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169 Rigaltius has the name Proculus in his text; but Tertullian refers not merely to that case but to a usual functionary, necessary in all cases of deification.
170 Oehler reads "ei" (of course for "ii"); Rigalt. Reads "ii."
173 Prope religionem convenir, "to have approximated to."
175 Credunt, one would expect "creduntur" ("are supposed to"), which is actually read by Gothofredus.
176 Or, "circumstances" (casibus).
178 Traducit, perhaps "degrades."
179 Ut dei praefarentur. Oehler explains the verb "praefari" to mean "auctorem esse et tanquam caput."
182 Tertullian gives the comic plural "Juppiteres."
184 Because appropriating to themselves the admiration whjich was due to the gods.
187 It is best to add the original of this almost unintelligible passage: "Plane religiosiores estis in gladiatorum cavea, ubi super sanguinem humanum, supra inquinamenta poenarum proinde saltant dei vestri agrumenta et historias nocentibus erogandis, aut in ipsis deis nocentes puniuntur." Some little light may be derived from the parallel passage of the Apology (c. xv.), which is expressed somewhat less obscurely. Instead of the words in italics, Tertullian there substitutes these: "Argumenta et historias noxiis ministrantes, nisi quod et ipsos deos vestros saepe noxii induunt"-"whilst furnishing the proofs and the plots from (executing) criminals, only that the said criminals often act the part of your gods themselves." Oehler refers, in illustration of the last clause, to the instance of the notorious robber Laureolus, who personated Prometheus: others, again, personated Laureolus himself: some criminals had to play the part of Orpheus; others of Mutius Scaevola. It will be observed that these executions where with infamous perverseness set off with scenic show, wherein the criminal enacted some violent death in yielding up his own life. The indignant irony of the whole passage, led off by the "plane religiosiores estis," is evident.
190 i.e., the gods themselves.
193 Comp. The Apology, c. xvi.
194 In The Apology (c. xvi.) the reference is to "the fifth book." This is correct. Book v. c. 3, is meant.
195 In vobis. For "in vos" ex pari transferendorum.
196 Comp. The Apology, c. xvi.
203 Solo staticulo. The use of wood in the construction of an idol is mentioned afterward.
205 Antemna. See our Anti-Marcion, p. 156. Ed Edinburgh.
210 Comp. The Apology, c. xii: "Every image of a god has been first constructed on a cross and stake, and plastered with cement. The body of your god is first dedicated upon a gibbet."
212 Tropaeum, for "tropaeorum." We have given the sense rather than the words of this awkward sentence.
214 Comp. The Apology, c. xvi.
218 On the "Coena pura," see our Anti-Marcion, p. 386, note 4.
219 See Lev. xxiv. 2; also 2 Chron. xiii. 11. Witsius (Aegyptiaca, ii. 16, 17) compares the Jewish with the Egyptian "ritus lucernarum."
220 Tertullian, in his tract de Jejun. xvi., speaks of the Jews praying (after the loss of their temple, and in their dispersion) in the open air, "per omne litus."
221 Comp. The Apology, c. xvi.
223 This is explained in the passage of The Apology (xvi.): "He had for money exposed himself with criminals to fight with wild beasts."
224 Decutiendus, from a jocular word, "decutire."
225 This curious word is compounded of o#noj, an ass, and koia=sqai, which Hesychius explains by i/era=sqai, to act as a priest. The word therefore means, "asinarius sacerdos," "an ass of a priest." Calumnious enough; but suited to the vile occasion, and illustrative of the ribald opposition which Christianity had to encounter.
226 We take Rigaltius' reading, "seminarium."
230 He refers in this passage to his Apology, especialy c. ix.
232 Unius aetatis. This Oehler explains by "per unam jam totam hanc aetatem."