1 [This, St. Augustine powerfully illustrates, See Confessions, lib. iii. cap 3. Note also Ib., lib. ix. cap 5.]
2 [It thrills me to compare this modest tribute of Christian confidence, with Justin's unheeded appeal to the Stoical Antonine.]
3 [Pilate is answered at last out of the Roman court itself .]
"How charming is divine philosophy!
Not harsh and crabbed, as dull fools suppose."
-Milton, Comus.]
5 [Ingeniously introduced, and afterward very forcibly expanded.]
6 [A hint to Caesar himself, the force of which began soon after very sorely to be felt in the empire.]
7 Cunei; properly, soldiers arranged in the shape of a wedge.
8 [Not David merely, nor only other kings of the Hebrews. Elucidation I.]
12 Georg., iv. 221. [These passages seem borrowed from the Octavius of Minucius, cap. 19, vol. iv. p. 183.]
13 [Fabricatorem mundi, rerum opificem.]
14 [Concerning the 0rphica, see vol. i. p. 178, note 1, and pp. 279, 290. For Sibyllina, Ibid., p. 169, note 9, and pp. 280-289. Note also vol. ii. p. 194, note 2, and T. Lewis, Plato cont. Ath., p. 99.]
15 Virg., Georg., ii. 325-327.
16 [See (Sigonius) p. 144, ed. Paris, 1818.]
17 [See vol. i. p. 289 note 2, this series.]
18 The Quindecemviri were the fifteen men to whom the care of the Sibylline books was entrusted. At first two (Duumviri) were appointed. The number was afterwards increased to ten, and subsequently to fifteen. It appears probable that this last change was made by Sulla.
19 [i.e., Counsel of God. See p. 14 supra, and 16 infra.]
20 [Concerning the Sibyls, see also, fully, Lardner, Credib., ii. 258, 334, etc On the use here and elsewhere made of them by our author, Ibid., p. 343, and iii. 544; also pp. 14 and 15, supra.]
21 [Vol. ii. cap, 28, p. 143.]
22 [1 John iv. 8. The Divine Triad "is Love."]
24 [The bees, according to Virgil, Georg. iv. 199.]
25 [Vol. ii. p. 179. It is interesting to observe the influence of Justin and Clement on the reasoning of the later Fathers, not excepting St. Augustine.]
27 [See vol. v. p. 43, and note, p. 46, this series.]
28 [Nat. Deor., iii. 36. De Maistre, Soirèes, i. p. 30, and note, p 63.]
29 [Compare the remorseless satire of Arnobius, vol. vi. p. 498.]
30 Zeu\j or Zh=n. [Quad sit auctor vitae. Delphin note.]
31 [On the Poets, vol. i. cap. 2, p, 273.]
33 Juvando. [Nat. Deor., iii. 25, 26.]
34 Aetate pessum acta. [See plural Joves, Nat. Deor., iii. 16.]
35 Commutavit; others read consummavit, "he completed."
36 [Condensed from cap. xxii. See vol. iv. p. 186, this series.]
37 Aether. [Tayler Lewis, Plato cont. Ath., pp. 126-129.]
38 Aether. [Tayler Lewis, Plato cont. Ath., pp. 126-129.]
39 Euhemerus was a Sicilian author of the age of Alexander the Great. He wrote a sacred history containing an account of the several gods who were worshipped in Greece, whom he represents as having originally been men who had distinguished themselves by their exploits, or benefits conferred upon men, and who were therefore, after their death, worshipped as gods. The Christian writers frequently refer to Euhemerus as helping them to prove that the pagan mythology consisted only of fables invented by men. See Dictionary of Greek and Roman Biography.
40 vi. 291. [Tayler Lewis (ut supra), note xii. p. 119.]
46 [Vol. ii. cap. 28, p. 143, this series.]
47 Per amorem meriti. Some editions omit "meriti."
50 Instructa. [Vol. ii. cap. 18, p. 137, this series.]
53 And that the office of propagating (his race) does not fall within the nature of God.
54 i. 931. [i.e., De Rerum Natura, lib. i. verse 931.]
55 [Cicero, De Officiis, lib. iii. 11.]
58 The priests of Cybele were called Galli.
61 Virtus in its first meaning denotes valour, the property of a man (vir); then it is used to signify moral excellence.
64 Exorsus est. The word properly denotes to begin a web, to lay the warp; hence the use of "ordiri" In the following clause.
65 Lupa. [See vol. iii. cap. 10, p. 138, this series.]
67 Mens. [Tayler Lewis, Plato, etc., p. 219.]
68 Or, lights. The oracle is ambiguous, since the word fwj signifies a man, and also light. [i.e., fw\j = man, and fw=j = light.]
72 So the priests of Baal cut themselves, I Kings xviii. 28.
73 Panibus, loaves made in the shape of crowns.
74 [See this page, note 6, infra.]
76 eu0fhmia. It was supposed that words of ill omen, if uttered during the offering of a sacrifice, would render the gods unpropitious: the priest therefore, at the commencement of a sacrifice, called upon the people to abstain from ill-omened words: eu0fhmei=te, "favete linguis."
78 Aratus was the author of two Greek astronomical poems, the faino/mena and the Dioshme=ia. Virgil. in his Georgics, has borrowed largely from the latter. Germanicus Caesar, the grandson of Augustus, as stated in the text, translated the faino/mena.
80 Ancile, the sacred shield, carried by the Salii, or priests of Mars, in the processions at the festival of that deity.
81 Non Furius, sed plane furiosus.
83 Terricolas. Another reading is terriculas, bugbears.
84 Pergula. The word properly means a projection attached to a house. Apelles is said to have placed his pictures in such an adjunct, and to have concealed himself behind them, that he might hear the comments of persons passing by.
85 Cithaeron, from "cithara," a lyre.
86 Didymus. A celebrated Alexandrian grammarian, a follower of the school of Aristarchus. He is distinguished from other grammarians who bore the name of Didymus, by the surname Chalcenteros, which he is said to have received from his unwearied diligence in study. Among his productions, which are all lost, was one on the Homeric poems. He also wrote a commentary on Pindar, to which allusion is made in the text. See Smith's Dictionary of Greek and Roman Biography.
87 Cf. Virg., Aeneid, v. [verse 718].
88 Theophilus was bishop of Antioch in the latter part of the second century. He was originally a heathen, and was converted to Christianity, as he tells us, by the reading of the Scriptures. [See vol. ii. pp. 87 and 120, this series.]
89 De Temporibus. Among the extant works of Theophilus there is not any with this title, but his work to Autolycus contains an apology for Christianity in three books. It is to this that Lactantius here refers.
90 Abnepos, son of a great-grandchild.
91 Pronepotes, great-grandsons.
1 [See Tertullian, vol. iii. p. 176, this series.]
2 Nomen. Another reading is numen, deity.
3 It was a custom among the heathen nations to crown the images of the gods with garlands of flowers.
4 The allusion is to the upright attitude of man, as compared with other created beings. The argument is often used by Lactantius.
5 This sentence is omitted in some editions.
6 Ovid, Metamorphosis [book i. 85.
Os homini sublime dedit: coelumque tueri
Jussit, et erectos ad sidera tollere vultus].
7 The allusion is to the supposed derivation of the word a!nqrwpoj, from a0na\, tre/pw, w!y, to turn the face upwards.
8 The word temples is not here applied to the buildings which the faithful set apart for the worship of God, but to the places used by the heathens for their rites and sacrifices. [For three centuries templa was the word among Christians for the idolatrous places.] That buildings were set apart by Christians from the earliest ages for their religious assemblies, is gathered from the express testimony of Tertullian, Cyprian, and other early writers. They were called ecclesiae; churches, not temples. [For kuriako\n, dominicum, basilica, etc., see Bingham, book viii. cap i. sec. 2.]
9 The heathens thought that the souls of the unburied dead wandered about on the earth, until their remains were committed to the tomb.
10 The words simulacrum, "an image," and similitudo, "a likeness" or "resemblance," are connected together through the common root similis, "like."
11 Materia is especially used in the sense of wood or timber.
12 Stipem jaciunt, "they throw a coin." The word properly means a "coin," money bearing a stamped impression; hence stipendium "soldiers' pay."
13 Fucus, "colouring juice;" hence anything not genuine, but artificial. Others read succum, "juice."
14 Persius, Satire 2d, 6. Lactantius uses the testimony of heathen writers against the heathen.
16 Ludicra, "diversions." The word is applied to stage-plays.
17 Adjudicavit, adjudged, made over. Cf. Hor., Ep., 1. 18: "Et, si quid abest, Italis adjudicat armis."
18 Fill up and complete the outline which he has conceived.
19 Lactantius charges Cicero with want of courage, in being unwilling to declare the truth to the Romans, lest he should incur the peril of death. The fortitude with which Socrates underwent death, when condemned by the Athenians, is related by Xenophon and Plato.
20 Lactantius here follows Plato, who placed the essence of man in the intellectual soul. The body, however, as well as the soul, is of the essence of man; but Lactantius seems to limit the name of man to the higher and more worthy part. [Rhetorically, not dogmatically.]
21 Lucretius, De Rerum Natura, vi. 5. ["Premunt ad terram."]
24 Rom. i. 22; "Professing themselves to be wise, they became fools."
25 The apostle teaches the same, Rom. i. 19-21.
26 Divini sacramenti. 1 Cor. ii. 7: "We speak the wisdom of God in a mystery."
27 1 Cor ii. 14: "The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him;, neither can he know them, because they are spiritually discerned."
28 [2 Pet. iii. 16. Even among believers such perils exist.]
29 [De Natura Deorum, lib. i. [cap. 32. Quam falsa convincere].
31 The wood of the fig-tree is proverbially used to denote that which is worthless and contemptible.
32 The Georgics, which are much more elaborately finished than the other works of Virgil.
33 Priapus was especially worshipped at Lampsacus on the Hellespont; hence he is styled Hellespontiacus.
34 Compositum jus, fasque animi. Compositum jus is explained as "the written and ordained laws of men;" fas, "divine and sacred law." Others read animo, "human and divine law settled in the mind."
36 Pupae, dolls or images worn by girls, as bulloe were by boys. On arriving at maturity, they dedicated these images to Venus. See Jahn's note on the passage from Persius.
37 The allusion is to the proverb that "old age is second childhood."
38 An allusion to Ps. cxv. 5: "They have mouths, but they speak not."
39 Quae tam non habent qui accipiunt, quam qui illa donarunt. The senseless images can make no use of the treasures.
40 Justin relates that Graecia Magna, a part of Italy, was subdued by Dionysius. Cicero says that he sailed to Peloponnesus, and entered the temple of the Olympian Jupiter. [De Nat. Deor., iii. 34.]
41 Sigilla. The word is also used to denote seals, or signets.
42 Equuleus: an instrument of torture resembling a horse, on which slaves were stretched and tortured.
43 Nihil esse [= are nothing.]
44 The allusion is to the efforts made by the partisans of Verres to prevent Cicero from obtaining the necessary evidence for the condemnation of Verres. But all these efforts were unavailing: the evidence was overwhelming, and before the trial was over Verres went into exile.
45 Ps. cxlviii. 6: "He hath established them for ever and ever."
46 Ovid, Metam., lib. i. [79. Jussit et extendi campos, etc.].
47 Ovid, Metam., lib. i. [79. Jussit et extendi campos, etc.].
48 [De Nat. Deor., ii. cap. 21.]
49 Exorbitare, "to wander from their orbits."
50 Deserviunt, "they are devoted to."
51 Spatium; a word borrowed frown the chariot-course, and applied with great beauty to the motions of the stars.
52 Archimedes was the greatest of ancient mathematicians, and possessed in an eminent degree inventive genius. He constructed various engines of war, and greatly assisted in the defence of Syracuse when it was besieged by the Romans. His most celebrated work, however, was the construction of a sphere, or "orrery," representing the movements of the heavenly bodies. To this Lactantius refers.
54 Illa vera. [Newton showed his orrery to Halley the atheist, who was charmed with the contrivance, and asked the name of the maker. "Nobody," was the ad hominem retort.]
58 Lactantius speaks after the manner of Cicero, and uses the word proposition to express that which logicians call the major proposition, as containing the major term: the word assumption expresses that which is called the minor proposition, as containing the minor term.
59 Thus Cicero, De Finibus, iii., says: "But they think that the universe is governed by the power of the gods, and that it is, as it were, a city and state common to men and gods, and that every one of us is a part of that universe."
60 If the world was created out of nothing, as Christians are taught to believe, it was not born; for birth (ge/nesij) takes place when matter assumes another substantial form.-Betuleius.
63 Sola, "alone." Another reading is solius, "of the only God."
68 Cicero, De Nat. Deor., iii. 2.
70 [See Clement, vol. ii. cap. 10, p. 197, this series.]
73 Relationship by marriage. The allusion is to the well-known story, that all the neighbouring towns refused to intermarry with the Romans.
74 Pro virili portione. The phrase properly denotes the share that falls to a person in the division of an inheritance, hence equality.
75 It cannot be forestalled or preoccupied.
76 Majores. There is a play upon the words for ancestors and descendants in Latin which our translation does not reproduce. The word translated ancestors may also mean "men who are greater or superior:" the word translated descendants may mean "men who are less or inferior."
77 Exemplum, "an example for imitation."
78 Until he had consulted auguries.
79 Elevans, "disparaging," or "diminishing from."
80 Paulus Aemilius, who subdued Macedonia.
81 Muliebre. Others read Fortunae muliebris.
82 The name is said to be derived from monendo, "giving warning," or "admonition."
84 The circumstance is related by Livy, book ix. c. 29.
86 Lacinian, so called from the promontory Lacinia, near Croton.
87 The island of Cos lies off the coast of Caria; it had a celebrated temple of Aesculapius.
88 The Circensian games were instituted by Romulus, according to the legend, when he wished to attract the Sabine population to Rome for the purpose of obtaining wives for his people. They were afterwards celebrated with great enthusiasm.
89 Furca, an instrument of punishment to which the slave was bound and scourged.
94 The Son of God, afterwards spoken of.
95 By perseverance. There seems to be a contrast between the Son, who remained stedfast, and the evil spirits who fell.
96 dia/boloj, "slanderer or accuser." The Greek and Latin words employed by Lactantius have the same meaning.
98 Book iv. ch. vi., etc. [Deus, igitur, machinator constitutorque rerum, etc.]
99 Lying under; answering to the Greek expression u9pokeime/nh u#lh, subject matter.
100 Not now found in the treatise which bears this title.
102 Materia; perhaps from "mater," mother stuff-matter out of which anything is composed.
103 The moulder. The ancients made statues of wax or clay, as well as of wood, ivory, and marble.
105 Alluding to the well-known practice of the Academics, viz., of arguing on both sides of a question.
106 The founder or preparer of the material.
107 [Quam vim potuit habere nullo dante?]
109 Sibi illam dedit. There is another reading, illa sibi illam dedit, but it does not give so good a sense.
110 A proverbial expression, signifying "to get out of one difficulty by getting into another." The passage in the text is a quotation from Terence, Phorm., v. 2. 15. [Not in some editions of our author; e.g., Basil, 1521.]
112 Which does not exist there, from whence it is sought.
114 Distruitur, "pulled to pieces." The word is thus used by Cicero.
115 Distruitur, "pulled to pieces." The word is thus used by Cicero.
116 Ch. 3 and 7. [See pp. 11, 17, supra.]
118 Lactantius seems to refer not to the true prophets, but to those of other nations, such as Orpheus and Zoroaster, or the magi of the Persians, the gymnosophists of the Indians, or the Druids of the Gauls. St. Augustine often makes mention of these. It would seem inconsistent to mention Moses and the prophets of God with the prophets of the heathens. [Compare, however, "Christian analogies," etc., in Justin. See vol. i. 169; also Ibid., pp. 182, 283-286.]
120 The work of the world, and the workmanship of God.
121 Qui sunt principes omnis disciplinae. There is another reading: quae sunt principes omnium disciplinae, "which are the leading sects of all."
122 Thales said that the world was the work of God.
123 This statement is incorrect, as Plato was born B.C. 430, and Epicurus B.C. 337.
124 There is probably an allusion to the Cynics.
125 Conglobatam. Another reading is, quàm materiâ providentiam conglobatam.
128 As often as he is an Epicurean.
131 Fabrica. The word is also used to denote the exercise of skill in workmanship.
132 Caementa, rough stones from the quarry.
133 Pertaining to time, as opposed to eternal.
135 A curious and profane eagerness.
137 Apos. Const. (so-called), book ii. cap. 57. See Bingham, book viii. cap. 3, sec. 3; also vol. ii. note 1, p. 535, this series, and vol. iii. note 1, p. 31. So Cyril of Jerusalem, Augustine, and later Fathers. Bingham book xiii. cap. 8, sec. 15.]
138 [In baptism, the renunciations were made with face turned to the west. Bingham, book xi. cap. 7, sec. 4.]
139 Spatia; an expression derived from the chariot-race.
140 A play upon the words Sol, the sun, and solus, alone.
141 Antitheus, one who takes the place of God: as Antichrist, a0nti/xristoj, one who sets himself in the place of Christ.
145 Sacramento. Torches were lighted at marriage ceremonies, and the bride was sprinkled with water.
149 Eliquaverit. "strained off," "made liquid."
150 [So Izaak Walton: "Known only to him whose name is Wonderful."]
152 Jumenta, "beasts of burthen," as though derived from juvo, "to aid."
153 Homo, "man," from humus, "the ground." [P. 56, supra.]
154 This image, or likeness of God, in which man was originally created, is truly described not by Plato, but by St. Paul: 2 Cor. iv. 6; Col. iii. 10; Eph. iv. 24.
155 Another reading is, "Man is my image."
160 Book i. [ch. 11, p. 22, supra].
161 The title o9 dhmiourgo\j, the Architect, or Creator, is used by Plato and Hermes.
162 Georg., ii. 341. [Terrea progenies duris caput extulit arvis.]
163 Terrea. Another reading is ferrea, "the race of iron."
165 The fable of the three Parcae-Clotho, Lachesis, and Atropos-is derived from Hesiod.
167 Ripeness, or suitableness.
168 Little bags, or follicles.
169 Book v. 806. [Uteri terram radicibus apti.]
170 A perpetual temperature and an equable spring.
173 Inextricabilis, that cannot be disentangled. 3
174 [De Legibus, book i. cap. 7.]
175 That is, according to the notions of the heathen.
178 It was necessary to remove ambiguity from the heathen to whom the word death conveys no such meaning. In the sacred writings the departure of the soul from the body is often spoken of as sleep, or rest. Thus Lazarus is said to sleep. 1 Thess. iv. 14, "Them that sleep in Jesus will God bring with Him,"-an expression of great beauty and propriety as applied to Christians. On the other hand, the prophets speak of "the shadow of death."
179 Extinguishes. Compare the words of Christ Himself, John v. 29; Acts xxiv. 15.
180 [Must not be overlooked. See vol. iv. p. 495, and elucidation (after book. iv.) on p. 542.]
181 [Eccles. iii. 18-21. Answered, Eccles. xii. 7.]
183 It is not to be supposed that Lactantius, following the error of Marcion, believed that the body of man had been formed by the devil, for he has already described its creation by God. He rather speaks of the devil as exercising a power permitted to him over the earth and the bodies of men. Compare 2 Cor. iv. 4.
185 The word teneo is used in this sense by Cicero (De Nat. Deor., 11. 54): "Tribus rebus animantium vita tenetur, cibo, potione, spiritu."
188 We are not to understand this as asserting that the man lived in idleness, and without any employment in paradise; for this would be inconsistent with the Scripture narrative, which tells us that Adam was placed there to keep the garden and dress it. It is intended to exclude painful and anxious labour, which is the punishment of sin. See Gen. iii. 17.
190 Another reading is, ad dejiciendum hominem, "to overthrow the man."
191 Circumvallavit, "placed a barrier round." See Gen. iii. 24: "He placed at the east of the garden of Eden cherubims, and a flaming sword, which turned every way to keep the way of the tree of life."
192 [Not novissima, but extrema here. He refers to book vii. cap. 11, etc.]
193 Temporary. The word is opposed to everlasting.
194 No one actually lived a thousand years. They who approached nearest to it were Methuselah, who lived 969 years, Jared 962, and Noah 950.
195 It appears that the practice of the Egyptians varied as to the computation of the year.
197 ["Old Parr," born in Shropshire, A.D. 1483, died in 1635: i.e., born before the discovery of America, he lived to the beginning of Hampden's career in England.]
198 The reading is quod, which in construction refers not to the preceding, but to the following substantive. Qui has been suggested as a preferable reading.
199 Lactantius understands the hundred and twenty years (mentioned Gen. vi. 3) as the limit of human life, and regards it as a mark of severity on God's part. But Chrysostom, Jerome, Augustine, and most commentators, regard it rather as a sign of God's patience and long-suffering, in giving them that space for repentance. And this appears to be confirmed by the Apostle Peter, 1 Ep. iii. 20, "When once the long-suffering of God waited in the days of Noah, while the ark was a preparing."
202 This refers to that prophetic denunciation of divine judgment on the impiety of Ham, which Noah, by the suggestion of the Holy Spirit, uttered against the posterity of the profane man. Gen. ix. 25: "Cursed be Canaan." The curse was not uttered in a spirit of vengeance or impatience on account of the injury received, but by the prophetic impulse of the Divine Spirit. [The prophet fixes on the descendant of Ham, whose impiety was foreseen, and to whom it brought a curse so signal.]
203 [Our author falls into a hysteron-proteron: the curse did not work the ignorance, but wilful ignorance and idolatry wrought the curse, which was merely foretold, not fore-ordained.]
208 See 2 Cor. iv. 4, "the god of this world."
211 dah/monej. Other derivations have been proposed; but the word probably comes from dai/w, "to distribute destinies." Plato approves of the etymology given by Lactantius; for he says that good men, distinguished by great honours, after their death became demons, in accordance with this title of prudence and wisdom. [See the whole subject in Lewis' Plato, etc., p. 347. ]
212 To combine, qualify, or temperate.
214 Blinding tricks, juggleries.
215 They lavish. The word implies a profuse and excessive liberality.
216 Thin, unsubstantial, as opposed to corporeal. The ancients inclined to the opinion that angels had a body, not like that of man, but of a slight and more subtle nature. Probably Lactantius refers to this idea in using the word tenuis. How opposed this view is to Scripture is manifest. [Not so maniifest as our translator supposes. I do not assert what Lactantius says to be scripturally correct: but it certainly is not opposed to many facts as Scripture states them; whether figuratively or otherwise, I do not venture a suggestion.]
217 Augustine gives an account of these deceits, De Civit. Dei, ix. 18.
218 Thus the ancient Romans worshipped Fever, Fear, etc., to avoid injury from them.
220 See Acts of Apostles xvi. 18, and xix. 15, 16. In the Gospels the demons say to Jesus, "Art Thou come to torment us before the time?" [Suggestive of 2 Pet. ii. 4.]
221 The practice of exorcism was used in the early ages of the Church, and the faithful were supposed to possess power over demons. See book iv. ch. 27. Justin, Tertullian and other writers attest the same. There were also exorcists in the Jewish synagogues. See Acts xix. 13.
222 Sed. Other editions read et; but the one adopted in the text brings out the meaning more distinctly by contrast = they did not disgrace religion, but their own honour.
224 Malefici-evil doers. The word is specially used of enchanters.
226 Apparitors. The word is especially applied to public servants, as lictors, etc.
228 Praevaricatores. The word is properly applied to an advocate who is guilty of collusion with his antagonist, and thus betrays his client.
232 At their nod, or suggestion.
234 That which was necessary according to the purpose and arrangement of God.
235 Tensa; a carriage on which the images of the gods were carried to the circus at the Circensian games.
236 Deserved nothing, had nothing worthy of punishment. Varro and Paulus Aemilius were the two consuls who commanded at Cannae. Varro escaped, Paulus was slain.
241 Jerome says "Great is the anger of God when He does not correct sins, but punishes blindness with blindness. On this very account God sends strong delusion, as St. Paul writes to the Thessalonians, that they should believe a lie, that they all may be damned who have not believed the truth. They are unworthy of the living fountain who dig for themselves cisterns."
242 Virg., Aen., iv. 464. Some read priorum instead of piorum.
244 Addico, "to adjudge," is the legal term, expressing the sentence by which the praetor gave effect to the right which he had declared to exist.
246 Mancipo. The word implies the making over or transferring by a formal act of sale. Debtors, who were unable to satisfy the demands of their creditors, were made over to them, and regarded as their slaves. They were termed addicti. Our Lord said (John viii. 34), "Whosoever committeth sin, is the servant of sin." Thus also St. Paul, Rom. vi. 16, 17.
247 [Quare non est dubium quin religio nulla sit ubicunque simulacrum est. Such is the uniform Ante-Nicene testimony.]
248 Simulacrum, "an image," from simulo, "to imitate."
252 [Quis autem nesciat plus esse momenti in paucioribus doctis, quam in pluribus imperitis?]
1 [A modest confession of his desire to "find out acceptable words." Eccles. xii.. 10. His success is proverbial]
4 [i.e., false sophia = "philosophy falsely so called." Vol. v. p. 81.]
5 Aliter. This word is usually read in the former clause, but it gives a better meaning in this position.
6 [Religionum falsitas. He does not here employ superstitio. By the way, Lactantius derives this word from those "qui superstitem memoriam hominum, tanquam deorum, colerent." Cicero, however, derives it from those who bother the gods with petitions,-"pro superstite prole." See note of the annotator of the Delphin Cicero, on the Natura Deor., i. 17.]
8 What he professed-gave himself out to be.
10 It is evident that the Academy took its rise from the doctrine of Socrates. Plato, the disciple of Socrates, founded the Academy. However excellent their system may appear to many, the opinion of Carneades the Stoic seems just, who said that "the wise man who is about to conjecture is about to err, for he who conjectures knows nothing." Thus knowledge is taken from them by themselves.-Betul.
11 With nothing but an inner wall between.
12 Terent., Heautont., iii. sec. 97.
13 spartoi/, those who sprung from the dragon's teeth.
14 Distrahi, which is the reading of some editions, is here followed in preference to the common reading, detrahi.
18 In Greek, a0su/staton, "without consistency, not holding together;" in Latin, "instabile" or "inconstans."
19 Versutus, one who turns and shifts.
21 The hinge of wisdom altogether turns.
22 Rationem, "the plan or method of his condition."
23 [Sus ille lutulentus. 2 Pet. ii. 22.]
24 They, i.e., the beasts of prey and the tame animals.
25 Virg, Georg. iii. 112, 102.
26 [De Finibus, book v. cap. 28.]
27 Literally, "since the nature of good things is placed on a steep ascent, that of evil things on a precipitous descent."
28 Honestas is used with some latitude of meaning, to express respectability of character, or honourable feeling, or the principle of honour, or virtue itself. [See Philipp. iv. 8.]
29 That he might be able to make some answer.
31 This sight or spectacle, that is, into this world. This expression is used for the place from which the sight is beheld.
33 Each, viz., the world and the eye.
34 Expedita, "free from obstacles," "unembarrassed."
35 Humanity, properly that which is characteristic of man, then kindness and humaneness.
36 Pietas. The word denotes not only piety towards God, but also the affection due to a parent.
37 The sounds uttered bv the beasts, by which they are able to distinguish one another. [Rousseau's theory goes further.]
38 Multo magis is the reading of the mss.; but multo minus-"much less"-seems preferable.
39 Liable to fall, perishable.
40 According to St. Paul, man consists of three parts-body, soul and spirit. Lactantius appears to use the word soul in the same sense in which the Scriptures speak of spirit. [Vol. i. p. 532.]
41 Tenuis, as applied to the soul, opposed to solidus, applied to the body.
42 There is a memorable story related by ecclesiastical historians, about a very clever disputant, whose sophistries could not be answered by his fellow-disputants, but who was completely silenced by the simple answers of a Christian otherwise unknown. When questioned about his sudden silence, the sophist replied that others exchanged words for words, but that this simple Christian fought with virtue.
43 There seems to be a reference to a passage of Terence, in which the poet represents it as the property of man to err. [Or to Cicero, rather: Cujusvis hominis est errare, etc. Philipp. xii. 2.]
44 Cicero, De Officiis, ii. 2.
45 Ars denotes study, method, or system. The word is applied both to theoretical knowledge and practical skill.
46 A proverbial expression, denoting an accidental occurrence.
50 The allusion is to the punishment of parricides, who were sewed into a bag with an ape, a serpent, and a cock, and thus thrown into the sea.
51 If any one has approached her as a learner.
52 Marcus Antonius, who was consul with C. Caesar in the year when Caesar was assassinated. It was against Antonius that Cicero wrote those speeches full of invectives, which, in imitation of Demosthenes, he named Philippics.
53 This point is discussed by Cicero in his Academic questions.
54 [Advice which he took to heart as a swinish debauchee.]
55 Than-that no one knows anything.
56 Sallust as a writer abounds in denunciations of vice. But see book ii. cap. 13, note 4, p. 62, supra.]
57 Indicium sui professos putes; others read judicium, "you would think that they were passing sentence on themselves."
59 Augustine in many places expresses his opinion that the Cynics were so called from their immodesty. Others suppose that the name was given to them on account of their snarling propensity.
60 [See p. 83, note 2, and p. 84, 1.]
61 Lactantius must be understood as speaking of that kind of philosophy which teaches errors and deceits, as St. Paul speaks, Col. ii. 8: "Beware lest any man spoil you through philosophy and vain deceit."
64 [The force of the poet's satire is in this petty merchandise.]
65 [See Plato's remark upon what he calls this disease, De Leg., x., finely expounded in Plato cont. Atheos (note ix. p. 114) by Tayler Lewis.]
66 There is another reading, "adversus parentes impio," "to the son whose conduct to his parents is unnatural."
67 Lucretius, De Rerum Natura, ii. 1101, Munro.
68 [This age is favoured with a reproduction of these absurdities; and what has happened in consequence before, will be repeated now.]
70 [See vol. ii. p. 465, the whole of 14th chapter.]
72 The reading of the text, which appears to be the true one, is "quo nos etiamnum sumus." There is another reading, "quo et nos jam non sumus." This latter reading would be in accordance with the sentiment of Epicurus, which is totally opposed to the view taken by Lactantius.
73 [For his pious talk, however, see T. Lewis, Plato, etc., p. 258.]
