Arnobii Afri Disputationum adversus gentes liber quintus

[render note: above the book title, the last line of the preceding book's notes is cut off at the top edge of both images and cannot be read; not set. The Index capitum below the title is editors' matter but not a footnote; not set.] 1 ‹anchor: Esto : ab ludentibus poetis› · call in col 1080 (COMMENTARIUS) 1.— Esto : ab ludentibus poetis, etc. Sensus est : Quae proposita antea do vobis a ludentibus et lascivientibus poetis conficta : quo tandem pacto excusabitis illa, quae historiae graves et seriae produnt; quaeque in sanctissimis vestris, ut existimatis, mysteriis traduntur non minus ridicula. Recte (continues)

1. "Granted: by playful poets," etc. The sense is: The things set out before, I grant you, were invented by playful and wanton poets; but how, pray, will you excuse those things which grave and serious histories relate, and which, no less ridiculous, are handed down in what you consider your most holy mysteries? Rightly (continues)

(printed under page 542)

LECTIONES VARIANTES (printed under page 543)

(a) ‹anchor: neque in usu› · call in col 1081

Quaeque alii.

Others read "quaeque" ("and whichever").

COMMENTARIUS 1 (continued) ‹anchor: Esto : ab ludentibus poetis› · col 1080

(continued) itaque opponit historias graves et serias iis, quae per jocum et a ludentibus scribuntur animi causa, nullo proposito fine. Hoc enim est ludere, quo sensu Graeci etiam παίζειν dicunt eos, qui nihil agunt serio, sed μάτην : talesque elumbis ingenii homines ματαίους appellant. V. c., Herodotus, Musa II, c. 173, de Amasi loquens : Ἐχρᾶτο δὲ καταστάσει πρηγμάτων τοιῇδε· τὸ μὲν ὄρθριον, μέχρι ὅτου πληθώρης ἀγορῆς, προθύμως ἔπρησσε τὰ προσφερόμενα πρήγματα· τὸ δὲ ἀπὸ τούτου ἔπινέ τε καὶ κατέσκωπτε τοὺς συμπότας, καὶ ἦν μάταιός τε καὶ παιγνιήμων. Eumdem paulo post ait fuisse φιλοπότην καὶ φιλοσκώμμονα καὶ οὐδαμῶς κατεσπουδασμένον ἄνδρα. Sic σκώπτειν et σπουδάζειν saepis ime opponuntur, quemadmodum παίζειν et σπουδάζειν. Eunapius praefatione : Εἰ γὰρ τὸ παίγνιον τῆς ἀρετῆς ἄξιον λόγου, ἀσεβοῖτο ἂν πάντως τὸ σπουδαζόμενον σιωπώμενον. Idem animi vitium lasciviam dicit Arnobius, quod vocabulum designat proprie dissolutam animi διάθεσιν, qua animi gratia, μάτην, nullo certo scopo proposito, aliquid agimus. Sic ludere est lascivire supra, l. IV : Existimare non possumus, utrumne istud serio, atque ex rei compertae faciatis fide, an ex fictionibus ludentes cassis ingeniorum lasciviatis luxu. HERALD.

— ‹anchor: Neque in usu retineretis quaedam suo› · col 1081 Neque in usu retineretis quaedam suo. Ita Gelenius et caeteri. Editio princeps et codex ms. : quodam suo. Ed. Lugd. Bat. : Neque in usu retineretis quotidiano, quod magis placet. Attamen nihil mutare ausim. ORELL.

"Nor would you keep certain things in your own use." So Gelenius and the rest. The first edition and the manuscript: "in a certain use of your own." The Leiden edition: "Nor would you keep them in daily use," which pleases me more. Yet I would not venture to change anything. ORELL[I].

— ‹anchor: Moderaminis temperamentum› · col 1081 Moderaminis temperamentum. Vide supra, ad l. I, c. 2. Est itaque hoc loco moderaminis temperamentum mediocritas inter nimiam narrationis prolixitatem et brevitatem. ORELL.

"The tempering of moderation." See above, on Book I, ch. 2. In this place, then, "the tempering of moderation" is the mean between excessive length of narrative and excessive brevity. ORELL[I].

— ‹anchor: In secundo Antiatis libro› · col 1081 In secundo Antiatis libro. De C. Valerio Antiate, Annalium scriptore antiquissimo, cujus meminere Livius, Plinius Major, A. Gellius, Macrobius, alii, vide G. J. Voss., de Hist. lat., l. I, c. 10. ORELL.

"In the second book of Antias." On C. Valerius Antias, a very ancient writer of Annals, whom Livy, the elder Pliny, Aulus Gellius, Macrobius and others mention, see G. J. Vossius, De historicis latinis, Book I, ch. 10. ORELL[I].

— ‹anchor: Procurandi fulminis scientiam› · col 1081 Procurandi fulminis scientiam. Procurare fulmen, id est avertere, expiare, id facessere, ut Jupiter voluntati suae satisfactum videns avertat noxiam vim tempestatis iracundae. Vide C. Barth., Adversar., l. LV, c. 13, et quae supra annotavimus, ad l. II, c. 49. ORELL.

"The knowledge of expiating lightning." To "procure" lightning is to avert it, to expiate it, to bring it about that Jupiter, seeing his will satisfied, turns aside the harmful force of the angry storm. See C. Barth, Adversaria, Book LV, ch. 13, and what we noted above on Book II, ch. 49. ORELL[I].

— ‹anchor: Egeriae monitu castos duodecim juvenes› · col 1081 Egeriae monitu castos duodecim juvenes, etc., etc. In hac narratione conferendi cum nostro Plutarchus in Vita Numae, c. XV, et Ovidius, Fast. III, 259-350, qui locus est elegantissimus. ORELL.

"At Egeria's prompting, twelve chaste young men," etc. In this story compare with our author Plutarch, Life of Numa, ch. XV, and Ovid, Fasti III, 259–350, a most elegant passage. ORELL[I].

— ‹anchor: Martius Picus› · col 1081 Martius Picus. Martius est allusio ad transmutationem Pici in picum avem (quae erat Marti sacra) a Circe, ob spretum ejus amorem. Conf. Ovid., Met. XIV, 319, seqq.; Virgil., Aen. VII, 187, ibique Servius; Plin., Hist. nat., l. X, c. 18 (20), ibique Harduin., vol. I, p. 552; et Plutar., in Quaest. Rom. ORELL.

"Picus, Mars's own." "Martius" alludes to Circe's turning Picus into the woodpecker (a bird sacred to Mars) because he spurned her love. Compare Ovid, Metamorphoses XIV, 319 ff.; Virgil, Aeneid VII, 187, and Servius there; Pliny, Natural History, Book X, ch. 18 (20), and Hardouin there, vol. I, p. 552; and Plutarch, Roman Questions. ORELL[I].

— ‹anchor: Ad id locorum› · col 1081 Ad id locorum. Scil. in monte Aventino. Plutarchus, in Vita Numae, c. 15 : Μυθολογοῦσι γὰρ εἰς τὸν Ἀβεντῖνον λόφον οὔπω μέρος ὄντα τῆς πόλεως οὐδὲ συνοικούμενον, ἀλλ᾽ ἔχοντα πηγάς τε δαψιλεῖς ἐν αὐτῷ καὶ νάπας σκιεράς, φοιτᾶν δύο δαίμονας, Πῖκον καὶ Φαῦνον, etc. Conf. descriptionem elegantissimam Ovidii, Fast. III, 295 seq. ORELL.

"To that spot." That is, on the Aventine hill. Plutarch, Life of Numa, ch. 15: "For they tell the tale that to the Aventine hill, which was not yet part of the city nor inhabited, but had abundant springs in it and shady glens, two divinities used to come, Picus and Faunus," etc. Compare Ovid's most elegant description, Fasti III, 295 ff. ORELL[I].

— ‹anchor: Regem pocula non parva mero vino mulsoque complesse› · col 1081 Regem pocula non parva mero vino mulsoque complesse. Non dubitavi Arnobio reddere lectionem veterem, quam e codice ms. fluxisse testatur Elmenhorstius. Caeteri editores omnes ex interpolatione Gelenii : Regem pocula non parvi numeri vino mulsoque complesse. Merum vinum est aqua non temperatum : vinum, ut a matre natum fuit, appellat Plautus, Amphitr., act. I, scen. I. ORELL.

"That the king filled cups, no small ones, with neat wine and mead." I did not hesitate to give back to Arnobius the old reading, which Elmenhorst attests came from the manuscript. All the other editors, following Gelenius's interpolation: "that the king filled cups of no small number with wine and mead." Neat wine is wine not tempered with water; Plautus calls it "wine as it was born of its mother," Amphitruo, Act I, scene 1. ORELL[I].

— ‹anchor: More de solito› · col 1081 More de solito. De apud Arnobium aliosque illius aevi scriptores saepissime abundat. Sic infra, lib. VI, c. 10 : Linguam ore de patulo potus aviditate projiciens, et Nemesian. Cyneget., vers. 17 : Quis non Semelen ignemque jugalem / Letalemque simul, novit de pellicis astu? Ubi vide Burmann., pag. 333, et, qui multa exempla citat, C. Barth., Adversar., lib. XVII, c. 17, p. 884. Supra jam aliquoties monuimus de abundantia ejusmodi particularum apud Arnobium. ORELL. — Conf. Ovid. Met. VI. 80. OCHSNER.

