought: hymns were then sung of thanksgiving to God, the giver of victory, by whose help and grace the departed brother had been victorious. The priest next gave thanks to God, and some chapters of the Scriptures were read; afterwards the catechumens were dismissed; the names of those at rest were then read in a clear voice, to remind the survivors of the success with which others had combated the temptations of the world. The priest again prayed for the departed, at the close beseeching God to grant him pardon, and admission among the undying. Thereafter the body was kissed, anointed, and buried.-Dionysius, Eccl. Hier., last chapter quoted by Heraldus. Cf. Const. Apost., viii. 41. With the Church's advance in power there was an accession of pomp to these rites. [Elucidation IV.]
191 Cf. the younger Pliny, Epist., x. 97: "They affirmed that they bound themselves by oath not for any wicked purpose, but to pledge themselves not to commit theft, robbery, or adultery, nor break faith, or prove false to a trust."
192 Lit., "whom our society joins together," quos solidet germanitas. [Lardner justly argues that this passage proves our author's familiarity with rites to which catechumens were not admitted. Credibil., vol. iii. p. 458.]
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