74 [These operations of the unbelieving mind have appeared in our day in the Communisme of Paris. They already threaten the American Republic, the mass of the population being undisciplined in moral principle, and our lawgivers as well.]
75 Cleanthes was a Stoic philosopher, who used to draw water by night for his support, that he might devote himself to the study of philosophy by day. He ended his life by refusing to take food.
76 Chrysippus was a disciple of Zeno, and, after Cleanthes, the chief of the Stoic sect. According to some accounts, he died front an excessive draught of wine; according to others, from excessive laughter.
77 Zeno, the chief of the Stoic sect. He is said to have died from suffocation.
78 Empedocles was a philosopher and poet. There are various accounts of his death; that mentioned in the text is usually received.
79 There are various accounts respecting the death of Democritus.
82 Heautontim., v. 2, 18. This advice is given to a young man, who, not knowing the value of life, is prepared rashly to throw it away in consequence of some check to his plans.
83 Pythagoras taught the doctrine of the transmigration of souls, and affirmed that he had lived already as Euphorbus, one of the heroes of Troy, who was slain by Menelaus in the Trojan war. Lactantius again refers to this subject, book vii. ch. 23, infra.
84 This passage is not contained in Cicero's treatise on the Laws, but the substance of it is in the Tusculan Questions.
85 See Dan. xii.; Matt. iii., xiii., xxv.; John xii.
86 [See vol. iii. p. 231, and same treatise sparsim.]
87 Silenus was the constant companion of Dionysus. He was regarded as an inspired prophet, who knew all the past and the most distant future, and as a sage who despised all the gifts of fortune.
88 The Greeks included all nations, except themselves, under the general name of barbarians.
89 In transversum, "crosswise or transversely."
90 Lactantius here uses cor, "the heart," for wisdom, regarding the heart as the seat of wisdom.
91 The allusion is to the upright figure of man, as opposed to the other animals, which look down upon the earth, whereas man looks upward. [Our author is partial to this idea. See p. 41, supra.]
92 This oath is mentioned by Athenaeus. Tertullian makes an excuse for it, as though it were done in mockery of the gods. Socrates was called the Athenian buffoon, because he taught many things in a jesting manner.
93 To be distinguished from Zeno of Citium, the Stoic, and also from Zeno of Elea.
94 The Stoics not only regarded accidental things, but also our bodies themselves, as being without us.
95 Justice comprises within herself all the virtues. And thus Aristotle calls her the mother of the other virtues, because she cherishes as it were in her bosom all the rest.
96 [This caustic review of Plato is painfully just. Alas! that such opprobria should be incapable of reply.]
97 That is, philosophers of less repute and fame.
98 Cicero speaks of Tuditanus as scattering money from the rostrum among the people.
99 [Anacreon, Ode 2. toi=j a!dra/sin fro/nhma.]
100 Animals of a solitary nature, as opposed to those of gregarious habits.
101 [He was nearer truth than he imagined, if the planet Mars may be called below us.]
103 He alludes to the hanging gardens of Semiramis at Babylon.
104 [World here means universe. See vol. ii. p. 136, note 2.]
106 A long beard and cloak were the badges of the philosophers. [See vol. ii. p. 321, note 9.]
107 [Platonic philosophy being addressed to the mind, and the Epicurean to lusts and passions.]
108 Themiste is said to have been the wife of Leontius; Epicurus is reported to have written to her. Themistoclea, the sister of Pythagoras, is mentioned as a student of philosophy; besides many other women in different ages.
109 Plato dedicated to Phaedo his treatise on the immortality of the soul: according to other accounts, Phaedo was ransomed by Crito or Alcibiades at the suggestion of Socrates.
111 Perillus invented the brazen bull, which the tyrant Phalaris used as an instrument of torture. It was so constructed that the groans of the victims appeared to resemble the bellowing of the bull.
112 The baptismal font. [i.e., as signifying Zech. xiii. 1.]
114 A shadow; outline, or resemblance.
116 Thus St. Paul, Col. iii. 2, exhorts us to set our affections on things above, not on things of the earth.
117 [Quod si Deum naturam vocant quae perversitas est naturam potius quam Deum nominare. Observe this terse maxim of our author. It rebukes the teachers and scientists of our day, who seem afraid to "look through nature up to nature's God," in their barren instruction. They go back to Lucretius, and call it progress!]
118 To raise or stretch out the hand was an acknowledgment of defeat.
119 [See p. 91, note 3, supra, and sparsim in this work.]
120 Literally, "their accounts did not square."
121 Afficit, "presses and harasses." Another reading is affligit, "casts to the ground."
122 Cicero, De Offic., ii. 6. The expressions are borrowed from the figure of a ship at sea.
126 Satire x. 365: Nullum numen abest. Others read, Nullum numen habes. You have no divine power, O Fortune, if there is prudence, etc.
127 Acad., i. 7. [Let our sophists feel this rebuke of Tully.]
128 [A noble utterance from Christian philosophy, now first gaining the ear and heart of humanity.]
2 Thus St. Paul, 1 Cor. ii. 9: "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him."
4 The seven wise men were, Thales, Pittacus, Bias, Solon, Cleobulus, Chilo, and Periander. To these some add Anacharsis the Scythian. [Vol. v. p. 11, supra. For Thales, vol. ii. p. 140.]
5 This was the opinion of Pythagoras. See Book iii. 2.
7 ["Thou art a God that hidest thyself," Isa xlv. 15. Wisdom must be searched after as hidden treasure.]
8 See Eph. i. 9, 10; Col. i. 26, 27. [This is a mysterious truth: God's election of men and nations has been according to their desire to be enlightened. Christ must be the "Desire of Nations."]
9 The last time is the last dispensation, the time of the new covenant. Heb. i. 2.
10 See Isa. lv. 4: "Behold, I have given Him for a leader and commander to the people."
12 [Iidem sunt doctores sapientiae qui et De. sacerdotes.]
13 [The satirist, not Cicero's friend; Nat. Deor., iii.]
14 Fathers in ancient times had the greatest power over their children, so that they had the right of life and death, as masters had over their slaves.
15 Pater familias-a title given to the master of a household, whether he had sons or not; the slaves of a house were called familia.
16 It has been judged better to keep the words "slave" and "lord" throughout the passage, for the sake of uniformity of expression, though in some places "servant" and "master" might seem more appropriate.
17 Among the Romans slaves had no praenomen or distinguishing name; when a slave was set at liberty, he was allowed to assume the name of his master as a praenomen. Thus, in Persius (Sat., v.), "Dama," the liberated slave, becomes "Marcus Dama."
18 Thus the slave in Terence wished to know how many masters he had.
19 Fear, in the language of the prophets often implies reverence of the divine majesty. Lactantius seems to refer to Mal. i. 6: "A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear?"
20 Literally, runaways. The reference is, as before, to runaway slaves.
22 [See Pusey's Daniel; also Minor Prophets.]
23 See 2 Kings xxv.; Jer. xxxix. and lii.
24 The same is asserted by Justin Martyr [vol. i. p. 277], Eusebius, Augustine, and other writers. See Augustine, De Civitate Dei, book xviii. 37. Pythagoras, one of the most ancient of the Greek philosophers, was contemporary with the latest prophets.
25 Literally, "sends." The passage appears to be corrupt: u9popi/ptei has been suggested instead of u9pope/mpei, "falls under perception," "is an object of perception."
26 Prov. viii. 22-31. Lactantius quotes from the Septuagint.
27 According to the Hebrew, "possessed me in the beginning," and so the authorized version.
28 Fines inhabitabiles. Other editions read terras inhabitabiles, "uninhabitable lands."
29 Literally, "whose first nativity not only preceded the world." He speaks of the eternal generation of the Son, as distinguished from His incarnation, which he afterwards speaks of as His second nativity. [See vol. vi. p. 7.]
31 Jesus, is, [Joshua = ] Saviour.
32 Suetonius speaks of Christ as Chrestus. The Christians also were called Chrestians, as Tertullian shows in his Apology. The word xrhsto/j has the signification of kind, gentle, good. [Vol. i. p. 163.]
33 Each has reference to Christ, as He is King and Priest. Of the anointing of kings, see 1 Sam., and of priests, Lev. viii. [Of prophets, 1 Kings xix. 16.] The priesthood of Christ is most fully set forth in the Epistle to the Hebrews.
34 Thus Horatius, Carm., i. 35, "Purpurei metuunt tyranni;" and Gray, Ode to Adversity, "Purple tyrants vainly groan."
36 Interpretatae sunt, used here in a passive sense.
39 Jer. i. 5. It can only be in a secondary sense that this prophecy refers to Christ; in its primary sense it refers to the prophet himself, as the context plainly shows.
40 This passage is not found in Jeremiah, or in the Bible.
43 Denuo, i.e. de nova, "afresh."
44 Societate alterius. [Profanely arguing to God from man. Humanity has a procreant power of a lower sort; but the ideal is divine, and needs no process like that of man's nature.]
45 au/topa/tora kai\ au0tomh/tora.
46 Thus Isa. liii. 8: "Who shall declare His generation?"
48 Thus lo/goj includes the two senses of word and reason.
49 There is great difficulty in translating this passage, on account of the double sense of spiritus (as in Greek, pneu=ma), including "spirit" and "breath." It is impossible to express the sense of the whole passage by either word singly. There Is the same difficulty with regard to pneu=ma, as in Heb. i. 7: "He maketh His angels spirits," more correctly "winds." See Delitzsch on Hebrews, and comp. Ps. civ. 4.
51 Coelestis arcani. See Rom. xvi. 25.
52 Lactantius is speaking of the breath: he cannot refer to the soul, which he everywhere speaks of as immortal.
54 In our version, Ps. xxxiii. 6.
55 Quoted from the Septuagint version.
56 Ps. xlv. 1. [See vol. i. p. 213.]
58 Ecclus. xxiv. 5-7. This book is attributed to Solomon by many of the Fathers, though it bears the title of the Wisdom of Jesus the son of Sirach.
61 The boundary of the age. Thus the Scriptures speak of the end of the world, the last days.
63 An expression frequently used by the Fathers to denote the assumption of our nature by Christ.
64 Seminaret, "sow" or "spread." [I have put "sow" into the text, and brought down "spread," for an obvious reason.]
65 The patriarchs. The idea appears to be that Christians from the Gentiles, having succeeded to the privileges of the Jews, are, as it were, their posterity.
66 The duration of the captivity in Egypt was two hundred and fifteen years. The period of four hundred and thirty years is reckoned from the call of Abram out of Ur of the Chaldees to the final departure from Egypt.
67 The Angel of the Covenant, who so often presented Himself to the Hebrews. See Ex. xxiii. 20. [The Jehovah-Angel. Compare Justin, vol. i. pp. 223-226, and others passim, this series.]
68 Virgil, Georg., iv. 361. He describes Aristaeus as descending to the chamber of his mother Cyrene, in the depths of the river Peneus. The waters separate on each side to make a way for him, and then close over his head.
69 Coeuntibus aquis, "meeting together."
70 See Ps. lxxviii. 24: "He rained down manna upon them to eat."
72 Some of the Fathers think, with Lacantius, that it was the head only, and not the whole figure, of a calf which they made.
73 Apis is the name given by the Egyptians to the calf which they worshipped.
75 The moral law had been already given to Moses on the mount before the making of the golden calf. The law here referred to may well be taken to express the burthensome routine of the ceremonial law, which Peter (Acts xv. 10) describes as a "yoke which neither their fathers nor they were able to bear." [Our author expresses himself with accuracy: He subjected them by the oppresive ceremonial law to the moral law He had just given.]
76 The Hebrews are said to have derived their name from Heber the descendant of Noah by Shem; or more probably from Abram the Hebrew, that is, the man who had crossed the river,-a name given to him by the Canaanites. See Gen. xiv. 13.
78 There seems to be no authority for this derivation of the name. They were doubtless called Jews from Judah. As those who returned from the captivity at Babylon were principally of the tribe of Judah, though some from the other tribes returned with them, they were called Jews after the captivity.
79 There appears to be no reasonable doubt that the day on which our Lord suffered was the 14th of Nisan, that is, April 7. See Gresswell's Dissertations, vol. iii. p. 168; also Ellicott's Lectures on the Life of Christ. [Gresswell is not to be too readily accepted in this. See the learned inquiry of Dr. Jarvis, of whom, vol. ii. p. 477.]
80 Testamentum, properly the solemn declaration of a will.
82 Alienigenis. Comp. Eph. ii. 12: "Aliens from the commonwealth of Israel, and strangers from the covenants of promise."
85 From generation to generation.
86 Neh. ix. 26. The book of Nehemiah is called by the Greek writers the second book of Ezra. The words quoted are spoken by the Levites.
87 1 Kings xix. 10. The 1st and 2d Samuel are in the Septuagint 1st and 2d Kings, and 1st and 2d Kings are 3d and 4th.
88 I have been jealous with jealousy-Aemulando aemulatus sum,-a Hebraism. So Luke xxii. 15; John iii. 29.
89 Fathers were said to disown (abdicare) and cast off degenerate sons.
90 Thus Col. i. 18, "who is the beginning, the first-born from the dead."
93 In the Septuagint dedo/castai, "has been glorified."
94 Ps. xviii. 43. The quotation is from the Septuagint, katasth/seij; our version reads, "Thou hast made me."
95 Isa. lxvi. 18, 19. The quotation is again taken from the Septuagint.
96 See Ezek. xli., where an angel measures the temple; and Rev. xi., where an angel directs John to measure it.
97 The Scriptures do not make mention of the death of Isaiah. It is supposed that there is an allusion to it in Heb. xi. 37.
99 Filios genui et exaltavi. This is quoted from the Septuagint.
101 This is quoted from the Septuagint; literally, have watched for, custodierunt.
102 Metatura. There is considerable difference in the readings of this passage. The text, as given above, deviates considerably from the Septuagint, which is more nearly expressed by the reading of other editions: "Incassum facta est metatura falsa, scribae confusi sunt."
103 Pius. The word is often used to represent kindness.
104 Men are represented as being enemies to God. The enmity is on man's side, but if persisted in, must make God his enemy. See Rom. v. 9, 10, and Isa. lxiii. 10.
107 So Virgil, Georgic iii. 274:-
"Et saepe sine ullis
Conjugiis vento gravidae, mirabile dictu."This theory of the impregnation of mares by the wind was general among the ancients.
108 This passage does not occur in the writings of Solomon, or in the Old Testament. [Possibly from some copy (North African) of the "Book of Wisdom," interpolated from a marginal comment.]
111 Ps. lxxxv. 12, quoted from the Septuagint.
113 The days of the age. In the next clause the text differs both from the Hebrew and the Septuagint-which the English authorized version follows-"who raised up out of the sea."
114 Isa. xlv. 8, quoted from the Septuagint.
115 Isa. ix. 6, from the Septuagint.
117 Obtulerunt eum, "presented Him."
118 Quod carne indui haberet in terrâ. Another reading is "deberet," but the present is in accordance with the style of Lactantius.
120 Acts i. 9: "A cloud received Him out of their sight."
123 Isa. xlv. 1-3. The quotation is from the Septuagint. It expressly refers to Cyrus, whom God raised up to accomplish His will; but the prophecy may have a further reference to Christ, as is here supposed.
124 From the Israelites, to whom He first revealed Himself, to the Gentile world at large.
125 a/pa/twr and a0mh/twr. See Heb. vii. 3, where Melchisedec is a type of Christ.
126 Ex utroque genere permistum. Though the Godhead and the manhood are joined together in one person in our Lord Jesus Christ, there is no confounding of the two natures: each is whole and perfect. While Nestorius held that there were two persons in Christ, Eutyches fell into the opposite error, and taught that the two natures were so blended together as to form one mixed nature. The expression in the text is not very clear.
128 Fatigata est Aegyptus. This is taken from the Septuagint.
129 This quotation is from the apocryphal book of Baruch iii. 35-37, which is sometimes spoken of as the book of Jeremiah Baruch.
131 Jer. xvii. 9. The passage is quoted from the Septuagint.
132 Isa. xix. 20, quoted from the Septuagint.
133 Num. xxiv. 17. The well-known prophecy of Balaam is here spoken of as though given by Moses, who only records it. [In an elucidation touching the Sibyls, I shall recur to the case of Balaam.]
134 Exsurget homo ex Israel. This is taken from the Septuagint, instead of the ordinary reading, "A sceptre shall rise out of Israel."
135 [The oracle of Apollo Didymaeus; from the Milesian temple burnt by Xerxes. Readers will remember the humour of Arnobius about these divers names, vol. vi. p. 419, this series.]
139 Flos. Quoted from the Septuagint, a!nqoj.
140 Implebit eum spiritus timoris Dei.
141 2 Sam. vii. 4, 5, 12-14, 16..
142 Fidem consequetur, following the Septuagint pistwqh/setai.
143 Hierosolyma. As though derived from i0ero/n and Solsmw=n. But Solomon was not the founder of the city. The name is probably derived from Salem, of which city Melchisedec was king. Some derive it from Jebus (the ancient name of the city) and Salem. [See vol. ii. p. 107, note 3, this series.]
144 Non est fidem consecuta, as above.
145 Thus Peter speaks, 1 Ep. ii. 5, "Ye are built up a spiritual house."
148 Ps. cx. 3, 4, quoted from the Septuagint. With reference to this priesthood, see Heb. v.
150 Fidelem, i.e.; firm and stedfast.
151 In conspectu meo. The Septuagint, e0nw/pion xristou= mou; and so the English authorized version, "before my anointed."
153 The authorized version reads Joshua, which has the same meaning with Jesus. See Heb. iv. 8. [Compare Justin, vol. i. note 4, p. 227.]
154 Diabolus, i.e., the calumniator. To stand on the right hand is to accuse with authority. See Ps. cix. 6.
155 Tunica talaris, a garment reaching to the ankles; in Greek, podh/rhj.
156 Cidarim; an Eastern word denoting a head-dress worn by the Persian kings, or, as in this passage, the mitre of the Jewish high priest.
157 Not the Great, but the tenth, a much earlier king of Macedon.
158 i.e., Joshua the son of Nun, as he is generally called. [Justin vol. i. pp. 174, 266.]
159 Ambureretur. The word is applied to anything which is partly burned, burnt around, scorched. Hence Cicero jestingly speaks of Munatius Plancus, at whose instigation the people set fire to the senate-house, as tribunus ambustus. Cic., pro Milone.
160 i.e., the word titio, "a firebrand," is thus used.
161 i.e., authority to judge. [Ps. lxxii. 1 and John v. 22.]
162 After these words some editions, "principem angelorum," the chief of angels.
163 Cum primus coepit adolescere.
165 Not of His own flesh but of human nature. Our Lord Himself gives a better explanation of His baptism, in His reply to the Baptist who at first forbade him: "Suffer it to be so now, for thus it becometh us to fulfil all righteousness" (Matt. iii. 15.]
167 Compare Matt. iii. 17 with Ps. ii. 7.
168 ["A brilliant dove" is the idea. Ps. lxviii. 13. Comp. Justin, vol. i. note 6, p. 243.]
171 In eloquium sermonemque solvebat.
173 Aspersos maculis, i.e., lepers.
174 Except in the case of the blind man, whose eyes He anointed with clay. John ix. 9.
175 Isa. xxxv. 3-6. The passage is quoted from the Septuagint. The authorized English version follows the Hebrew, "Strengthen ye the weak hands," etc.
177 Plana erit, "shall be intelligible."
178 Quantos secum cibos gestarent. See Matt. xiv.; Mark vi.; Luke ix.; John vi.
179 Cophini. This miracle is always distinguished from the feeding of the four thousand by the use of this word. Thus Juvenal: "Judaeis, quorum cophinus, foenumque supellex."
180 Ad circumscribendos oculos. Cicero also uses the word "circumscriptio" to denote "fraud and deceit."
184 In solido. So Virg., Georg., ii. 231:-
"Alteque jubebis"
In solido puteum demitti."
186 Matt. viii.; Mark iv.; Luke viii.
187 Cicero, De Natura Deorum, ii.
188 Jacuerunt. [Elucidation II.]
190 The pagans upbraided Christians, that they worshipped a man who was put to death as a slave.
191 Suspiciunt, "view with admiration."
194 In traductionem cogitationum nostrarum. Traductio is sometimes used, as here, to denote exposure to ignominy.
196 Nugaces. In the Greek it is ei0j kibdhlon, as a counterfeit.
197 Praefert. The Greek has makari/zei, "deems happy."
202 Ps. lxxii. 6, 7, quoted from the Septuagint,
203 Sine cujusquam suspicione.
205 Annuntiavimus coram ipso sicut pueri; and so the Septuagint, a0nhggei/lamen e0na/ntion au0tou= w9j paidi/on. It is most difficult to account for this remarkable translation. The meaning of the passage is plain, that the Messiah would spring from an obscure source. [Elucidation III.]
206 Homo in plagâ positus. The Septuagint, a!nqrwpoj e0n plhgh=wÖ\n.
207 Aversus est. So also the Septuagint, a0pe/straptai to\ pro/swpon au0tou=. Some have supposed that there is a reference to lepers, who were compelled to cover their faces.
208 i.e., for Himself, as though He were bearing the punishment of His own sins.
210 Doctrina pacis nostrae, "the correction."
211 Livore ejus nos sanati sumus. The word "livor" properly denotes the blackness arising from a bruise.
212 Intus inclusam. Another reading is, "Intus inclusâ malitia," with malice shut up within.
213 Solveret, "He loosened or relaxed."
215 Operans in salutem hominum, "by healing diseases and doing good."
216 There is no mention of this in the Gospels.
217 Secesserat: "withdrawn themselves from the teaching of the scribes and Pharisees, and betaken themselves to Christ."
219 Some read, "evincet et deliget validas nationes;" but the reading "deliget" seems to have arisen from a corrupt reading of the Septuagint,-e0kle/cei, "he shall choose," having been substituted for ecelegcei, "he shall rebuke."
220 The scene of the giving of the law is sometimes spoken of as Horeb, as Ex. iii., and sometimes as Sinai, as Ex. xix. The difficulty of discriminating the two is very great. See Stanley's Sinai and Palestine [pp. 29, 32, 36-37, 40-42, etc. Robinson, vol. i. 177, 531.]
223 Vivam praesentemque legem.
224 Another reading is, "per Moysen," by Moses.
225 The quotation is not from Isaiah, but from Jer iv. 3, 4.
227 i.e., Joshua. See Josh. v. 2.
228 "Figuram gerebat," typified, or set forth as in a figure.
229 i.e., Osee, Oshea, or Hoshea, as Joshua was first called. See Num. xiii. 8. [But note Num. xiii. 16. The change was significant. See Pearson On the Creed, art. ii. 125-128. Thus, "Jehovah-Saviour" = Jesus, and the change was prophetic of "the Name which is above every name." Compare Gen. xxxii. 29 and Phil. ii. 9, 10.]
230 Per figuram nominis. The name Jesus or Joshua signifies a deliverer or saviour. [Nay, more, Jehovah-Salvator, thus: Hoshea + Jah = Jehoshua = Joshua = Jesus.]
231 Involutum. Thus Seneca: "Non est tibi frons ficta, nec in alienam voluptatem sermo compositus, nec cor involutum."
232 1 Sam. xvi. 7: "The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart."
233 Lutulentum (besmeared with mud) "et immundum." See 2 Pet. ii. 22.
234 ["The swine gorges his acorns, and never looks up to the tree from which they fall," as a parable of nature for swinish men.]
235 Sedendi vehiculum. "Sedeor" is sometimes used in this sense for riding.
236 Exuviis, used in the same sense as "pellibus."
237 Ingurgitat coeno, "plunges into the mire." ["Sus lota in volutabro luti." 2 Pet. ii. 22, Vulgate]
238 Per figuram. [This Typology has never yet been fully or satisfactorily treated. Yet the volumes of Dr. Fairbairn (Typology of Scripture, Clarks, Edin.) ought to be known to every Bible student.]
239 Subinde, "from time to time."
240 Legatus. This title was given, in the time of the Roman emperors, to the governors sent by them into the provinces. Pontius Pilate was procurator of Judea, which was not a separate province, but a dependency of the province of Syria, which was at this time governed by Silanus.
241 John ii. 19, 20. The forty-six years spoken of were not occupied with the rebuilding of the temple, which was completed in nine years, but with the additional works which Herod the Great and his successors were continually carrying on for the adorning and beautifying of the temple. See Prideaux. [I regret the loose references of the translator, and yet more that the inexorable demands of the press give me time to supply only the more important ones. See Connections, book ix. vol. ii. p. 394.]
242 [It is probable, that, owing to the perpetual and universal recitation of the Creed, this unhappy name has been more frequently uttered and recalled to human memory than that of any other human being.]
243 Herod Antipas the tetrarch of Galilee. According to St. Luke (xxiii. 15), Herod agreed with Pilate in declaring the innocency of Jesus.
244 This statement requires some modification. Pilate did indeed say to the Jews, "Take ye Him, and judge Him according to your law;" but they declared that it was not lawful for them to put any man to death. The punishment was entirely Roman, the mode of death Roman, the executioners Roman soldiers. There were two distinct trials,-one before the Jewish Sanhedrim on a charge of impiety, the other before the Roman governor on a charge of treason.
245 Punicei coloris. The colour was a kind of red, not purple. [It was mixed with blue, so as to be at once purple and in some reflections scarlet.]
246 The quaternion of Roman soldiers who carried out the execution.
247 De tunicâ et pallio. The "tunica" was the inner garment, the "pallium" a mantle or cloak. Thus the proverbial phrase, "tunica proprior pallio." [Vol. iv. p. 13, Elucidation I., this series.]
248 Gavius was crucified by Verres. [In Verrem, act ii. cap. 62. This event providentially illustrated the extreme wickedness of what was done to our Lord, but so quickened the Roman conscience that it prevented like injustice to St. Paul, although a Roman citizen, over and over again. Acts xvi. 37, 38, and xxii. 24, 25.]
250 Tantae affluentiae ubertate. [Compare Cicero (ut supra): Crux, crux! inquam infelici et aerumnoso, qui nunquam istam potestatem viderat comparabatur.]
251 Isa. l. 5, 6, quoted from the Septuagint.
252 i.e., of the smiters; Gr. ei0j r9api/smata, "blows with the hand."
253 Ps. xxxv. 15, 16. The quotation is from the Septuagint, and differs widely from the authorized English version.
254 Flagella, said to be used for men deserving the scourge; wicked men.
256 Ignoraverunt. Others read "ignoravi," I knew it not.
257 Deriserunt me derisu. So the Greek, e0cemukthxrisaxn me mukthrismoxn.
261 paizonta. Another reading is ptai/onta, which would imply that they regarded Christ as a transgressor.
262 Justin Martyr quotes this passage in his Dialogue with Trypho, and complains that it had been expunged by the Jews. [See vol. i. p. 234, and remarks of Bishop Kaye, Justin Martyr, p. 44, on passages suppressed by the Jews.]
263 Negaverunt. Another reading is "necaverunt," they put to death.
264 Isa. liii. 8-10, 12. The quotation is made from the Septuagint.
265 Consequetur. In the Greek, klhronomh/sei, "shall inherit."
267 Jer. xi. 18, 19. quoted from the Septuagint.
268 Sine malitiâ. Another reading is "sine maculâ," without spot.
270 For the various explanations, see Pole's Synopsis. Some suppose that there is a reference to the corruption of food by poisonous wood; others that the meaning is a substitution of wood for bread. Another explanation is, that the word translated bread denotes fruit, as in the English authorized version, "Let us destroy the tree, with the fruit thereof." But see Pole on the passage. [Jer xi. 19. Here is a very insufficient note, the typology of Scripture not being duly observed. Compare Tertullian, vol. iii. p. 166, especially at note 10, which illustrates the uniform spirit of the Fathers in dealing with the Jews. And note Bishop Kaye's remark, vol. ii. p. 206, note 5, this series.]
271 This explanation appears altogether fanciful and unwarranted.
273 So the Septuagint. The English authorized version appears accurately to express the idea intended to be conveyed: "Thy life shall hang in doubt before Thee."
274 The idea is that God is not in doubt, as a man, as to His conduct, nor is He liable to change His mind, or to be influenced by threats or in any other way.
277 Ps. xxii. 16-18. [Compare vol. i. p. 176, note 4, this series.]
278 1 Kings ix. 6-9, with some additions and omissions; and 1 Chron. vii. 19-22.
279 Ex omnibus. The English authorized version has, "out of my sight."
280 In perditionem et improperium.
281 This is not taken from the passages cited, nor from the Old Testament.
282 i.e., from noon. [Elucidation IV.]
286 i.e. Hades, the place of departed spirits.
292 [ A very feeble exposition of Luke xix. 42, 44.]
293 Revelari, to be laid bare, uncovered, brought to light.
294 Abdicato et exhaeredato. The two expressions are joined together, to give strength. "Abdicati" were sons deprived of a share in their father's possessions during his life; "exhaeredati," disinherited, those who have forfeited the right of succession after their father's death.
296 Or rather "covenant," diaqh/kh, for this signification is much more in accordance with the general meaning of the passage.
299 Consummaturum, "would complete," "make perfect," as in the next clause.
300 See Heb. viii. 13, "In that He saith, a new covenant, He hath made the first old."
301 St. John's testimony is more distinct, i. 12: "But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name."
303 Confirmabo te, "will strengthen Thee."
304 In testamentum generis mei. The word here rendered "covenant" is the same (testamentum) as that translated in other places "testament," which does not supply the sense here required. The attempt to give the meaning "testament" in all places causes much confusion, as in this passage.
307 i.e., the new doctrine which they announced.
308 In memoriam scripta. This is said to have been the title of a spurious book now lost.
309 Expugnaret. The word properly signifies to take by storm.
310 Ut naturae immortali quidquam decederet.
312 Professi Dei. The expression denotes one who shows himself in his real character, without any veiling or concealment. There is another reading-"professi Deum."
314 Ipse praeceptis suis fidem detrahat.
317 [See Augustine, quoted in elucidation, vol. vi. p. 541.]
321 [What neither Platonists nor Censors, in their judgments, could effect by their sophia, the crucified Jesus has done by His Gospel. The impotence of philosophers as compared with the Carpenter's Son, to change the morals of nations, cannot be gainsaid. See Young's Christ of History.]
325 Thus our Lord tells us that flesh and blood cannot reveal to us mysteries.
327 Omnium excusationum vias. [Here is the defect of Cicero's philosophy. See William Wilberforce, Practical Christianity, p. 25, ed. London, 1815.]
