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135 Lit., "equal to the highness (summitati) of the prince."
136 So LB. and Orelli, reading qui-a; the rest, qui-"who."
137 So Gelenius, reading divinitus for the ms. divinas, i.e., "with a divine nature and origin," which is retained in the first ed. and Orelli.
138 The ms., both Roman edd., Hild., and Oehler, read ut, "so that there are."
139 Cf. on this Platonic doctrine, ch. 24, p. 443, infra.
140 Lit., "a feeling of cold."
141 Lit., "sound of voice at all."
142 Lit., "of heaven terribly crashing."
143 So the later edd., adopting the emendation of Scaliger, nothum-"spurious," which here seems to approach in meaning to its use by Lucretius (v. 574 sq.), of the moon's light as borrowed from the sun. The ms. and first four edd. read notum, "known."
144 According to Huet (quoted by Oehler), "between that spurious and the true light;" but perhaps the idea is that of darkness interposed at intervals to resemble the recurrence of night.
145 Lit., "born, and that, too (et wanting in almost all edd.), into the hospice of that place which has nothing, and is inane and empty."
146 So most edd. reading porrigetur for the ms. corrigetur-"be corrected," i.e., need to be corrected, which is retained in the first ed.
147 So Gelenius, followed by Canterus, Elmenh., and Oberthür, reading portione-m et, while the words tam laetam, "that he is so joyous a part" are inserted before et by Stewechius and the rest, except both Roman edd. which retain the ms. portione jam laeta.
149 So the ms., reading milvus, for which all edd. (except Oberthuer) since Stewechius read mulus, "a mule."
150 Carduus, no doubt the esculent thistle, a kind of artichoke.
151 So, according to an emendation in LB., esui, adopted by Orelli and others, instead of the ms. reading et sui.
152 There has been much discussion as to whether the solifuga or solipuga here spoken of is an ant or spider.
153 The ms. reads discriminare, discernere, with the latter word, however, marked as spurious.
156 Strophium, passing round the breast, by some regarded as a kind of corset.
157 Mastruca, a garment made of the skins of the muflone, a Sardinian wild sheep.
158 Tribula, for rubbing out the corn.
159 Aurum is omitted in all edd., except those of LB., Hild., and Oehler.
160 Liber, a roll of parchment or papyrus, as opposed to the preceding codex, a book of pages.
161 The ms. reads vobis unintelligibly, corrected by Meursius bovis.
162 So Orelli and modern edd.; but Crusius gives as the ms. reading conspici-etur (not -et), as given by Ursinus, and commonly received- "Will he not...be seen?"
163 The ms. and first five edd. read et-"and," changed in LB. to sed.
164 In this dialogue (st. p. 81) Socrates brings forward the doctrine of reminiscence as giving a reasonable ground for the pursuit of knowledge, and then proceeds to give a practical illustration of it by leading an uneducated slave to solve a mathematical problem by means of question and answer.
165 Lit., "his knowledge of things."
166 So the ms. and edd., reading i-gnarum rerum, except LB., which by merely omitting the i gives the more natural meaning, "acquainted with the things," etc.
167 Lit., "established in the limits of humanity."
168 i.e., a square numerically or algebraically. The ms., both Roman edd., and Canterus read di-bus aut dynam-us, the former word being defended by Meursius as equivalent to binio, "a doubling,"- a sense, however, in which it does not occur. In the other edd., cubus aut dynamis has been received from the margin of Ursinus.
170 This clause is with reason rejected by Meursius as a gloss.
171 Founded on Plato's words (Phaedrus, st. p. 247), tw\| d' (i.e. Zeus) e@petai stratia\ qew=n te kai\ daimo/nwn, the doctrine became prevalent that under the supreme God were lesser gods made by Him, beneath whom again were daemons, while men stood next. To this Orelli supposes that Arnobius here refers.
172 The vessels in which according to Plato (Timaeus, st. p. 41), the Supreme Being mixed the vital essence of all being. Cf. c. 52.
174 The text and meaning are both rather doubtful, and the edd. vary exceedingly. The reading of Orelli, demoretur iners, valeat in aere quamvis, has been translated as most akin to the ms., with which, according to Oehler, it agrees, although Orelli himself gives the ms. reading as aer-io.