"After the usual manner" (more de solito). "De" is very often redundant in Arnobius and other writers of that age. So below, Book VI, ch. 10: "thrusting out the tongue from the open mouth in eagerness to drink"; and Nemesianus, Cynegetica, line 17: "Who does not know Semele and the marriage-fire, deadly too, from the rival's cunning?" See Burmann there, p. 333, and C. Barth, who cites many examples, Adversaria, Book XVII, ch. 17, p. 884. We have already remarked above several times on the redundancy of such particles in Arnobius. ORELL[I]. — Compare Ovid, Metamorphoses VI, 80. OCHSNER.

— ‹anchor: Sed cum liquoribus odoratis offendissent fragrantia pocula› · col 1081 Sed cum liquoribus odoratis offendissent fragrantia pocula. Ovidius, Fast. III, 300 sq. : Huc venit, et Fonti rex Numa mactat ovem. / Plenaque odorati Dis ponit pocula Bacchi, / Cumque suis antro conditus ipse latet. / Ad solitos veniunt silvestria numina fontes / Et relevant multo pectora sicca mero. Juretus ad Symmach., lib. I, epist. 26, pag. 39, ed. Lectii haec accipit de vino odoribus condito, e more Graecorum (Vid. Fischer., ad Aristophan. Plut., vers. 808, qui hac de re multus est). Male. Nam pocula fragrantia liquoribus odoratis et pocula plena odorati Bacchi nihil aliud sunt, quam pocula vini natura sua fragrantissimi utpote vetusti ac generosi : quale describit Phaedrus, lib. III, fab. I : Anus jacere vidit epotam amphoram, / Adhuc, Falerna faece, e testa nobili, / Odorem quae jucundum late spargeret. ubi vid. Burmann., in Commentar., pag. 118. ORELL.

"But when they had come upon cups fragrant with perfumed liquors." Ovid, Fasti III, 300 f.: "Here King Numa came and sacrificed a sheep to the Spring, and set out for the gods cups full of fragrant Bacchus, and hid himself with his men in the cave. To their accustomed springs come the woodland powers and relieve their dry breasts with much wine." Juretus, on Symmachus, Book I, letter 26, p. 39 of Lectius's edition, takes this of wine seasoned with spices after the Greek manner (see Fischer on Aristophanes, Plutus, line 808, who says a great deal on this). Wrongly. For cups fragrant with perfumed liquors and cups full of fragrant Bacchus are nothing but cups of wine most fragrant by its own nature, being old and noble: such as Phaedrus describes, Book III, fable 1: "An old woman saw an amphora lying drained, which, from its noble jar, with the Falernian lees still in it, spread a pleasant odour far and wide." See Burmann there, in his commentary, p. 118. ORELL[I].

— ‹anchor: Obdormivisse factos graves› · col 1081 Obdormivisse factos graves. Ovidius l. l. : Vina quies sequitur. ELMENH.

"That, grown heavy, they fell asleep." Ovid in the place cited: "Sleep follows the wine." ELMENH[ORST].

— ‹anchor: Injecisse madidatis vincula› · col 1081 Injecisse madidatis vincula. Madidatis, hoc est ebriis. Vide N. Heins., Adversar., lib. I, cap. 10, (continues)

"That he cast bonds on them, soaked as they were." "Madidatis," that is, drunk. See N. Heinsius, Adversaria, Book I, ch. 10, (continues)

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LECTIONES VARIANTES (printed under page 544)

(a) ‹anchor: not visible in the foot images› · call in col 1083

Sunt Sab.

Sabaeus reads "sunt" ("are").

COMMENTARIUS — (continued) ‹anchor: Injecisse madidatis vincula› · col 1081

(continued) pag. 102, et intpp. ad Apulei., Met., lib. VIII, p. 558. Oudend. Sic infra : mero madidari multo. ORELL.

— ‹anchor: Elici› · col 1083 Elici. Ovidius, Fast. III, 327 : Eliciunt coelo te, Jupiter : unde minores / Nunc quoque te celebrant, Eliciumque vocant. ELMENH. Peculiare verbum de sacrificiis et evocationibus manium deorumque. Tertullianus, de Anima, cap. XXVIII : Scimus enim Magos elicere explorandis occultis et paredros et pythonicos spiritus. Vid. C. Barth., Adversar., lib. IV, cap. 12, pag. 180. ORELL.

"Elicius" (to be drawn down). Ovid, Fasti III, 327: "They draw you down from heaven, Jupiter; whence men of later days still celebrate you and call you Elicius." ELMENH[ORST]. A word proper to sacrifices and to the calling up of the shades and the gods. Tertullian, On the Soul, ch. 28: "For we know that the Magi draw out both familiar spirits and pythonic spirits to search out hidden things." See C. Barth, Adversaria, Book IV, ch. 12, p. 180. ORELL[I].

— ‹anchor: Elexisse› · col 1083 Elexisse. Frustratur itaque hoc loco observatio Prisciani, lib. X, pag. 581, ed. Basil., terminationem praeteriti verbi elicio, ere, numquam esse elexi, sed elicui. ORELL.

"Elexisse" (to have drawn down). Here, then, Priscian's remark is refuted, Book X, p. 581 of the Basel edition, that the perfect ending of the verb elicio, -ere, is never elexi but elicui. ORELL[I].

— ‹anchor: Expiabis, dixe, capite fulgurita› · col 1083 Expiabis, dixe, capite fulgurita. Antiquam formam dixe pro dixisse e codice ms. restituerunt Meursius in Append. et editor Lugd. Bat. Fulgurita, religione insignia. Festus : Fulguritum, id quod est fulmine ictum, qui locus statim fieri putatur religiosus, quod eum Deus sibi dicasse videretur. Glossae veteres ad illud Persii, sat. II : Triste jaces lucis evitandumque bidental. Bidental locus sacro percussus fulmine, qui bidente ab aruspicibus consecratur, quem calcare nefas sit. Immo etiam intueri talia loca fulgurales libri vetabant, ideoque ea studiose muniebant aruspices, et hydriam cum operculo ibi collocabant, teste Ammiano Marcellino, lib. XXIII, pag. 246; ubi vid., qui hac de re multus est, H. Vales., in Not., pag. 259, ed. Paris. Conf. Rigalt., ad Artemidor. Oneirocrit., lib. II, cap. 9, pag. 73, vol. II. ed. Reiff., et intpp. ad Fest. v, bidental. ORELL.

"'You will expiate,' he said, 'the things struck by lightning with a head.'" The old form dixe for dixisse was restored from the manuscript by Meursius in his Appendix and by the Leiden editor. Fulgurita: things marked out by religious awe. Festus: "Fulguritum: that which has been struck by lightning; such a place is at once held to become sacred, because the god seemed to have dedicated it to himself." The old glosses on Persius, Satire II, "Gloomy you lie, a bidental to be shunned by the groves": "A bidental is a place struck by sacred lightning, consecrated by the haruspices with a two-year-old victim, on which it is forbidden to tread." Indeed the books on lightning forbade even looking at such places, and so the haruspices carefully fenced them and set there a water-jar with a lid, as Ammianus Marcellinus attests, Book XXIII, p. 246; see there H. Valesius, who says much on this, in his Notes, p. 259 of the Paris edition. Compare Rigault on Artemidorus, Oneirocritica, Book II, ch. 9, p. 73, vol. II of Reiff's edition, and the commentators on Festus under bidental. ORELL[I].

— ‹anchor: Regem respondisse caepicio Jovem rursus humano› · col 1083 Regem respondisse caepicio Jovem rursus humano, etc. Ovidius l. l. : Caede caput, dixit. Cui Rex, Parebimus, inquit : / Caedenda est hortis eruta cepa meis. / Addidit hic, Hominis. Summos, ait ille, capillos. / Postulat hic animam : cui Numa, Piscis, ait. / Risit : et, His, inquit, facito mea tela procures, / O vir colloquio non abigende meo! ORELL.

"That the king answered Jupiter with an onion-head, and again with a human..." etc. Ovid in the place cited: "'Cut off a head,' he said. The king replied, 'We will obey: an onion dug from my garden must be cut.' The god added, 'A man's.' 'The topmost hairs,' said he. The god demands a life; Numa says to him, 'A fish's.' He laughed, and said, 'See that you expiate my bolts with these, O man not to be driven from converse with me!'" ORELL[I].

— ‹anchor: Deum contra anima : piscis subjecisse Pompilium› · col 1083 Deum contra anima : piscis subjecisse Pompilium. Sic edidi ex emendatione Gelenii et Salmasii in edit. Lugd. Bat. V. piscis deest in cod. ms. et ed. principe, ubi legitur : Deum contra animali, subjecisse Pompilium. Tum sequitur.... signum lacunae, quam Gelenius explevit v. piscis, Heraldus v. maena, sequens Plutarchum, qui habet : Ἀποκριναμένου δὲ τοῦ Διὸς ἐμψύχοις, ἐπαγαγεῖν τὸν Νουμᾶν, μαινίσιν. De maena pisce vide supr. ad lib. III, cap. 31. Stewechius legendum censet : Deum contra animali (id est animato), subjecisse Pompilium pompili, quae est etiam conjectura F. Ursini, ut sit lusus in ambiguitate verbi, quod et regis et piscis nomen. Pompili scil. nomine duplex piscium genus significatur a Plinio, Hist. nat. lib. IX. Alterum thynni species cap. 15. Alterum animal testaceum e nautilorum genere cap. 29, ubi vid. Laur. Th. Gronov., et Rittershus. ad Oppian. Halieut., I, 186. Sed vereor ne sit haec conjectura sagacior quam verior, neque video cur eliminari debeat v. piscis, quod etiam Ovidius habet, qui ex eodem fonte, scil. Valerio Antiate, hausisse videtur cum nostro. Malim cum Salmasio piscis ponere ante subjecisse, quod convenientius orationis cursui rapidissimo. Cogitandum scil. haec omnia quam citissime prolata et rapidissime. Numamque haud permisisse Jovi voluntatem suam explicare pluribus verbis, sed unumquodque ejus verbum, simulac ἔφυγε ἕρκος ὀδόντων, alio verbo suis consiliis aptiore intercepisse et quasi repulisse. Quod innuit etiam Plutarchus dicens : ὑπολαβόντος τοῦ Νουμᾶ, etc., quod Kaltwasserus vertit, Ihm geschwind in die Rede fallend. Neque in alia re constitit illa, quam Jupiter vocat, Numae astutia, quam in celeritate ac praesentia animi, qua singula verba Jovis vix ore missa interpellans responso convenientissimo in alios sensus, ac Deus voluerat, retorquebat. Nimirum diis indecorum eorumque majestate indignum habebatur verba, quae effati essent, brevia saepe et ambigua, explicare, eorumque sententiam consulentibus interpretari, quod in oraculis praecipue notissimum. ORELL.

