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36 Lit., "it is fitting to believe."
37 The ms., followed by Hild., reads habet et animum-"has it a mind to, and does it," etc.; for which Gelenius, followed by later edd., reads, as above, avet animus.
38 Cererem ab Iaccho, either as above, or "loved by Iacchus." Cf. Lucret. iv. 1160: At tumida et mammosa Ceres est ipsa ab Iaccho.
40 The first five edd. read hortari-"exhorted," for which LB, followed by later edd., received tortari; as above,-a conjecture of Canterus.
41 So Orelli, reading nec in contumelia quam opinamini stare for the ms. et, which is retained by all other edd.; Oehler, however, inserts alia before quam-"and that it is found in an insult other than you think."
42 So later edd., omitting quam, which is read in the ms., both Roman edd., Hild., and Oehler, "to think much more...than you believe."
43 It is evident that Arnobius here confuses the sceptical Sadducees with their opponents the Pharisees, and the Talmudists.
44 The ms. reads tribuant et nos unintelligibly, for which LB. and Hild. read et os-"as though they attribute form and face;" the other edd, as above, tribuamus et nos.
45 Lit., "the joinings of the members."
46 Lit., "with smooth roundness," [Cf. Xenoph., Mem., i. cap. 4.]
47 Lit., "the raised gutter of the nose, easily passed by," etc.
48 The veins were supposed to be for the most part filled with blood, mixed with a little air; while in the arteries air was supposed to be in excess. Cf. Cicero, de Nat. Deor. ii. 55: "Through the veins blood is poured forth to the whole body, and air through the arteries."
49 Lit., "in the apprehension of mutual knowledge."
50 The ms. and first four edd. read dotis causa-"for the sake of a dowry:" corrected as above, dicis causa in the later edd.
51 This argument seems to have been suggested by the saying of Xenophanes, that the ox or lion, if possessed of man's power, would have represented, after the fashion of their own bodies, the gods they would worship. ["The fair humanities of old religion."-Coleridge (Schiller).]
52 Ennius (Cid., de Nat. Deor., i. 35): Simia quam similis, turpissima bestia, nobis.
53 So the ms., followed by Oehler, reading nobis, for which all other edd. give vobis-"to you."
54 Meursius would read naccas-"fullers," for nautas; but the latter term may, properly enough, be applied to the gods who watch over seamen.
55 Or, "for the others are not gods," i.e., cannot be gods, as they do not possess the power of divination. Cf. Lact., i. 11: Sin autem divinus non sit, ne deus quidem sit.
56 The ms., followed by LB. and Hild., reads sidereis motibus-"in the motions of the stars;" i.e., can these be in the stars, owing to their motion? Oehler conjectures molibus-"in the masses of the stars;" the other edd. read montibus, as above.
57 The ms., both Roman edd., and Oehler read habetur Diana-"is Diana esteemed;" the other edd., ut habeatur, as above.
59 i.e., Minerva. [Elucidation II. Conf. n. 4, p. 467, supra]
60 "With nice skill...for them," curiose iis; for which the ms. and first five edd. read curiosius-" rather skilfully."
61 The ms. reads unintelligibly et imponere, for which Meursius emended componat, as above.
62 Mercury, grandson of Atlas by Maia.
63 Lit., "by the long duration of time."
64 Lit., "skilled in notions"-perceptionibus; for which praeceptionibus, i.e., "the precepts of the different arts," has been suggested in the margin of Ursinus.
65 Lit., "and have skill (sollertias) in which individuals excel."
66 According to Oehler, Portunus (Portumnus or Palaemon-"the god who protects harbours") does not occur in the ms., which, he says, reads per maria proestant-"through the seas they afford;" emended as above by Ursinus, proestat Portunus. Oehler himself proposes permarini-"the sea gods afford."
67 Pales, i e., the feeding one; Inuus, otherwise Faunas and Pan.
68 Otherwise, "from the absence of rain."
69 So the margin of Ursinus, reading meretrix; but in the first four edd., LB., and Oberthür, genetrix-"mother," is retained from the ms.
70 So LB., reading cura-t, the MS, omitting the last letter.
71 Lit., "salted fruits," the grits mixed with salt, strewed on the victim.
73 So the edd. reading quid, except Hild. and Oehler, who retain the ms. qui-"who."
75 [i.e., these names are derived from their offices to men. Have they no names apart from these services?]
76 i.e., those who subdue their own spirits. "Constancy" is the eu0pa/qeia of the Stoics.
78 As despairing lovers are said to have sought relief in death, by leaping from the Leucadian rock into the sea.
79 Lit., "where, I ask, is the (assertion) that," etc.
81 In the ms. these words, aut si, are wanting.
82 Stewechius and Orelli would omit rebus, and interpret "about the same gods." Instead of de-"about," the ms. has deos.
83 The ms. reads fonti, corrected by Meursius Fontis, as above.
88 Lit., "the measuring of a certain space included in," etc.
90 Cf. Plato, Phaedr., st. p. 246.
91 Lit., "the reversed order of the Greek name being repeated," i. e., instead of h#-ra, a0-h/r.
93 Lit., "with the frequency (or fame) of vain," etc.
95 So Meursius emended the ms. sali-"sea."
96 Lit., "the quality of this name has been adjusted."
97 So Orelli, reading mante vertice; the last word, according to Oehler, not being found in the ms.
98 i.e., Cybele. Cf. Lucr., ii. 991 sqq.
102 Cf. Servius ad Virg., Georg., i. 5: "The Stoics say that Luna, Diana, Ceres, Juno, and Proserpina are one; following whom, Virgil invoked Liber and Ceres for Sol and Luna"
103 Triviali-" common," "vulgar," seems to be here used for triplici.
105 Plato, Timaeus, st. p. 30.
106 Lit., "of which things, however, if the opinion," etc.
107 i.e., deifying parts of the universe, and giving them, as deities, the same names as before.
108 Lit., "the difference of their disjunction being preserved"-multi disjunctionis differentia conservata, suggested in the margin of Ursinus for the ms. multitudinis junctionis d. c., retained in the first five edd.
109 Lit., "of their own name."