329 Thus St. Paul complains, Rom. vii. 15: "What I would, that do I not; but what I hate, that do I;" and ver. 21, "I find then a law that when I would do good, evil is present with me." But (viii. 3) he says, "What the law could not do, in that it was weak through the flesh, God, sending His own Son in the likeness of sinful flesh, condemned sin in the flesh."
331 This is urged as an excuse by him to whom the precept is addressed. In this and the following sentences there is a dialogue between the teacher and the taught.
332 Praecepta sua factis adimplendo.
334 Thus, Heb. viii. 2, Christ it spoken of as "a minister of the sanctuary, and the true tabernacle."
335 Having a human father and mother.
336 mesi/thj, a mediator, one who stands between two parties to bring them together. Thus 1 Tim. ii. 5, "There is one God, and one mediator (meoi/thj) between God and men, the man Christ Jesus." In the Epistle to the Hebrews Christ is spoken of as the "mediator of the new covenant." And Gal. iii. 20, "A mediator is not of one:" the very idea of a mediator implies that he stands between two parties as a reconciler.
337 Emereri, "to earn or obtain." The word is specially applied to soldiers who have served their time, and are entitled to their discharge.
340 i.e., was shown by the event to be true, not doubtful or deceptive.
345 See Matt. ix. 33, "The dumb spake, and the multitudes marvelled:" Mark vii. 37, "They were beyond measure astonished, saying, He hath done all things well: He maketh both the deaf to hear and the dumb to speak."
348 Elephantiaci, those afflicted with "elephantiasis," a kind of leprosy, covering the skin with incrustations resembling the hide of an elephant.
349 Resignasse, "to have unsealed or opened."
351 [It is undoubtedly true that all our Lord's miracles are also parables. Such also is the entire history of the Hebrews.]
352 Acerbitates et amaritudines.
353 The word "corona" denotes a "crown," and also, as here, a "ring" of persons standing around. The play on the word cannot be kept up in English. [Thus "corona tibi et judices defuerunt" Cicero, Nat. Deor., ii. 1. So Ignatius, ste/fanon tou= presbuteri/ou = corona presbyterii, vol. i. p. 64, this series.]
355 The cross was the usual punishment of slaves.
357 A weak and senseless reason. The true cause is given by St. John xix. 36: "These things were done that the scripture should be fulfilled, A bone of Him shall not be broken." [The previous question, however, remains: Why was the Paschal lamb to be of unbroken bones, and why the special providence that fulfilled the type? Doubtless He who raised up His body could have restored it, had the bones also been broken; but the preciousness of Christ's body was thus indicated as in the new tomb, the fine linen and spices, and the ministry of "the rich in his death, because He had done no violence," etc.-Isa. liii. 9.]
358 The sign of the cross used in baptism.
359 The account, Ex xii., makes no mention of colour. "Without spot" is equivalent to "without blemish." [But the whiteness implied. "Without spot" excludes "the ring-streaked and speckled," and a black lamb a fortiori.-1 Pet. i. 19. "Without spot" settles the case. Isa. i. 18 proves that the normal wool is white.]
361 a\po tou= pa/sxein, "rom suffering" The word "pascha" is not derived from Greek, as Lactantius supposes, but from the Hebrew "pasach," to pass over.
362 [See book vii., and the Epitome, cap. li.,infra.]
363 Litant, a word peculiar to the soothsayers, used when the sacrifices are auspicious.
366 Depingere; to make observations on the entrails of the victims, so as to foretell future events.
367 Prosecrârant. Others read "prosecârant," a sacrificial word, properly denoting the setting apart some of the victim for offering to the gods.
368 Praesentibus poenis, "on the spot."
369 i e., the sign of the cross, with which the early Christians frequently marked themselves [So long as Christians were mocked and despised as followers of a crucified one there was a silent testimony and bold confession in this act which must be wholly separated from the mere superstition of degenerate Christians. It used to mean just what the Apostle says, Gal. vi. 14. In this sense it is retained among Anglicans.]
370 [See vol. iii. pp. 37, 176, 180, and iv. 189-190.]
371 [The cessation of oracles is attested by Plutarch. See also Tertullian, vol. iii. p. 38, this series, and Minucius, vol. iv. p. 190. Demonology needs further exposition, for Scripture is express in its confirmation of patristic views of the subject.]
372 There is probably a reference to Iliad, i. 221, where Athene is represented as going to Olympus:-
h9' ou!lupo/nde bebh/kei
dw/mat' e0j aigio/xoio Dio\j meta\ dai/monaj a!llouj
373 Ut errores hominibus immittant.
374 Per diversa regionum. There is another reading, "perversâ religione"-by perverted religion.
375 The reference is to necromancy, or calling up the spirits of the dead by magic rites.
376 There is another reading: "qui de Deo patre omnia, et de filio locutus est multa;" but this is manifestly erroneous.
377 So our Lord, John xvii. 3: "This is life eternal, that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent."
378 ["Hoc vinculo pietatis obstricti Deo et religati sumus." He returns to this in the same chapter, infra.]
379 A religendo. There is little doubt that the true derivation of "religio" is from religere, not from religare. According to this, the primary meaning is, "the dwelling upon a subject, and continually recurring to it."
380 Superstites, et superstitiosi.
381 [Here the famous passage should be given with accurate reference to its place, as much of its force vanishes in translation. Cicero's etymology is thus given: "Qui autem omnia quae ad cultum deorum pertinerent, diligentes retractarent et tamquam relegerent sunt dicti religiosi, ex relegendo, ut elegantes ex eligendo, tamquam a diligendo diligentes, ex intelligendo intelligentes."-De Nat. Deor., lib. ii. cap. 28.]
382 Demerentur, "they lay under an obligation."
385 [This seems very loose language when compared with Matt. vi. 9 and 1 Cor. xi. 1, 2. The whole epistle shows the how and the what to be important in worship, and that the Apostle had prescribed certain laws about these.]
387 [Lactantius has generally been sustained by Christian criticism in the censures thus passed upon Cicero, and in making the word religio out of religare. His own words are desirable here, to be compared with those which he endeavors to refute (note 4, supra): "Diximus nomen religionis a vinculo pietatis esse deductum, quod hominem sibi Deus religarit," etc.; i.e., it binds again what was loosed.]
390 i.e., those worshipped in public temples, and with public sacrifices, as opposed to the household gods of a family, and ancient as opposed to those newly received as gods.
392 [i.e., the Everlasting Father implies the Everlasting Son.]
395 Thus, Heb. i. 3, the Son is described as the effulgence of the Father's glory: a0pau/gasma th=j do/chj au0you=.
396 In manu patris. Among the Romans the father had the power of life and death over his children.
397 [Mundus una Dei domus. World here = universe. See vol. ii. p. 136, note 2, this series.]
403 Thus Christ Himself speaks, John x. 30, "I and my Father are one;" and iii. 35, "The Father loveth the Son, and hath given all things into His hand."
405 See Matt. xviii. 7; Luke xvii. 1; 1 Cor. xi. 19; 2 Pet. ii. 1.
408 [N.B.-The Callistians, Novatians, etc.; vol. v. Elucidation XIV. p. 160: and Ibid., p. 319, 321-333.]
410 The Phrygians were the followers of Montanus, who was the founder of a sect in the second century. He is supposed to have been a native of Ardaba, on the borders of Phrygia, on which account his followers were called the Phrygian or Cataphrygian heretics. Montanus gave himself out for the Paraclete or Comforter whom our Lord promised to send. The most eminent of his followers were Priscilla and Maximilla. [But see vol. ii. pp. 4 and 5; also vol. iii. and iv. this series, and notes on Tertullian, passim.]
411 The Novatians were the followers of Novatus, in the third century, They assumed to themselves the title of Cathari, or the pure. They refused to re-admit to their communion those who had once fallen away, and allowed no place for repentance.
412 The Valentinians were the followers of Valentinus, an Egyptian who founded a sect in the second century. His system somewhat resembled the Gnostics. He taught that Christ had a heavenly or spiritual body, and assumed nothing from the Virgin Mary.
413 The Marcionites were the followers of Marcion, a heretic of the second century, who held the Oriental belief of two independent, eternal, co-existing principles, one of good, the other of evil. He applied this doctrine to Christianity. His chief opponent was Tertullian.
414 The Anthropians held that Jesus Christ was nothing but man (a!nqrwpoj).
415 This word is omitted by some editors, as Lactantius wrote before the Arian heresy had gained strength. [See vol. vi. p. 291.]
416 This is directed against the Novatians. See preceding note on the Novatians, [and vol. v., this series, passim].
417 Penetrale, "the interior of a house or temple."
418 Uberius. Others read "verius," more truly: but the reading of the text is preferable.
1 These words are omitted in some editions. The chapter is a kind of preface to the whole book, in which he complains that punishment has been inflicted on the Christians, without due inquiry into their cause. [Religious = superstitious. See p. 131, supra.]
6 There is a reference here to a well-known passage of Lucretius, i. 935: "As physicians, when they purpose to give nauseous wormwood to children, first smear the rim round the bowl with the sweet yellow juice of honey, that the unthinking age of children may be fooled as far as the lips, but though beguiled, not be betrayed."
9 Incutere. So Lucretius, i. 19, "incutiens amorem."
12 [Vol iv. 173. Note our author's reference to the founders of Latin Christianity, all North-Africans, like Arnobius and himself. See vol. iv. pp. 169, 170.]
14 The word kopri/aj is applied to sycophants and low buffoons and jesters, who, for the sake of exciting laughter, made boastful and extravagant promises.
15 [Let us call him Barbatus; for one so graphically described by our author deserves a name worthy of his sole claim to be a philosopher.]
17 It was the custom of the philosophers to wear a beard; to which practice Horace alludes, Serm., ii. 3, "Sapientem pascere barbam," to nourish a philosophic beard. [The readers of this series no longer require this information: but it may be convenient to recur to vol. ii. note 9, p. 321; also, perhaps, to Clement's terrible defence of beards, Ibid., pp. 276-277.]
19 Ambitu. The word denotes the unlawful striving for a post.
20 [On the reference to these two adversaries, see Lardner, Credib., iii. cap. 65, p. 491; vii. cap. 39, p. 471; also vii. 207.]
21 Hierocles is referred to, who was a great persecutor of the Christians in the beginning of the fourth century. He was the chief promoter of the persecution which the Christians suffered under Diocletian. [Wrote a work (Philalethes) to show the contradictions of Scripture. Acts xiii. 10.]
22 Intima, i.e., of an esoteric character, known only to those within the school or sect.]
23 Cui fuerat assensus. Other editions read "accensus," i.e., reckoned among.
28 Hierocles, referred to in chapter 2.
29 Apollonius, a celebrated Pythagorean philosopher of Tyana: his works and doctrines are recorded by Philostratus, from whom Lactantius appears to have derived his account. The pagans compared his life and actions with those of Christ. [See Origen, vol. iv. p. 591, this series.]
30 Apuleius, a native of Madaura, a city on the borders of the province of Africa, he professed the Platonic philosophy. He was reputed a magician by the Christian writers. [Author of The Golden Ass, a most entertaining but often indecent satire, which may have inspired Cervantes, and concerning which see Warburton, Div. Legat., vol. ii. p. 177 (et alibi), ed. London, 1811.]
34 With one spirit, "uno spiritu."
35 [But Apollonius was set up as an Antichrist by Philostratus as Cudworth supposes, and so other men of learning. But no student should overlook l.ardner's valuable commentary on this character, and his quotations from Bishop Parker of Oxford, Credib., vol. vii. p. 486, and also p. 508, cap. 29, and appendix.]
40 [Future Writers. This laying of an anchor to windward is characteristic of Lactantius.]
41 [See elucidations, vol. iii. pp. 56-60, this series.]
42 Oblatrantem atque obstrepentem veritati. These words are taken from Cyprian, vol. v. p. 457, this series.
45 [This censure of Cyprian fully exculpates Minucius, Arnobius and others, superficially blamed for their few quotations from Holy Writ. Also, it explains our author's quotations from the Sibyl, etc.]
46 [Striking is the language of the Pollio ("Redit et Virgo," etc.) in which the true Virgin seems to be anticipated.]
47 Ulla. Another reading is "illâ," as though there were a reference to the family of Saturnus.
48 Germanicus Caesar, the grandson of Augustus, translated in verse a part of the poems of Aratus. [See p. 36, supra.]
49 Cicero translated in verse part of the poems of Aratus. [This poet is quoted by St. Paul, tou= ga!r kai\ ge/noj e0sme/n, Acts xvii. 28. Archdeacon Farrar does not consider the natural and inpedantic spirit of the Apostle in suiting this quotation to time and place; and, if it was a common-place proverb, all the more suggestive is the accuracy of the reference to "one of your own poets."]
54 [That is, in his translation of the poetry of Aratus.]
55 [Et Jovis in * in parte resedit. For this fragmentary verse we are indebted to our author; other fragments are given in good editions of Cicero. He translated the Phenomena of Aratus in his youth. My (Paris) edition contains nearly the whole.]
58 Hominum. Another reading is "omnium," of all, as opposed to the few.
60 Altiores se...faciebant. Another reading is, "altiores caeteris...fulgebant."
61 [Compare Cicero, De Officiis, i. 14, with Luke xxii. 25.]
62 [To establish this, would be to go far in a theodicy to reconcile the permission of evil with the divine goodness.]
65 Caput obvolutum. This appears to be the title of a lost declamation of Quintilian.
67 [This is not consistent with the Church's allowance of matrimony to women past child-bearing, nor with the language of the Apostle, 1 Cor. vii. 2-7. See my note (2), vol. ii. p. 262.]
68 Si ab omnibus in legem Dei conjuraretur. The word "conjuro," contrary to its general use, is here employed in a good sense.
69 [See ed. Klotz, vol. ii. p. 403, Lips, 1869.]
72 The Jewish people. Thus St. Paul speaks, Acts xxvi. 6: "I stand and am judged for the hope of the promise made of God unto our fathers."
73 i.e., the Christian religion.
75 Desperati, equivalent to para/boloi, a word borrowed from combats with wild beasts, and applied to Christians as being ready to devote their lives to the cause of God.
76 There is an allusion to the punishment of parricides, who were enclosed in a bag with a dog, a serpent, an ape, and a cock, and thrown into the sea.
77 Patientia, in a bad sense. [The text of the translator gives "endurance," for which I venture to substitute as above.]
79 Induforo. "Indu" and "endo" are archaisms, used by Lucretius and other writers in the same sense as "in."
80 i.e., Christians. [See vol. i. pp. 26, 27.]
81 Eoque fieri non potest. Others read "aeque fieri," etc.
90 Hominum prave religiosorum.
94 Virg., Aen., xi. 646, ii. 368. [Dan. vii. 7.]
95 The more severe torture, as causing immediate death, may be regarded as merciful, in comparison with a slow and lingering punishment. [This by an eye-witness of Diocletian's day.]
96 Exquisitis, "carefully studied."
97 Ne morte quidem simplici dignum putetis.
98 [From the Republic, iii. xvii. 27.]
100 Cariosis. There is a great variety of readings in this place.
101 [Vol. iv. p. 116; same vol., p. 125.]
102 Et qui fuerint aversi, redeant. The common reading is, "et qui fugerunt, universi redeant."
104 Propter miraculum virtutis.
105 Deest illis inspirata patientia.
106 [Vol. iii. p. 700, this series.]
108 Horat., Carm., iii. 3, Lord Lytton's translation.
112 [See Rep., iii. cap. 6, part iv. vol. 2, p. 300, ed. Klotz.]
114 [De Officiis, i. 26; and see vol. ii. p. 421, this series.]
115 [A striking parallel to Cyprian's saying, vol. v. note 2, p. 460, this series.]
117 Nisi quòd. Some editions read, "nisi quos," except those whom, etc.
118 Quia non egent. Some editors omit non; but this is not so good.
119 [Jas. i. 9, 10, and ii. 1-8.]
121 [From the Republic, book iii. cap. 12, sec. 21.]
122 Venenata. [See De Finibus, book v. cap. 23.]
124 i.e., The Academic School.
125 Sacramentum, "the true theory of human life."
127 Hor., Carm., i. 22. 1, Lord Lytton's translation.
132 Nesciunt, quia malum est nocere.
134 Thus far he has refuted the arguments of Furius, the advocate of injustice. He now shows the reasons why Laelius, who was esteemed most wise, does not worthily maintain the cause of justice, i.e., because he was ignorant of heavenly wisdom. [See cap. xvii. p. 152, supra.]
137 2 [In focum. Here it means the brazier placed before an image.]
139 4 [Perpetually recurring are such ideas and interpretations of God's warnings. Vol. iv. p. 542.]
140 5 Praedonum. Some refer this to the priests; others, with greater probability, to the demons alluded to in the sentence.
142 Ex mortibus. Another reading is, ex moribus.
143 [That is, the introductions, historically recorded, of such rites; e.g., by Numa. See vol. iii. p. 36, this series.]
147 ["Parcus Deorum cultor et infrequens:" so Horace describes himself in this spirit. Odes, book i. 34, p. 215, ed. Delphin.]
148 [See p. 155, note 2, supra.]
149 [Lib ii. cap. 10. A noble reference in this chapter to equality among men.]
151 Pergitur enim...furore. Another reading is, "Perciti enim perferuntur...furore."
152 Exsulantur. Other readings are, "exsolantur," "expelluntur," "exultantur." [Compare p. 393, note 1, vol. v., this series.]
153 Eos ipsos, i.e., Christians.
154 Quia oculis manuque tractabile est.
155 See vol. iii. (cap. 36), p. 45, note 1, this series.]
157 ["Deus homines pro liberis habet sed corruptos." He attributes a sort of inspiration to such a writer, as to Orpheus and the Sibyl.]
159 Pressurae verberibus. The word "pressura" is used by the Fathers to express persecution or calamity.
160 [See Tertullian, vol. iii. pp. 36 (note 1), 45 (note 2), 49, 55, and 60.]
161 [A most important résumé of the effects upon the heathen of Christian fortitude and patience. See Tertullian on "the Seed of the Church," vol. iii. pp. 55 and 60; also vol. iv. p. 126.]
162 Bestias males. Lactantius in several passages applies this expression to the persecutors of the Christians. [A quotation from the Cretian poet cited by St. Paul. "Cretenses semper mendaces malae bestiae, ventres pigri." Tit. ii. 12.]
2 Nihil moderati aut pensi habent. The expression is borrowed from Sallust, Catiline, xii.
4 Addicti et servientes voluptatibus.
5 [See book ii. cap. 2, p. 43, supra.]
6 [The ritual use of lights was unknown to primitive Christians, however harmless it may be.]
7 [The ritual use of lights was unknown to primitive Christians, however harmless it may be.]
8 fw=tej. There is here a play on the double meaning of the word-fw=j, a light, and fw/j, a man. Some editions read "fwj nuncupatur."
9 [The ritual use of lights was unknown to primitive Christians, however harmless it may be.]
10 [The Lutherans retain altar-lights in Europe, and their use has never been wholly obsolete in the Anglican churches; but it is evident from our author that "from the beginning it was not so." This is not said with any scruple against their use where it is authorized by competent legislation.]
11 Saginam, thick coarse food, such as that which was given to gladiators.
13 [Ad justitiam. In Christian use, it means more than "justice," which is put here by the translator.]
14 [1 John iii. 1-8. The ethical truth of the Gospel was understood and exemplified by the primitive faithful.]
15 [One wonders whether the Duoe Vioe here be not a reference to the "Apost. Constitutions" (book vii.), which, with the Bryennios discovery, will receive attention hereafter.]
16 [Again the Duoe Vioe. See capp. 1 and 5, in (eds. Hitchcock and Brown) the Bryennios ms., pp. 3 and 13.]
20 [Again the Duoe Vioe. See capp. 1 and 5, in (eds. Hitchcock and Brown) the Bryennios ms., pp. 3 and 13.]
21 [Again the Duoe Vioe. See capp. 1 and 5, in (eds. Hitchcock and Brown) the Bryennios ms., pp. 3 and 13.]
22 [Universal redemption is lovingly set forth by our author.]
23 [A reference to the baptismal rite; the catechumen renouncing the works of darkness with his face to the west, and turning eastward to confess the Sun of Righteousness.]
25 Posita sunt omnia. There is another reading, "posuit Deus omnia."
27 It was customary in many of the ancient states to connect the year with the name of the chief magistrate who was then in office. Thus at Athens the title of the chief magistrate was Archon Eponymus, giving name to the year; and at Rome, the year was reckoned by the names of the consuls then in office.
28 [Ut infinita et perpetua potestate dominos se dici velint universi generis humani. A bold hint to Constantine.]
29 Variis. Another reading is "vanis."
30 Philosophiam in oculos impingit. [A warning to the emperor, a reflection on such as the Antonines, and a prolepsis of Julian.]
32 Hostem atque inimicum: the former word signifies a "public," the latter a "private enemy."
33 [De Officiis, passim. Notably, to begin with, book i. cap. 3: "Triplex igitur," etc.]
34 [De Nat. Deor., iii. See also De Off., cap. 5, sec. 18.]
36 [To be taken with a grain of salt, but apparently comprehended in our author's personal theodicy.]
37 Poene: others read "plenè," and "planè." [c. 30, p. 100, supra.]
38 [The first of the three inutilia of Lucilius, ut supra, thus: (1) "Virtus quaerendae rei finem scire, modumgue;" (2) "Virtus divitiis pretium persolvere posse;" (3) "Virtus id dare quod re ipsa debetur honori." See p. 167, supra.]
39 See chap. v. [p. 167, supra.]
41 [How I love our author for his winning reproof of mere philosophical virtue in contrast with evangelical righteousness!]
42 [See the Quis Dives Salvetur of Clement, vol. ii. p. 591, this series.]
43 Haggai. ii. 7. "La journée de Pharsale fut la dernière heure de la liberté. Le sénat, les lois, le peuple, les moeurs, le mond romain étaient anéantis avec Pompée."-Lamartine.]
44 [See, on Pharsalia, etc., Lamartine's eloquent remarks, Vie des Grands Hommes (César), vol. v. pp. 276-277, ed Paris, 1856.]
46 Funditus, "from the very foundation."
49 Umbrâ et imaginibus. The figure is borrowed partly from sculpture and partly from painting. "Effigies" is the moulded form, as opposed to the mere outline, "umbra" and "imago."
50 De Offic., iii. 4. The words, "aut ab illis fortitudinis, aut," have not been translated, because they refer to the "Decii" and the "Scipiones," who are mentioned by Cicero as examples of bravery, but are omitted by Lactantius.
52 [Ex mediorum officiorum frequentia, etc.]
54 Praecursor: the exact meaning of the word is a "scout."
55 Verisimilia: the word generally means "probabilities."
56 Praevaricator; properly an advocate who, by collusion, favours the cause of his opponent.
59 Simplex, as opposed to the various paths of the other.
60 Multo clarior sol est, quàm hic. Others read, "Multo clarius sole est, quàm hic," etc.
61 [Repub., iii. cap. 22, 16.]
62 Abrogo is to repeal or abrogate wholly; "derogo," to abrogate in part, or modify; "obrogo," to supersede by another law.
63 Abrogo is to repeal or abrogate wholly; "derogo," to abrogate in part, or modify; "obrogo," to supersede by another law.
64 Divinent. [Illustrative of the Sibyllina, and, in short, of Balaam; and not less of Rom. ii. 14, 15.]
65 [Dan vii. 23. An appeal for reformation.]
66 [ 1 Cor. iii. 11-15. But are the heathen to be judged by the New Covenant? See vol. ii. (Clement, sparsim), this series.]
68 [See cap. 12, p. 79, supra.]
69 In eo promerendo. [John xvii. 3.]
[fu/sij k e/rata tau/roij
o9pla\j d' e@dwken i@ppoi/j
toi=j a0ndra/sin fro/nhma, k.t.l.Anacreon, Ode 2.]
73 Conjunctiores, quòd animis, quàm quòd (others read "qui") corporibus.
74 [Modern followers of Lucretius may learn from him:-
Denique coelesti sumus omnes semine oriundi;
Omnibus ille idem pater est.] ii. 991.
75 Isa. lviii. 6, 7; Ezek. xviii. 7; Matt. xxv. 35.
77 Dum volunt sanare, vitiaverunt. There is another reading: "dum volunt sanare vitia, auxerunt," while they wish to apply a remedy to vices, have increased them.
78 Objectis aggeribus. "Agger" properly signifies a mound of earth or other material.
80 Praeter infantiam-others read "propter infans"-properly means, one unable to speak. [See fine remarks on language, etc., in De Maistre, Soirées, etc., vol. i. p. 105 and notes, ed. Lyon, 1836.]
81 A corpore, that is, from society.
82 Retentio. The word sometimes signifies a "withholding," or "drawing back;" but here, as in other passages, Lactantius uses it to express "preservation."
87 Idoneis. Lactantius uses this word as though its meaning were "the rich;" and though it seems to have passed into this sense in later times, it is plain from the very words of Cicero himself that he uses it of deserving persons who need assistance.
89 De Offic., iii. 17. Solidam et expressam.
90 [De Leg., iii., and De Offic., i. cap. 16.]
91 Populari levitate ducti: an expression somewhat similar to "popularis aura."
93 Cic., Pro Marcello. [Nihil opere et manu factum.]
95 The meaning appears to be this: To benefit our friends and relatives, relates to man, i.e., is a merely human work; but to benefit those who cannot make a recompense is a divine work, and its reward is to be expected from God.
100 Malitia, roguery. The word properly signifies some legal trick by which the ends of justice are frustrated, though the letter of the law is not broken.
101 Umbratico et imaginario praeceptori.
103 Munera. The same word is used for "shows," as of gladiators, or contests of wild beasts, exhibited to the people.
106 Quasi odore quodam veritatis. The word "odor" is sometimes used to express "a presentiment" or "suspicion."
107 [Gen. xlix. 29-31; Mark xiv. 8, 9.]
108 [Ennius; also in Cicero, De Offic., i. cap. 16]
110 In aram Dei. Others read "arcam," the chest.
111 i.e., "gladiators purchased from a trainer for the gratification of the people."
112 Bestiarios: men who fought with beasts in the amphitheatre.
113 [Matt. xviii. 21-35. Exposition of vi. 14.]
115 In cogitationem. Others read "cogitatione."
116 Lapsos. [All this shows the need of an Augustine.]
117 Temporariae. [Admirable so far as our author goes.]
119 [After fifteen centuries, physicians know as little about the spleen as ever. See Dunglison, Med. Dict., sub voce "spleen."]
121 Exuberat in sentes, "luxuriates into briars."
122 [Cap. xiv. p. 179, supra.]
123 [After Pharsalia. Note this love of freedom.]
125 [See Augustine against Pelagius, another view.]
126 [Again this love of liberty, but loosely said.]
128 Sed earum modum non tenent. [Augustine's anthropology better.]
131 [Homini amico ac familiari non est mentiri meum.]
132 Matt. v. 44; Luke vi. 28; Rom. xii. 14.
133 i.e., Jesus Christ the Son of God = the Word of God.
135 Animi sui complicitam notionem evolvere.
136 [Nisi lacessitus injuria.]
137 Comparem. Injustice and impatience are here represented as a pair of gladiators well matched against each other.
138 Pecudes, including horses and cattle.
139 Caninam, i.e., resembling a dog, cutting.
140 The allusion is to the Philippics of Cicero, a title borrowed from Demosthenes.
142 Quoad fieri potest. Others read, "quod fieri potest."
146 [Rather, indignation, cupidity, and concupiscence, answering to our author's "ira, cupiditas, libido." The difference involved in this choice of words, I shall have occasion to point out.]
147 [Here he treats the "three furies" as not in themselves vices, but implanted for good purposes, and becoming "diseases" only when they pass the limits he now defines. Hence, while indignation is virtuous anger, it is not a disease; cupidity, while amounting to honest thrift, is not evil; and concupiscence, until it becomes "evil concupiscence" (epiqumi/an kakh\n, Col. iii. 5), is but natural appetite, working to good ends.]
148 Desire. [See note 6, supra.]
151 [Quae, nisi in metu cohibetur.]
152 [Assiduis verberibus. This might be rendered "careful punishments."]
153 [Quod ignorantes Deum facere non possunt. In a later age Lactantius might have been charged with Semi-Pelagianism, many of his expressions about human nature being unstudied. But I note this passage, as, like many others, proving that he recognizes the need of divine grace.]
155 Coelum potius quàm coelata. There appears to be an allusion to the supposed derivation of "coelum" from "coelando."
156 [Intermicantibus astrorum luminibus. It does not seem to me that the learned translator does full justice here to our author's idea. "Adorned with the twinkling lights of the stars" would be an admissible rendering.]
157 [It is unbecoming for a Christian, unless as an officer of the law or a minister of mercy, to be a spectator of any execution of criminals. Blessed growth of Christian morals.]
158 Dissipari. [A very graphic description of the brutal shows of the arena, which were abolished by the first Christian emperor, perhaps influenced by these very pages.]
160 i.e., without reference to the manner in which death is inflicted. [Lactantius goes further here than the Scriptures seem to warrant, if more than private warfare be in his mind. The influence of Tertullian is visible here. See Elucidation II. p. 76, and cap. xi. p. 99, vol. iii., this series.]
161 [Sanctum animal. See p. 56, supra. But the primal law on this very subject contains a sanction which our author seems to forget. Because he is an animal of such sacred dignity, therefore "whoso sheddeth man's blood," etc. (Gen. ix. 6). The impunity of Cain had led to bloodshed (Gen. vi. 11), to which as a necessary remedy this sanction was prescribed.]
163 They thought it less criminal to expose children than to strangle them.
165 i.e., by exposing them, that others may through compassion bring then up.
167 i.e., at the shows of gladiators.
168 [How seriously this warning should be considered in our days, when American theatricals have become so generally licentious beyond all bounds, I beg permission to suggest. See Elucidation I. p. 595, vol. v.; also Ibid., pp. 277, 575, this series.]
171 The mimus was a species of dramatic representation, containing scenes from common life, which were expressed by gesture and mimicry more than by dialogue.
172 Praefigurat, not a word of classical usage.
173 [see Tertullian, vol. iii cap. 25, p. 89, this series.]