"That, when the god said 'a life,' Pompilius put in 'a fish's.'" So I have printed from the emendation of Gelenius and Salmasius in the Leiden edition. The word piscis is missing in the manuscript and the first edition, where one reads: "that, against the god's 'a living thing,' Pompilius put in"; then follows .... the sign of a gap, which Gelenius filled with the word piscis, Heraldus with maena, following Plutarch, who has: "When Zeus answered 'living ones,' Numa added 'sprats.'" On the maena fish see above on Book III, ch. 31. Stewech thinks one should read: "that, against the god's 'a living thing' (that is, an animate one), Pompilius put in 'a pompilus's'," which is also F. Ursinus's conjecture, so that there is a pun on the double sense of the word, which is the name both of the king and of a fish. For by the name pompilus Pliny means two kinds of fish, Natural History Book IX: one a species of tunny, ch. 15; the other a shelled creature of the nautilus kind, ch. 29; see there Laurens Th. Gronovius, and Rittershusius on Oppian, Halieutica I, 186. But I fear this conjecture is more clever than true, and I do not see why the word piscis should be thrown out, since Ovid too has it, who seems to have drawn from the same source as our author, namely Valerius Antias. I would rather, with Salmasius, put piscis before subjecisse, which suits better the very rapid course of the speech. For one must imagine all this as uttered as quickly and rapidly as possible: that Numa did not allow Jupiter to explain his will in more words, but caught up each word of his as soon as it "escaped the fence of the teeth," and as it were parried it with another word better suited to his own purposes. Plutarch hints at this too when he says, "Numa taking him up," etc., which Kaltwasser translates, "quickly cutting into his speech." Nor did what Jupiter calls Numa's cunning consist in anything other than quickness and presence of mind, by which, interrupting each of Jove's words as soon as it left his mouth, he turned it with a most fitting reply to another sense than the god had intended. For it was held unbecoming to the gods and unworthy of their majesty to explain the words they had uttered, often brief and ambiguous, and to interpret their meaning to those consulting them, as is best known from the oracles. ORELL[I].

— ‹anchor: Non capillo caepicio› · col 1083 Non capillo caepicio. Ita Gelenius et caeteri. Cod. ms. et editio Sabaei : Numa capillo caepicio. Unde Heraldus leg. suspicatur : Non autem capillo caepicio. Et hanc conjecturam retractans in Curis secundis : Non maena aut capillo caepicio. ORELL.

"Not with an onion-hair." So Gelenius and the rest. The manuscript and Sabaeus's edition: "Numa, with an onion-hair." Whence Heraldus suspects one should read: "But not with an onion-hair." And withdrawing this conjecture in his Second Thoughts: "Not with a sprat or an onion-hair." ORELL[I].

II ‹anchor: Ita enim sunt omnia excogitata et comparata derisui› · col 1084 II. — Ita enim sunt omnia excogitata et comparata derisui. Plutarchus, l. l. : Ταῦτα μὲν οὖν μυθώδη καὶ γελοῖα τὴν τῶν τότε ἀνθρώπων ἐπιδείκνυται διάθεσιν πρὸς τὸ θεῖον, ἣν ὁ ἐθισμὸς αὐτοῖς ἐνεποίησεν. HERALD.

II. "For all these things were so devised and contrived for mockery." Plutarch in the place cited: "These things, then, fabulous and laughable as they are, show the disposition of the men of that time towards the divine, which habit had bred in them." HERALD[US].

— ‹anchor: Credimusne illum Faunum› · col 1084 Credimusne illum Faunum. Meursius conjicit : Credemusne, etc., et sic in lineis sequentibus. ORELL.

"Do we believe that Faunus..." Meursius conjectures "Shall we believe," etc., and so in the lines following. ORELL[I].

— ‹anchor: Vinctos somno› · col 1084 Vinctos somno. Fulv. Ursinus mavult victos. Male. Lucretius, IV, 455 : Denique cum suavi devinxit membra sopore. et vers. 1021 : Somno devincti credunt extollere vestem. ORELL. Conf. Fr. A. Wolf. ad Sueton. August., c. XVI, tom. I, pag. 127. OCHSNER.

"Bound by sleep." Fulvius Ursinus prefers "overcome." Wrongly. Lucretius IV, 455: "Then when it has bound the limbs in sweet slumber"; and line 1021: "Bound fast in sleep, they think they lift their clothing." ORELL[I]. Compare F. A. Wolf on Suetonius, Augustus, ch. 16, vol. I, p. 127. OCHSNER.

(printed under page 544)

COMMENTARIUS — ‹anchor: Edidere quaerenti› · col 1085 Edidere quaerenti. Annon legendum edixere? quod esset significantius. ORELL.

"They declared to him as he asked." Should one not read "edixere" (they proclaimed)? That would be more expressive. ORELL[I].

— ‹anchor: An numquid Jupiter solus hujus rei scientiam noverat› · col 1085 An numquid Jupiter solus hujus rei scientiam noverat, etc., etc. Integrum locum sic legi vult Meursius : An numquid Jupiter solus hujus rei scientiam noverat (ab ipso enim decidunt), fulmina ut imminentia procurari alicujus debeant scientiae disciplina. ORELL.

"Or did Jupiter alone know the science of this matter," etc. Meursius wants the whole passage read thus: "Or did Jupiter alone know the science of this matter (for they fall from him), so that lightnings, when they threaten, must be expiated by the discipline of some science?" ORELL[I].

— ‹anchor: Noverat, ab ipso enim decidunt fulmina› · col 1085 Noverat, ab ipso enim decidunt fulmina, ut imminentia procurare alicujus debeat scientiae disciplina. Proba lectio, nec eam sollicitare debebant. Neque enim imminentia fulmina procurantur, sed quae per fulmina significabantur imminere. Mox : Et si quando per fulgura significavero aliquid imminere. HERALD. — Fulv. Ursin. scil. conj. : Ab ipso enim imminent fulmina. Meursius totum locum sic legit et interpungit : Noverat (ab ipso enim decidunt) fulmina ut imminentia procurari debeant. ORELL.

"Knew — for the lightnings fall from him — that what threatens must be expiated by the discipline of some science." A sound reading, and they ought not to have tampered with it. For it is not the threatening lightnings that are expiated, but the things that the lightnings signified as threatening. Shortly after: "And if ever I signify through lightnings that something threatens." HERALD[US]. — Fulvius Ursinus, that is, conjectures: "For the lightnings threaten from him." Meursius reads and punctuates the whole passage thus: "He knew (for they fall from him) that lightnings, when they threaten, must be expiated." ORELL[I].

— ‹anchor: Aliorum sit operis scire› · col 1085 Aliorum sit operis scire. Operis delendum censet Stewechius tamquam glossema et interpretamentum librarii. ORELL.

"Whether it is the work of others to know." Stewech thinks "operis" should be struck out as a gloss and a copyist's explanation. ORELL[I].

— ‹anchor: Ipsum remedia scire› · col 1085 Ipsum remedia scire. Scire sine dubio corruptum est. Nam hoc minime ridiculum, eumdem Jovem, qui hominibus mittat fulminum auspicia, etiam remedia scire ad ea quae significantur fulminibus averruncanda, sed hoc absurdum dicit Arnobius, Jovem ipsum docuisse mortales, quibus rebus potentia sua in nihilum redigi possit, quinimmo ritus etiam constituisse et cerimonias ordinasse, quibus adstrictus non possit ipse exsequi postea suam indignationem. Quare legendum aut cum Heraldo in Curis secundis : remedia sciscere, aut cum C. Barthio, in Adversar., lib. LV, cap. 13, pag. 2618 seq. : remedia sancire, e quo per compendium scripto scire facillime enasci poterat scire. ORELL.

"That he himself knows the remedies." "Scire" is without doubt corrupt. For there is nothing at all ridiculous in the same Jupiter who sends men the auspices of lightning also knowing the remedies for averting what the lightnings signify; but what Arnobius calls absurd is that Jupiter himself taught mortals the means by which his power could be brought to nothing, and even established rites and ordained ceremonies by which he himself would be bound and unable afterwards to carry out his anger. One should therefore read either, with Heraldus in his Second Thoughts, "remedia sciscere" (to decree remedies), or, with C. Barth, Adversaria, Book 55, ch. 13, p. 2618 f., "remedia sancire" (to ordain remedies), from which, written in abbreviation as "scire", "scire" could very easily arise. ORELL[I].

— ‹anchor: Meas iras› · col 1085 Meas iras. Ita Salmasius ex emendatione Meursii in Append. Editio princeps : Meas has. Gelenius : Minas has. Sed paulo ante : Quibus modis conveniat iras ejus atque animos temperare. ORELL.

