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35 e0klhrono/mhse to\ o@noma. Eusebius subjoins this remark: tau=t' ei0pwn, ech=j a0naskeua/zei to\ do/gma dia\ pollw=n, a9tar de\ dia\ tou/twn, = having said thus much, he (Dionysius) proceeds to demolish this doctrine by many arguments, and among others by what follows.-Gall.
37 The text is, a0ll' ou0de a0po\ mikrw=n tw=n sunh/qwn kai\ para0 po/daj nouQetou/ntwn, etc. We adopt Viger's suggestions and read /nouqetou=ntai.
38 The text is, e0kate/raj suneko/mise kairion, for which Viger proposes eij to\n e0kate0raj, etc.
39 The text gives, o0ratwsan ga\r ta\j a0qea/touj e0kei=noi, kai\ ta\j a0noh/touj noeitwsan, ou0x o9moi/wj e0kei/nw, etc. The passage seems corrupt. Some supply fuseij as the subject intended in the aqeatouj and anoh/touj; but that leaves the connection still obscure. Viger would read, with one ms., a\qe/touj instead of a\qa/etouj, and makes this then the sense: that those Epicureans are bidden study more closely these unregulated and stolid (a0noh9touj) atoms, not looking at them with a merely cursory and careless glance, as David acknowledges was the case with him in the thoughts of his own imperfect nature, in order that they may the more readily understand how out of such confusion as that in which they are involved nothing orderly and finished could possibly have originated. [P. 86, note 2, infra]
40 Ps. cxxxix.16. The text gives, to\ a0kate/egasto/n sou i@dwsan oi\ o0fqalmoi mou. This strange reading, instead of the usual to\ a0kate/gasti/n mou ei\don (or i@don) oi9 o0fqalmoi sou, is found also in the Alexandrine exemplar of the Septuagint, which gives, to\ a0kate0rgasto/n sou ei0dosan oi9 o0fqalmoi mou, and in the Psalter of S. Germanus in Calmet, which has, imperfectum tuum viderunt oculi mei. Viger renders it thus: quod ex tuis operibus imperfectum adhuc et impolitum videbatur, oculi tandem mei perviderunt; i.e., Thy works, which till now seemed imperfect and unfinished, my eyes have at length discerned clearly; to wit, because being now penetrated by greater light from Thee, they have ceased to be dim-sighted. See Viger's note in Migne.
41 [The reproduction of all this outworn nonsense in our age claims for itself the credit of progressive science. It has had its day, and its destiny is to be speedily wiped out by the next school of thinkers. Meanwhile let the believer's answer be found in Isa. xxxvii. 22, 23.]
48 perse/a, a sacred tree of Egypt and Persia, the fruit of which grew from the stem.
50 The text gives diafqora=j, for which Viger suggests diafora=j.
56 [Our author touches with sagacity this crux of theory: whence comes force, the origin and the perpetuation of impetus? Christianity has thus anticipated the defects of "modern science."]
62 This sentence, which is quoted as from the Scriptures, is found nowhere there, at least verbatim et ad litteram. [Amos iii. 3.]
64 Job x. 10-12. [The milky element (sperma) marvellously changed into flesh, and the embroidery of the human anatomy, are here admirably brought out. Compare Ps. cxxxix. 12-16; also p. 86, note 1, supra]
65 [Eccles. iii. 11. Note the force of the word Cosmos. Coleridge's Aids to Reflection, p. 251, ed. New York, 1840. Also, Coleridge's fancy about the to\ kalo/n quasi kalousn.
66 e0dwdh\ w@sper fopologou=sa.
67 The text is, kai\ ta\ a@lla di' o@swn e0mfanw=j h9 sioikhsij th=j a0mqrwpeiou memhxa/nhtai dianomh=j. Viger proposes diamonh=j for dianomh=j, and renders the whole thus: "ac caetera quorum vi humanae firmitatis et conservationis ratio continetur."
68 The text is, w/n o9moiw= toi=j a@frosi/ e@xontej oi9 sofoi\ th\n krisi/n, ou0k i@sxousi th\n gnw=sin. We adopt Viger's suggestion, and read xrh=sin for kri/sin.
69 We read, with Viger, qeo/thtj for a0qeo/thta The text gives oi\ me\n ga\r ei0j h@n a@n oihqw\sin a0qeo/thta, etc., which might possibly mean something like this: There are some who refer the whole economy to a power which these (others) may deem to be no divinity (but which is) the highest intelligence in all things, and the best benefactor, etc. Or the sense might be = There are some who refer this most intelligent and beneficent economy to a power which they deem to be no divinity, though they believe the same economy to be the work of a wisdom, etc.
70 The text is, h9mei=j de\ u@steron w9j a@n oi\oi/ te genw/meqa, ka@n e0pipolh=j, a0naqewrh/somen. Viger renders it thus: "Nos eam postea, jejune fortassis et exiliter, ut pro facultate nostra, prosequemur." He proposes, however, to read e0pi\ polloi=j (sc. r9h/masi or logoij) for epipolh=j.
71 The text is, xeirourgi/ai you/twn a0nqrw/pwn eu@rhntai swmatourgw=n. Viger proposes swmatourgoi/, "handicrafts for the construction of such bodies have been discovered by men."
72 ko/smwn. [See note 6, p. 88, supra]
74 Hesiod's Works and Days, v. 408.
78 The text gives, dia\ to\ th=j pei/raj a0lhqe/j. We adopt Viger's emendation, a@hqej.
79 ["Felix qui potuit rerum cognoscere causas." But see Hippolytus (vol. v.), and compare Clement, vol. ii. pp. 565-567, this series.]
84 fu/sei ga\r gnw/mh tuxh|= ma/xetai. Viger refers to the parallel in Tullius, pro Marcello, sec. 7: "Nunquam temeritas cum sapientia commiscetur, nec ad consilium casus admittitur."
89 The text gives, h9du/ o@n au0toi/j ei\nai to\ filosofei=n . Viger suggests h/dion for h0du o@n.
90 dwth=raj e0a/wn. See Homer, Odyssey, viii. 325 and 335.
93 dhmiourgian au9toi=j h@ kataskeuh/n.
97 The text gives, ou=j e0n tw|= kenw|= katri=de qeou/j . Viger proposes tou/j for ou@j.
99 For a0to/mwn Viger suggests a0tmw=n, "of vapours."
105 The text is, e0pi th|= pa0ntwn kri/sei. Viger suggests kti/sei, "at the creation of all things."
106 The quotation runs thus: kai\ pa/nta kata\ th\n au0tou= pro/stacin pe/fhne kala/. Eusebius adds the remark here: "These passages have been culled by me out of a very large number composed against Epicurus by Dionysius, a bishop of our own time." [Among the many excellent works which have appeared against the "hopelessly blinded" Epicureans of this age, let me note Darwinism tested by Language, by E. Bateman, M.D. London, Rivingtons, 1877.]
107 In Eusebius, Praepar. Evangel., book vii. ch. 19.
108 Eusebius introduces this extract thus: "And I shall adduce the words of those who have most thoroughly examined the dogma before us, and first of all Dionysius indeed, who, in the first book of his Exercitations against Sabellius, writes in these terms on the subject in hand." [Note the primary position of our author in the refutation of Sabellianism, and see (vol. v.) the story of Callistus.]