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328 Eph. iii. 8. Mihi autem soli, etc.
330 The text reads, "quem misit ad nos Paulum in Spiritus influxit Spiritus," etc. We adopt the emendation, "quem misit ad nos Paulum in Spiritu. Influxit Spiritus," etc. Routh suggests, "Paulum cujus in spiritum influxit Spiritus" = this Paul, into whose spirit the Spirit was poured.
331 In conspectu regum et gentium. Acts ix. 15.
332 Consecrans. [Vol. v. p. 290, note 8; also p. 409.]
336 1 Cor. xv. 9, 10. Archelaus here gives "novissimus omnium apostolorum" for the e0la/xistoj of the Greek, and the "minimus" of the Vulgate. ["The last" instead of least.]
338 Reading "magnifico honore" for the "magnifico hoc ore" of the codex.
344 1 Cor. xv. 3-9. [Note 8, supra]
347 Nihil minus feci vobis a caeteris apostolis. 2 Cor. xi. 3-5.
348 2 Cor. ix. 14, 15. The text gives "velut angelum lucis," as if the Greek had read w9j. So also Cyprian, in the beginning of his book on The Unity of the Church. [Vol. v. p. 422, sec. 3.]
351 Infimo omnium apostolorum.
355 The Codex Casinensis gives, "de Persida venientem monet;" for which corrupt reading it is proposed to substitute "de Perside venientem Manem," etc.
356 Reading percipiendum with the Vulgate. But the Codex Casinensis has perficiendum.
358 These words falsi apostoli seem to be added by way of explanation, as they are not found either in the Greek or the Vulgate.
365 The text gives "circum cucurri," perhaps for "cursum cucurri." The Vulgate has "cursum consummavi."
367 The text gives "ex vobis." But perhaps we should read "ex nobis" = none of us.
368 The Codex Casinensis has "Galatain facies vicit, o nostras feras", for which we adopt the correction, "Galatam facies, nec ita nos."
369 O Satan! The Codex Casinensis gives "anathema esse ana," which may be an error, either for "anathema es, Satana," or for "anathema es et maranatha." ["O Satan" is less probable.]
370 The text is legum; for which regum, kings, is also suggested.
372 The text gives, "qui neque necessarium aliquem locum sortitus es," etc. Routh proposes "necessarii." The sense seems to be that Manes had nothing to prove any connection between him and Christ.
373 Reading "quos luto," etc., for the "quod luto" of the codex.
374 [Note, against Canon Farrar and moderns, the persuasion of antiquity as to the miraculous gift of tongues; the charismata of others, also, besides the Apostles.] The text is, "quae ne in numerum quidem aliquem ducitur."
376 The text gives "Quid dicabo," which may stand for "quid dicam;" or perhaps the translator intends to use "dicare" in the sense of urge.
377 Reading barbare, for which the text offers barba.
378 Conscium. [For Mithras, see vol. iii. p. 475.]
379 In this sentence the sense is somewhat obscure, in consequence of the corruptions of the text in the codex. We adopt the emendations "locorum mysticorum," for mysteriorum, and "apud eos ludes" for ludis. In the end of the clause Migne gives, as in the translation, "et tanquam minus elegans," etc. But Routh reads mimus = and like an elegant pantomimist, etc.
380 The Codex Casinensis gives the sentence thus: "...adveniat? suscitans mortuos? pene usque ad gehennam omnes persequens, qui si ut obtemperare noluerit, plurimos deterrens arrogantiae metu, Quod est ipse circumdatus, aliis adhibet minas vultus sui conversione circumdatio ludificat." The emendation adopted by Migne and Routh consist in removing these two interrogative marks, and in reading qui sibi for qui si ut, noluerint for noluerit, quo est for Quod est, adhibens for adhibet, and et circumductione ludificans for the last two words.
382 The sense is again obscure throughout this sentence, owing to the state of the text. The codex gives us this clause, "nulli alio atque posterum," etc., for which "nulli alii aeque in posterum" is proposed.
384 Reading "qui solus," for the sed, etc., of the codex. See also Luke x. 22.
387 Inducias fortassis aliquas quaerit.
388 Reading "non plane, non tam obscure," etc., instead of the "non plane nota," etc., of the Codex Casinensis.
389 "Protectores," on which term consult Duangius in his Glossary.
392 The text gives simply, sicut enim parva. We may adopt, with Routh, "sicut enim cum parva," etc.
393 Reading "sic ut istius comparatione," for the "sicut istius paratione" of the codex.
394 Reading se ductores, for the seductores, etc., of the codex.
398 The precise meaning and connection are somewhat obscure here. The text gives, "verbum enim ducis obtinet locum, opera vero regis." And the idea is taken to be, that the actual work of thoroughly doing away with the ignorance of men was something that suited only the perfect King who was expected, and that had not been accomplished by Manes.
401 Alluding to 2 Tim. iii. 6.
402 Routh inserts interdum poenitet = sometimes he uses the penitential style, which Migne omits.
404 Matt. xxv. 46; Luke xiii. 27.
405 The text gives the plural form stolas, perhaps for stolam.
406 The text gives fugere, apparently in the sense of fugare.
408 [Note the testimony against the persecution of heretics,-a characteristic of early Christians which too soon began to disappear, notably in Alexandria under Cyril.]
410 This Diodorus appears to be called Trypho by Epiphanius, on this Manichaean heresy, n. 11.
411 Reading concionaretur for continuaretur.
412 This epistle is also mentioned, and its argument noticed, by Epiphanius, Haeres., 11.
414 [Tertullian, vol. iii. p. 251, this series.]
416 [Against Scripture and the torrent of patristic testimony, the men of this generation have seen new dogmas imposed upon a great portion of Christendom by the voice of a single bishop, and without synodical deliberation or consent. The whole claim to "Catholicity" perishes wherever such dogmas are accepted.]