175 Lit., "acknowledge turnings in the course."
176 Lit., "but retaining its own things, bind itself in earthly bodies."
178 So the ms. and edd., reading sua-de-ri, for which Oehler reads very neatly sua de vi-"can anything of its own power destroy," etc.
179 Lit., "not suffer forgetfulness."
180 I.it., "however the most solid unions of bodies may have bound them round."
181 So the edd. reading privat immortalitate has omni, for which, according to Hildebrand, the ms. reads -tatem has omnis-"all these of immortality."
182 Lit., "put on the blindness of oblivion."
183 Cf. Lucretius, iii. 969, where life is thus spoken of.
184 The ms. reads ne videamu-s, changed in both Roman edd. into -amur- "that we may not be seen by you (as ignorant), how say you," etc. Gelenius proposed the reading of the text, audiamus, which has been received by Canterus and Orelli. It is clear from the next words-quemadmodum dicitis-that in this case the verb must be treated as a kind of interjection, "How say you, let us hear." LB. reads, to much the same purpose, scire avemus, "we desire to know."
189 So read by Orelli, artes suas antiquas, omitting atque, which he says, follows in the ms. It is read after suas, however, in the first ed., and those of Gelenius, Canterus, Hildebrand; and according to Oehler, it is so given in the ms., "its own and ancient." Oberthür would supply res-"its own arts and ancient things."
190 So the ms., reading constitut-a, followed by all edd. except those of Ursinus, Hildebrand, and Oehler, who read -ae, "how do they remember when established in the bodies," which is certainly more in accordance with the context.
194 Lit., "of (a memory) preserved."
196 Lit., "poor in hearth, and of a poor hut."
197 So the ms., reading malis, for which Ursinus suggested alis, "on the wings of which."
199 The ms. reads securus, intrepidus-"heedless, fearless;" the former word, however, being marked as a gloss. It is rejected in all edd., except LB.
200 Lit., "by the freedom of impunity."
201 Lit., "the one (immortality)...in respect of the equality of condition of the other"-nec in alterius (immortalatatis) altera (immortalitatas) possit aequalitate conditionis vexari; the reference being clearly to the immediately preceding clause, with which it is so closely connected logically and grammatically. Orelli, however, would supply anima, a0po\ tou= koinou=, as he puts it, of which nothing need be said. Meursius, with customary boldness, emends nec vi alterius altera, "nor by the power of one can the other," etc.
202 So the ellipse is usually supplied, but it seems simpler and is more natural thus: "But punishments (have been) spoken of" (memoratae), etc.
203 So ms. and Oehler, for which the edd. read ec quis, "will any one."
204 Lit., "the consequences of things."
205 Lit., "the moving of wheels whirling."
206 Lit., "in the unbroken course of ages"-perpetuitate aevorum.
207 Lit., "and to scatter the unbridled eagerness of boundless lust through," etc.
208 Lucretius (iii. 417 sqq.) teaches at great length that the soul and mind are mortal, on the ground that they consist of atoms smaller than those of vapour, so that, like it, on the breaking of their case, they will be scattered abroad; next, on the ground of the analogy between them and the body in regard to disease, suffering, etc.; of their ignorance of the past, and want of developed qualities; and finally, on the ground of the adaptation of the soul to the body, as of a fish to the sea, so that life under other conditions would be impossible.
209 The ms. and first four edd. read has, "that these souls," etc.; in the other edd., hac is received as above from the margin of Ursinus.
210 Cf. Plato, Phaedo (st. p. 64 sq.), where death is spoken of as only a carrying further of that separation of the soul from the pleasures and imperfections of the body which the philosopher strives to effect in this life.
213 This refers to the second argument of Lucretius noticed above.
214 i.e., the abandoned and dissolute immortal spoken of in last chapter.
216 Lit., "degenerate into mortal nature."
217 Arnobius seems in this chapter to refer to the doctrine of the Stoics, that the soul must be material, because, unless body and soul were of one substance, there could be no common feeling or mutual affection (so Cleanthes in Nemes. de Nat. Hom., ii, p. 33); and to that held by some of them, that only the souls of the wise remained after death, and these only till the conflagration (Stob., Ecl. Phys., p. 372) which awaits the world, and ends the Stoic great year or cycle. Others, however, held that the souls of the wise became daemons and demigods (Diog., Laert., vii. 157 and 151).
219 Lit., "from the gapings and," etc.