"My wrath." So Salmasius, from Meursius's emendation in his Appendix. The first edition: "these of mine." Gelenius: "these threats." But a little before: "by what means it is fitting to temper his wrath and temper." ORELL[I].

— ‹anchor: Et si quando per fulgura significavero aliquid imminere› · col 1085 Et si quando per fulgura significavero aliquid imminere. Proprie significare, ut Graecis σημαίνειν, et significationes modo, διοσημεῖαι. HERALD.

"And if ever I signify through lightnings that something threatens." "Significare" is used in its proper sense, like the Greek σημαίνειν, and "significationes" in the same way, the Greek διοσημεῖαι (signs from Zeus). HERALD[US].

— ‹anchor: Et sacrorum vi vanescat› · col 1085 Et sacrorum vi vanescat. Sic restituit Cujacius ex ms., ubi legitur : Et sacrorum vanescat. Editio princeps : Et sacrum vanescat, vitiose. C. Barthius., Adversar., lib. LV, cap. 13, pag. 2619 : Et sacri vi vanescat. Sacrum scil. ritus ipse, ut traditus a Jove. Heraldus, in Curis secundis : Sacro evanescat. Elmenhorstius : Et cassum fatum vanescat, delens verba praecedentia et vacuum. Meursius in Appendice post v. sacrorum putat excidisse peractione aut tale quid. Usum verbi simplicis vanescere pro evanescere multis exemplis illustrat L. Bünemann. ad Lactant., Inst. IV, cap. 8, pag. 449. ORELL.

"And vanish by the force of the rites." So Cujas restored it from the manuscript, where one reads "and of the rites vanish." The first edition: "and the rite vanish," wrongly. C. Barth, Adversaria, Book 55, ch. 13, p. 2619: "and vanish by the force of the rite," the rite being the ceremony itself as handed down by Jupiter. Heraldus, in his Second Thoughts: "vanish through the rite." Elmenhorst: "and the empty doom vanish," deleting the preceding words "et vacuum". Meursius in his Appendix thinks that after the word sacrorum "peractione" (by the performance) or some such word has dropped out. L. Bünemann, on Lactantius, Institutes IV, ch. 8, p. 449, illustrates with many examples the use of the simple verb vanescere for evanescere. ORELL[I].

III ‹anchor: Remedia scisse› · col 1086 III. — Remedia scisse. Scisse a scisco, sciscere. Videmus itaque, in cap. praecedenti pro remedia scire legendum esse : Remedia sciscere. Sic supra, lib. II, c. 19 ; Antiquis opinionibus scitum est. Ubi male conjiciunt nonnulli sancitum. Nam scitum a sciscere. ORELL.

III. "To have decreed the remedies." Scisse from scisco, sciscere. We see, then, that in the preceding chapter for "remedia scire" one must read "remedia sciscere." So above, Book II, ch. 19: "it has been decreed by ancient opinions," where some wrongly conjecture "sancitum" (ordained). For scitum comes from sciscere. ORELL[I].

— ‹anchor: In verrucula collis unius› · col 1086 In verrucula collis unius. Vide supra, ad lib. II, cap. 49, et de locutione sermones conserere Oudendorp., ad Apulei., Met. V, pag. 349. ORELL.

"On the little knoll of a single hill." See above, on Book II, ch. 49; and on the phrase "to join conversation," Oudendorp on Apuleius, Metamorphoses V, p. 349. ORELL[I].

— ‹anchor: Et quaenam illa quaeso divina res fuit› · col 1086 Et quaenam illa quaeso divina res fuit, quae ab imperio rerum tanto Jovem compulit avocari. Sic edidi ex emendatione felicissima J. G. Graevii in Epistola 258, ad N. Heinsium Syllog. Burmann., vol. IV, pag. 332. Antea edebatur : Ab impetu rerum tanto. Sed quis ille impetus rerum? ORELL.

"And what, pray, was that divine matter which compelled Jupiter to be called away from the government of so great a world?" So I have printed from the very happy emendation of J. G. Graevius in Letter 258 to N. Heinsius, in Burmann's Sylloge, vol. IV, p. 332. Before, it was printed "from so great an onrush of things." But what is that onrush of things? ORELL[I].

— ‹anchor: Mortalium sese denunciationibus sistere› · col 1086 Mortalium sese denunciationibus sistere. Denunciatio proprie est interpellatio, qua quis per officiales magistratus in judicium provocatur. Paulus ICtus, lib. V Sent. Tit. V; Brisson., de Verb. Sign., lib. IV, p. 173. ELMENH. — Hoc loco, ut bene observat Priorius, denunciatio idem est quod condictio apud Augures, quae dicitur, cum denuntiatur, ut quis ante diem tertium ad inaugurandum adsit. Vide Serv. ad Virgil., Aen. III, 117, et Gesner., in Thesaur., v. condictio. Etiam sequens sistere vocabulum forense. Cic., de Offic., III, cap. 10 : Vas factus est alter ejus sistendi. ORELL.

"To present himself at the summonses of mortals." A denunciatio is properly a summons by which someone is called into court through the magistrates' officers. Paul the jurist, Sentences Book V, Title 5; Brisson, On the Meaning of Words, Book IV, p. 173. ELMENH[ORST]. — Here, as Priorius rightly observes, denunciatio is the same as condictio among the augurs, so called when notice is given that someone is to be present for the inauguration on the third day. See Servius on Virgil, Aeneid III, 117, and Gesner, Thesaurus, under condictio. The following word sistere too is a legal term. Cicero, On Duties III, ch. 10: "The other became surety for his appearance." ORELL[I].

— ‹anchor: Mola salsa, tus, sanguis, verbenarum suffitio› · col 1086 Mola salsa, tus, sanguis, verbenarum suffitio. Sagax est, sed non necessaria conjectura doctissimi Scaligeri : tus, sagmina verbenarum, suffitio. Festus : Sagmina dicebant herbas verbenas, quia ex loco sancto arcebantur, legatis proficiscentibus ad foedus faciendum. ubi vide intpp. Ideoque conjungit ea cum verbenis Livius, lib. I, cap. 24. Sed nostro loco sanguis videtur multo aptius propter ea quae praecesserunt : mola salsa, tus. Verbenarum usus notissimus non solum in sacris Fetialibus, sed in caeteris quibuscumque. Locus classicus est Servii ad Aen., XII, 120 : Verbena proprie est herba sacra, rosmarinus, ut multi volunt, id est λιβανωτίς, sumpta de loco sacro Capitolii, qua coronabantur Fetiales et pater patratus, foedera facturi vel bella indicturi. Abusive tamen etiam verbenas vocamus omnes frondes sacratas, ut est laurus, oliva, vel myrtus. Conf. Donatus ad Terent. Andr., act. IV, scen. III, vers. 11 ; Voss., ad Virgil. Eclog. VIII, 65 : Verbenasque adole pingues et mascula thura. et, qui pleraque veterum loca diligentissime collegit, Jo. Saubert. de Sacrif., cap. 24, p. 541, seq. Meursio placet : Verbenarum suffectio. ORELL.

"Salted meal, incense, blood, the burning of sacred boughs." The conjecture of the most learned Scaliger, "incense, sacred tufts of boughs, burning," is shrewd but not necessary. Festus: "They called the sacred herbs sagmina, because they were taken from a holy place when envoys set out to make a treaty"; see the commentators there. And so Livy joins them with verbenae, Book I, ch. 24. But in our passage sanguis (blood) seems far more fitting, because of what precedes: salted meal, incense. The use of sacred boughs was very well known not only in the rites of the Fetials but in all others. The classic passage is Servius on Aeneid XII, 120: "Verbena is properly a sacred herb, rosemary, as many hold, that is λιβανωτίς, taken from the sacred precinct of the Capitol, with which the Fetials and the pater patratus were crowned when about to make treaties or declare wars. Loosely, however, we also call verbenae all consecrated foliage, such as laurel, olive or myrtle." Compare Donatus on Terence, Andria, Act IV, scene 3, line 11; Vossius on Virgil, Eclogue VIII, 65: "and burn rich boughs and male frankincense"; and Jo. Saubert, who collected most of the ancient passages very diligently, On Sacrifices, ch. 24, p. 541 ff. Meursius prefers "verbenarum suffectio." ORELL[I].

— ‹anchor: Nominum terribilium fremores› · col 1086 Nominum terribilium fremores. Nomina terribilia, id (continues)

"The murmurings of dreadful names." Dreadful names, that (continues)

(printed under page 545)

LECTIONES VARIANTES (printed under page 546)

(a) ‹anchor: in caput caepitium› · call in col 1087

Caepitii Sab.

Sabaeus reads "caepitii" (genitive: "of an onion-head").

COMMENTARIUS — (continued) ‹anchor: Nominum terribilium fremores› · col 1086

(continued) est magica. Vide supra, ad lib. I, cap. 52. ORELL.

— ‹anchor: Voluntarium sese circumventionibus tradere› · col 1087 Voluntarium sese circumventionibus tradere. Ita ms. rectissime. Fulv. Ursinus conjecit : circumventionibus traditis. Gelenius : traderet. ORELL.

"To hand himself over willingly to trickery." So the manuscript, quite rightly. Fulvius Ursinus conjectured "to the trickeries handed down." Gelenius: "would hand over." ORELL[I].

— ‹anchor: Plena proloquii› · col 1087 Plena proloquii. Vide supra, ad l. III, c. 44. ORELL.

"Full of the saying." See above, on Book III, ch. 44. ORELL[I].