174 See p. 27, supra; also vol. vi. pp. 487, 488.]
176 Fundati, having the foundation well laid, trained. Some read, "Ab aliquo imperito doctore fundati."
177 It has been judged advisable to give this chapter in the original Latin. [Compare Clement, vol. ii. p. 259, notes 3, 7, this series.]
178 [Non bene conveniunt igitur legibus divinis quae supradicta sunt auctore nostro (vide p. 143, apud n. 2) sed haec verba de naturâ muliebri minime imperita, esse videntur.]
180 meta/noia. The word properly denotes a change of mind, resulting in a change of conduct.
181 Resipiscentiam. [Note the admitted superiority of the Greek.]
182 Pro pietate suâ. Augustine (De Civitate Dei, x. 1) explains the use of this expression as applied to God.
183 [Concerning the "planks after shipwreck," see Tertullian, pp. 659 and 666, vol. iii., this series.]
186 Supervacuam, i.e., useless, without an object. [P. 171. n. 2.]
187 [May I be pardoned for asking my reader to refer to refer to The Task of the poet Cowper (book ii.): "All truth is from the sempiternal source," etc. The concluding lines illustrate the kindly judgment of our author:-
"How oft, when Paul has served us with a text,
Has Epictetus, Plato, Tully, preached!
Men that, if now alive, would sit content
And humble learners of a Saviour's worth,
Preach it who might. Such was their love of truth,
Their thirst of knowledge, and their candour too." But turn to our author's last sentence in cap. 17, p. 183, supra.]
191 Februis, a word used in the Sabine language for purgations. Others read "fibris," entrails, offered in sacrifice.
192 There is an allusion to the altar of Hercules, called "ara maxima." [Christian philosophy is heard at last among Latins.]
193 Quae summum fastigium imponerent. The phrase properly means to complete a building by raising the pediment or gable. Hence its figurative use. [See cap. 2, p. 164.]
194 Donum, a free-will offering or gift. See Ex. xxv. 2.
195 [i.e., "the Eucharist" as a sacrifice of praise and thanksgiving. And mark what follows, note 3, infra.]
196 [Nos ad justitiam esse natos.]
199 i.e., no known sins. Thus the Psalmist prays: "Cleanse thou me from my secret faults." [So St. Paul, 1 Cor. iv. 4, where the archaic "by" = adversus.]
200 Satisfaciat, "let him make satisfaction by fruits worthy of repentance."
1 The subject of the first and second books.
2 The subject of the sixth book.
3 The subject of the third book.
4 The subject of the fourth book.
5 The subject of the fifth book.
6 The subject of the sixth book.
16 Ad confundendos. Others read "consolandos."
17 Decurso temporum spatio. A metaphor taken from the chariot course; spatium being used for the length of the course, between the metae, or goals.
19 Assumptio: often used for the minor proposition in a syllogism.
21 Eum. Others read "eam," referring it to "majestatem."
24 Siccaverunt: rarely used in a neuter sense.
25 Primam terrae faciem: as opposed to the inner depths.
27 Quòd si ratio ei quadraret.
35 [The parables of nature are admirably expounded by Jones of Nayland. See his Zoologica Ethica, his Book of Nature, and his Moral Character of the Monkey, vols. iii., xi., and xii., Works, London, 1801.]
36 Asclepiades was a Christian writer, and contemporary of Lactantius, to whom he wrote a book on the providence of God. [According to Eusebius, a bishop of this name presided at Antioch from A.D. 214 to 220; but this is evidently another.]
37 Illis non quadrare rationem.
39 De transverso jugulasset. The Academics, affirming that nothing was certain, opposed the tenets of the other philosophers, who maintained their own opinions respectively.
40 [The law of his being is stated in Bacon's words: "Homo naturae minister et interpres," Nov. Org., i. 1. It is his duty to comprehend what he expounds, and to lend his voice to nature in the worship of God. See the Benedicite, or "Song of the Three Children," in the apocryphal Bible.]
42 Varia. Others read, "faecunditatem variam generandi."
44 [Our author never wearies of this reference to Ovid's beautiful verses. Compare Cowper (Task, book v.) as follows:-
"Brutes graze the mountain-top with faces prone
And eyes intent upon the scanty herb
It yields them; or, recumbent on its brow,
Ruminate heedless of the scene outspread
Beneath, beyond, and stretching far away
From inland regions to the distant main.
Not so the mind that has been touched from heaven.
...She often holds,
With those fair ministers of light to man
That nightly fill the skies with silent pomp,
Sweet conference," etc.]
48 [Justitiam sequi. I have substituted righteousness for the translator's justice here (see c. 25, p. 126, supra). Coleridge remarks on the weakness of the latter word. It may be, our author is quoting St. Paul (1 Tim. vi. 11 and 2 Tim. ii.), sectare justitiam, "follow after righteousness."]
52 i.e., "in discomfort," liable to the evils of this life.
53 i.e., in comfort and luxury. On the whole passage see John xii. 25: "He that loveth his life shall lose it; and he that hateth his life in this world, shall keep it unto life eternal."
54 Afficiet. Others read "afficit."
55 Calculi, called also "latrunculi." There were two sets, the one white, the other red or black.
56 The chariot-drivers in the contests of the circus were distinguished by different colours. Originally there were but two factions or parties, the white and the red; afterwards they were increased to four, the green and the azure being added. Domitian increased the number to six, but this was not in accordance with the usual practice,
57 Gratia. Thus Pliny, "Tanta gratia, tanta auctoritas in unâ vilissimâ tunicâ." Cf. Juv., Sat., xi. 195. Gibbon thus describes the scene: "The spectators remained in eager attention, their eyes fixed on the charioteers, their minds agitated with hope and fear for the success of the colour which they favoured."
62 Revolvantur. Others read "resolvantur:"
63 [See Clement, sparsim, and notably (cap. 5 of Stromata) vol. ii. p. 305, this series.]
69 Minutis seminibus conglobatis.
71 Gen. i.; Ps. viii.; Heb. ii.
74 Singulis ratio non quadravit.
77 ["We must wait patiently," said Socrates, "until some one, either a god or man, teach us our moral and religious duties, and remove the darkness from our eyes."-Alcibiad., ii., Opera, vol. v. p. 101, Bipont.]
78 Appropinquante saeculorum fine.
82 [Here again the reference to Ovid's maxim. See pp. 41, 56, and 58, supra.]
83 qew/pida. Others read qewri/an, i.e., "a contemplation."
84 [See the most instructive pages of Taylor Lewis again: Plato against the Atheists, p. 121.]
92 [Tayler Lewis, Plato, etc., pp. 294-300; more especially, pp. 318-322.]
93 Sine nutu et adminiculo animi.
99 [Ex aetheris oris. Concerning ai0qh/r consult Lewis, Plato, etc., pp. 127-129.]
101 Non exanimes, sed dementes vocantur.
102 [The original must be compared: Ne ullo corporis dolore frangatur et oblivionem sui non anima, sed mens patiatur. For nou=j and yuxh/, see Lewis, ut supra, pp. 219, etc.]
"Dies irae, dies illa,...
Teste David et Sibylla." i.e., divine and ethnic oracles alike are full of it. See note 9, p. 116, supra. Elucidation V.]
109 The word Sabbath means rest. [He derives it from Cba#$e
111 [Efficere creduntur. Our author seems to guard himself against affirming the verity of the science of his times.]
112 Ps. xc. 4; see also 2 Pet. iii. 8.
114 Determinat. [Compare p. 220, infra.]
115 [This could not have been ventured before Constantine's time, and must have been bold even then. 2 Thess. ii. 7. P. 213, infra.]
116 [The Colosseum and its traditions may have influenced our author in this passage. See vol. iii. p. 108, supra.]
119 [See p. 169, notes 1, 2, supra.]
120 Sub ambage; properly a "circumlocution."
121 Alumnum veritatis. [P. 212, note 1, supra.]
122 Prodigiis. [These primitive interpretations of Daniel and St. John may be compared with the expositions of Victorinus, infra.]
124 [P. 210, note 2, supra. Tuba spargens mirum sonum.]
125 [A final apparition of Elijah was anticipated by primitive believers, who regarded Mal. i. 5 as only partially fulfilled in the Baptist and the typical judgment of Jerusalem and the Jews under Vespasian. See Enoch and Elias, vol. v. p. 213; also iii. 591.]
130 Not the eve of Easter, but that of the Nativity. This corroborates St. Chrysostom's testimony concerning the observance of that feast in the West. See Opp., Serm. 287, tom. v. 804.]
131 The reference is to Ps. i. 5: "The ungodly shall not stand in the judgment." They shall indeed arise, but it will be to "the resurrection of damnation." See Dan. xii. 2; John v. 28, 29; Acts xxiv. 15.
132 Good and bad actions will not be compared by reference to number: "For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all."-Jas. ii. 10. [The figure, however, is not dissimilar in Job xxxi. 6. We must be judged by our works, though saved by faith in Christ.]
135 [1 Cor. iii. 13-15. An approximation to this truth is recognised by our author in a heathen poet. See p. 217, n. 2.]
137 Cum trepidatione mobili. [See vol. vi. p. 375, note 1.]
138 Perstringentur igni atque amburentur. [See p. 216, n. 5, supra.] This idea of passing through flames of the final judgment has in it nothing in common with "purgatory" as a place and as a punishment from which admission into heaven may be gained before judgment.]
139 [See vol. iii. p. 59, supra, Elucidation X.]
142 Postliminio. For the uses of this word, see Smith's Dictionary of Greek and Roman Antiquities.
143 Resignata est, properly "unsealed."
145 [This is "the first resurrection" as conceived of by the ancients, and the (Phil. iii. 11) e0cana/stasij of St. Paul.]
147 [This rationale of the Orphica and Sibyllina deserves thought.]
148 Vector, i.e., the passenger, as opposed to one who sails in a ship of war.
149 Virg., Bucol., iv. 21-45. The order of the lines is changed. [This, the famous Pollio, greatly influenced Constantine. See p. 140, note 7, supra.]
151 [See p. 218, supra, and Victorinus, sparsim, infra.]
152 [Again a reference, as on p. 213 note 1, supra.]
153 rumh. There are other readings, as pu=r and "pyra."
155 [This clearly proves that the better sort of Chiliasm was not extinct in the Church,]
156 [i.e., "the faithful," a title often used to designate Christians. This discipline was based on Heb. v. 14 and Matt. vii. 6.]
157 Jam emergente atque illustratâ veritate.
160 Consummas. [Art fulfilling; i.e., as a catechumen.]
161 [In admonishing the great, the form was to ascribe to them the characters they should cultivate. Lactantius here speaks as a courtier, but guardedly.]
162 Decursis septem spatiis,-an expression borrowed from the chariot race: here applied to the seven books of this treatise.
163 Terent., Phorm., ii. 1. 19.
165 Quorum caecis mentibus lux negatur. Others read, "Quidam caecis mentibus viri."
166 [This evident quotation from Rev. xxi. 7 and xxii. 17 is noteworthy as proof of the currency of the Apocalypse in North Africa.]
1 [A specimen of the abridgments made by authors and editors, owing to the great expense of books in manuscript. They have been sources of great injury to literature.]
2 [We have here only a fragment of the Epitome. The rest is lost.]
3 [Christian morals were now to be taught openly in schools: hence the need of such manuals.]
4 Quoniam. This word appears to be out of place, as its proper meaning is "since." Either it must be taken as above, or, with some editors, the last clause of this chapter may be taken as the beginning of the next chapter-"Since there is a providence," etc.
8 Pro moribus. Another reading is "pro viribus," with all their power.
10 [ I shall not multiply references to the seven books, which are so readily compared by turning back to the pages here epitomized.]
13 [See Cyprian on Balaam, vol. v. p. 502, note 7. A hint as to the qualified inspiration of these women.]
14 The appointed guardians of the Sibylline books. At first there were two; the number was afterwards increased to ten, and subsequently to fifteen, termed Quindecemviri.
15 Pensa quae faceret. "Pensum" properly signifies the wool daily weighed out and given to each servant.
17 Cicero, De Nat. Deor., iii. 22.
18 When Pelias had promised his daughter Alcestis to Admetus, on condition of his coming to her in a chariot drawn by lions and boars, Apollo enabled Admetus to fulfil this condition.
20 Galli, the priests of Cybele, were so called: they mutilated themselves, and performed many raving ceremonies.
21 Quid potestatis. Others read "pietatis," which appears more suitable to the sense of the passage.
22 Tutela. The image of some deity, supposed to be the tutelary guardian of the ship, was usually painted on the stern.
23 From this point the manuscripts are defective to ch. xx.
26 Terriculas. There is another reading, "terricolas." See note at Institutes, book i. ch. 22 p 38, supra.
27 See preceding note and reference.
28 Comparari. Others read "compatari."
29 Ex responso. The common reading is "ex persona."
30 Ea enim visa est aptior victima, quae ipsi, cui mactatur, magnitudine virilis obsceni posset aequari.
32 Quare tremunt. Another reading is, "qua reddunt," which is unintelligible.
33 a!nqowpoj, man; said to be compounded of a#nw, tre/pw, and w!y, to turn the face upwards. [Needlessly repeated from p. 41, supra.]
34 Inerrabiles. There is another reading, "inenarrabiles," indescribable.
39 Parricidam. The word first means the murderer of a parent or near relative; then simply a murderer.
40 [This is a curious enlargement of the idea as taught elsewhere. See vol. ii. p. 142, this series.]
41 Plena terroris. Another reading is, "aut plane terrores."
42 a0rxh/n. Others read daimonarxi/an, "the power of demons."
44 Propter quem homines fecisse dicatur Deus. Others read, "Quem propter homines," etc.
45 Quasi mutuo adversoque fulta nisu consistere.
46 Appositione. Others read "oppositione."
47 [Philosophically, not dogmatically, asserted. God's wisdom in permitting evil (which originated in the fall of free intellects) to last for a season, will vindicate itself in judgment.]
51 In ipso cardine. [Horace, Sat., book ii. 6, 71-76.]
52 Some editions repeat the words "summum bonum," but these words appear to obstruct the sense.
53 [i.e,, philosophically; our moral constitution dictating what is just.]
55 logikh\ philosophia. Under this is included everything connected with the system of speaking.
57 Inter doctos homines. Others read "indoctos homines," but this does not convey so good a meaning.
58 [Other and more creditable explanations are given. Socrates recognized the rites of his countrymen. See Tayler Lewis in a noble chapter, Plato, etc., p. 250.]
61 Reseravit. Others read "reservavit."
62 [A republic of "philosophers" (credula gens) was set up in France (A.D. 1793), to prove their idiotic incompetency for practical affairs.]
65 [A succinct statement of the sixth command in its bearing on suicide.]
66 Philosophia non potuit invenire. Other editions have, "philosophiam nemo potuit invenire." ["The world by wisdom (sofia) knew not God," etc.; 1 Cor. i. 21.]
67 i.e., the philosophers before mentioned.
68 [This refers to the Spirit of the Father, as Cyprian (vol. v. p. 516), "My heart hath breathed out a good Word."]
70 [Plato does not speak dogmatically, but with a marvellous intuition of truth. The Son is "begotten, not made."]
71 This is an error. Both David and Solomon lived after the supposed taking of Troy.
73 In saeculi hujus consummatione.
82 xvii. 9. This and the following quotations are from the Septuagint.
84 Num. xxiv. 17. The prophecy of Balaam.
85 Inter deum et hominem medius factus.
87 Wisd. ii. 12-22. See Instit., iv. 16, p. 117, supra.
88 Addixerunt. Some read "affixerunt," affixed Him to the cross.
89 Deliquium solis. [Elucidation IV.]
92 Ps. xxxv. 15, 16. See Instit., iv. 18.
101 See Instit., iv. 18, p. 121, supra.
104 Hos. xiii. 13, Septuagint version.
106 [Here is an incidental token of the orthodoxy of our Christian philosopher as to the Third Person. He is deficient, however, in practically enforcing the Spirit's work and our need of His grace. This may have been from a worthy motive, and according to discipline.]
109 Negaverunt; others read "necaverunt," killed.
110 See Instit., iv. 18, p. 121, supra.
111 Speravimus; others "sperabimus."
117 [John xiv. 6, 13 and v. 23.]
119 Praesenti opere convincat.
121 Ne audire quidem patiuntur; others read "patienter."
123 [Religious liberty maintained and introduced by the Gospel. Corrupted Christianity only is responsible for the reverse.]
124 Fortem; some read "forte," by chance.
127 Stultitiam. This word is wanting in the mss., but this or some such word is necessary to complete the sense.
128 Mimi; wanting in some editions.
129 Sibi tantum conciliata sit.
133 [The Duae Viae. A feature in the primitive catechizing. See Epistle of Barnabas, vol. i. p. 148; also this volume, infra.]
134 [See vol. v. p. 153, note 1, and pp. 161, 174, this series.]
137 Sumere, "to take by selection and choice."
138 Integris abutendum est. Lactantius sometimes uses "abuti" for "uti."
140 [See vol. ii. p. 79, notes 1 and 2.]
141 Mimus corruptelarum disciplina est.
146 [The law of divorce in Christian States. Sanderson, v. iv. p. 135.]
147 Summam. Lactantius uses this word to express a compendious summary of divine mysteries.
151 Perpetuo, i.e., without intermission.
153 Decurso...spatio. The expression is borrowed from a chariot race.
156 Utrumne illis ratio subsistat.
159 [See Hippolytus , vol. v. pp. 190-250.]
161 In tempestate; others read "intempestâ nocte."
162 Innocentem, "without injury to any."
163 A name sometimes given to cemeteries, because many men (polloi\ a#ndrej) are borne thither.
165 Dan. ii. 47, iii. 29, and iv.
168 In his Discourse to Caligula.
169 i.e., Livia, wife and empress of Augustus.
170 vol. i. p. 391, note 12, this series.
171 See vol. iii. Elucidation V. p, 58.
173 Works, ed. London, 1788, vol. vii. p. 385.
174 Comp. 2 Pet. i. 18-21 with ii. 16.
176 See p. 140, note 10, supra.
179 Compare Cyprian (vol. v. p. 502, this series), and note his judicious reference to the inspiration of Balaam by the extreme instance of the miraculous voice of a dumb beast. Also, see vol. ii. Elucidation XIII. p. 346, this series.
180 Republished, New York, Randolph, 1885.
182 Note, these are the "really ancient" portions.
183 Verses 5, 6, etc., to the end.
185 An absurdity pulverized by the faith and learning of Dr. Pusey.
186 Pseudepigrapha. O. F. Fritzsche, Lips., 1871, Codex Pseudepigr. Vet. Test., ed. 1722.; J. A. Fabricius, Messias Judaeorum, Hilgenfeld, Lips., 1869; also Drummond, The Jewish Messiah; and compare Jellinek, Bet-ha-Midrash, six. parts, 1857-73.
187 See the Greek of Constantine's quotations in Heyne's Virgil, excursus i. tom. i. p. 164.
188 Heyne (Lips., 1788), vol. i. pp. 66-70.
1 [Of this Donatus, see (On the Persecutors) cap. 16, infra; also cap. 35. He was a confessor and sore sufferer under Diocletian.]
2 Simulavit: others read "dissimulavit," concealed his knowledge.
4 Thus our Lord Himself speaks, John xvii. 3: "This is life eternal, that they may know Thee, the only true God, and Jesus Christ, whom Thou hast sent." [The Jehovah-Angel vol. 1. pp. 223-226, this series, and sparsim.]
7 The temple built of living stones, 1 Pet. ii. 5.
9 Dum disputant; other editions read, "dum dissipant."
10 [Ne illi vitium concederet etiam virtutis fecit expertem.]
11 [Disciple of Panaetius the Rhodian, a Stoic, third century B.C.]
12 Verisimilitudine, i.e., likeness of truth.
13 Inexpugnabile, impregnable.
15 Epicurus: it seems to be spoken with some irony.
18 The Stoics. [Encountered first by St. Paul, Acts xvii. 18.]
20 In eo enim summa omnis et cardo religionis pietatisque versatur.
21 [This fear of the Lord is filial, not servile; and this anger is likewise twofold, including fatherly and corrective indignation, and the wrath of the magistrate, which inflicts penalty and retribution. Compare Ps. vii. 11; also p. 104, note 1, supra.]
22 The reason of man, man's rational nature, recognizes the divine reason, i.e., God. [Confert cum Deo vultum et rationem ratio cognoscit. Hence Milton's "human face divine."]
24 Incondita, "unformed, or rude." [See p. 77, supra.]
25 [Vol. vi. note 3, p 452, this series.]
34 Hominum conscientiam fallere.
35 [A beautiful formula of the history of Greek philosophy.]
40 [Peripatetic; succeeded Theophrastus B.C. 238.]
43 [Leucippus, anterior to B.C. 470, author of the atomic theory.]
45 [See Tayler Lewis, Plato contra Atheos, p. 119.]
46 i.e., something to the purpose.
47 Lenia; others read "laevia," smooth.
49 Eminere, "to stand out prominently."
61 Umbram et extrema lineamenta.
62 [See p. 97, note 4, supra.]
63 [See Cicero's judgment, p. 99, note 6, supra.]
64 [See Dionysius, cap, ii. p. 85, vol. vi., this series.]
69 [P. 101, supra; also vol. v. p. 11, note 2.]
71 Sentiente; others read "sciente."
73 Persuasiove; most editions read "persuasione," but the meaning is not so good.
75 Sepulcra; others read "simulacra."
76 De Nat. Deor., i. 32. [See p. 29, note 2, supra.]
81 Arbitrantur; some editions have "arbitrabantur," which appears preferable.
82 ["The fear of the Lord is the beginning of wisdom" (Prov. ix. 10). See p. 262, cap. 6, note 6, supra.]
83 Prudentiae; reading to "imprudentiae."
86 Spatiis. The word properly refers to a racecourse.
88 Amissi ac recepti luminis vicibus.
91 Certis stationibus. Others read "sationibus," for certain kinds of sowing; but "statio" is applied to the stars by Seneca and Pliny.
93 An objection is here met and answered.
95 Adhuc, omitted in many manuscripts.
96 [I have heretofore noted the elements of a theodicy to be found in Lactantius.]
97 Propter exiguum compendium sublatorum malorum.
98 [I cease to note this perpetually recurrent thought. It had profoundly impressed our author as an element of natural religion.]
99 Et Deum colere, etc. Some editions read, "et eum, qui tanta praestiterit," omitting the word "colere."
102 Materia. Subjective existence.
109 An objection is here met and answered.
114 Immobilem: not subject to emotions.
117 Paterfamilias, the master of a house.
121 [See p. 277, note 6, infra. But he should say indignation, not anger.]
122 Illaesibilis est. Others read "stabilis est," he is firm. The reading of the text is confirmed by "laesio" in the next clause.
130 Inureret, i.e., should burn in, or brand.
131 Immania, i.e., of an inhuman character.
134 Others read "Cimon." If the reading Timon be retained, the reference is not to Timon who is called "the Misanthrope," but to Timon the philosopher of Phlius, who lived in the time of Ptolemy Philadelphus, and belonged to the sect of the Sceptics.
["Ultima semper
Expectanda dies homini est; dicique beatus
Ante obitum nemo," etc.]
140 [The degradation of the mind of man to the worship of stocks and stones impresses our author as against nature.]
142 Mentis impos, i.e., not having possession of his mind, opposed to "mentis compos." Some editions add, "in bile."
144 As supposed to be the seat of the passions.
145 [Ps. iv. 4, Vulgate, and Ephes., as below.]
148 Praesentaneâ. The word is applied to a remedy which operates instantaneously.
153 [Book i. concluding chapters.]
154 The philosophers wore long hair and cloaks. See Instit., iii. 25. [Needlessly repeated. See p. 95, supra; also 137.]
155 Praepostere, i.e., in a reversed order, putting the last first.
159 e0leei. Others read, w\ me/leui "O wretched."
162 Hospitium, i.e., a place of hospitality.
163 Familia, "a household of slaves."
168 Ineluibiles sibi maculas inusserunt.
170 Sopiantur, i.e., be lulled to sleep.
171 Destructilia. The word is used by Prudentius.
172 [See p. 163, supra. See note below.]
2 [Nostrae sectae. Perhaps adopted pleasantly from Acts xxviii. 22.] i.e., Christians.
4 i.e., have been initiated by baptism. [Philipp. iii. 20. Greek.]
6 [The argument from design is unanswerable, and can never be obsolete. The objections are frivolous, and belong to Cicero's "minute philosophers."] Of whom, see Tuscal. Quaest., book i. cap. 23.]
7 Omnes enim suis ex se pilis. Others read, "pellibus texit."
8 [podwki/hn la\gwo=ij.-Anac., Ode i. 3.]
9 [fu/sij ke/rata tau/roij o9pla\j d' e!dwken i!ppoij.-Anac., Ode i. 1, 2.]
10 [le/ousi xa/sm' o0do/ntwn.-Ib., 4.]
11 ["The survival of the fittest." The cant of our day anticipated.]
12 [toi=j a0ndra/sin fro/nhma.-Ib., 5. See p. 172, note 5, suprasupra.]
13 [The admirable investigations of the modern atheists are so many testimonies against their own theories when they come to talk of force, etc., instead of God. P. 97, note 4, supra.]
17 [The admirable investigations of the modern atheists are so many testimonies against their own theories when they come to talk of force, etc., instead of God. P. 97, note 4, supra.]
21 Boves Lucas. Elephants are said to have been so called, because they were first seen by the Romans in Lucania.
22 Some editions here add: "But what is the nature of this, it does not belong to the present subject to consider."
25 [The disposition, even among men, to herd together in artificial societies, is instinctively repugnant to the stronger natures.]
26 Conglobare, "to gather into a ball."
27 Temperandum. Others read "tenendum."
28 [But, query, Is there not an unsolved mystery about birds and flying? They seem to me to be sustained in the air by some faculty not yet understood.]
29 Viscera. This word includes the heart, lungs, liver, stomach, and intestines.
30 Cratis, properly "wicker-work."
33 Anguimanus,-a word applied by Lucretius to the elephant.
34 [Yet Lucretuis has originality and genius of an order far nobler than that of moderns who copy his follies.]
35 Ratio. Nearly equivalent its this place to "providentia."
37 [The amazing proportions imparted to all things created, in correspondence with their relations to man and to the earth, is beautifully hinted by our author.]
38 [The snout of the elephant and the neck of the giraffe were developed from their necessities, etc. Modern Science, passim.]
39 [In our days reproduced as progress.]
40 Cerneret, "to see so as to distinguish;" a stronger word than "video."
41 Praeposterus; having the last first, and the first last.
46 [An amusing persistency in the enforcement of this idea.]
47 Omnis. Others read "orbis."
49 Coelo. Some believed that the soul was of fire.
50 Foratu, "the process of boring;" foramen, "the aperture thus made."
54 Hauriendis, from which "aures" is said to be formed.
55 Aeneid, iv. 359. [The English verb bother (= both ear) is an amusing comment on the adaptation of ears to unwelcome voices.]
60 Cum modo: "in a measured degree."
62 Ciliorum. The word properly denotes the edge of the eyelid, in which the eyelash is fixed; said to be derived from "cilleo," to move.
63 Oculi, as though derived from "occulere," to conceal.
64 Palpitatio. Hence "palpebrae," the eyelids.
67 Xenophon, Memorabilia, i. 4.]
70 Lingua, as though from "ligando."
77 Brachia. The fore-arms, from the hand to the elbow.
79 Lacerti, The arm from the elbow to the shoulder.
81 i.e., pollex, as though from "polleo," to prevail.
83 Rarum, i.e., loose in texture.
85 Ne plenum quidem. Some editions omit "ne," but it seems to be required by the sense; the lungs not being compact and solid, as the liver, but of a slighter substance.
86 Flandi et spirandi. The former word denotes the process of sending forth, the latter of inhaling, the air.
87 Animam, the vital principle, as differing from the rational.
92 Nare; hence "nares," the nostrils.
94 Colles faucium. Others read "toles," i.e., the tonsils.
95 Inoffensum tenorem, i.e. without obstruction, not striking against any object-smooth.
98 Obstructâ meandi facultate.
100 Oblevit ea intrinsecus crassiore succo.
102 It has been judged advisable not to translate this and the first part of the next chapter.
107 Corporis. Other editions have "operis," i.e., of the whole work.
109 Germanitas, "a brotherhood, or close connection."
110 Concreta esse. [See p. 180, note 1, supra.]
111 Verba: as though derived from "verbero," to strike.
112 Dum ad descendentem occursu suo redit. Others read, "Dum descendentem reddit."
113 In altum se abdiderit. [An interesting "evolution from self-consciousness," not altogether to be despised. In connection with the tripartite nature of man (of which see vol. iii. p. 474), we may well inquire as to the seat of the yuxh\ and the pneu=ma, severally, on this hint.]
115 Intenta discurrit. [2 Chron. xvi. 9; Zech. iv. 10.]
118 Aristoxenus, whose opinion has been mentioned above.
121 [See cap. 16, p. 296, note 1, supra; also vol. ii. p. 102, note 2, this series.]
122 Lucretius is undoubtedly one of the poets here referred to; some think that Virgil, others that Horace, is the second.
124 Quid fiat. Others read "quid faciat."
131 Thus Joseph and Daniel were interpreters of dreams: and the prophet Joel (ii. 28) foretells this as a mark of the last days, "Your old men shall dream dreams, your young men shall see visions."
132 Quorum praesens et admirabilis fuerit eventus. [A sober view of the facts revealed in Scripture, and which, in the days of miracles, influenced so many of the noblest minds in the Church.]
133 Ex parte somnii constiterunt. Some editions read, "ex parte somniis constituerunt."
135 Sed ego id in eo jure ab ancipiti vindico.
137 Et citra hoc opus homo resistit. The compound word "resistit" is used for the simple sistit-"stands."
140 Corpusculum. The diminutive appears to imply contempt.
141 The expression is too general, since the body as well as the soul is a true part of man's nature. [Perhaps so; but Lactantius is thinking of St. Paul's expression (Philipp. iii. 21), "the body of our humiliation."]
142 Quem rectum rectè sortitus est. In some editions the word "recte" is omitted.
143 1 Cap. xiv. (vol. i.) p. 452.
144 2 Bibliothèque Ancienne et Mod., tom. iii. p. 438.
145 3 Credib., part ii vol. vii. p. 94.
146 4 The Père Lestocq, tom. ii. pp. 46-60.
147 5 This word is italicized by Gibbon.
149 7 Inst., i. 1 and vii. 27.
151 9 Now (1880) a thousand years old.
152 10 Diarium Italicum, p. 409.
153 11 "Except Isaeus," says Gibbon, who refers to the edition of our author by Dufresnoy, tom. i. p. 596.
1 [Not "the persecutors," but only some of them. This treatise is, in fact, a most precious relic of antiquity, and a striking narrative of the events which led to the "conversion of the Empire," so called. Its historical character is noted by Gibbon, D. and F., vol. ii. 20, n. 40.]
3 [Let any one who visits Rome stand before the Arch of Constantine, and, while he looks upon it (as the mark of an epoch), let him at the same time behold the Colosseum close at hand, and there let him recall this noble chapter.]
6 [St. Peter, as a Jew, could be thus dealt with; St. Paul, as a Roman, was beheaded. See p. 120, note 7, supra.]
7 [Note the incredulity of Lactantius. But see vol. iv. p. 219.]
8 [See especially vol. iv. p. 141 for the intermediary pauses of persecutions, while yet in many places Christians "died daily."]
9 [Most noteworthy in corroboration of the earlier Fathers.]
10 [Jer. xxii. 19 and xxxvi. 30.]
11 [See p. 12, note 1, supra.]
12 [On which see cap. 20, infra, and preceding chapters.]
13 [Nothing easier than for these to pretend such a difficulty, in order to incite the emperor to severities. They may have found it convenient to represent the sign of the cross as the source of their inability to give oracles.]
14 [A just statement of Diocletian's earlier disposition. See. vol. vi. p. 158, the beautiful letter of Theonas.]
17 [That it had become in some degree popular, see evidence, vol. vi. pp. 158-160.]
18 [Truly an eloquent passage, and a tribute to Constantius, which Constantine, in filial humour, must have relished.]
25 [A course of conduct which, providentially, tended to stop the chronic severity against believers.]
26 [Re-establishing (Edin.) is too strong a term. He refers to the restoration, from ruins, of churches, etc. (cap. 12, p. 305, supra). See caps. 34, 48, infra.]
27 [See pp. 303 (cap. vii.) and 308, at note 1, supra.]
28 [One wonders that this history was not more efficacious in enforcing the hint on p. 12, at note 1, supra.]
31 [See p. 301, supra, and p. 316, infra.]
34 1 [Singular that he does not assert that in this he imitated the Christian discipline.]
35 [Language greatly the product of Christian influences.]
37 1st of May. [As to the angel, see Gibbon, cap. xx. note 41.]
38 30th of April. [Note these dates, p. 315.]
39 13th of June. [Note the rise of general toleration.]
40 [See cap. 39, p. 317, supra.]
41 [Let us recall our Lord's forewarning: Matt. x. 16 and Luke x. 3.]
43 As cited by Jarvis, Introd., p. 379.
44 Baluz., Miscellanea, tom, i. p. 2.
46 Quaestt. in Exod., lib. ii., Opp., tom. iii., p. 337.
2 From Muratorii Antiquit. Ital. med. aev.
3 From Maxim. Victorin. de carmine heroico. Cf. Hieron., Catal., c. 80. We have also another treatise, which is entitled "On Grammar."
5 From Rufinus, the grammarian, on Comic Metres, p. 2712.
7 From Hieron., Commentar. in ep. ad Gal., l. ii., opp. ed. Vallars. viii. 1, p. 426. Hieron., De Viris Illus., c. 80: we have "four books of epistles to Probus."
1 [A curious expansion of the fable so long supposed to be authentic history of a natural wonder, and probably derived from Oriental tales corroborated by travellers. See vol. i. p. 12; also iii. 554. Yezeedee bird-worship may have sprung out of it.]
2 Remotus. The reference is supposed to be to Arabia, though some think that India is pointed out as the abode of the phoenix.
4 Caedis amore furor. There is another reading, "cedit."
5 Vellera, "thin fleecy clouds." So Virg., Georg., i. 397; Tenuia nec lanae per coelum vellera ferri.
8 Unica, "the only one." It was supposed that only one phoenix lived at one time. So the proverb "Phoenice rarior."
9 Birds were considered sacred to peculiar gods: thus the phoenix was held sacred to Phoebus. [Layard, Nineveh, vol. ii. p. 462.]
11 Aura. So Virg., Aeneid, vi. 204: "Discolor unde auri per ramos aura refulsit."
13 Aëdoniae voces. The common reading is "Aedoniae," contrary to the metre.
14 i.e., strains of Apollo and the Muses, for Cyrrha is at the foot of Parnassus, their favourite haunt.
15 Aperta Olympi, when he has mounted above the horizon.
18 Gravem, i.e., a burden to herself.
19 Fatis urgentibus; others read "spatiis vergentibus."
21 Venus was worshipped in Syro-Phoenice.
22 Gratum; others read "Graium," Grecian.
23 Quà; another reading is "quam," that which.
24 Purpureum. There may be a reference to the early dawn.
26 Some ancient writers place these fabulous people in India, others beyond Arabia.
27 Aristas. The word is sometimes applied, as here, to spikenard.
28 Et sociat myrrhae pascua grata nimis; another reading is, "et sociam myrrhae vim, Panachaia tuae."
29 In talique toro; others, "vitalique toro," i.e., on a death-bed.
31 Genitali, "productive;" observe the antithesis.
33 Effectum; others read, "ad foetum seminis instar habent."
34 Cum corpore curto; others read, "cum tempore certo."
35 Ruptis exuviis. The same word is used by Virgil to describe the serpent slipping its skin-"positis exuviis."
37 Tenues; others read "teneri."
41 Quem croceum. The word is properly used to denote the colour of saffron: it is also applied to other bright colours.
42 Sub cortice laevi; the common reading is "sub sidere caeli."
43 Clarum insigne; others read, "aurum...insigneque."
45 Gemmea cuspis. Her beak is of horn, but bright and transparent as a gem.
46 Ingentes oculi; others read, "oculos."
47 Hyacinthos; gems of this colour.
50 Roseus; others read, "roseo honore."
52 Magniciem. Some take this as denoting the name of a bird, but no such bird is known.
53 Pergrave pondus; others read, "per grave pondus," by reason of the heavy weight.
54 Se exhibet; others read "se probat."
55 Tanti ad miracula visus. [Deut. iv. 17.]
56 Inde; others read, "ille," but the allusion is very obscure.
57 Fili, "the thread," i.e. of fate.
58 Colit. [Badger's Nestorians, vol. i. p. 122.]
9 Latius, "more widely," "in greater detail."
11 Clientis. The "cliens" is one who puts himself under the protection of a "patronus." Here it is used of a follower.
13 Infanda, "unspeakable," "wicked."
19 Nonnunquam; others read, "nunquam non," always.
25 Labilis orbis amicos sensus.
31 Extollent. The reading is uncertain; some editions have "expolient."
32 Purpuream, "bright, or shining."
35 The reader will be pleased with a reference, on p. 330, infra, to the (then recent) conversion of our Saxon forefathers in Kent.
1 Venantius Honorius, to whom this poem is ascribed, was an Italian presbyter and poet. In some editions the title is De Resurrectione. It was addressed to the bishop Felix.
5 Hac in nocte brevi. Other editions read, "adhuc nocte brevi."
8 Cum bene vernales reddidit annus opes. Another reading is, "cum bene vernarit; reddit et annus opes."
11 Floribus; another reading is, "arridentque oculis."
12 Late; others read, "lactens," juicy.
13 Foliorum crine revulso; others read, "refuso."
14 Siler, supposed to be the osier, but the notices of the tree are too scanty to enable us to identify it. See Conington, Virg. Georg., ii. 12.
15 Suis attemperat organa cannis. "Canna" seems to be used for "gutturis canna," the windpipe; "organum," often used for a musical instrument.
17 Toto venerabilis aevo. [Rev. i. 10. Easter in Patmos, I suppose.]
Mobilitas anni, mensum, lux alma dierum
Horarum splendor, stridula cuncta favent. There are great variations in the readings of this passage. Some read
"Nobilitas anni, mensum decus, alma dierum,
Horarum splendor, scriptula, puncta fovent."
19 Nimio; another reading is, "minimus,"
23 Quo moderante; others read, "quae moderata."
25 Cum corpore; others read, "nostro e corpore nasci."
26 Pateris vitae auctor; others have "patris novas auctor."
29 Aeternae; another reading is "et tetrae."
30 Pollicitam; others have "sollicitam."
33 Pugillo. Thus Prov. xxx. 4: "Who hath gathered the wind in His fists?"
35 Olympum; others read, "in orbem," returning to the world.
39 [Post Tartara. Vol. iv. p. 140; v. pp. 153, 161, 174, this series.]
41 Iste; another reading is, "in te."
42 An allusion to the white garments in which the newly baptized were arrayed.
43 Vetus vitium, "original sin;" as it was termed, "peccatum originis."
44 Consors; others read "concors," harmonious.
48 Vegetetur; another reading is "agitetur."
49 De te; others read, "detur et," with injury to the metre.
1 Being fragments of three books to Abercius Marcellus against the Montanists. Gallandi, vol. iii. p. 273, from Eusebius, Hist. Eccl., v. ch 16, 17.
2 The manuscripts write the name Aoui/rkioj, Avircius: but Nicephorus (book iv.) gives it as 'Abe/rkioj, Abercius.
3 Nicephorus adds i!son d' ei0pei=n Montano/n , which seems, however, to be but a scholium. It may appear difficult to account for the fact that the name of Miltiades rather than that of Montanus is associated with the heresy of the Cataphrygians, and some consequently have conjectured that we should read here Alcibiades, as that is a name mentioned in concert with Montanus and Theodotus in Euseb. v. 3. In the Muratorian fragment, however, as given above among the writings of Caius, we find again a Miltiades named among the heretics. [Vol. v. p. 604, this series.]
4 e0pisuggra/fein h@ epidiata/ssesqai.
5 kata\ po/nton. But the Codex Regius reads kata\ to/pon, the church of the place, i.e., the church of Ancyra itself. This reading is confirmed by Nicephorus, book iv. 23, and is adopted by the Latin interpreter.
6 diateqrullhme/nhn, "ringing with it," "deafened by it."
7 e@kasta/ te. Others propose e0ka/tiqtote, "constantly," "daily."
8 a0ntiqe/touj. Others read a0ntiqe/ouj, "the enemies of God."
9 Zwtikou= tou= 'Otrhnouj. Nicephorus reads 'Ostrhnou=. [Compare p. 336, infra. This looks like a bishop or a presbyter attending Asterius (compare Cyprian, vol. v. p. 319, note 7, this series), and is a token that our author was a bishop.]
11 'Ardabau=. One codex makes it 'Ardaba=b.
12 e0n th= kata\ th\n frugian Musi/a. Rufinus renders it, apud Phrygiam Mysiae civitatem; others render it, apud Mysiam Phrygiae; Migne takes it as defining this Mysia to be the Asiatic one, in distinction from the European territory, which the Latins called Moesia, but the Greeks also Musi/a.
15 ei0j to\ mhke/ti kwlu/esqai siwpa=n.
16 th\n a0pokekoimhme/nhn, etc; the verb being used literally of the wife who proves false to her marriage vow.
17 e0legktiko/n. Montanus, that is to say, or the demon that spake by Montanus, knew that it had been said of old by the Lord, that when the Spirit came He would convince or reprove the world of sin; and hence this false spirit, with the view of confirming his hearers in the belief that he was the true Spirit of God, sometimes rebuked and condemned them. See a passage in Ambrose's Epistle to the Thessal., ch. v. (Migne).
20 ametrofw/nouj. So Homer in the Iliad calls Thersites a0metroeph/j, "unbridled of tongue," and thus also mendacious.
21 tou= o0no/matoj. Nicephorus reads tou= no/mou, "for the law." [Compare Tertullian, vol. iii. cap. 28, p. 624.]
22 kata\ de\ to\n e9kastou= teleuth=j kairo/n.
23 oi\on e0pi/tropon. Rufinus renders it, "veluti primogenitum prophetiae ipsorum." Migne takes it as meaning steward, manager of a common fund established among the Montanists for the support of their prophets. Eusebius (v. 18) quotes Apollonius as saying of Montanus, that he established exactors of money, and provided salaries for those who preached his doctrine.
25 diskeuqe/ta, "pitched like a quoit."
26 The text is, a0lla\ mh\ a@neu. But in various codices we have the more correct reading, a0lla\ mh\ a@neu.
27 These words are apparently a scholium, which Eusebius himself or some old commentator had written on the margin of his copy. We gather also from them that Asterius Urbanus was credited with the authorship of these three books, and not Apollinaris, as some have supposed.
28 Comana seems to have been a town of Pamphylia. At least a bishop of Comana is mentioned in the epistle of the bishops of Pamphylia to Leo Augustus, cited in the third part of the Council of Chalcedon, p. 391. [See p. 335, note 9, supra.]
29 Themison was a person of note among the Montanists, who boasted of himself as a confessor and martyr, and had the audacity to write a catholic epistle to the churches like an apostle, with the view of commending the new prophecy to them. See Euseb., v. 18.
30 e0n toi=j peri\ Ga/i>\on ...marturh/sasi. It may be intended for, "In the case of the martyrs Caius and Alexander."
31 Migne is of opinion that there has been an interchange of names between this passage and the Exordium, and that we should read Miltiades here, and Alcibiades there. But see Exordium, note 3, p. 335. [And compare Eusebius, book v. cap. 3, where two of this name are mentioned; also Ibid., cap. 17.]
32 This seems to be the sense of the text, which appears to be imperfect here: a\ll' ou0k a@n e@xoien sei=cai tellareskaide/katon h!dh pou tou=to e0toj a0po\ th=j Macimi/llhj teleuth=j.
33 Vol. ii. p. 3, this series.
1 London, Macmillans, 1885. Refer to part ii. vol. i. pp. 476-485.
3 Lightfoot also gives a reference to Migne's Patrologia, vol. cxv. p. 1211.
4 See p. 333, supra. "There is no clue to the authorship" of the fragments, says the translator; but, under the lead of a Lightfoot, who may not hope to find one? I commend the quarry to studious readers.
1 A fragment by the martyr Victorinus, bishop of Petau, who flourished towards the end of the third century. [He died in the persecution A.D. 304. For the text and full annotations, see Routh, iii. 451-483. His See must not be confounded with the Gallic Poictiers. He was of Petau in Austria (Pannonia Superior), as Launoy demonstrated A.D. 1653.]
3 Rev. iv. 6. [See vol. v. note 3, p. 618, this series.]
10 Ps. vi. 1; [also Ps. xii. On Sheminith, 1 Chron. xv. 21].
16 Ps. xxxiii. 6. [Seven, say the Rabbis. Vol. ii. note 7, p. 438, this series.]
19 Or, "the rivers are spread abroad."
20 Trabes. [There is no proof of seven heavens in Scripture.]
22 Ps. xlv. 1. [Vol. i. p. 213, this series.]
45 "He makes the deaf to hear, and recalls the dead:" this is inserted conjecturally by Routh.
1 Isa. xi. 2. [P. 342, supra.]
6 [Abba = father. Fathers, rather.]
17 John iii. 34, 35. [Compare Wordsworth on the Apocalypse.]
21 Operantur, conjectured to be "vivunt."
22 Num. xxiii. [Wordsworth, ed. 1852, pp. 78-92.]
23 Gen. ix. [Wordsworth, Lect. iv.]
24 Mark i. 3. [On the Zoa, see p. 341, supra.]
31 The living creatures are held to be the Gospels, or the acts and teaching of our Lord narrated in them. [Wordsworth, Lect. iv.]
34 [The Creed and the evangelical priests. Vol. ii. note 4. p. 173.]
43 [The rule of Mede's "Synchronisms."]
49 [Some excuse for Tertullian's lapse is found in the prevailing uncertainty about the withdrawal or prophetic gifts.]
57 [No hint here that this was a manifestation of the Blessed Virgin, the modern fiction of Rome. See vol. vi, p. 355, this series.]
58 [A noteworthy testimony to primitive interpretation.]
59 [Compare Tertullian, De Fuga, vol. iv. p. 117, this series.]
62 [The Edinburgh edition seems to follow the confusion of mss., introducing here the seventeenth chapter, out of place.]
63 [But see Irenaeus, vol. i. p. 559.]
65 Matt. xxiv. 15; Dan. ix. 27.
67 [Apparently in conflict with what our author says supra, pp. 352 and 355.]
70 [Compare vol. v. pp. 207, 215, caps. 15 and 54.]
73 [Called the philosophical virtues. Vol. ii. note 7, p. 502.]
74 [From a Western theologian of the date of our author. This is emphatic.]
75 [Compare vol. v. p. 561, Elucidation VII.]
76 [Here is evidence that Cerinthus (see vol. i. 351, 352) and other heretics had disgusted the Church even with the less carnal views of the Millenium entertained by the better "Chiliasts," such as Commodian. See vol. iv. pp. 212 and 218.]
1 A fragment of an epistle or treatise of Dionysius, bishop of Rome. [From the epistle of St. Athanasius, De Decretis Nicaenae Synodi, cap. xxvi. p. 231, ed. Benedict.]
2 Athan., Ep. de decret. Nic. Syn., 4. 26.
3 John xiv. 11. [See vol. v. Elucidation V. p. 156.]
4 [He quotes the formula, afterwards notorious, h[n o@te ou0k n\n.]
7 Col. i. 15. [See vol. v. Elucidation XI. p. 159.]
12 Commonly called "the Dutch Church;" i.e., the Church of Holland.
1 The words italicized have never been accepted by the whole Church.
3 "Culpandi sunt" is quite strong enough for the original, katame/mfoito. Routh, R. S., iii. p. 374.
4 The word existed, but then, and long afterwards, was universally applied to all bishops.
1 1 The reader has observed that all my notes, except the "General Notes," are bracketed when they illustrate any other text except that of my own original prefaces, elucidations, etc. This rule will apply to Professor Riddle's work, as well as to that of the Edinburgh translator's.
2 See New-York Independent, July 31, 1884.
3 See this volume, infra, the Second Epistle of Clement, so called.
4 See Bibliography at the close of vol. viii., this series.
5 The Church Order is to be distinguished from the Ethiopic collection of Apostolic canons; see Introductory Notice to Apostolic Constitutions.
6 Compare the detailed discussions of Harnack, Holtzmann, Warfield, and most recently McGiffert, Andover Review, vol. v. pp. 430-442.
7 For the various dates, see p. 375.
8 [Note this mark of a possibly corrupted source.]
9 [See Apostolic Fathers, passim.]
10 [Compare Rev. ii. 2 and 9.]
11 [In obscure regions such an admission is clearly consistent with apostolic experience. Compare 1 Cor. iv. 16, 17, xi. 34; Gal. iv. 9.]
12 [Compare 1 John iv. 1; Titus i. 10.]
1 The longer title is supposed to be the original one: the shorter, a popular abridgment. The latter has no real connection with Acts ii. 42. Many hold that the term "nations" (or "Gentiles") points to a Jewish Christian as the author (so Bryennios), though this is denied by others (so Brown) A similar diversity of opinion exists as to the class of readers; but, if the early date is accepted, the more probable theory is, that the first part at least of the manual was for the instruction of catechumens of Gentile birth (so Bryennios, Schaff). Others extend it to Gentile Christians.
2 This phrase connects the book with the Duae Viae; see Introductory Notice. Barnabas has "light" and "darkness" for "life" and "death."
3 Deut. xxx. 15, 19; Jer. xxi. 8; Matt. vii. 13, 14.
4 Comp. Deut. vi. 5, which is fully cited in Apostolic Constitutions, vii. 2, though the verb here is more exactly cited from LXX.
5 Lev. xix. 18; Matt. xxii. 37, 39. Comp. Mark xii. 30, 31.
6 Comp. Tobit iv. 15; and Matt. vii. 12; Luke vi. 31.
7 These Old-Testament commands are thus taught by the Lord.
8 Matt. v. 44. But the last clause is added, and is of unknown origin; not found in Apostolic Constitutions.
9 Matt. v. 46, 47; Luke vi. 32. The two passages are combined.
10 So Apostolic Constitutions. Comp. 1 Pet. iii. 13.
11 1 Pet. ii. 11. The Codex has swmatikw=n, "bodily;" but editors correct to kosmikw=n.
15 Luke vi. 30. The last clause is a peculiar addition: "art not able," since thou art a Christian; otherwise it is a commonplace observation.
16 Luke vi. 30. The rest of the sentence is explained by the parallel passage in Apostolic Constitutions, which cites Matt. v. 45.
17 Bryennios finds a parallel (or citation) in Hermas, Commandment Second, p. 20, vol. i. Ante-Nicene Fathers. The remainder of this chapter has no parallel in Apostolic Constitutions.
18 Gr. e0n sunoxh=. Probably = imprisonment; see next clause.
20 Codex: idrwta/tw, which in this connection is unintelligible. Bryennios corrects into idrwsa/tw, rendered as above. There are various other conjectural emendations. The verse probably forbids indiscriminate charity, pointing to an early abuse of Christian liberality.
21 The chapter, except this opening sentence and part of verse 7, is found in Apostolic Constitutions, vii. 2-5; but the precepts are separated and enlarged upon.
23 Or, "corrupt boys," as in the version of Apostolic Constitutions.
25 Comp. Ex. xxi. 22, 23. The Codex reads gennhqe/nta, which Schaff renders "the new-born child." Bryennios substitutes gennhqe/n, which is accepted by most editors, and rendered as above.
29 Rendered "nor shalt thou be mindful of injuries" in version of Apostolic Constitutions.
31 Verse 5, except the first clause, occurs only here.
32 Latter half of verse 6 in Barnabas, xix.
33 Lev. xix. 17; Apostolic Constitutions.
34 Or, "soul." The last part of the clause is found in Barnabas; but "and concerning some...pray, and some" has no parallel. An interesting verse in its literary history.
35 About one-half of the matter of this chapter is to be found, in well-nigh the same order, scattered through Apostolic Constitutions, vii. 6-8. The precepts are aimed at minor sins, and require no particular comment. This chapter has the largest number of Greek words not found in the New Testament.
36 The address "my child" does not occur in the parallel passages.
38 Isa. lxvi. 2, 5; Apostolic Constitutions, vii. 8.
40 Ecclus. ii. 4. So Bryennios. Comp. last part of Apostolic Constitutions vii. 8.
41 This chapter, with the exception of a few clauses and words, is found in Apostolic Constitutions. vii. 9-17. There are verbal variations, but the order is exact. In Barnabas not so much of the matter is found. There is, however, even greater verbal agreement in many cases, though the order is quite different. Two important clauses (verses 8, 14) find an exact parallel only in Barnabas. One phrase is peculiar to the Teaching; see ver. 14.
42 Comp. Heb. xiii. 7. In Apostolic Constitutions there is a transposition of words.
43 Schaff: "The Lordship is spoken of." Apostolic Constitutions, "where the doctrine concerning God is," etc.
44 Or, "acquiesce in" (Apostolic Constitutions).
45 Some read poqh/seij, "make," as in Apostolic Constitutions and Barnabas, instead of poqh/soij, Codex.
46 Comp. Ecclus. i. 28. The verse occurs in Barnabas; and in Apostolic Constitutions "in thy prayer" is inserted, which is probably the sense here.
47 Ecclus. iv. 31. The Greek word suspw=n occurs here and in Barnabas, but not in Apostolic Constitutions.
48 Apostolic Constitutions adds, in explanation, Prov. xvi. 6.
49 Comp. Acts iv. 32; Rom. xv. 27. The latter half of the verse is in Barnabas (not in Apostolic Constitutions), but with the substitution of "incorruptible" and "corruptible."
51 Comp. Eph. vi. 9; Col. iv. 1.
52 Codex reads "our;" editors correct to "your."
53 Comp. Eph. vi. 5; Col. iii. 22.
55 "In the congregation;" i.e., assembly of believers. This phrase is omitted in both Barnabas and Apostolic Constitutions. Comp. Jas. v. 16.
56 Or, "to thy place of prayer" (Schaff).
57 So Barnabas; but Apostolic Constitutions, "in the day of thy bitterness."
58 So Apostolic Constitutions; but Barnabas, "the way of light." See note on chap. i. 1.
59 This chapter finds nearly exact parallels in Barnabas, xx., and Apostolic Constitutions. vii. 18, but with curious variations.
60 Barnabas has "darkness" but afterwards "way of eternal death."
61 Not in Apostolic Constitutions, and no exact parallel in Barnabas.
62 Of the twenty-two sins named in this verse, Barnabas gives fourteen, in differing order, and in the singular; Apostolic Constitutions gives all but one (uyoj, "loftiness" "haughtiness"), in the same order, and with the same change from plural to singular.
63 This verse appears almost word for word in Barnabas, with two additional clauses.
64 The Apostolic Constitutions give a parallel from this point; verbally exact from the phrase, "not for that which is good."
65 The word panqamarthtoi occurs only here, and in the parallel passage in Barnabas (rendered in this edition "who are in every respect transgressors," vol. i. p. 149), and in Apostolic Constitutions (rendered "full of sin"). A similar term occurs in the recently recovered portion of 2 Clement, xviii., where Bishop Lightfoot renders, as above, "an utter sinner."
66 Found verbatim in Apostolic Constitutions, not in Barnabas: with the latter there is no further parallel, except a few phrases in chap. xvi. 2, 3 (which see).
67 Of this chapter, two phrases and one entire clause are found in Apostolic Constitutions, vii. 19-21.
68 Comp. Matt. xxiv. 4 (Greek); Revised Version, "lead you astray:'" Apostolic Constitutions, vii. 19.
69 Or, "the whole yoke." Those who accept the Jewish-Christian authorship refer this to the ceremonial law. It seems quite as likely to mean ascetic regulations. Of these there are many traces, even in the New-Testament churches.
70 Apostolic Constitutions, vii. 20, begins with a similar phrase, but is explicitly against asceticism in this respect. The precepts here do not indicate any such spirit as that opposed by Paul.
71 Comp. Acts xv. 20, 29; 1 Cor. viii. 4, etc., x. 18, etc. (Rom. xiv. 20 refers to ascetic abstinence.) This prohibition had a necessary permanence; comp. Apostolic Constitutions, vii. 21.
72 Comp. the same phrase in 2 Clement, iii. This chapter closes the first part of the Teaching, that supposed to be intended for catechumens. The absence of doctrinal statement does not necessarily prove the existence of a circle of Gentile Christians where the Pauline theology was unknown. If such a circle existed, emphasizing the ethical side of Christianity to the exclusion of its doctrinal basis, it disappeared very soon. From the nature of the case, that kind of Christianity is intellectually weak and necessarily short-lived.
73 Verse 1 is found, well-nigh entire, in Apostolic Constitutions vii. 22, but besides this only a few words of verses 2 and 4. The chapter has naturally called out much discussion as to the mode of baptism.
77 The previous verses point to immersion; this permits pouring in certain cases, which indicates that this mode was not unknown. The trine application of the water, and its being poured on the head, are both significant.
78 The fasting of the baptized is enjoined in Apostolic Constitutions, but that of the baptizer (and others) is peculiar to this document.
79 The entire chapter is found almost verbatim in Apostolic Constitutions, vii. 23, 24.
81 The reasons for fasting on Wednesday and Friday are given in Apostolic Constitutions (the days of betrayal and of burial). Monday and Thursday were the Jewish fast-days. The word "Preparation" (day before the Jewish sabbath) occurs in Matt. xxvii. 62, etc., and for some time retained a place in Christian literature.
82 Matt. vi. 5, 9-13. This form of the Lord's Prayer is evidently cited from Matthew, not from Luke. The textual variations are slight. The citation is of importance as proving that the writer used this Gospel, and that the liturgical use of the Lord's Prayer was common.
83 On this phrase, comp. Revised Version, Matt. vi. 11; Luke xi. 3 (text, margin, and American appendix).
84 The variation in the form of the doxology confirms the judgment of textual criticism, which omits it in Matt. vi. 13. All early liturgical literature tends in the same direction; comp. Apostolic Constitutions, vii. 24.
85 This is in accordance with Jewish usage. Dan. vi. 10; Ps. lv. 17. Comp. Acts iii. 1, x. 9.
86 The eucharistic prayers of this and the following chapter are only partially reproduced in Apostolic Constitutions, vii. 25, 26; that of verse 2 has no parallel.
87 This is a variation from the order of the New Testament and of all liturgies: probably this led to its omission in Apostolic Constitutions. The word "for" may be substituted for "concerning" here and in verse 3. [Possibly a response for recipients.]
88 Peculiar to this passage, but derived from a common scriptural figure and from the paschal formula. Comp. especially John xv. 1; Matt. xxvi. 29; Mark xiv. 25.
89 The word kla/sma is found in the accounts of the feeding of the multitude (Matt. xiv. 20, xv. 37, and parallels); it was naturally applied to the broken bread of the Eucharist.
90 This reference to "hills," or "mountains," is used as an argument against the Egyptian origin of the Teaching.
91 This part of the verse is found in Apostolic Constitutions. Schaff properly calls attention to the distinction here made between "Thy Church" and "Thy kingdom."
93 This post-communion thanksgiving is found in Apostolic Constitutions, vii. 26, but with many omissions, alterations, and additions. Still, the correspondence in thought and language is very remarkable. Schaff cites a similar prayer at the Passover (after the Hallel cup).
94 "After the participation" (Apostolic Constitutions) points to a distinct Eucharistic service. Here the Lord's Supper is evidently connected with the Agape [a noteworthy suggestion]; comp. 1 Cor. xi. 20-22, 33. This is an evidence of early date; comp. Justin Martyr, Apol. i. chaps. 64-66, where the Lord's Supper is shown to be distinct (Ante-Nicene Fathers, i. pp. 185, 186).
95 This last clause has no parallel in Apostolic Constitutions, and points to an earlier and more spiritual conception of the Eucharist. Verse 4 also is peculiar to this passage.
96 The above rendering follows Bryennios; that of Harnack (formerly accepted by Hall and Napier) is: "Gather it, sanctified, from the four winds, into Thy kingdom," etc. The phrase "from the four winds" recalls Matt. xxiv. 31.
97 This is peculiar; but comp. 1 Cor. vii. 31 for the last clause.
98 The Codex reads tw= qew, which Bryennios alters to tw= u9iw=. The former is the more difficult reading, and is defended by Harnack.