— ‹anchor: Utrumne capite vervecino, an suillo, an bubulo› · col 1087 Utrumne capite vervecino, an suillo, an bubulo, an quolibet alio. Revocavi lectionem codicis ms. Quid enim moverit editores cunctos voces an bubulo exulatum mittere, equidem nescio; vervecino pro cervicino, ut cod. ms. habet corruptissime, est ex emendatione Gelenii. ORELL.

"Whether with a wether's head, or a pig's, or an ox's, or any other." I have restored the reading of the manuscript. For what moved all the editors to send the words "or an ox's" into exile I for my part do not know. "Vervecino" for "cervicino," as the manuscript has it, most corruptly, is from Gelenius's emendation. ORELL[I].

IV ‹anchor: Puerilium esse ingeniola fictionum› · col 1088 IV. — Puerilium esse ingeniola fictionum. Deminutivum ingeniolum, ut ingenium, hoc loco pro re ingenio facta et inventa, εὕρημα, quo sensu Tertulliano imprimis frequentatissimum, apud quem tria vocabula, ingenium, artificium et argumentum, synonyma, ut observat Salmasius ad lib. de Pallio, p. 79. Conf. Semler., Ind. Latinitatis Tertullianeae. At melioribus quoque scriptoribus argentei aevi hoc usitatum, verbi causa, Tacito, Annal. XVI, 20, noctium ingenia de libidinibus nocturnis ingeniose excogitatis, et Plin. Paneg., cap. 49 : Exquisita ingenia coenarum, ubi vid. Gierig., p. 147. ORELL.

IV. "That they are the little inventions of childish fictions." The diminutive ingeniolum, like ingenium, stands here for a thing made and devised by wit, an εὕρημα (invention), a sense especially frequent in Tertullian, in whom three words, ingenium, artificium and argumentum, are synonyms, as Salmasius observes on De pallio, p. 79. Compare Semler, Index of Tertullian's Latinity. But this use was common in the better writers of the silver age too: for example Tacitus, Annals XVI, 20, "the inventions of the nights," of nocturnal debaucheries ingeniously contrived; and Pliny, Panegyric, ch. 49: "the exquisite inventions of dinners"; see Gierig there, p. 147. ORELL[I].

— ‹anchor: Cordis Numae vivacitas› · col 1088 Cordis Numae vivacitas. Numae est casus tertius. ORELL.

"Numa's liveliness of heart." "Numae" is in the dative case. ORELL[I].

— ‹anchor: Imprudentia maxima importatur Jovi› · col 1088 Imprudentia maxima importatur Jovi. Stewechius mavult imputatur, quod suspicatur enatum esse ex scriptione antiqua impoutatur, quam non intelligentes librarios fecisse importatur. Sed importatur impudentia alicui non minus bene dici potest, quam aegritudinem, sollicitudinem, luctum, suspicionem alicui importare apud Ciceronem aliosque. Vid. G. Corte ad Cic., ad Fam., lib. XVI, Ep. 21, p. 847, et, qui de hoc verbo multus est, M. Gudius ad Phaedri lib. I, fab. XXVIII, vers. 6, p. 247, ed. Burmanni. ORELL.

"The greatest imprudence is brought upon Jupiter." Stewech prefers "imputatur" (is imputed), which he suspects arose from an old spelling "impoutatur," which copyists who did not understand it turned into "importatur." But "impudence is brought upon someone" can be said no less well than "to bring grief, anxiety, mourning, suspicion upon someone" in Cicero and others. See G. Corte on Cicero, Letters to Friends, Book XVI, letter 21, p. 847, and M. Gudius, who says much about this verb, on Phaedrus Book I, fable 28, line 6, p. 247 of Burmann's edition. ORELL[I].

— ‹anchor: Confiteri te captum› · col 1088 Confiteri te captum. F. Ursinus : Confiteri Deum captum. Sed tunc scribendum fuisset : confiteri Deum captum se, neque te abesse potest ob sequentia verba : cum deceptum te doleas, pro quibus idem Ursinus substituit : cum deceptum se doleat. Elmenhorstius : Cum deceptum Deum doleas. ORELL.

"To confess that you were caught." F. Ursinus: "for the god to confess that he was caught." But then one would have had to write "confiteri Deum captum se"; and "te" cannot be missing, because of the following words "since you grieve that you were deceived," for which the same Ursinus substitutes "since he grieves that he was deceived." Elmenhorst: "since you grieve that the god was deceived." ORELL[I].

— ‹anchor: Et medicinam, quam obtuleras, ponere› · col 1088 Et medicinam, quam obtuleras, ponere. Sagax est, at minime necessaria, conjectura Meursii et Heraldi in Curis secundis : et medicinam, quam occulueras, promere. Ponit Jupiter, id est deponit, condonat Numae, quam prius obtulerat, medicinam, fulguritorum scil. expiandorum, pro capite humano offerri sibi permittens caput caepicium. ORELL.

"And to lay down the remedy you had offered." The conjecture of Meursius, and of Heraldus in his Second Thoughts, "and to bring out the remedy you had hidden," is shrewd but not at all necessary. Jupiter lays down, that is, sets aside, remits to Numa, the remedy he had offered earlier, namely for expiating what was struck by lightning, allowing an onion-head to be offered to him in place of a human head. ORELL[I].

— ‹anchor: Libidinose hominis inhiatum est cruori› · col 1088 Libidinose hominis inhiatum est cruori. Libidinose, id est crudeliter. Libido enim pro quovis affectu vel cupiditate ponitur apud antiquos. Vide C. Barth., Adversar., lib. XXIX, cap. 14, p. 1382. ORELL.

"He gaped wantonly after human blood." "Libidinose," that is, cruelly. For among the ancients libido is used for any passion or desire. See C. Barth, Adversaria, Book 29, ch. 14, p. 1382. ORELL[I].

— ‹anchor: Quid quod a Numa potuit et caepicio suscipi› · col 1088 Quid quod a Numa potuit et caepicio suscipi. Sic edidi ex emendatione editoris Lugd. Bat. Codex ms. habet : quod Numa potuit ei caepicio suscipi, nullo sensu. Editio princeps : quod Numa potuisse caepicio suscipi, quod tolerari potest, si dixerit, quod sequitur, et hic subintelligamus : quod Numa (scil. dixerit) potuisse caepicio suscipi. Scriverius ap. Meursium mavult : quod a Numa potuisset caepicio suscipi. Meursius ipse in Appendice : quod Numa potius ex caepicio suscipi (scil. dixerit vel intellexerit). Stewechius tandem : quod Numa putavit (vel putaverit) caepicio suscipi. ORELL.

"What of this, that what could be accepted from Numa even with an onion-head..." So I have printed from the emendation of the Leiden editor. The manuscript has "quod Numa potuit ei caepicio suscipi," which makes no sense. The first edition: "quod Numa potuisse caepicio suscipi," which can be tolerated if we understand here the "dixerit" that follows: "what Numa (said) could be accepted with an onion-head." Scriverius, in Meursius, prefers "what could have been accepted from Numa with an onion-head." Meursius himself in his Appendix: "what Numa (said or understood) was rather to be accepted from an onion-head." Stewech, finally: "what Numa thought (or may have thought) to be accepted with an onion-head." ORELL[I].

V ‹anchor: Apud Timotheum non ignobilem Theologorum virum› · col 1088 V. — Apud Timotheum non ignobilem Theologorum virum. Timothei Theologi praeter nostrum nullus veterum meminit. Vid. G. J. Voss., de Historicis Graecis, lib. III; C. Barthius, in Adversar., lib. LV, cap. 13, putat eumdem esse cum poeta illo lyrico et musico peritissimo sub Philippo Macedone, inventione decimae et undecimae chordarum lyrae nobilitato, de quo vide Suidam. Male, opinor. Nam quae Arnobius ex eo refert, petita videntur ex libro aliquo historico de diis eorumque mysteriis. De Timotheo illo, quem et Plutarchus ἐξηγητὴν appellat, id est hierophantam, mystagogum, sacrorum Eleusiniorum interpretem, vel, ut Tacitus loquitur antistitem caeremoniarum, adeundus Gisb. Cuperus in Appendice ad Apotheosin Homeri, pag. 277. Pro virum Fulv. Ursinus mavult unum. Sed nil mutandum. ORELL.

V. "In Timotheus, no mean man among the theologians." No ancient writer but ours mentions Timotheus the theologian. See G. J. Vossius, On the Greek Historians, Book III. C. Barth, Adversaria, Book 55, ch. 13, thinks he is the same as the lyric poet and most skilled musician under Philip of Macedon, famous for inventing the tenth and eleventh strings of the lyre, on whom see the Suda. Wrongly, I think. For what Arnobius reports from him seems drawn from some historical book on the gods and their mysteries. On that Timotheus, whom Plutarch too calls ἐξηγητής (interpreter), that is, hierophant, mystagogue, interpreter of the Eleusinian rites, or, as Tacitus puts it, "president of the ceremonies," consult Gisbert Cuper in the Appendix to his Apotheosis of Homer, p. 277. For "virum" (man) Fulvius Ursinus prefers "unum" (one). But nothing is to be changed. ORELL[I].

— ‹anchor: Super Magna Deorum Matre, superque sacris ejus origo haec sita est› · col 1088 Super Magna Deorum Matre, superque sacris ejus origo haec sita est. Cum hac narratione conf. Pausanias in Achaicis, pag. 430, ed. Sylburgii, eamdem historiam sive fabulam describens, sed aliquanto brevius. ORELL.

"Concerning the Great Mother of the Gods and concerning her rites, this origin is set down." Compare with this narrative Pausanias, Achaica, p. 430 of Sylburg's edition, who describes the same history or fable, but somewhat more briefly. ORELL[I].