99 This exhortation indicates a mixed assembly; comp. Apostolic Constitutions. [If so, it belongs to the Agape.]
100 1 Cor. xvi. 22, Revised Version, margin: "That is, our Lord cometh." Comp. Rev. xxii. 20.
101 A limitation as compared with 1 Cor. xiv 29, 31, and yet indicating a combination of extemporaneous devotion with the liturgical form. The verse prepares the way for the next chapter.
102 The Apostolic Constitutions (vii. 27) present scarcely any parallel to this chapter, which points to an earlier period, when ecclesiastical polity was less developed, and the travelling "Apostles" and "Prophets" here spoken of were numerous. [Elucidation II.]
103 This refers to all teachers, more fully described afterwards.
104 Lit. "being turned:" i.e. turned from the truth, perverted.
105 Matt. x. 40. The mention of apostles here has caused much discussion, but there are many indications that travelling evangelists were thus termed for some time after the apostolic age. Bishop I.ightfoot has shown, that, even in the New Testament, a looser use of the term applied it to others than the Twelve. Comp. Rom. xvi. 7; 1 Cor. xv. 5, 7 (?); Gal. i. 19; 1 Thess. ii. 6: also, as applied to Barnabas, Acts xiv. 4, 14.
106 Reach a place where he can lodge.
107 Under the influence of the charismatic gift spoken of in 1 Cor. xii. 3, xiv. 2.Another indication of an early date.
108 Probably a reference to the sin against the Holy Spirit. Matt. xii. 31, 32; Mark iii. 29, 30.
109 Probably a love-feast, commanded by the prophet in his peculiar utterance.
111 poiw=n ei0j musth/rion kosmiko\n e0kklhsiaj, "working unto a worldly mystery of (the) Church," or "making assemblies for a worldly mystery." Either rendering is grammatical: neither is very intelligible. The paraphrase in the above version presents one leading view of this difficult passage: the mystery is the Church, and a worldly one, because the Church is in the world. The other leading view joins e0kklhsiaj (as accusative) with poiw=n, "making assemblies for a worldly mystery." So Bryennios, who regards the worldly mystery as a symbolical act of the prophet. Others suggest, as the mystery for which the assemblies are called, revelation of future events, celibacy, the Eucharist, the ceremonial law. It seems, at all events, to point to incipient fanaticism on the part of the prophets of those days. [Elucidation III.] This was likely to take the form either of asceticism or of extravagant predictions and mystical fancies about the Church in the world. Did we know the place and the time more accurately, we might decide which was meant. This caution was evidently needed: Let God judge such extravagances.
112 Verse 1 is almost identical with the beginning of Apostolic Constitutions, vii. 28; the remaining verses have no parallel.
113 All professed Christians are meant.
115 The term occurs only here in the Teaching.
116 "Christ-trafficker." The abuse of Christian fellowship and hospitality naturally followed the remarkable extension of Christianity. This expressive term was coined to designate the class of idlers who would make gain out of their professed Christianity. It occurs in the longer form of the Ignatian Epistles (Trallians, vi.) and in literature of the fourth century.
117 A large part of this chapter is found in Apostolic Constitutions vii. 28, 29, but with modifications and additions indicating a later date.
118 "Who will settle among you" (Hitchcock and Brown). The itinerant prophets might become stationary, we infer. Chaps. xi.-xv. point to a movement from an itinerant and extraordinary ministry to a more settled one.
119 Lit., "nourishment," "food."
120 Matt. x. 10; comp. Luke x. 7.
121 This phrase, indicating a sacerdotal view of the ministry, seems to point to a later date than that claimed for the Teaching. Some regard it as an interpolation: others take it in a figurative sense. In Apostolic Constitutions the sacerdotal view is more marked. [1 Pet. ii. 9. If the plebs = "priests," prophets = "high priests."] Here the term is restricted to the prophets: compare Schaff in loco.
122 Verses 1 and 3 are given substantially in Apostolic Constitutions, vii. 30. This chapter would seem to belong more properly before chap. viii.; but the same order of topics is followed in Apostolic Constitutions,-a remarkable proof of literary connection.
123 Comp. Rev. i. 10. Here the full form is kata\ kuriakh\n de\ Kuri/ou. If the early date is allowed, this verse confirms the view that from the first the Lord's Day was observed, and that, too, by a eucharistic celebration.
124 Comp chap. iv. 14. No parallel in Apostolic Constitutions.
125 On this spiritual sense of "sacrifice," comp. Rom. xii. 1; Phil. ii. 17; Heb. xiii. 15; 1 Pet. ii. 5.
126 "That hath the (or, any) dispute" (a0mfiboli/an); comp. Matt. v. 23, 24.
127 [See Mal. i. 11. See Irenaeus, cap. xvii. 5, vol. i. p. 484.]
128 Mal. i. 11, 14. Quoted in Apostolic Constitutions and by several Ante-Nicene Fathers, with the same reference to the Eucharist.
129 The larger part of verse 1, and a clause from verses 2, 3, respectively, are found in Apostolic Constitutions, vii. 31. Verses 1, 2, both in the use of terms and in the Church polity indicated, point to an early date: (1) There are evident marks of a transition from extraordinary to ordinary ministers. (2) The distinction between bishops and elders does not appear [1 Pet. v. 1. Vol. i. p. 16, this series], and yet it is found in Ignatius. (3) The word xeirotone/w is here used in the sense of "elect" or "appoint" (by show of hands), and not in that of "ordain'" (by laying on of hands). The former is the New Testament sense (Acts xiv. 23; 2 Cor. viii. 19), also in Ignatius; the latter sense is found in Apostolic Canons, i. (4) The choice by the people also indicates an early period.
131 Or, "ministry." This clause and the following verse indicate that the extraordinary ministers were as yet more highly regarded.
133 The word a0stoxe/w, occurring here, means "to miss the mark;" in New Testament, "to err" or, "swerve." See 1 Tim. i. 6, vi. 21; 2 Tim. ii. 18.
134 The reference here is probably to the Sermon on the Mount: Matt. v.-vii., especially to chap. vi.
135 The resemblance between this chapter and Apostolic Constitutions, vii. 31, 32, is mainly in order of topics and in the identity of some phrases and terms. Verses 3 and 4 (to the word "world-deceiver") are reproduced almost verbatim. That the writer of the Teaching used Matt. xxiv. is extremely probable, but the connection of Apostolic Constitutions, with this passage is evident. In Barnabas, iv., there are a few corresponding phrases.
136 Or, "over your life;" the clause occurs verbatim in Apostolic Constitutions.
137 Comp. Luke xii. 35, which is exactly cited in Apostolic Constitutions.
139 Here Barnabas, iv., furnishes a parallel.
140 This reference to the last days as present or impending is an evidence of early date; comp. Barnabas, iv., and many passages in the New Testament. The mistake has been in measuring God's prophetic chronology by our mathematical standard of years.
143 o0 kosmopla/noj, found only here and in Apostolic Constitutions, vii. 32. Comp. 2 Thess. ii. 3, 4, 8; Rev. xii. 9.
144 Not found in Apostolic Constitutions. The expression plainly implies the belief that Jesus Christ was Son of God.
145 Comp. Matt. xxiv. 24. The rest of the verse has no parallel.
146 Comp. 1 Pet. iv. 12. where pu/rwsij also occurs.
147 Comp. Matt x. 22 and similar passages; none of them directly cited here.
148 u9h' au0tou= tou= kataqe/matoj, "from under the curse itself:" namely, that which has just been described. Bryennios and others render "by the curse Himself;" that is, Christ, whom they were tempted to revile. All other interpretations either rest on textual emendations or are open to grammatical objections. Of the two given above, that of Hall and Napier seems preferable.
149 "Truth" might refer to Christ Himself, but the personal advent is spoken of in verse 8; it is better, then, to refer it to the truth respecting the parousia held by the early Christians. For this belief they were mocked, and hence dwelt upon it and the prophecies respecting it. The verse is probably based upon Matt. xxiv. 30, 31; but some find here, as in verse 4, an allusion to Paul's eschatological statements in the Epistles to the Thessalonians.
150 Professor Hall now prefers to render e/kpeta/sewj, "outspreading," instead of "unrolling," as in his version originally. Hitchcock and Brown, Schaff, and others, prefer "opening;" that is, the apparent opening in heaven through which the Lord will descend. "Outspreading" is usually explained (so Professor Hall) as meaning the expanded sign of the cross in the heavens, the patristic interpretation of Matt. xxiv. 30. Bryennios and Farrar refer it to the flying forth of the saints to meet the Lord. There are other interpretations based on textual emendations. As the word is very rare, it is difficult to determine the exact sense. "Opening" seems lexically allowable and otherwise free from objection.
151 Zech. xiv. 5. This citation is given substantially in Apostolic Constitutions. As here used, it seems to point to the first resurrection. Comp. 1 Thess. iv. 17; 1 Cor. xv. 23; Rev. xx. 5. Probably it is based upon the Pauline eschatology rather than upon that of the Apocalypse. At all events, there is no allusion to the millennial statement of the latter. Since there was in the early Church, in connection with the expectation of the speedy coming of Christ, a marked tendency to Chiliasm, the silence respecting the millennium may indicate that the writer was not acquainted with the Apocalypse. This inference is allowable, however, only on the assumption of the early date of the Teaching.
152 Comp. Matt. xxiv. 30. The conclusion is abrupt, and in Apostolic Constitutions the New-Testament doctrine of future punishment and reward is added. The absence of all reference to the destruction of Jerusalem would indicate that some time had elapsed since that event. An interval of from thirty to sixty years may well be claimed.
154 Probably a love-feast, commanded by the prophet in his peculiar utterance.
155 2 2 Pet. ii. 13. Compare 1 John iv. 1.
1 [On the titlepage of the Edinburgh edition is subjoined: "by Clement, bishop and citizen of Rome."]
2 See the brief account prefixed to the version of the Teaching, p. 372, supra.
3 Neue Untersuchungen über die Constitut, u. Kanones der Ap., Tübingen, 1832. Hefele (Conciliengeschichte, i., Freiburg, 1855, 2d ed., 1873, Edinb. trans., 1871, p. 449) speaks of this as the best work on the subject.
4 [Needless to say that this seems to me utterly inconsistent with admitted facts.]
5 Schaff, The Teaching of the Twelve Apostles, New York, 1885, pp. 134, 135. Comp. Harnack on the Teaching in Texte und Untersuchungen, u. s. w., ii. pp. 246-268, Leipzig, 1884. Bishop Lightfoot (Epistles of St. Ignatius, London and Cambridge, 1885), differs from Harnack, who further discusses the topic in the Expositor, January, 1886.
6 Hefele, History of Councils, i. p. 460.
7 The Ethiopic form of these Canons has recently appeared in an English translation (Journal of Society of Biblical Literature and Exegesis, 1885, pp. 63-72). Professor George H. Schodde, Ph D., the translator, has made use of the edition of Winand Fell ( Cologne, 1871) with a Latin version. The Canons in this form contain most of the matter given in the Edinburgh version from the Greek, and in the same order. But the number is only fifty-seven, in many cases several Greek canons being combined as one in the Ethiopic. Some modifications are found, but very little that differs materially from the Greek. This collection is not part of the Apostolical Church Order published by Tattam, Lagarde, Harnack, and others. Comp. Schaff, Teaching, pp. 237-247.
8 [However candid, even Hefele, unquestionably learned, has been enslaved to "Infallibility," and was never a freeman.]
9 Christianity and Mankind, vol. ii. p. 405.
10 [Evidently the Teaching must now be substituted for the Epistle of Barnabas.-R.
11 [So Harnack, most decidedly; but Bishop Lightfoot opposes this view.-R,]
12 [Bunsen's magisterial views on many subjects are swept away by the recent work of Bishop Lightfoot on the Ignatian lierature.]
13 Christianity and Mankind, vol. ii. p. 418.
14 [A valuable work, apart from many of Dr. Chase's personal ideas not generally received by critics.]
2 The reading of the V. mss. The others read, "Christ our God."
4 "To whom" in V. mss., and "to God" is omitted.
18 The V. mss. add: "didst abstain from her, and didst not sin against her."
33 "To whom be glory," V. mss.
34 [The incorrect rendering of the LXX. is here cited, as given in the text.-R.]
37 [A.V., "Every wise woman buildeth her house."-R.] Prov. xiv. 1.
3 The words in italics occur only in the V. mss.
4 The V. mss. read: "But if in a small parish one advanced in years is not to be found whom his neighbours testify to be worthy of the office of bishop, and wise enough to be appointed to it, and if there be a young man who has carried," etc.
7 2 Chron. xxiv. 1; 2 Kings xi. 3, 4.
11 From the V. mss.; Matt. v. 9.
13 1 Tim. iii. 6; Luke xiv. 11.
22 Not in V. mss. Prov. xxiii. 21.
23 Prov. xxiii. 31 (LXX.). The word translated "pestle" has also been rendered "upper room," and some suppose it corrupt.
24 Lev. xix. 15; Ex. xxiii. 3.
46 This passage is not found in Scripture. Some compare Jas. i. 12 and Heb. xii. 8.
51 Deut. xxvii. 25, xvi. 19, xvii. 7.
77 A various reading gives: "Ham, one of his sons, who alone was found wicked, received punishment."
80 One V. ms. reads: "those who are sick."
112 Luke v. 20; Matt. ix. 2; Mark v. 34.
113 Matt. ix. 12; Luke xix. 10.
115 Matt. xx. 25; Isa. xl. 11.
117 Prov. i. 16; Isa. lix. 7, 8; Ps. xxxvi. 1; Rom. iii. 15.
123 From "said" to "ever" is not in Scripture.
124 Taken from 2 Chron. xxiii. 3, LXX., instead of the reading of the mss. "Gebanai."
126 2 Kings xx., xxi.; 2 Chron. xxxii., xxxiii.
133 Deut. xxv. 4; 1 Cor. ix. 9.
145 The V. mss. read, "as the powers do to God," which, Ültzen remarks, is an orthodox correction of an Arian opinion.
147 One V. ms. reads "priest."
154 [Compare Teaching, chap. xiii. p. 381.-R.]
162 Capellius reads, "the law of Christ."
167 One V. ms. reads "olives" instead of "wool."
174 The V. mss. read: "Casting into the treasury whatever you can bestow."
183 The mss. read, "the accused."
195 Deut. i. 17; Lev. xix. 15.
201 This sentence follows the passage from Isa. v. 23 in most mss. One V. ms. has the order adopted In the text.
202 Matt. vii. 2; Luke vi. 37.
214 One V. ms. reads "God" instead of "Christ."
242 Isa. lvii. 19; Eph. ii. 17; 2 Tim. ii. 19.
243 One V. ms. inserts, "of the Holy Spirit and."
247 "And adore him with one consent" is omitted in one V. ms.
252 Deut xxiii. 1. "And in the temple of God" is omitted in one V. ms.
253 One V. ms. inserts, "and pity thee: the Lord lift His countenance upon thee."
255 Ps. xxviii. 9; Acts xx. 28; 1 Pet. i. 19, ii. 9.
256 [Note all this as bearing upon the ceremonial of the Latin Mass, which reverses these primitive precepts in divers points.]
259 Matt. xxviii. 20. [Compare vol. i. pp. 185, 186, this series.]
263 One V. ms. inserts here, "and elsewhere through another."
271 Vid. Acts xx. 28; Col. i. 15.
275 Lev. xix. 26; Deut. xviii. 10.
276 Jer. x. 2. [Slaves were bought to be baptized. Elucid., p. 425.]
277 Jer. x. 2. [Slaves were bought to be baptized. Elucid., p. 425.]
284 1 See his chapter (xvii.) Moyens employés par l'église affranchir les esclaves, Civilisation Européene, vol. i. p. 222, Paris, 1851.
285 2 The countrymen of Balmès, on the contrary, were the authors of the negro slavery of modern times.
286 3 History of European Morals, vol. ii. p. 84.
287 4 See also Elucidation XII. vol. v. p. 563.
14 Instead of "Lord," one V, ms. reads "God."
22 "On the Lord's day" not in one V. ms.
25 Probably the reading should be, "they go round the houses of the rich."
26 Isa. xxii. 13; 1 Cor. xv. 32.
30 Mark xii. 42; Luke xxi. 3, 4.
35 ["The eternal fitness of things."]
39 Instead of "holy," one V. ms. reads "divine."
43 Instead of "Christ," one V. ms. reads "of God."
45 Luke x. 5, 6; Matt. x. 12, 13.
52 1 Pet. ii. 9; 1 Tim. iii. 15.
53 The words from "upon whom" to the end of the chapter are omitted in one V. ms.
63 The portions in italics are not in one V. ms.
64 The portions in italics are not in one V. ms.
3 [The early Church had a constant struggle with professional paupers. This entire book is a valuable contribution to social ethics. The problems of to-day confronted the Church then. Few wiser counsels have been recorded.-R.]
4 Job xx. 18, LXX.; Prov. xi. 4.
6 Eccles. ii. 25, LXX.; Ps. cxlv. 16; Zech. ix. 17, LXX.; Ps. civ. 14, 15.
7 One V. ms. reads, "Thus also did the Lord exhort His disciples, saying."
8 The words in italics are not in one V. ms.
10 (One V. ms. reads, "with whom be glory to Him, with the Spirit."
18 2 Kings viii. [Offerings to God are privileges of saints.]
26 Prov. xxix. 17, xix. 18, xxiii. 14.
30 See Eph. vi. 5; 1 Pet. ii. 18.
31 Col. iv. 1. See 1 Tim. vi. 2.
32 Eph. vi. 6; Col. iii. 22, 24.
33 See 1 Pet. ii. 13; Tit. iii. 1.
39 [The absence of any marked ascetic tone in this passage is in sharp contrast with the pseudo-Clementine Epistles concerning virginity. See vol. viii.-R.]
2 Matt. xxv. 34, etc. Portions of the passage from Matthew are omitted in one V. ms.; and the conclusions beginning with "Then shall they also," is entirely omitted. [The citation is quite accurate; ver. 46 is divided, doubtless for the sake of emphasis, and slightly modified.-R.]
8 Matt. x. 23, 17; John xvi. 33.
13 Job xxxv. 7, 8. One V. ms. reads "piety," instead of "wickedness," in the last sentence.
15 Matt. xxvi. 41. [See De Fuga, vol. iv. p. 119.]
31 The part within parentheses is not in one of the V. mss.
39 [Compare pp. 256, 257, supra.]
40 Orac. Sibyl., , l. iv. in fin. [See p. 324, supra.]
47 The words from "Wherefore also" to "possible with God" are omitted in one V. ms., and noticed as spurious in the other.
89 Matt. xxvi. 21, 22; John xiii. 21, etc.
91 The words from "And they took" to "house of the potter" are wanting in one V. ms. The other reads "field" of the potter, instead of "house."
93 John xvi. 32; Matt. xxvi. 31.
97 "Not far," the reading of the V. mss. The others read: "And being separated from us, He prayed earnestly."
98 I.uke xxii. 42; Matt. xxvi. 39, 42.
99 Luke xxii. 47; Matt. xxvi. 47.
101 Luke xxiii. 14; John xviii. 38.
110 Zech. xiv. 7. The V. mss. read: "On that day there will not be light, but there will be cold and frost for one day."
111 The words from "All which things" to "mystical good things" are omitted in one V. ms.
117 Mark xvi. 9; John xx. 11, etc.; Luke xxiv. 18; Mark xvi. 14.
122 The words from "A thousand" to "of the prosperous" are not in the V. mss.
127 One V; ms. omits "ages," and the other "begotten of Him."
128 Isa. vii. 14; Matt. i. 23.
129 Isa. ix. 6. [Justin Martyr, p. 236, n. 8, vol. i., this series.]
146 This italicized passage does not occur in the mss., but is taken from Epiphanius. It is believed to be genuine, in which case what follows must be regarded as the work of the interpolator. [See Epiphanius, tom. iv. p. 29, ed. Oehler, 1861.]
147 Matt. ix. 15; Mark ii. 20; Luke v. 35.
158 Zech. xii. 10; John xix. 37.
159 The words "and their wives apart" are not in one V. ms.
175 One V. ms. inserts: "Rejoice greatly, O daughter of Zion,"
181 3 Ex. xxxiv. 28; 1 Kings xix. 8; Dan. x. 2, 3.
184 6 Esth. iv. 16; Judith viii. 6.
9 Num. xvi. 13, xii. 2, xvi. 3.
12 The words from "and affronted" to "by his holiness" are not in one V. ms.
13 The words from "who had" to "Egyptians" are not in one V. ms.
43 [Either an ignorant error or a peculiar use of a technical word (p. 383, supra) to signify a missionary. See the note, book viii. sec. 3, cap. 17, infra.]
44 [Were sent, rather. See Acts viii. 14.]
46 "The devil:" this reading is adopted from the V. mss.
47 The V. mss. insert here: "Simon, therefore, being moved by the devil, brought the money."
50 [2 Cor. xi. 13. See p. 457, infra.]
56 Ps. cix. 8; Acts i. 20. [The name common to apostles and elders.]
63 Acts xi. 15, x. 34, 35, 45, xv. 9, 10.
66 [Compare Elucidation III. vol. v. p. 411, this series.]
71 One V. ms. reads as follows: "And our Lord Jesus Christ, and the most holy Spirit."
74 The words from "for she is the partner" to "made her" are omitted in one V. ms.
81 Hos. iv. 6. [Compare vol. v. p. 565, this series.]
84 Ecclus. v. 7; Prov. xxvii. 1, iii. 28.
86 1 Tim. iii. 2, 12; Tit. i. 6.
87 [See Elucidation XIII. vol. v. p. 160, this series.]
88 Lev. xxi. 7, 14; 1 Tim. v. 9.
106 Matt. viii. 4; Mark i. 44.
121 One V. ms. reads: "Thus also said the Lord to us His disciples."
155 Deut. xxvii. 26; Gal. iii. 10.
156 Deut. xii. [See on Liturgies, infra.]
163 Lev. xx. 10; Deut. xxii. 22.
171 Lev. xviii. 19; Ezek xviii. 6.
172 [But if this be otherwise done, it may be well to compare Lactantius as to a question of actual crime. See p. 190, n. 1, supra.]
183 Ex. xiii. 19; Josh. xxiv. 32.
186 One V. ms. reads: "to Him be worship, and majesty, and glory, along with the Father and the co-eternal Spirit, for ever and ever. Amen."
9 The Greek words properly mean: "Introduced was the way of death; not of that death which exists according to the mind of God, but that which has arisen from the plots of the adversary."
10 [The larger half of chap. i., Teaching, is found in the first half of this chapter; but the matter peculiar to each is of about the same extent.-R.]
15 Luke vi. 32; Matt. v. 46, 47.
28 [Ex. xx. 13. Five brief precepts, of which this is the first, are common to Teaching, ii. 2, and the rest of this chapter.-R.]
37 Matt. xxvii. 5; Acts i. 18.
39 [Seven brief clauses of Teaching, ii. 2, 3, are found in this chapter.-R.]
45 [Chap. iv. also contains seven clauses found in Teaching (ii. 3-6), while chap. v. has but five and a verbal resemblance; chap. ii. of the Teaching is, however, almost entirely given in these passages.-R.]
49 Matt. xii. 36; Lev. xix. 11.
60 [Chaps. vi.-viii. contain passages parallel to nearly one-half of chap. iii., Teaching, and in the same order.-R.]
63 Lev. xix. 26, 31; Deut. xviii. 10, 11.
74 The words from "for he that walketh" to "be known" are omitted in one V. ms.
77 [Chaps. ix.-xvii. contain nearly every clause of Teaching, chap. iv., in the same order, and with every appearance of a designed enlargement of that passage.-R.]
81 1 Kings xviii., xxi., xxii.; 2 Sam. xii.; Matt. xiv.
92 [For the remarkable agreement of this chapter with Teaching, chap. v., see the latter; comp. also Barnabas, xx.-R.]
93 [Chaps. xix.-xxi. have few parallels with the Teaching.-R.]
102 The words from "Wise Ezra" to "sorrowful" are not in one V. ms.
105 [Comp., with this chapter, Teaching, chap. vii.-R.]
108 [Comp. the few but remarkable resemblances of Teaching, chap. viii., with chaps. xxiii., xxiv., here.-R.]
113 [See the eucharistic prayer in Teaching, chap. ix. The correspondences and divergences are alike interesting.-R.]
115 1 Cor. xi. 59. [See Elucidation I. p. 382, supra.]
116 [Comp. Teaching, chap. x.-R.]
117 ["Maran atha," as in Teaching.-R.]
118 1 Cor. xvi. 22; Matt. xxi. 9; Mark xi. 10. [Comp. John xii. 13.-R.]
119 [Comp. Teaching, chap. xi., where, however, only a few phrases correspond.R.]
120 [This sentence is found in Teaching, chap. xii.-R.]
121 [Part of this sentence has a parallel in Teaching, chap. xiii., but there is an obvious difference of circumstances. Chap. xxix. presents more parallel passages.-R.]
124 [The resemblance to Teaching, chap. xiv., is marked.-R.]
126 [Comp. text and notes, Teaching, chap. xv.-R.]
128 [This clause is found verbatim in Teaching, chap. xvi. There is a resemblance also, in order of topics, from this point down to the phrase "above the clouds;" see chap. xxxii. No further correspondences appear.-R.]
129 Luke xii. 35, 37; Mark xiii. 35.
137 A conjecture of Cotelerius is adopted. The mss. read "nourishment" instead of "joy."
140 Gen. xvii. 7, xxviii. 15, xlviii. 4.
145 [i.e., "the wonderful Numberer;" Eng., marg.]
146 Dan. viii. 13. [Not according to Heb. nor LXX. as now.]
151 One V. ms. reads, "with whom."
154 [Vol. vi. p. 149, note 8, this series.]
155 [Justin Martyr, vol. i. p. 186, this series.]
173 2 Kings xx., xix. [Curiously enough, the chronological order, according to the best recent authorities, is that indicated above; the sickness (2 Kings xx.) preceded the invasion of Sennacherib (chap. xix.). Monumental evidence confirms this view.-R.]
175 2 Chron. xxxv. Cotelerius conjectures "in his Passover;" instead of "in Phassa." [A very probable textual emendation.-R.]
183 One V. ms. reads, "with Christ and the Holy Spirit."
188 [Compare Justin Martyr, vol. i. p. 183, this series.]
189 One V. ms. has "Son" instead of "God." Cotelerius remarks that this change was made in the interests of orthodoxy; for the expression "only begotten God" had become common with the Arians. [Comp. John i. 18, where the most weighty ancient authorities read monogenhj qeo/j instead of o9 monogenh\j ui\o/j; see Revised Version, margins in loco.-R.]
190 [Compare vol. ii. p. 535 and vol. iii. p. 31.]
192 One V. ms. reads, "with whom glory be to Thee, along with the Holy Spirit."
193 [An incidental proof of the early origin of this compilation is furnished by the clear distinction it makes between James the son of Alphaeus and James the brother of our Lord. The theory of Jerome, which identifies them, was later.-R.]
195 [Noteworthy, and to be recalled hereafter. See vol. iii. p. 258.]
197 [Comp. Col. iv. 16, 17, whence this is probably derived.-R.]
203 One V. ms. gives a more orthodox form to this prayer: "O Lord, only begotten Son, and Holy Spirit, Lord God, the Lamb of God, the Son of the Father, who takest away the sins of the world, receive our prayer. Thou who sittest at the right hand of the Father, have mercy upon us, for Thou only art holy; Thou only art Christ, Jesus Christ, to the glory of God the Father. Amen."
205 One V. ms. omits "the God and;" then reads, "to Father,Son, and Holy Ghost."
207 One V. ms. reads, "with whom."
1 The words "one and only" are omitted in the Syriac and Coptic.
2 One V. ms. omits "His Father." The Syriac amd Coptic have "the only Father."
8 Isa. xxviii. 11; 1 Cor. xiv. 21.
13 Instead of "Christ," the Coptic reads, "through His Holy Son."
14 The Coptic reads, "and in Christ and the Holy Spirit."
15 The Coptic reads, "and His only begotten Son, who was with the Father and the life-giving Holy Spirit before all the ages."
16 The Coptic reads, "spotless virgin."
20 1 Kings xix. 18; Rom. xi. 4.
24 John xi. 51. [See on the Sibyllina, passim.]
31 7 Acts [xi. 28] xv. 32, xxi. 10.
38 14 [The compiler has forgotten that few of these had husbands, at least at the time when they are reported to have prophesied.-R.]
40 16 We have adopted the reading of one V. ms., a0pexrh/sato. It means more than is in the text-that God used the wicked in a way in which they would not be naturally used; lit., "abused," or "misused." The other mss. and the Coptic read a0pexari/sato, "gave His gifts to the wicked for prophecy." Whiston has tried to make sense by giving a new meaning to a0pexari/sato, "taking away His grace from the wicked."
42 18 The Coptic and one V. ms. omit from the commencement of the chapter to "deacons." The V. ms. has: "Peter, the chief of the apostles, proclaimed the Gospel to Pontus, Galatia, Cappadocia, Asia, Bithynia, and finally in Rome, where he was crucified by the prefect in the reign of Nero, and where also he is buried."
43 19 From this to the end of ch. xxvi., only small portions of what is now in the received text occur in the Coptic version. The Oxford ms. is also deficient. It has only a portion of the fifth, nothing of ch. vi. to xvi., and only a single sentence in ch. xxii. The portions in Coptic are printed in italics.
46 The Coptic has, "let the bishop pray for him."
47 The Oxford ms. has this chapter in an abbreviated form as in the parallel columns.
50 One V. ms. reads, "with whom."
51 The Coptic inserts, "let the holy Gospels be read."
52 The Coptic reads "Gospel" instead of "Law."
53 One V. ms. has the following note: "Andrew the brother of Peter preaches the Gospel to the Scythians, Sogdiani, and Thracians, who on account of preaching Christ is crowned with the martyrdom of the cross by Aegaea the proconsul, and was buried in Patrae. Afterwards he was removed to Constantinople by the Emperor Constantine."
54 2 Cor. vii. 1, vi. 16; Ps. cxxi. 8.
55 One V. ms. has proboleu/j, "the sender forth," or "producer," instead of "God."
61 Ps. cvi. 9; Isa. li. 10; Ps. xcvii. 5; Isa. lxiv. 1, Ps. cxvii. 2, viii. 2, xcvii. 4, civ. 32; Nah. i. 4, 3; Job ix. 8, LXX.
62 [Comp. note 1, p. 477, book vii. chap. xliii.-R.]
70 The V. mss. read, "restore them to their former position, and give then the joy," etc.
72 The V. mss. add, "in their footsteps, but may be deemed worthy to be admitted," etc.
77 [This is "James, the Lord's brother;" Gal. i. 19. An incidental proof of the Eastern and Ante-Nicene origin of book viii. also.-R.]
79 The V. mss. insert, "whom Thou hast selected out of myriads."
83 The meaning in Coptic seems to be uncertain.
84 The Coptic reads, "sub-deacons."
85 One V. ms. gives the following note: "James the son of Zebedee, brother of John, preached the Gospel in Judea, was slain with the sword by Herod the tetrarch, and lies in Caesarea."
86 [N.B.-No non-communicating attendance permitted.]
87 The Coptic adds, "over the oblation, that the Holy Spirit may descend upon it, making the bread the body of Christ, and the cup the blood of Christ; and prayers being ended." It then goes on with the words in italics in ch. xiii.
88 The common text has, "before all the people," omitted by one V. ms.
90 Col. i. 15; Isa. ix. 6, LXX.
91 Gen. i.; 4 Esd. xvi. 60; Ps. civ. 2.
101 Gen. xix.; Wisd. x. 6; Ps. cvii. 34.
115 Matt. xxvi.; Mark xiv.; Luke xxii.
120 This is not a fair translation of the Greek which, as the text stands, does not make sense. One V. ms. reads, "Let us beseech in behalf of one another."
122 Luke ii. 14; Matt. xxi. 9.
123 The Coptic adds, "the rest of the clergy in their order."
124 The Coptic has, "and let them sing psalms during the distribution, until the whole congregation has received it."
125 The Coptic has, "let all the women receive it also."
126 The Coptic, "these His holy and immortal mysteries, which are numbered in heaven."
127 The Coptic has, "the Lord."
130 The Coptic adds: "And let the presbyters and deacons watch the few fragments that are left, that they may perceive that there is nothing superfluous; lest they fall into the great judgment, like the sons of Aaron and Eli, whom the Holy Spirit destroyed, because they did not refrain from despising the sacrifice of the Lord: how much more those who despise the body and blood of the Lord, thinking that to be merely material food which they receive, and not spiritual!"
131 The Coptic inserts, "when they have been blessed."
132 One V. ms. has this note: "John the evangelist, the brother of James, was banished by Domitian to the island of Patmos, and there composed the Gospel according to him. He died a natural death, in the third year of Trajan's reign, in Ephesus. His remains were sought, but have not been found."
133 The Coptic adds: "While you pray, he is ordained; and thou shalt ordain the deacon also according to this constitution alone."
134 Ex. xviii., xxiv., xxviii.
135 One V. ms. has the following note: "Philip having proclaimed the life-giving word to the Asiatic diocese, has been buried in Hierapolis of Phrygia along with his daughters, having been crowned with martyrdom in the reign of the Emperor Domitian. Philip, who has the daughters, is one of the seven; it was he also who baptized the eunuch."
137 One V. ms. has the following note: "Bartholomew preached the Gospel according to Matthew to the Indians, who also has been buried in India."
138 Ex. xv. 20; Judg. iv. 4; Luke ii. 36; 2 Kings xxii. 14.
140 One V ms. has the following note: "Thomas preached to the Parthians, Medes, Persians, Germans, Hyrcanians, Bactrians, Bardians, who also, having been a martyr, lies in Edessa of Osdroene."
141 The words "for you the bishops" are omitted in the Oxford ms.
142 [See vol. v. Elucidation XIV. p. 417.]
144 The Oxford ms. has no part of this chapter. It reads: "A reader is appointed when the bishop gives him a book; for there is no imposition of hands."
146 The Coptic reads, "let him be ordained."
149 The two V. mss. have the following note: "Thaddaeus, also called Lebbaeus, and who was surnamed Judas the Zealot, preached the truth to the Edessenes and the people of Mesopotamia when Abgarus ruled over Edessa, and has been buried in Berytus of Phoenicia."
152 The Coptic has, "let him be ordained."
153 Ch. xxvii., xxviii., xxx.-xxxiv., and ch. xlii.-xlvii., occur in Syriac and Coptic, as well as in the Greek mss.
154 One V. ms. has the following note: "Simon the Canaanite, preacher of the truth, is crowned with martyrdom in Judea in the reign of Domitian."
155 The words from "concerning" to "constitution" are omitted in the Oxford ms., in Syriac, and Coptic.
156 This chapter is not found in the Coptic and Syriac. One V. ms. has the following note: "Matthew (probably a mistake for Matthias) taught the doctrines of Christ in Judea, and was one of the seventy disciples. After the ascension of Christ he was numbered with the twelve apostles, instead of Judas, who was the betrayer. He lies in Jerusalem."
158 The Oxford ms. reads: "I the same, Simon the Canaanite, make a constitution."
159 "Deacons" omitted in Oxford ms. and in Coptic.
162 One V. ms. has the following instead of the title: "Paul, the teacher of the Gentiles, having proclaimed the Gospel of Christ to the Gentiles from Jerusalem even to Illyricum, was cut off in Rome while teaching the truth, by Nero and King Agrippa, being beheaded, and has been buried in Rome itself."
163 [Note this uniform testimony of antiquity against theatricals in all forms.]
164 [Purveyors to the play-house.]
166 [Compare vol. v. p. 130, note 1.]
168 Eph. vi.; Col. iv.; Philem.
169 The Coptic adds, "the holy mother of God."
170 [Compare vol. iii. pp. 164, 352.]
171 One V. ms., Coptic, and Syriac omit "first."
172 The Syriac and Coptic add: "and His side being wounded, blood and water came forth."
173 Matt. xviii. 20. [A token that much of these constitutions is truly primitive.]
174 2 Cor. vi. 14. [Compare p. 483, supra: Energumens?]
175 The words from "I, James" to "ordain thus" are omitted in the V mss., and the following words are given instead in the two V. mss.: "James, the brother of the Lord, has been killed with stones (the other ms. reads, `with sticks 0') by the Jews in Jerusalem on account of the doctrines of Christ." Ch. xxxv.-xli. are omitted in the Oxford ms., and in Syriac and Coptic.
176 "Before all" is omitted in one V. ms.
177 One V. ms. reads "sender forth" instead of "Lord."
179 One V. ms. reads "with" instead of "in."
183 One V. ms. reads, "with whom," and "with the Holy Spirit."
184 [They are "at rest." Yet this prayer, and wherefore? See St. Augustine, Confessions (ed. Migne), p. 765, Nebridius.]
185 Matt. xxii. 32; Wisd. iii. 1.
189 The Syriac and a Greek marginal reading give "the thirtieth."
190 Deut. xxxiv. 8. [Comp. Aug., Confess. (ed. Migne), p. 778.]
191 [The "month's mind" was anciently of this sort, with no reference to purgatorial penalties. "Credo jam feceris quod rogo."-Aug.]
192 The Syriac and the Oxford ms. read "God" instead of "Lord."
196 The Syriac, the Coptic, and the Oxford ms. add, "the bishops." The Coptic omits "the deacons."
197 The Coptic adds, "Jesus Christ and the Holy Spirit."
198 Prov. xxiii.; Ecclus. xxxi. 25-31; Eph. v. 18; Prov. xxvi. 9.
200 [A token of the early origin of what is genuine in these interpolated Constitutions.]
203 Luke x. 16; Matt. x. 40; John xiii. 20.
207 Num. xii. 7, 8; Ex. xxxiii. 11, 17.
211 1 Cor. xiv. 33. [See p. 500, note 6, infra.]
212 Acts ix. 5. [See Acts xxvi. 14, where the clause is genuine. In ix. 5 it is a later interpolation of the Vulgate and Erasmus.-R.]
213 The Coptic adds, "the Son of God, and true God."
217 One V. ms. has the following note: "That he who baptized the Ethiopian eunuch was not the Apostle Philip, but one of those who were chosen along with St. Stephen to be deacons, and who also had four daughters, as says Luke in the Acts." [See pp. 452, 492, supra.]
1 [The brief notes on these canons have been mainly derived from the text and notes appended to Hefele's History of Christiaan Councils, vol. i. pp. 450-492, Edinburgh translations.-R.]
2 [Comp. Apostolic Constitutions, iii. 20, viii. 4, 27, on these two canons.-R.]
3 [This canon, and the two following ones, which explain it, point to some early heretical customs. The Apostolic Constitutions furnish no exact parallel. Canon 4 was joined with 3 in the Greek text. Dionysius divided them: hence a variation in number exists from this point.-R.]
4 [Dionysius omits aut diaconus.-R.]
5 Comp. Apostolic Constitutions, ii. 6.-R.]
6 This points to a discussion in the third century.-R.]
7 [Canons 9-16 agree with those of the Council of Antioch, A.D., 341; but there is a difference of opinion on the question of priority.
8 Dionysius Exiguus translates "communicans," in which case the Greek reading must be dekto/j, or, "who can be received."
9 [Canons 17, 18, 20, agree with Apostolic Constitutions, vi.. 17, ii. 6.-R.]
10 [After Origen. Comp. Melito, vol. viii., this series.]
11 [Canons 21-24 agree with the first of the Nicene Council (Hefele, Christian Councils, i. pp. 375, 376). Some hold that canon to refer to these, others find in the enlarged application of Canon 24 a proof of the later date of this collection.-R.]
12 Nah. i. 9. [Canons 25, 26, are referred to by Basil the Great (Ad Amphilochium, iii.). In the Greek collection 26 is joined with 25.-R.]
13 [Apostolic Constitutions, vi. 17.-R.]
14 1 Pet. ii. 23. [This canon seems of late origin, probably from Synod of Constantinople, A.D. 394.-R.]
15 [The closing clause points to a comparatively late date, as do the contents of Canon 31.-R.]
16 [Canons 32-41 also agree with those of Antioch; see note on Canon 9. Some of the regulations have, however, an earlier date: whether they existed in this form before that time, is open to discussion.-R .]
17 [This canon is divided by most editors of the Greek text; forming, in their enumeration, Canons 38 and 39.-R.]
18 [Hefele and others regard Canons 42-44 as among the most ancient of this collection, and of unknown origin.-R.]
19 [The substance of this canon is very ancient, Hefele thinks; but Drey derives it from Canons 9, 33, 34, of the Synod of Laodicea, about A.D. 363.-R.]
20 2 Cor. vi. 5. [Drey regards this as very ancient; but Hefele derives it and the following one from the Apostolic Constitutions, vi. 15.-R.]
21 [Very ancient, of unknown origin; repeated in canons of Elvira and Arles.-R.]
22 From Apostolic Constitutions, vi. 11, 26.-R]
23 [This canon, the last of those in the collection of Dionysius, is regarded as among the most recent. Of unknown origin.-R.] At the end of this canon, in the collection of John of Antioch, the following words are added: "Let him that is baptized be taught that the Father was not crucified, nor endured to be born of man, nor indeed that the Holy Spirit became man, or even endured suffering, for He was not made flesh; but the only begotten Son ransomed the world from the wrath which lay upon it: for He became man through His love of man, having fashioned a body for Himself from a virgin. For Wisdom built a house for herself as a Creator; but He willingly endured the cross, and rescued the world from the wrath that lies on it, namely, those who are baptized into the name of the Father, and the Son, and the Holy Spirit. But let those who do not thus baptize be suspended, as being ignorant of the mystery of piety." The same collection gives the following as Canon 51: "He who says that the Father suffered is more impious than the Jews, nailing along with Christ the Father also. He who denies that the only begotten Son was made flesh for us, and endured the cross, fights with God, and is an enemy of the saints. He that names the Holy Spirit Father or Son, is ignorant and foolish; for the Son is Creator along with the Father, and has the same throne, and is Lawgiver along with Him, and Judge, and the cause of the resurrection; and the Holy Spirit is the same in substance: for the Godhead has three Persons, the same in substance. For in our day Simon the magician gave forth his doctrines, drawing the speechless, delusive, unstable, and wicked spirit to himself, and babbling that there is one God with three names, and sometimes erasing the passion and birth of Christ. Do you, then, most beloved ones, baptize into one Father, and Son, and the Holy Spirit as third, according to the will of the Lord, and our constitution made in the spirit."
26 [Canons 51-53 are from the Apostolic Constitutions: the first from vi. 8, 10, 26; the second from ii. 12, 13; the third from v. 20.-R.]
29 [Canons 54-57 are of unknown origin; the first is deemed ancient, while the conduct forbidden in the others points to a more recent date. Drey thinks the distinctions of the clergy also point to a later date.-R.]
31 [Canon 58 is supposed to refer to the absence of bishops at the imperial city, which prevailed in the middle of the fourth century.-R.]
32 [Canon 59 resembles the twenty-fifth canon of Synod of Antioch; see on Canon 9.-R.]
33 [Of doubtful origin, but resembling Apostolic Constitutions vi. 16, though probably of later date.-R.]
34 [Canons 61, 62, are of unknown origin.-R.]
36 [Canon 63 is regarded as very ancient.-R.]
37 [Canon 64 is numbered as 66 In Hefele's edition, being preceded by Canons 65 and 66 as given above. It is from Apostolic Constitutions, v. 20.-R.]
38 [Canon 65 is from Apostolic Constitutions, ii. 61.-R.]
39 [Of unknown but probably late origin.-R.]
40 [Drey makes this one of the most recent canons of the collection.-R.]
41 [Of unknown origin, probably recent.-R.]
42 [Drey considers Canon 69 to be very ancient, but also intimates that it and Canon 70 were taken from the pseudo-Ignatian Epistle to the Philippians; see the same, chap. xiii., latter half, vol. i. p. 119, of this series.-R.]
43 [With Canons 70, 71, compare Synod of Elvira (A.D. 305 or 306), Canons 49, 50, in Hefele, vol. i. pp. 158, 159. Drey, however, derives them from Canons 37-39 of Laodicea (A.D. 363).-R.]
44 Lev. v. 16. [It is argued from the theft forbidden that this canon is more recent; its origin is unknown.-R.]
45 [The wealth here implied points to a comparatively late origin; Hefele assigns it to the second half of the third century, but Drey gives a later date.-R.]
46 [Hefele thinks both this and the following canon to be later than the Nicaean Council. Drey, however, derives Canon 74 from the council at Chalcedon (A.D. 451), a view opposed by both Bickell and Hefele.-R.]
47 Deut xix. 15. [According to Drey this canon is from the Council of Constantinople (sixth canon), in A.D. 381.-R.]
48 [Drey derives this from Canon 23, Synod of Antioch, A.D. 341.-R.]
49 [Hefele: "The Canons 77-79, inclusive, belong to the first three centuries of the Church; their origin is unknown."-R.]
50 [Comp. Apostolic Constitutions, viii. 32, p. 495, from which this may have been taken.-R.]
51 [Drey regards Canon 80 as an imitation of the second canon of Nicaea, which is, however, much fuller; comp. Hefele, i. p. 377. On the principle, comp. 1 Tim. iii. 6 and similar passages.-R.]
54 [The contents of this canon point to a late date. Drey regards it as an abridgment of the third canon of Chalcedon (A.D. 451).-R.]
55 [Of unknown origin and date.-R.]
56 Matt. xxii. 21. [This also Drey traces to the Council of Chalcedon, A.D. 451 (Canon 7); but Hefele opposes this view here, as in the case of the other canons (30, 67, 74, 81) which Drey derives from that source.-R.]
57 [Or rather, "the emperor" (basile/a having that sense). Hefele refers this to the time of the Arian struggle, when the emperors were involved in ecclesiastical controversies.-R.]
58 [Hefele: "This is probably the least ancient canon in the whole collection." With this opinion there is general concurrence, since the mention of the Constitutions among the canonical books indicates the hand of the last compiler of that collection of writings. Whoever he was, he was not Clement of Rome.-R.]
59 1 Tim. ii. 1-3. Compare (poiei=sqai) the Greek here with that of the LXX. in Ex. xxix. 36, 38, 39, 41; also Ex. x. 25, and so throughout the Old Testament. Note also Eph. v. 19 and Col. iii. 16; and the kiss, 1 Cor. xvi. 20.
60 1 Cor. xi. 23. To me there is great significance in the fact that the Apostle received this as an original Gospel from the Lord Himself, Truly (2 Cor. xi. 5) he was not "a whit behind," even that chief Apostle who reclined in the bosom of the Great High Priest and adorable Lamb of God as He instituted the feast.
61 Matt. vi. 9. For this we have the important testimony of Gregory the Great, as preserved to his day: that the Apostles (SS. Peter and Paul must have been primarily in his mind, of course) delivered no other "custom" to the churches (i.e., as essential) than the words of Institution and the Lord's Prayer. He says:- "Orationem Dominicam, mox post precem, dicimus, quia mos Apostolorum erat, ad ipsam solummodo orationem oblationis hostiam consecrare."-Epist. ad Joann. Episc. Syrac., lib. ix. Ep. xii., Opp., tom. id. p. 958, ed. Migne. Now, for the sense of post precem in the above, we have Justin Martyr for a primitive witness of Roman usage. He speaks of the words of Institution expressly (vol. i. cap. lxvi. p. 185) as "the Prayer of the Logos" (di' e0uxhj Lo/gou), in the use of which he makes the essential act of the Oblation to consist. Liturgic fulness may or may not require more, but the essentials are thus simple. So far, the Roman Missal to this day sustains the words of Gregory. It is overloaded with ceremonial, but does not include the noble features on which the Greeks lay so great stress: i.e., the conjoint Oblation and Invocation. See 1 Pet. ii. 5.
62 1 Cor. xi. 5, 6. Here men are equally enjoined not to follow the Jewish rite of covering their heads in prayer.
64 See the Greek in Hammond, p. 3, and the learned Introduction, p. lxx.
65 Hammond, Introduction, p. lxix.
66 See translation, p. 489, supra.
67 See translation, vol. i. (Fragment xxxvii.) p. 574, this series.
68 For purposes of comparison on many points connected with this inquiry, see the Fragment of an Ancient East-Syrian Liturgy in Hammond's Appendix, published separately, Oxford, 1879.
69 Concerning Pfaff, see p. 536, infra, and vol. i. p. 574, note 5, this series.
1 [h0qe/lhse, "willed."-R.] [Noteworthy. 2 Pet. iii. 9.]
2 Literally, "already perishing." [Rev. iii. 2.]
3 If this reference to 2 Pet. iii. 9 be probable, it is one of the earliest testimonies to the genuine character of that Epistle. The true Clement has two references to the same (pp. 8 and 11, vol. i., this series), and Justin also (vol. i. p. 240) is credited with a similar reference to 2 Peter and the Apocalypse. See Lardner, Credib., vol. ii. p. 123 et seq.
1 The full title of his edition, in English form, is as follows: "The two Epistles of our holy father Clement Bishop of Rome to the Corinthians; from a manuscript in the Library of the Most Holy Sepulchre in Fanar of Constantinople; now for the first time published complete, with prolegomena and notes, by Philotheos Bryennios, Metropolitan of Serrae. Constantinople, 1875."
2 Novum Test. extra canonem receptum (2d ed., Leipzig, 1876). Pp. xliv.-xlix., 69-106, contain prolegomena, text, and notes, 2 Clement.
3 Patron Apost. Opera, 2d ed., Leipzig, 1876.
4 St. Clement of Rome. An Appendix containing the newly recovered portions, with introductions, notes, and translations. London, 1877. The original volume, London, 1869.
5 See chap. xii., and Clem. Alex., Stromata, iii. 13, vol. ii. p. 398.
6 See Vision II. 4, vol. ii. p. 12.
7 See vol. ii. p. 4; and comp. Lightfoot, Appendix, pp. 316-317.
8 First Apology, ch. lxvii. (vol. i. p. 186).
9 St. Clement, Appendix, p. 317.
1 No title, not even a letter, is preserved in the ms. [In C (= ms. at Constantinople found by Bryennios) the title is Klh/mentoj pro\j Korinqi/ouj, corresponding to that of the First Epistle. In S (= Syriac ms. at Cambridge) there is a subscription to the First Epistle ascribing it to Clement, then these words: "Of the same the second Epistle to the Corinthians." At the close this subscription occurs: "Here endeth the Second Epistle of Clement to the Corinthians."-R.]
2 [C has here, and in many other places, u9ma=j instead of h9ma=j. This substitution of the second person plural is one of its marked peculiarities.-R.]
3 [Literally, "little things;" Lightfoot, "mean things."-R.]
4 [Literally, "little things;" Lightfoot, "mean things."-R.]
5 Lightfoot follows the Syriac, and renders: "And they that listen, as concerning mean things, do wrong; and we ourselves do wrong, not knowing," etc. But the briefer reading of the Greek mss. is lectio difficilior.-R.]
6 [Only S has ga/r. A has de/, which the Edinburgh translators have rendered "for." So twice in chap. iii.-R.]
10 Literally "of men." [Compare Arnobius, vol. vi. p. 423.]
11 Literally, "being full of such darkness in our sight."
12 Literally, "having beheld in us much error and destruction."
13 [C, S (apparently), and recent editors have e#xontaj, "even when we had," instead of e#xontej (A), as above paraphrased.-R.]
14 Comp. Hos. ii. 23; Rom. iv. 17, ix. 25.
15 Literally, "willed us from not being to be." [Comp. n. 4, p. 365.]
16 Isa. liv. 1; Gal. iv. 27. [R. V., "the husband."-R.]
17 Some render, "should not cry out, like women in travail." The text is doubtful. [Lightfoot: "Let us not, like women in travail, grow weary of offering up our prayers with simplicity to God."-R.]
18 [e0pei, "since;" hence Lightfoot renders, "He so spake, because."-R.]
19 It has been remarked that the writer here implies he was a Gentile.
20 Matt. ix, 13; Luke v. 32. [The briefer form given above is that of the correct text in Matthew and Mark (ii. 17), not Luke.-R.]
21 [h0qe/lhse, "willed."-R.] [Noteworthy. 2 Pet. iii. 9.]
22 Comp. Matt. xviii. 11. [Luke xix. 10.-R.]
23 Literally, "already perishing." [Rev. iii. 2.]
24 [Literally, "the Father of the truth." The best editions have a period here.-R.]
25 Literally, "what is the knowledge which is towards Him." [C, with Bryennios. Hilgenfeld reads th=j a0lhqei/aj, "what is the knowledge of the truth," instead of h9 pro\j au0to/n, A, S, Lightfoot, and earlier editors.-R.]
26 [le/gei de\ kai\ auto/j, "Yea, He Himself saith," Lightfoot.-R.]
31 Matt. vii. 21, loosely quoted.
33 [A defect in A was thus supplied, but "these" is now accepted; so C, S.-R.]
34 Some read "God." ["Him" is correct.-R.]
35 Or, "with Me." [This is the more exact rendering of met' e0mou= .-R.]
36 The first part of this sentence is not found in Scripture; for the second, comp. Matt. vii. 23, Luke xiii. 27. [The first part is not even identified as a citation from an apocryphal book.-R.]
38 No such conversation is recorded in Scripture. [Comp. note 13.-R.]
39 Or, "Let not the lambs fear."
40 Matt. x. 28; Luke xii. 4, 5.
42 The text and translation are here doubtful. [All doubt has been removed; the above rendering is substantially correct.-R.]
43 [More exactly, "the righteous path," th=j o9douj th=j dikai/aj.-R.]
44 Matt. vi. 24; Luke xvi. 13.
45 Matt. xvi. 26. [The citation is not exactly according to any evangelist. Literally, "For what advantage is it, if any one gain the whole (C omits `whole 0') world, but forfeit his life," or "soul."-R.]
46 Literally, "speaks of." [So Lightfoot.-R].
47 Or, "enjoy." [Lightfoot: "but must bid farewell to the one and hold companionship with the other;" thus preserving the correspondence with the preceding sentence.-R.]
48 The ms. has, "we reckon." [So C and S, but Lightfoot retains the subjunctive.-R.]
50 [Literally, "But if even such righteous men."-R.]
51 Literally, "with what confidence shall we."
52 Wake translates "kingdom," as if the reading had been basilei/an; but the ms. has basi/leion, "palace." [Lightfoot gives the former rendering, though accepting basi/leion.-R.]
53 [Literally, "holy and righteous works."-R.]
54 [a0gwniswmeqa, "let us strive," as in the games.-R.]
55 Literally, "that many set sail for corruptible contests," referring probably to the concourse at the Isthmian games.
56 Or, "Let us place before us." [The latter rendering is that of the reading found in A and C, and now accepted by many editors (qw=men); but Lightfoot adheres to qe/wmen (so S), and holds the former reading to be a corruption.-R.]
59 Literally "if he be found corrupting."
60 Baptism is probably meant. [See Eph. i. 13 and Acts xix. 6.]
61 [Or, "He saith;" "unbroken" is not necessary.-R.]
64 ms. has "we," which is corrected by all editors as above. [The newly discovered authorities have the second person; most recent editors, however, adopt the first person, as lectio difficilior. So Lightfoot; but Hilgenfeld restores a0pola/bhte in his second edition.-R.]
65 Some have thought this a quotation from an unknown apocryphal book, but it seems rather an explanation of the preceding words.
66 [Editors differ as to the punctuation. Lightfoot: "Understand ye. In what were ye saved? In what did ye recover your sight? if ye were not in the flesh." Hilgenfeld puts a comma after gnw=te (understand ye), and a period after e0sw/qhte (saved).-R.]
67 Literally, "looked up." [Both senses of a0nable/pein occur in New Testament.-R.]
68 The ms. has ei[j, "one," which Wake follows, but it seems clearly a mistake for w0j. [Lightfoot reads ei,with a Syriac fragment; both C and S have ei[j-R.]
69 [C has here the curious reading lo/goj instead of pneu=ma, but all editors retain the latter.-R.]
70 [A reads "eternal," and C, S, "praise;" Lightfoot and others combine the two, "eternal praise,"-R.]
73 Literally, "malice, as it were, the precursor of our sins." Some deem the text corrupt.
74 Literally, according to the ms., "it is not possible that a man should find it who are"-the passage being evidently corrupt. [The evidence of C and S does not clear up the difficulty here, the reading of these authorities being substantially that of A. Lightfoot renders: "For for this cause is a man unable to attain happiness, seeing that they call in the fears of men," etc. Hilgenfeld (2d ed.) assumes here a considerable gap in all the authorities, and inserts two paragraphs, cited in other authors as from Clement. The first and longer passage is from John of Damascus, and it may be accounted for as a loose citation from chap. xx. in the recovered portion of this Epistle. The other is from pseudo-Justin (Questions to the Orthodox, 74) This was formerly assigned by both Hilgenfeld and Lightfoot (against Harnack) to the First Epistle of Clement, lviii., in that portion wanting in A. But the recovered chapters (lviii.-lxiii.) contain, according to C and S, no such passage. Lightfoot thinks the reference in pseudo-Justin is to chap. xvi. of this homily, and that the mention of the Sibyl in the same author is not necessarily part of the citation from Clement. Comp. Lightfoot, pp. 308, 447, 448, 458, 459, and Hilgenfeld, 2d ed., pp. xlviii., 77.-R.]
75 [Lightfoot, more literally, "but now they continue teaching evil to innocent souls."-R.]
76 The same words occur in Clement's first epistle, chap. xxiii.
78 These words are quoted (Clem. Alex., Strom., iii. 9, 13) from the Gospel according to the Egyptians, no longer extant.
79 Thus ends the ms., but what followed will be found in Clem. Alex. as just cited.
80 For details respecting the version here given, see Introductory Notice, pp. 514, 515.
81 Or, more correctly, both here and above, "by this He meaneth."
82 All editors read ou0de\n fronh=, but C has fronei= which is ungrammatical. In this clause, after i#na we would expect mhden; butas Lightfoot suggests, ou0se\n may be combined as a substantive idea with qhluko/n; comp. the use of ou0 with participles.
83 For mhde/ (so C) Gebhardt would substitute mhd' h#de, while S supplies in full, quum soror videbit fratrem, an obvious interpretament.
84 This seems to be an explanation of the saying above referred to, and not a citation; similar cases occur in the homily.
85 The headings to the chapters have been supplied by the editor, but in so rambling a discourse they are in some cases necessarily unsatisfactory.
86 Hilgenfeld reads mou instead of ou[n; so S apparently. The chapters are usually introduced with ou[n (nine times) or wste (five times).
87 gimw/meqa; Lightfoot, "be found."
88 Literally, "ourselves," e9autoi=j; but the reciprocal sense is common in Hellenistic Greek, and is here required by the context.
89 Comp. Acts v. 41, where the correct text omits au\tou=. The Revised Version properly capitalizes "Name" in that passage.
90 C here, and in many other cases, reads u9ma=j; comparison of mss. shows that it is a correction of the scribe.
91 Lightfoot renders dia\ panto/j, "every way;" but the temporal sense is common in Hellenistic Greek, and here required by the Hebrew.
92 Isa. lii. 5, with pasi=n inserted.
93 Lightfoot reads, kai\ pa/lin Ou0ai/, following the Syriac. C has kai Dio/. There is difficulty in identifying this second quotation: comp. Ezek. xxxvi. 20-23. Lightfoot thinks it probable that the preacher used two different forms of Isa. lii. 5.
94 This sentence is not part of the citation, but an explanation, the words being used as if spoken by God. The Syriac text seeks to avoid this difficulty by reading, "by our not doing what we say."
95 Here ta\ lo/gia to= Qeou= is used of the Scriptures, and with distinct reference to the New Testament; see next note.
96 In view of the connection, this must mean "God in His oracles;" a significant testimony to the early belief in the inspiration of the Gospels.
97 Luke vi. 27, 32, freely combined; comp. Matt. v. 44, 46. The use of xa/rij u0min shows that the quotation is from the former Gospel.
98 w#ste, as at the beginning of chaps. vii., x.
99 Comp. Ps. lxxii.. (LXX. lxxi.) 5, 17.
100 Jer. vii. 11. Comp. Matt. xxi. 13; Mark xi. 17; Luke xix. 46.
101 Harnack says "The Jewish synagogue is the church of death." Lightfoot, more correctly, accepts a contrast "between mere external membership in the visible body and spiritual communion in the celestial counterpart."
102 Comp. Eph. i. 23 and many similar passages.
103 Gen. 1. 27; comp. Eph. v. 31-33.
104 The reference here is probably to the Old-Testament "books," while the term "Apostles" may mean the New Testament in whole or part. The more direct reference probably is to Genesis and Ephesians.