— ‹anchor: Ex intimis eruta (quemadmodum ipse scribit insinuatque) mysteriis› · col 1088 Ex intimis eruta (quemadmodum ipse scribit insinuatque) mysteriis. Stewechius legendum suspicatur : ex (continues)

"Dug out (as he himself writes and suggests) from the innermost mysteries." Stewech suspects one should read: "from (continues)

(printed under page 546)

LECTIONES VARIANTES (printed under page 547)

(a) ‹anchor: not visible in the foot images› · call in col 1089

Hanc Sab.

Sabaeus reads "hanc" ("this").

(printed under page 547)

(b) ‹anchor: validissima succendit vi meri› · call in col 1090

Ita Sab. Alii : validissimi, bene.

So Sabaeus. Others read "validissimi" ("most powerful"), rightly.

COMMENTARIUS — (continued) ‹anchor: Ex intimis eruta (quemadmodum ipse scribit insinuatque) mysteriis› · col 1088

(continued) intimis eruta (quemadmodum ipse scribit) insinuataque mysteriis. Sed jam aliquoties legimus apud nostrum : tradit insinuatque; insinuare scil. i. q. tradere, docere. Vid. supra, ad lib. I, cap. 63. ORELL.

— ‹anchor: Cui nomen est Agdus, regionis ejus ab indigenis sic vocatae› · col 1089 Cui nomen est Agdus, regionis ejus ab indigenis sic vocatae. Ex ea.... Stewechius et Meursius malunt : sic vocata. Ex ea. Male. Sic vocatae est graeca constructio. ORELL.

"Whose name is Agdus, the region being so called by its inhabitants. From it...." Stewech and Meursius prefer "sic vocata" (so called, agreeing with the rock). Wrongly. "Sic vocatae" is a Greek construction. ORELL[I].

— ‹anchor: Sicut Themis mandaverat praecinens› · col 1089 Sicut Themis mandaverat praecinens. Revocat hic locus in memoriam mihi insignem Acronis lapsum ad Hor., l. I, Od. 2, cum ait : Diluvio facto cum tantum Parnassus emineret, Deucalion et Pyrrha, quomodo repararent genus humanum, Apollinem consuluerunt : qui dum respondisset, ut jacularentur ossa matris, tunc cognoverunt terram esse matrem dictam, unde jaculante mox Pyrrha lapides puellae, et Deucalione mares nati sunt. Neque enim Apollinis, sed Themidis oraculum consultum fuit. Patet ex Arnobii loco hoc et Ovidio Metam. I, 320 : Numina montis adorant / Fatidicamque Themin, quae tunc oracla tenebat. Et certe prior Apolline Themis templum habebat in Boetica, juxta Cephisum. Vide Etymologum v. θεμιστεύων, Suidam v. θεμιστεύειν, Juvenalis Interp., sat. I. (Placid. Lutat. in Stat. Thebaid., lib. III, p. 109, ed. Lindenbrog.) Immo Orpheus, Hymno Themidis canit, eam oracula primam hominibus ostendisse et Apollinem edocuisse. Sic ait : Ἣ πρώτη κατέδειξε βροτοῖς μαντήϊον ἁγνὸν / Δελφικῷ ἐν κευθμῶνι θεμιστεύουσα θεοῖσι / Πυθίῳ ἐν δαπέδῳ, ὅτε Πύθων ἐμβασίλευεν, / Ἣ καὶ Φοῖβον ἄνακτα θεμιστοσύνας ἐδίδαξε. Quamvis Pindari interpres Pani id tribuat contra Orphei mentem. MEURS., lib. V, c. 2. — Prima oraculo Delphico praeerat Tellus, postea Themis, tandem Apollo. Vid. Aeschyl. Eumenid. init.; Pausan., Phocic., p. 809, Schol. Euripid. Ad Orest., vers. 163. ORELL.

"As Themis had commanded in prophecy." This passage recalls to my mind Acro's notable slip on Horace, Book I, Ode 2, where he says: "After the flood, when only Parnassus stood out, Deucalion and Pyrrha consulted Apollo on how they might restore the human race; when he answered that they should throw their mother's bones, they then understood that the earth was called the mother; whence, as Pyrrha threw stones, girls were born, and as Deucalion threw, males." For it was not Apollo's oracle that was consulted, but Themis's. This is clear from this passage of Arnobius and from Ovid, Metamorphoses I, 320: "They worship the deities of the mountain and prophetic Themis, who then held the oracle." And certainly Themis had a temple in Boeotia [printed "Boetica"], by the Cephisus, before Apollo. See the Etymologicum under θεμιστεύων, the Suda under θεμιστεύειν, the commentator on Juvenal, Satire I (Placidus Lutatius on Statius, Thebaid, Book III, p. 109 of Lindenbrog's edition). Indeed Orpheus sings in the Hymn to Themis that she first showed oracles to men and taught Apollo. He says: "She who first showed mortals the holy oracle, giving prophecies for the gods in the Delphic recess, on the Pythian ground, when Python reigned; she who also taught lord Phoebus the giving of oracles." Although the commentator on Pindar attributes this to Pan, against Orpheus's meaning. MEURS[IUS], Book V, ch. 2. — First Earth presided over the Delphic oracle, then Themis, finally Apollo. See Aeschylus, beginning of the Eumenides; Pausanias, Phocica, p. 809; the scholiast on Euripides, Orestes, line 163. ORELL[I].

— ‹anchor: Informata est› · col 1089 Informata est. Informari, in vitam adigi, formam capere cogi, ut explicat C. Barthius in Adversar., lib. LV, cap. 13, pag. 2619. Contra informis est, qui, unde cognosci possit, formam non habet. Hinc Apuleius, lib. V, de Psyche : voces informes audiens. hoc est voces audiens quae unde manaverint, cognoscere non potuit. ORELL.

"Was given form." Informari: to be driven into life, to be compelled to take a form, as C. Barth explains, Adversaria, Book 55, ch. 13, p. 2619. Conversely informis is that which has no form by which it might be recognized. Hence Apuleius, Book V, on Psyche: "hearing formless voices," that is, hearing voices of which she could not tell whence they came. ORELL[I].

— ‹anchor: Datam quieti et somno nequam incestis Jupiter cupiditatibus appetivit› · col 1089 Datam quieti et somno nequam incestis Jupiter cupiditatibus appetivit. Sic edidi ex emendatione lenissima et elegantissima C. Barthii in Adversar. l. l., et lib. XXIX : cap. 14, nequam enim saepissime pro libidinoso, petulante. Sic Martialis, lib. I, epigr. 109 : Ista est passere nequior Catulli. Eodem sensu nequitia ap. Petron. Sat., cap. LXXXVII : At ille non indelectatus nequitia mea. Antea edebatur : Quam incestis, quod si sanum est, nihil aliud significare potest quam valde, maxime incestis, ut quam positivo junctum nonnunquam vice fungitur superlativi. Vide Tursellin., de Particulis Ling. lat., Sic auctor incertus de bello Hispan., cap. 33 : Coenam afferri quam opimam imperavit. Sed hoc nostro loco nimis durum. Sequi itaque malui correctionem C. Barthii. ORELL.

"When she had given herself to rest and sleep, wanton Jupiter assailed her with incestuous desires." So I have printed from the very gentle and very elegant emendation of C. Barth in the Adversaria, in the place cited, and Book 29, ch. 14; for nequam is very often used for lustful, wanton. So Martial, Book I, epigram 109: "She is naughtier than Catullus's sparrow." In the same sense nequitia in Petronius, Satyricon ch. 87: "But he, not displeased by my naughtiness." Before, it was printed "quam incestis," which, if sound, can only mean "very," "most incestuous," as quam joined to a positive sometimes does duty for a superlative. See Tursellinus, On the Particles of the Latin Language. So the unknown author of the Spanish War, ch. 33: "He ordered as rich a dinner as possible to be brought." But in our passage this is too harsh. I have therefore preferred to follow C. Barth's correction. ORELL[I].

— ‹anchor: Voluptatem in lapidem fudit victus› · col 1090 Voluptatem in lapidem fudit victus. Voluptas hoc loco de effectu libidinis, semine genitali. Similiter Hyginus, Poet. Astron., lib. II, cap. 13, de Vulcano Minervam appetente : Et cum plenus cupiditatis ad eam, ut complexui se applicaret, ferretur, repulsus effudit in terram voluptatem. ELMENH.

"Overcome, he poured out his pleasure on the stone." Voluptas here refers to the effect of lust, the generative seed. Likewise Hyginus, Poetic Astronomy, Book II, ch. 13, of Vulcan desiring Minerva: "And when, full of desire, he rushed at her to clasp her in his embrace, he was repulsed and poured his pleasure on the ground." ELMENH[ORST].

— ‹anchor: Mugitibus editis multis prius› · col 1090 Mugitibus editis multis prius, etc. Editio princeps et Gelenii : Mugitibus editus multis prius, etc., unde C. Barthius Adversar., lib. XXIX, cap. 14, et lib. LV., cap. 13, reponendum suspicatur : Mugitibus auditus multis prius, scil. nascitur Adcestis. Sagax conjectura. Attamen nihil mutare ausim. ORELL.

"After many bellowings had first been uttered," etc. The first edition and Gelenius's: "brought forth with many bellowings first," whence C. Barth, Adversaria, Book 29, ch. 14, and Book 55, ch. 13, suspects one should restore "heard first in many bellowings," that is, Acdestis is born. A shrewd conjecture. Yet I would not venture to change anything. ORELL[I].