105 Lightfoot inserts in brackets le/gousin, dh=lon, rendering as above. Hilgenfeld suggests fasi\n oi#date, "Ye know that the books, etc., say that." Bryennios joins this sentence to the preceding, taking the whole as dependent on a/gnoei=n. Ropes renders accordingly, making a parenthesis from "for the Scripture" to "the Church." In any case a verb of saying must be supplied, as in the Syriac.
106 a!nwqen has a local and a temporal sense; the latter is obviously preferable here.
107 "Jesus" is the subject of the latter part of the sentence.
108 "Keep her pure;" comp. chap. viii. Lightfoot renders threi=n, "guard," here and elsewhere.
109 The verb corresponds with that rendered "partake" in what follows.
110 "Copy," a!ti/tupoj, a0nti/tupon. Comp. Heb. ix. 24; 1 Pet iii. 21. Our use of "antitype" is different. The antithesis here is auu/qentiko/n, the original, or archetype. This mystical interpretation has a Platonic basis.
111 Comp. the close of chap. viii.
112 Lightfoot calls attention to the confusion of metaphors; but there is also evidence of that false exegesis which made "flesh" and "spirit" equivalent to "body" and "soul,"-an error which always leads to further mistakes.
113 Here the word "flesh" is used in an ambiguous sense.
115 peri\ e0gkpatei/aj, "temperance" in the wide New-Testament sense. Lightfoot, "continence;" in these days the prominent danger was from libidinous sins.
116 Comp. Jas. v. 19, 20, with which our passage has many verbal correspondences.
117 "A favorite word with our author, especially in this connection."-Lightfoot.
119 ei/j to\ dido/nai tou= ai/tou=ntoj; the sense of the elliptical construction is obviously as above.
120 e0autoi=j. Here again in the reciprocal sense; comp. chap. xiii.
121 a0formhn labo/ntej, as in Rom. vii. 8, 11.
122 kairo\n e!xontej, "seeing that we have time" (Lightfoot). But "opportunity" is more exact.
123 a0potacw/meqa, "bid farewell to;" comp. chap. vi.
125 Comp. Isa. xxxiv. 4, which resembles the former clause, and 2 Pet. iii. 7, 10, where the same figures occur. The text seems to be corrupt: tinej ("some") is sustained by both the Greek and the Syriac, but this limitation is so peculiar as to awaken suspicion; still, the notion of several heavens might have been in the author's mind.
126 Comp. Tobit xii. 8, 9; but the position given to almsgiving seems to be contradicted by the next sentence. Lightfoot seems to suspect a corruption of text here also, but in the early Church there was often an undue emphasis placed upon almsgiving.
127 1 Pet. iv. 8. Comp. Prov. x. 12; Jas. v. 20.
128 Literally, "becometh a lightener (kou/fisma) of sin;" comp. Ecclus. iii. 30.
129 Lightfoot, with Syriac, reads i!na kai\ tou=to pra/sswmen. Comits i!na, and reads pra/ssomen, "If we have commandments and practice this."
130 Here Lightfoot thinks a verb has probably fallen out of the text.
131 Bryennios thus connects: "in order that all may be saved, and may convert," etc.
132 "This clearly shows that the work before us is a sermon delivered in church"(Lightfoot). The preacher is himself one of "the presbyters;" comp. chap. xix. It is possible, but cannot be proven, that he was the head of the presbyters, the parochial bishop.
133 e0ntalma/twn, not the technical word for the commandments of the Decalogue (e0ntolai).
134 Syriac, "praying," which Lightfoot thinks may be correct; but proserxo/menoi might very easily be mistaken for proseuxo/menoi. The former means coming in worship: comp. Heb. x. 1, 22.
135 2 Cor. xiii. 11; Phil. ii. 2.
136 Isa. lxvi. 18. But "tribes" is inserted; comp. Dan. iii. 7. The phrase "shall see His glory" is from the passage in Isaiah, The language seems to be put into the mouth of Christ by the preacher.
137 This implies various degrees of reward among these redeemed.
138 to\ basi/leion; not exactly "the kingdom," rather "the kingly rule." e0n tw= 'Ihsou= is rightly explained by Lightfoot, "in the hands, in the power, of Jesus;" cenisqhontai is rendered above "shall think it strange," as in 1 Pet. iv. 4, 12.
139 "He" is properly supplied as frequently in the Gospels. There seems to be a reminiscence of John viii. 24 and similar passages.
140 Isa. lxvi. 24; comp. chap. vii. above.
141 C reads u9min, as often, for h9mi=n, Syriac, accepted by all editors.
142 panqamartolo/j; occurring only here; but a similar word, parqama/rthtoj, occurs in the Teaching, v. 2, Apostolical Constitutions, vii. 18, and Barnabas, xx.
143 toi=j o0rga/noij; comp. Ignat., Rom., iv., Ante-Nicene Fathers, i. p. 75, where the word is rendered "instruments," and applied to the teeth of the wild beasts in the amphitheatre. Here Lightfoot renders "engines," regarding the metaphor as military.
144 The phrase ka@n au0th=j implies a doubt of attaining the aim, in accord with the tone of humility which obtains in this chapter.
145 Comp. the opening sentence of Barnabas, "Sons and daughters," Ante-Nicene Fathers, i. p. 137; see also chap. xx.
146 If any doubt remained as to the character of this writing, it would be removed by this sentence. The passage is elliptical, meta\ to\n qeo\n tnj= a0lnqei/aj, but there is no doubt as to the meaning. The Scripture was read, and listening to it was regarded as hearing the voice of God, whose words of truth were read. Then followed the sermon or exhortation; comp. Justin, First Apology, chap. lxvii. (vol. i. p. 186). That lessons from some at least of the New Testament were included at the date of this homily, seems quite certain; comp. the references to the New Testament in chaps. ii., iii., iv., and elsewhere. It is here implied that this homily was written and "read."
147 The word e@nteuzij, here used, means intercession, or supplication, to God (comp. 1 Tim. ii. 1, iv. 5) in early Christian literature: but the classical sense is "entreaty:" so in the opening sentence of Justin, First Apology (vol. i. p. 163, where it is rendered "petition").
148 Lightfoot, with Syriac and most editors, reads skopo/n; but C has konpon, so Bryennios.
149 C had originally filosofei=n (accepted by Hilgenfeld), but was corrected to filoponei=n. The latter is confirmed by the Syriac, and now generally accepted, though Hilgenfeld uses the other reading to support his view that Clement of Alexandria was the author.
151 C inserts tou/tw; so Bryennios, Hilgenfeld, and others. Lightfoot omits, with Syriac. The punctuation above given is that of Bryennios and Lightfoot. Hilgenfeld joins this clause with what precedes.
152 pei=ran a0qlou=men; the construction is classical, and the figure common in all Greek literature.
153 The verbs here are aorists, and have been rendered by the English past tense; the present participle (mh\ o@n di/kaion) describing the character of the "spirit" must, according to English usage, conform to the main verbs. Lightfoot says, "The aorist here has its common gnomic sense;" and he therefore interprets the passage as a general statement: "Sordid motives bring their own punishment in a judicial blindness." But this gnomic sense of the aorist is not common. C reads desmo/j, which yields this sense: "and a chain weighed upon him." Hilgenfeld refers the passage to those Christians who suffered persecution for other causes than those of righteousness. Harnack thinks the author has in mind Satan, as the prince of avarice, and regards him as already loaded with chains. If the aorist is taken in its usual sense, this is the preferable explanation; but the meaning is obscure.
155 Acts iii. 15, v. 31; comp. Heb. ii. 10.
156 The doxology is interesting, as indicating the early custom of thus closing a homily. The practice, fitting in itself, naturally followed the examples in the Epistles.
1 It was the old Creed of Jerusalem slightly amended, and made the liturgic symbol of Christendom, and the exponent of Catholic orthodoxy. Compare the Creed of Caesarea, Burbidge, p. 334. But see this whole subject admirably illustrated for popular study by Burbidge, Liturgies and Offices of the Church, p. 330, etc., London, Bells, 1885.
2 Here the k.t.l|. is to be understood, as in the liturgies where a known form is begun and left imperfect. The clauses (see Cyril of Jerusalem, Catechet., lect. xviii.) are found in the Creed of Jerusalem, thus: "In one baptism of repentance for the remission of sins, and in one Holy Catholic Church; and in the resurrection of the flesh; and in eternal life."
1 The addition of the Filioque, in the West, is theologically true, but of no authority here. See Pearson, On the Creed.
3 No one. This re-affirms the action of Nicaea itself, and forbids the imposition of anything novel as a creed by any authority whatever. Nothing, therefore, which has not been set forth by Nicene authority (or by the supplementing and co-equal councils of the whole Church, from the same primitive sources) can be a creed, strictly speaking. It may be an orthodox confession, like the Quicunque Vult, but cannot be imposed in terms of communion, any more than the Te Deum.
4 Any other faith. The composition and setting north of another faith, as terms of communion, by Pius IV., bishop of Rome, A.D. 1564, and its acceptance, with additional dogmas, at the opening of the Vatican Council (so-called), A.D. 1869, brought the whole Papal communion under this anathema of Ephesus. [FOOT NOTES] Pages 530-536.
1 [This title is misleading, as we have no copies of the originals of these liturgies, and they are encrusted with the ideas of later ages. I shall distinguish between the interpolations legitimately made by councils and the manifest corruptions which contradict Scripture and ancient authors. N.B.: I print the deacon's parts as such.]
3 Vol. vi. p. 542, Elucidation VI.
7 Exod. xxiii. 17; Deut. xvi. 16.
15 This series passim; but, e.g., vol. i. pp. 138, 482, and v. p. 290, note 8.
16 As above mentioned in his work on Prophecy. See p. 530.
17 See also Cruden on the word "school" in his Concordance.
18 Dean Smith, Prophecy, etc., p. 124.
19 Acts i. 4 (Greek), 14, ii. 1, 42, iv. 24.
20 Vol. v. Elucidation III. p. 559.
21 Ibid., Elucidation VI. p. 412.
22 See Field, Ephistle to the Hebrews, London, Rivingtons, 1882.
23 1 Cor. vii. 17, xi. 2, 25, 33, etc., xiv. 34-40.
26 See Apostolic Constitutions, p. 489, supra.
31 [Or of St. James, so called.]
32 [Called the Liturgy of St. Mark.]
33 [It is most valuable, and indicates the usages of a period near the age of Justin Martyr. It is typical off an original from which the Liturgy of St. James itself is derived. It was probably used in Gaul, if not also in Rome.]
34 [A fair view of their origin is to be found in Sir William Palmer's Origines Liturgicae, Oxford, 1832.]
35 Origines Liturgicae, p. 11.
36 General Introduction to the History of the Holy Eastern Church, p. 319.
37 [If Justin Martyr describes the liturgy used in Rome, when he lived there under the Antonines, then it was nearly identical with the "Clementine," and had reached them from the East. See vol. i. p. 185, this series.]
39 no/qoi. Codex Liturgicus, vol. iv. p. 35, note.
41 [Here the weight of authorities is clearly on this side.]
43 [Palmer gives proof of its currency at an early period in some details. O. S., vol. i. p. 42.]
44 Edinburgh, T. & T. Clark, 1848.
46 Vol. iii. [Grabe also attempted this.]
47 General Introd., p. 324. [From the poverty of ms. authority, we can only form a judgment by comparison with the Clementine and with other more fully represented originals.]
48 Editio secunda correctior. Francofurti ad Moenum, 1847.
51 Tom. ii. pp. 578-592, ed. sec.
53 [Hence the value of these liturgies is to be sought in the points of their agreement and their comparative concord with the Clementine.]
54 General Introduction, p. 359.
56 [A very fair reviewal of Neale's theoretical statements may be found in Hammond's Liturgies, Eastern and Western, Oxford, 1878.]
59 Oxford, University Press, 1881.
62 Oxford, University Press, 1878. Also Ancient Liturgy of Antioch, Oxford, 1879.
65 The Hague, Scheurler, 1715. Let me give the title of this rare book more fully, thus: S. Irenaei Fragmenta Anecdota, etc., quae illustravit, denique Liturgia Graeca Jo. Ern. Grabii, et dissertatione de praejudiciis theologicis auxit Christoph. Matth. Pfaffius. Of whom see Lardner, Credib., i. 17. See vol. i. p. 574, note 5.
66 London, Hatchards, 1870. Valuable for its study of the "Autun Inscription."
1 [A Lavabo: he prepares himself by the prayer for purification.]
2 [Here is a token of theological but legitimate interpolation.]
3 [On the lawful and unlawful additions to these liturgies, see Hickes' Christian Priesthood (Oxford, 1847), p. 151.]
4 This is addressed to the priest. Some translate, "O Lord, bless us." [This latter is the more primitive idea.]
5 [The Lesser Entrance with the Holy Gospels.]
6 [The Theotoce or Deipara. Of course, added after the Council of Chalcedon.]
7 [See a specimen of the unlimited capacity for extension of these prayers, in vol. v. p. 412, Elucidation VI., this series.]
8 [At great length. Cf. Justin Martyr, vol. i. p. 186, this series.]
9 [The reading of the Scriptures in the common tongue is a very precious part of the daily offices in the East.]
10 [Frequent Amens are to be supposed.]
11 [Here there is an evident interpolation, not Mariolatrous, yet not primitive, as follows:]- The Priest. Commemorating with all the holy and just, our all-holy, pure, most glorious Lady, the God-mother, and ever-virgin Mary, let us devote ourselves, and one another, and our whole life, to Christ our God. The People. To Thee, Lord.
12 [So as to be sure no enemy was among the faithful.]
13 These clauses are elliptical. After "prayer" supply "remain;" the door is for "shut the door;" and "all erect," for "stand all erect."
14 [Here begins the Liturgy of the Faithful.]
15 [Here is the Great Entrance, or bringing-in of the unconsecrated elements. It has a symbolical meaning (Heb. i. 6) now forgotten; and here, instead of the glorified Christ, no doubt the superstitious do adore bread and wine in ignorance.]
16 [The sexes sat apart, the salutations of each confined to its own: an apostolic feature. 1 Pet. v. 14 et alibi; and see Clementine, p. 486, supra. Note that beautiful tribute of Augustine to the purity of primitive rites, "Honesta utrinsque sexus discretione," Civ. Dei, lib. ii. cap. xxviii. p. 77, ed. Migne.] See vol. ii. 291 and iii. 686, this series.]
17 [A token of the Ante-Nicene age, though some think of the later asceticism.]
18 [Here an interpolation as follows: "Let us commemorate our all-holy, pure, most glorious, blessed lady, God-mother, and ever-virgin Mary, and all the holy and just, that we may all find mercy through their prayers and intercessions." On which, and like interpolations (the Clementine free from all this), see Scudamore, p. 381.]
19 [Strongly censured by Hickes as a superstitious innovation (p. 153), with other evils introduced after the pseudo-Council of Nice A.D. 787, of which this is the least.]
20 [The Gospel and the Epistle sides.]
21 ["And Mary said, My soul doth magnify," etc.]
22 [In such places Amens are to be supposed.]
23 [Propitiation, not expiation.]
25 [See Field on "the meaning of the veil," p. 294, where he differs from authors who make it a late innovation, also pp. 448, 449.]
26 [This great primitive thought has been frittered away by references to the veil covering the oblation.]
28 [See more on the veil in Field, p. 492.]
29 [The Sursum corda, found in all liturgies.]
30 [See Hammond's Lit. of Antioch, etc., p. 15, note 29.]
31 [Compare the Clementine, p. 488; and note differences.]
32 [A token of Post-Nicene origin. Vol. v. p. 259, Elucid. I.]
33 [Supposed by some to be a relic of the original formula as the Apostles delivered it. On the synaxis, see vol. v. p. 259. Elucid. II.].
34 [These abrupt interjections of the deacon are made while the priest proceeds. This logically follows what the priest subjoins.]
35 To conceive. [A feeble interpolation in the Edinburgh edition.]
36 [Post-Nicene, but legitimate.]
37 [Understood mystically and spiritually down to a late period, even in the West. See Ratramni De Corpore et Sanguine, Oxon., 1838. Note the inference as to time of sanctification.]
38 [See vol. v. Elucidation VII. p. 561.]
39 [An honorary title conceded to Jerusalem by the Second General Council: th=j de/ mhtro\j a9pasw=n tw=/ e0kklhsiw=n.]
40 Services. [Otherwise, "who do good works in Thy holy churches."]
41 [The Angelical Salutation is here an evident interpolation, marring the grand unities of the liturgy.]
42 [I place in a note what follows:]- Then the Priest says aloud:-Hail in the highest, our all-holy, pure, most blessed, glorious lady, the God-mother and ever-virgin Mary.
The Singers.Verily it is becoming to bless Thee, the God-bearing, the ever-blessed, and all-blameless, and mother of our God, more honourable than the cherubim, and incomparably more glorious than the seraphim: thee, who didst bear with purity God the Word, thee the true God-mother, we magnify.
And again they sing:-In thee, highly favoured, all creation rejoices, the host of angels, and the race of men; hallowed temple, and spiritual paradise, pride of virgins, of whom God was made flesh and our God, who was before eternity, became a little child: for He made Thy womb His throne, and Thy bowels more capacious than the heavens. In thee, O highly favoured one, all creation rejoices: glory unto thee.
43 [A prayer entirely corresponding with the primitive ideas. See vol. vi. p. 488, and elucidation, p. 541.]
44 [In all early liturgies always following the Lord's Prayer, to accentuate the petition against the evil one. It hurls back his "fiery darts," as it were; whence this name.]
45 [Duplicated, with other parts, in the Greek copies.]
46 [The taking-up of the gifts is here erroneously introduced in the Edinburgh edition.]
47 [The publican's prayer, adapted to the Christian worship: i0la/sqhti/ moi, is the plea for mercy through propitiation. Luke xviii. 13.]
52 [Here the chalice is filled for participation.]
53 [Here the presbyter receives.]
55 [Here are difficulties explained by Drs. Neale and Littledale in their Translation, etc., p. 60.]
56 [The side-table or credence.]
57 [Here the laity are communicated.]
58 [Compare Neale's Tetralogia Liturgica, p. 192.]
59 [Here are confusions; but see Neale and Littledale, p. 62, note 20.]
60 [Interpolated, but not Mariolatrous; the Theotoce is commemorated, not adored.]
61 [A legitimate addition, according to the primitive laws.]
62 [Which must here be given.]
1 [The only authority for this valuable relic is a single codex of the twelfth century, i.e., the Codex Rossanensis, found at Rossano, in Calabria. It was deposited in the Basilian monastery at Rome, and first published A.D. 1583, at Paris. See Hammond, pp. xlv., li.]
3 [i e., mustikw=j = arcane.-Hederic.]
4 [This implies that the Eucharist was not (originally) celebrated every day, as a rule. See Justin Martyr, vol. i. note 1, p. 186.]
5 Rather "for the emperor," says Renaudot; and the word basileu/j will stand this meaning.
6 The (ku/rie e0le/hson) Kyrie Eleëson.]
7 [According to 1 Tim. ii. 2.]
8 [Suits the first years of Diocletian.]
9 The Patriarch of Alexandria is meant. The word pa/paj was used at first to designate all bishops; but its application gradually became more restricted, and so here the Patriarch of Alexandria is called pa/paj, as being superior to the bishops of his patriarchate. [See vol. v. p. 154, and vol. vi., Introd.]
10 [See vol. iii. p. 689, this series.]
11 [Bestowing what is meet.] The text here is defective. Some suppose that a sentence has been lost.
12 Given in full in chap. vi. of the Liturgy of James, p. 538, supra. [It is so worded that it must be dated later than the Council of Ephesus, A.D. 431.]
13 [The Trisagion is found in all the liturgies, which proves a common source and original.]
15 [The Apostle means that the Epistle is read, and there is a prayer said (mustikw=j), followed by the outburst of Hallelujah.]
16 See note 1, p. 538. ["Sir, bless us" (in ordinary renderings) is a Western form.]
17 [Here, the deacon's words having been correctly given, the blessing of the priests shows the force of his expression.]
18 [I have frequently noted the Ante-Nicene ignorance of this rite among Christians, in order to illustrate these later usages as without apostolic warrant. See Irenaeus, note 9, p. 484.]
20 [The waters of the river, rather, with reference to the Nile.]
22 probably by the three are meant three prayers. [See Hammond, note 1, p. 177.]
24 [Vol. v. p. 417, Elucidation XIV.]
25 Some such word as remain is intentionally omitted. [See p. 540, supra.]
27 The Great Entrance; p. 540, supra.]
29 [i.e., in due order; in your turn.]
31 [e\pi to\n a!rton tou=ton kai\ e0pi\ ta\ poth/ria tau=ta. Most note-worthy language in this place.]
32 [Two after the Creed and one before.]
33 [Two after the Creed and one before.]
35 [I have supposed the adverb w$sper (as) in this place for obvious reasons. It is implied in the text.]
36 [See p. 543, supra. Here the Edinburgh inserts: "The Deacon...."]
37 [The reference to Mal. i. 11, always noteworthy. Vol. i. p. 484.]
38 [Here I supply an omission, in italics.]
39 [kai pa/ntwn tw=n poimni/wn sou. John x. 16.]
40 Or emperor. [See p. 551, notes 5, 7.]
42 [Evidently after Constantine.]
43 [Elucid. II. Such passages indicate, of course, how St. Mark's name came to be given to this liturgy. Here is interpolated:]- Hail! thou art highly favoured; the Lord is with thee; blessed art thou among women, and blessed is the fruit of thy womb, because thou hast brought forth the Saviour of our souls.
Aloud. Especially remember our all-holy, pure, and blessed Lady, Mary the Virgin Mother of God.
44 [Hammond's note is important, p. 182; and see Elucid. II.]
45 ta\ di/ptuxa. [See the note of Hammond, Glossary, p. 378.]
46 [See Burbidge, p. 34 and passim to p. 253.]
49 [Subsequent to Antony. Vol. vi. p. 279.]
50 [Jerusalem: a token of antiquity.]
52 [Agrees with the partial triumphs of A.D. 325.]
54 [The Oblation, kat' e0coxh\n.]
56 [On all this, see Hammond, notes 1 and 2, p. 187.]
58 [The Embolisms = ejaculations.]
59 [Phil. ii. 10. See Hammond, note 1, p. 48.]
64 Perhaps the Triad is meant at note 10, p. 553.]
1 [Here the Edinburgh editors give the following title from their copy, without stating whence it is: "The Liturgy of the Holy Apostles, or Order of the Sacraments."]
2 [I have made slight corrections, after Renaudot, as given in Hammond, from Litt. Orient. Coll., tom. ii. pp. 578-592.]
3 Suicer says that a canon is a psalm or hymn (canticum) wont to be sung on certain days, ordinarily and as if by rule. He quotes Zonaras, who says that a canon is metrical and is composed of nine odes. See Sophocles, Glossary of Byzantine Greek, Introduction, § 43. The canon of the Nestorian Church is somewhat different. See Neale, General Introduction to the History of the Eastern Church, p. 979.
4 [Rev. v. 6. The Apocalypse saturates these liturgies.]
5 "The psalm, or verses of a psalm, sung after the Epistle, was always entitled gradual, from being chanted on the steps (gradus) of the pulpit. When sung by one person without interruption, it was called tractus; when chanted alternately by several singers, it was termed responsory."-Palmer, Origines Liturgicae, vol. ii. p .46, note.
6 i.e., while the lesson from the Old Testament is read. [But the Malabar Liturgy and Dr. Badger's translation insert before this, according to Hammond, the Sanctus Deus, Sanctus fortis, etc.]
7 i.e., while the lesson from the Apostolical Epistles is read.
8 Renaudot understands by the proclamation the reading aloud of the Gospel, [According to Hammond, the deacon's bidding prayer, during which, in Dr. Badger's translation the Offertory is said also.]
10 The Malabar Liturgy fills up, "let him depart."
11 [Here begins the Liturgy of the Faithful.]
13 [Here the Edinburgh editors insert the title of this liturgy given on p. 561, supra, and add: "In the Syriac copy, 70, Biblioth. Reg., this title does not occur, the service going forward without interruption-Etheridge." See Elucidation IV.]
16 Intellectualibus. [This prayer not well rendered.]
17 i.e., Catholics. But the word Catholics is omitted in most mss.
18 Which is said also in the Liturgy of Nestorius.
19 In another ms. [Evidently corrupt and mediaeval.]
20 [Here begins the Anaphora.]
22 Spiritualibus. [Note 3, p. 545, supra.]
25 In another ms. that prayer begins thus:-
O Lord God Almighty, hear the voice of my cry before Thee at this time. Give ear, O Lord, and hear my groanings before Thy majesty, and accept the entreaty of me, a sinner, with which I call upon Thy grace, at this hour at which the sacrifice is offered to Thy Father. Have mercy on all creatures; spare the guilty; convert the erring; restore the oppressed; on the disquieted bestow rest; heal the weak; console the afflicted; and perfect the alms of those who work righteousness on account of Thy holy name. Have mercy on me also, a sinner, through Thy grace. O Lord God Almighty, may this oblation be accepted for the entire Holy Catholic Church; and for priests, kings, princes, and the rest as above.
26 [Italics mine, conjecturally.]
29 In another ms., says the Psalm li.
33 [The first words of Dr. Butler's Ancient Geography teaches that the ancients knew but three; but see p. 555, lines 7, 8.]
35 [So the true reading (Badger), though Edinburgh editors follow the illogical emendation (jucundum) of Renaudot.]
36 [The reference to John vi. 32-40 is clear ]
37 In another ms. there is a different reading:-"Glory to Thee, O God the Father, who didst send Thine only-begotten Son for our salvation, and He Himself before He suffered," etc.
38 In the ms. of Elias, which we have followed, there is a defect, seeing that the whole recitation of the words of Christ is omitted through the fault of the transcriber, or because these ought to have been taken from another source, namely, from the Liturgy of Theodorus or Nestorius. In that which the Patriarch Joseph wrote at Rome, 1697, that entire passage is remodelled according to the Chaldean missal published at Rome, as in the mass, a translation of which was edited by Alexius Menesius. Since there were no other codices at hand, in this place it seemed good to place asterisks to indicate the defects.
39 [Renaudot supplies the Latin word hostiam. It is not the early patristic word, much less is it scriptural for qusi/a.]
40 [Renaudot supplies the Latin word hostiam. It is not the early patristic word, much less is it scriptural for qusi/a.]
41 [Renaudot supplies the Latin word hostiam. It is not the early patristic word, much less is it scriptural for qusi/a.]
42 [Ut supra, note 4, this page; also Burbidge, p. 95, note 2.]
43 In another ms.:-He signs his forehead with the sign of the cross, and says:-Glory to Thee, O Lord, who didst create me by Thy grace. Glory to Thee, O Lord, who didst call me by Thy mercy. Glory to Thee, O Lord, who didst appoint me the mediator of Thy gift; and on account of all the benefits to my weakness, ascribed unto Thee be praise, honour, thanksgiving, and adoration, now, etc.
44 [Not kla=n, but me/lizein. The second fraction for communicating the faithful with the Humble Access.]
46 [Beginning the Post-Communion.]
48 [This title is misleading, as we have no copies of the originals of these liturgies, and they are encrusted with the ideas of later ages. I shall distinguish between the interpolations legitimately made by councils and the manifest corruptions which contradict Scripture and ancient authors. N.B.: I print the deacon's parts as such.]
49 [A Lavabo: he prepares himself by the prayer for purification.]
50 [Here is a token of theological but legitimate interpolation.]
51 [On the lawful and unlawful additions to these liturgies, see Hickes' Christian Priesthood (Oxford, 1847), p. 151.]
52 This is addressed to the priest. Some translate, "O Lord, bless us." [This latter is the more primitive idea.]
53 [The Lesser Entrance with the Holy Gospels.]
54 [The Theotoce or Deipara. Of course, added after the Council of Chalcedon.]
55 [See a specimen of the unlimited capacity for extension of these prayers, in vol. v. p. 412, Elucidation VI., this series.]
56 [At great length. Cf. Justin Martyr, vol. i. p. 186, this series.]
57 [The reading of the Scriptures in the common tongue is a very precious part of the daily offices in the East.]
58 [Frequent Amens are to be supposed.]
59 [Here there is an evident interpolation, not Mariolatrous, yet not primitive, as follows:]- The Priest. Commemorating with all the holy and just, our all-holy, pure, most glorious Lady, the God-mother, and ever-virgin Mary, let us devote ourselves, and one another, and our whole life, to Christ our God. The People. To Thee, Lord.
60 [So as to be sure no enemy was among the faithful.]
61 These clauses are elliptical. After "prayer" supply "remain;" the door is for "shut the door;" and "all erect," for "stand all erect."
62 [Here begins the Liturgy of the Faithful.]
63 [Here is the Great Entrance, or bringing-in of the unconsecrated elements. It has a symbolical meaning (Heb. i. 6) now forgotten; and here, instead of the glorified Christ, no doubt the superstitious do adore bread and wine in ignorance.]
64 [The sexes sat apart, the salutations of each confined to its own: an apostolic feature. 1 Pet. v. 14 et alibi; and see Clementine, p. 486, supra. Note that beautiful tribute of Augustine to the purity of primitive rites, "Honesta utrinsque sexus discretione," Civ. Dei, lib. ii. cap. xxviii. p. 77, ed. Migne.] See vol. ii. 291 and iii. 686, this series.]
65 [A token of the Ante-Nicene age, though some think of the later asceticism.]
66 [Here an interpolation as follows: "Let us commemorate our all-holy, pure, most glorious, blessed lady, God-mother, and ever-virgin Mary, and all the holy and just, that we may all find mercy through their prayers and intercessions." On which, and like interpolations (the Clementine free from all this), see Scudamore, p. 381.]
67 [Strongly censured by Hickes as a superstitious innovation (p. 153), with other evils introduced after the pseudo-Council of Nice A.D. 787, of which this is the least.]
68 [The Gospel and the Epistle sides.]
69 ["And Mary said, My soul doth magnify," etc.]
70 [In such places Amens are to be supposed.]
71 [Propitiation, not expiation.]
73 [See Field on "the meaning of the veil," p. 294, where he differs from authors who make it a late innovation, also pp. 448, 449.]
74 [This great primitive thought has been frittered away by references to the veil covering the oblation.]