— ‹anchor: Insana et furialis libido, et ex utroque sexu› · col 1090 Insana et furialis libido, et ex utroque sexu. Ita Fulvius Ursinus et Gelenius. Editio princeps : Et ex utraque sexus, nullo sensu. Meursius : ex utroque sexus, ut sensus sit. Acdestin fuisse Androgynum : quod testatur etiam Pausanias : Διὰ ὑπνωμένον ἀφιέναι σπέρμα ἐς γῆν· τὴν δὲ ἀνὰ χρόνον ἀνεῖναι δαίμονα, διπλᾶ ἔχοντα αἰδοῖα, τὰ μὲν ἀνδρός, τὰ δὲ αὐτῷ γυναικός. Ὄνομα δὲ Ἄγδιστιν αὐτῷ τίθενται. Heraldus totam auctoris sententiam invertens et cum sequentibus conjungens legendum existimat : et ex utero quippe saxi vis apta devastare, disperdere. C. Barthius, in Adversar., lib. XXIX, cap. 14, pag. 1383, Gelenii emendationem defendens putat, sexu esse nominativum antiquum pro sexus, auctorem citans Festum : Sexus, aliter sexu, natura habitusque, ex graeco, etc., ubi vid. Jos. Scaliger. Ita Sallust., Hist., lib. II. Frag. Undique virile et muliebre sexu per vias et tecta omnium visebatur, et Sisenna, Hist., lib. IV : Tum in muro virile ac muliebre sexu, populi multitudine omni collecta, ubi autem alii legunt secus, quod et in nostro loco reponere vult Stewechius. Sed quid obstat, quominus et hoc loco sexu accipiamus casu sexto, ut sensus sit, libidinem (Geschlechtstrieb) utriusque sexus sensisse Acdestim, quippe androgynum. ORELL.

"A mad and frenzied lust, and from both sexes." So Fulvius Ursinus and Gelenius. The first edition: "Et ex utraque sexus," which makes no sense. Meursius: "ex utroque sexus," so that the sense is that Acdestis was an androgyne, which Pausanias also attests: "that Zeus, in his sleep, let fall seed upon the earth; and in time she sent up a divinity having double genitals, the one of a man, the other of a woman. They give it the name Agdistis." Heraldus, turning the author's whole sentence around and joining it with what follows, thinks one should read: "and indeed from the womb of the rock a force fit to lay waste, to destroy." C. Barth, Adversaria, Book 29, ch. 14, p. 1383, defending Gelenius's emendation, thinks sexu is an old nominative for sexus, citing as authority Festus: "Sexus, otherwise sexu, nature and condition, from the Greek," etc.; see Jos. Scaliger there. So Sallust, Histories, Book II, fragment: "On every side the male and female sex was to be seen along the roads and on the roofs of all," and Sisenna, Histories, Book IV: "Then on the wall the male and female sex, the whole multitude of the people gathered," where, however, others read "secus," which Stewech wants to restore in our passage too. But what prevents our taking sexu here too as an ablative, so that the sense is that Acdestis, being androgynous, felt the lust (Geschlechtstrieb, sexual drive) of both sexes? ORELL[I].

— ‹anchor: Immanitas quo animi duxerat› · col 1090 Immanitas quo animi duxerat. Vide supra ad libri I, cap. 5, verba : Ut ille immanis Xerxes. Salmasius edidit : Ire immanitas quo animi duxerat. At multo significantior mihi videtur antiqua lectio : omnia divastare, disperdere, quo (illum) duxerat animi immanitas. ORELL.

"Where savagery of mind had led." See above on Book I, ch. 5, the words "as that savage Xerxes." Salmasius printed: "to go where savagery of mind had led." But the old reading seems to me far more expressive: "to lay waste everything, to destroy, wherever savagery of mind had led (him)." ORELL[I].

— ‹anchor: Nec praeter se quidquam potentius credere› · col 1090 Nec praeter se quidquam potentius credere. Fulv. Ursinus mavult : prae se. ORELL.

"And to believe nothing more powerful besides himself." Fulvius Ursinus prefers "prae se" (in comparison with himself). ORELL[I].

VI ‹anchor: Ludo et venationibus excitatam› · col 1090 VI. — Ludo et venationibus excitatam. Ludus hoc loco videtur significare res venereas, τὰ ἀφροδίσια. ORELL.

VI. "Excited by sport and hunting." Ludus here seems to mean sexual matters, τὰ ἀφροδίσια. ORELL[I].

— ‹anchor: Necessitatis in tempore› · col 1090 Necessitatis in tempore. Haec est lectio codicis ms, (continues)

"At the time of need." This is the reading of the manuscript, (continues)

(printed under page 547)

[render note: both foot images begin below the start of the notes. The Lectiones variantes (if any), the rest of the note "Necessitatis in tempore" carried over from p. 547, and the opening of the note that ends "...fra, cap. 23 hujus libri" are cut off at the top of the left image. The top of the right image is also cut: the text between "Vel, quod emittunt priores editores," (foot of the left column) and "δὲ Σαγγαρίου" (head of the right image) is not visible. The visible text is set below; the gaps are marked.] COMMENTARIUS — (continued; beginning not visible) ‹anchor: not visible› · col 1091 [...] fra, cap. 23 hujus libri : Circumjectas prolibus diripientem membranulas, et lib. VII, cap. 24 : Pollmina porro sunt ea, quae nos proles verecundius diximus. Vide C. Barth. Adversar., lib. LV, cap. 13, et Gesner., in Thesaur. ORELL.

[...] [be]low, ch. 23 of this book: "tearing off the little membranes wrapped around the testicles (proles)"; and Book VII, ch. 24: "Pollmina, moreover, are what we have called, more modestly, proles." See C. Barth, Adversaria, Book 55, ch. 13, and Gesner, Thesaurus. ORELL[I].

— ‹anchor: Exhalata ille vi meri› · col 1091 Exhalata ille vi meri. Sic editor Lugd. Bath. ex emendatione felicissima Jos. Scaligeri. Cod. ms. habet : Exaltata ille vi meri, quod defendit Stewechius intelligens de summo ebrietatis gradu (als seine Trunkenheit auf den hochsten Grad gekommen). Male. Nam effectus summae ebrietatis in Acdesti erat sopor altissimus : a quo, soluta demum crapula, experrectus est. Legendum itaque exhalata cum Scaligero, quod et Heraldus probat. Exsolutus ille vi meri, quod antea legebatur, est e correctione Gelenii. Editio princeps : exaltatus, etc. Canterus : exartatus. ORELL.

"When the force of the wine had breathed itself out of him." So the Leiden editor, from the very happy emendation of Jos. Scaliger. The manuscript has "when the force of the wine in him was raised to its height," which Stewech defends, taking it of the highest degree of drunkenness ("when his drunkenness had reached its highest degree"). Wrongly. For the effect of extreme drunkenness in Acdestis was the deepest sleep, from which he awoke when the intoxication had at last worn off. One must therefore read "exhalata" with Scaliger, which Heraldus also approves. "He, released by the force of the wine," the former reading, is from Gelenius's correction. The first edition: "exaltatus," etc. Canter: "exartatus" (with limbs bound). ORELL[I].

— ‹anchor: Eo quo fuerat, privat sexu› · col 1091 Eo quo fuerat, privat sexu. Sensus flagitat, ut cum Fulvio Ursino legamus : eo quo vir fuerat privat sexu. Androgynus enim fuit Acdestis, ut modo vidimus. ORELL.

"Deprives him of the sex he had been." The sense demands that we read with Fulvius Ursinus: "deprives him of the sex by which he had been a man." For Acdestis was an androgyne, as we have just seen. ORELL[I].

— ‹anchor: Cum discidio partium› · col 1091 Cum discidio partium. Ita legendum esse ex emendatione Ob. Gifanii pro dissidio, quod antea legebatur, docet Th. Canterus. Discidium enim, vocabulum Lucretio usitatissimum, διαχωρισμός, διάλυσις, significat separationem violentam et abruptionem duorum inter se conjunctorum, a discindere, dissidium contra, a dissideo, ere, indicat discordiam quamdam et animorum dissensum. Vid. Faern. et Bentley ad Terent. Andr., act. IV, scen. II, vers. 14, et Gesner, in Thesauro, et imprimis Walkenaer, ὁ πάνυ, ad Callimach. Eleg. Fragm., pag. 102. C. Barthius mavult decidio, quod idem est ac discidium. Partes autem hoc loco κατ᾽ ἐξοχὴν de virilibus, genitalibus, quo sensu passim occurrit in Priapeiis, verbi causa, epigr. 8, 29 et 48, quos locos exscribere pudor vetat. Conf. Erhard., ad Petron., cap. 112, et P. Burmann., II, ad Anthol. lat., vol. II, pag. 513. Quod non intelligens C. Barthius in Adversar., lib. LV, cap. 13, legendum putat : Cum discidio (vel decidio) patrum, asserens, patres, fratres eodem obscoeno sensu dici apud Latinos, quo proles, soboles, cujus vero significationis exemplum nullum attulit. Lectionem discidio patrum, probat etiam Lindanus ad Hesychium, v. Ἐλάσθε [reading uncertain], pag. 1172, tom. I, ed. Alberti, docens, eodem sensu testes vel testiculos etiam κυάμους dici apud Graecos, verbi causa, in versu illo Empedoclis citato ab Agellio, Noct. Att., lib. IV, cap. 11 : Δειλοί, πάνδειλοι, κυάμων ἄπο χεῖρας ἔχεσθαι. κυάμους, ut explicat Agellius, more Pythagorae operte atque symbolice appellatos, quia sint εἰς τὸ κύειν δεινοὶ καὶ αἴτιοι τοῦ κύειν. Sed vulgatam lectionem praetulit Cl. Alberti. ORELL.

"With the tearing away of the parts." That this is to be read, from the emendation of Obertus Giphanius, in place of "dissidio," the former reading, Th. Canter shows. For discidium, a word very common in Lucretius, διαχωρισμός, διάλυσις, means the violent separation and tearing apart of two things joined together, from discindere; dissidium, on the other hand, from dissideo, -ere, indicates a kind of discord and disagreement of minds. See Faernus and Bentley on Terence, Andria, Act IV, scene 2, line 14, and Gesner's Thesaurus, and above all Valckenaer, the great, on Callimachus's Elegiac Fragments, p. 102. C. Barth prefers "decidio," which is the same as discidium. "Partes" here means pre-eminently the male parts, the genitals, a sense found here and there in the Priapea, for example epigrams 8, 29 and 48, passages that shame forbids copying out. Compare Erhard on Petronius, ch. 112, and P. Burmann the younger on the Latin Anthology, vol. II, p. 513. Not understanding this, C. Barth, Adversaria, Book 55, ch. 13, thinks one should read "with the tearing away (or cutting off) of the fathers," asserting that patres and fratres are said by the Latins in the same obscene sense as proles, soboles, though he brought no example of that meaning. The reading "discidio patrum" is approved also by Lindanus on Hesychius, under Ἐλάσθε [?], p. 1172, vol. I of Alberti's edition, who teaches that among the Greeks too the testicles were called κυάμους (beans) in the same sense, for example in the line of Empedocles cited by Aulus Gellius, Attic Nights Book IV, ch. 11: "Wretches, utter wretches, keep your hands from beans"; κυάμους, as Gellius explains, named covertly and symbolically after Pythagoras's manner, because they are "powerful for begetting and the causes of begetting." But the celebrated Alberti preferred the common reading. ORELL[I].

— ‹anchor: Malus repente cum pomis ex his Punica nascitur› · col 1091 Malus repente cum pomis ex his Punica nascitur. Sic edidi ex emendatione verissima Meursii. Alii : malum....... Punicum. Sed malum et pomum fructus arboris, non arbor. Vide Salmas., ad Solin., pag. 674. ORELL.

"From these there suddenly springs a pomegranate tree with its fruit." So I have printed from Meursius's very true emendation. Others: "a pomegranate (malum ... Punicum)." But malum and pomum are the fruit of a tree, not the tree. See Salmasius on Solinus, p. 674. ORELL[I].

— ‹anchor: Cujus Nana speciem contemplata regis Sangarii vel fluminis filia› · col 1091 Cujus Nana speciem contemplata regis Sangarii vel fluminis filia. Vel, quod emittunt priores editores, [gap: text not visible between the foot of the left column and the head of the right image] δὲ Σαγγαρίου αἱ μὲν πηγαὶ ἐκ Φρυγίας εἰσίν· αὐτὸς δὲ διὰ τῆς Θρακῶν τῶν Βιθυνῶν χώρας ἔξεισιν εἰς τὸν Εὔξεινον πόντον. Latini, v. c., Ovidius appellant eum Sagarin. In ejus ripa habitabant Berecynthii Phryges Trojanis temporibus inclyti, a quibus Berecynthiae nomen Cybelae tributum, quae colebatur in hac regione, ut docet Epigramma vetus in Analectis Brunkii, vol. I, pag. 495, de Galo, sacerdote Cybeles : ἐκ δὲ βοάσας / Μητέρα Σαγγαρίου χείλεσι πὰρ ποταμοῦ. Vid. Oberlin., ad Vibium Sequestr., p. 187, seq. Pro Nana, Salmasius, ad Solinum, l. l., nostrum locum citans edidit Nava, nescio an operarum vitio. De eadem Pausanias in Achaic., p. 430, ed. Sylburg., sed brevius nostro : Θεοὶ δὲ Ἄγδιστιν δείσαντες τὰ αἰδοῖά οἱ τὰ ἀνδρὸς ἀποκόπτουσιν. Ὡς δὲ ἀπ᾽ αὐτῶν ἀναφῦσα ἀμυγδαλῆ εἶχεν ὡραῖον τὸν καρπόν, θυγατέρα τοῦ Σαγγαρίου ποταμοῦ λαβεῖν φασι τοὺς καρπούς· ἐσθεμένης δὲ ἐς τὸν κόλπον, καρπὸς μὲν ἐκεῖνος ἦν ἀφανὴς αὐτίκα, αὐτὴ δὲ ἐκύει, τεκούσης δέ, τράγος περιεῖπε τὸν παῖδα ἐκκείμενον. Νίκαιαν vocant Nonnus Dionys., lib. XV, p. 422, ed. Hanov., et Memnon in Excerptis, cap. 41, aliam traditionem sequentes, nimirum Sangarii filiam gravidam factam non e genitalibus Acdestis a Baccho exclusis, sed ebriam factam vitiatamque ab ipso Baccho. Vide Notas nostras ad Memnon., p. 241. ORELL.

"Whose beauty Nana, daughter of the king, or of the river, Sangarius, beheld." "Or," which the earlier editors leave out, [gap] "...of the Sangarius the springs are in Phrygia; it flows out through the land of the Bithynian Thracians into the Euxine Sea." The Latins, Ovid for example, call it Sagaris. On its bank lived the Berecynthian Phrygians, famous in Trojan times, from whom the name Berecynthia was given to Cybele, who was worshipped in this region, as an old epigram in Brunck's Analecta, vol. I, p. 495, on Galus, priest of Cybele, shows: "and crying out to the Mother, by the banks of the river Sangarius." See Oberlin on Vibius Sequester, p. 187 f. For Nana, Salmasius, citing our passage on Solinus in the place cited, printed Nava, perhaps by the printers' fault. Pausanias tells of the same woman in the Achaica, p. 430 of Sylburg's edition, but more briefly than our author: "The gods, fearing Agdistis, cut off its male parts. When an almond tree grew up from them and bore ripe fruit, they say that the daughter of the river Sangarius took of the fruit; and when she laid it in her bosom, that fruit vanished at once, but she conceived; and when she had given birth, a he-goat tended the exposed child." Nonnus, Dionysiaca Book XV, p. 422 of the Hanau edition, and Memnon in the Excerpts, ch. 41, call her Nicaea, following another tradition, namely that the daughter of Sangarius became pregnant not from the genitals cut from Acdestis but because she was made drunk and violated by Bacchus himself. See our notes on Memnon, p. 241. ORELL[I].

— ‹anchor: Bacculis› · col 1092 Bacculis. Jos. Scaliger legend. censet pabulis. ORELL.

"With little berries." Jos. Scaliger thinks one should read "pabulis" (with fodder). ORELL[I].

— ‹anchor: Repertum nescio quis sumit Phorbas, lacte alit hirquino› · col 1092 Repertum nescio quis sumit Phorbas, lacte alit hirquino. Secutus sum correctionem editoris Lugd. Bat. Quanquam hujus Phorbae nulla apud veteres mentio exstet, verosimile est ita scripsisse Arnobium, cum addat nescio quis, his verbis innuens, plures ejus nominis pastores memorari ab antiquis. Editores caeteri ; nescio quis sumit, format, etc., quod sine dubio vitiosum frustra tuetur C. Barthius, in Adversar., lib. LV, cap. 13, pag. 2619, explicans : curat, ne informis evadat et membris distortis. Sed vellem hujus significationis nobis exempla dedisset vir eruditionis vastissimae. Nam formatur puer jam in utero matris ; et educatione ac cura forma homini non acquiritur, sed conservatur. Heraldus verbum format delendum censet tanquam glossema, cum in Codice ms. legatur formas, quod profectum ab imperito aliquo librario, qui in membranis, quas descripserat, ad vocem paulo post sequentem scitulos in margine annotatum repererit formosos, proque illo in textum retulerit formas. Sed in Curis secundis hanc sententiam retractans legendum suadet : nescio quis sumit, fovet, lacte alit hirquino. Equidem in lectione dubia malui sequi Salmasium. ORELL.

"A certain Phorbas, I know not who, takes up the foundling and feeds it on goat's milk." I have followed the correction of the Leiden editor. Although no mention of this Phorbas exists among the ancients, it is likely that Arnobius wrote so, since he adds "I know not who," hinting by these words that several shepherds of that name are recorded by the ancients. The other editors: "someone takes it up, forms it," etc., an undoubtedly faulty reading that C. Barth defends in vain, Adversaria, Book 55, ch. 13, p. 2619, explaining: "he takes care that it does not turn out misshapen and with distorted limbs." But I wish that man of vast learning had given us examples of this meaning. For a child is formed already in its mother's womb; and form is not acquired by a human being through upbringing and care, but preserved. Heraldus thinks the word "format" should be struck out as a gloss, since the manuscript reads "formas," which came from some unskilled copyist who, finding "formosos" written in the margin of the parchment he was copying against the word "scitulos" that follows shortly after, carried it into the text as "formas." But in his Second Thoughts, withdrawing this view, he advises reading: "someone takes it up, cherishes it, feeds it on goat's milk." For my part, in a doubtful reading, I preferred to follow Salmasius. ORELL[I].

— ‹anchor: Scitulos› · col 1092 Scitulos, id est pulchros, formosos, elegantes. Sic Plautus Rudent., act. IV, scen. I, vers. 2, seq. : Jam clientas repperi / Atque ambas forma scitula atque aetatula. Ita scitus et scitulus ap. Plautum haud semel de rebus optatis et jucundis visu et auditu, respondetque nostro artig. Vide Gronov. ad Plaut. Bacchid., act. III, (continues)

"Pretty ones," that is, beautiful, comely, elegant. So Plautus, Rudens, Act IV, scene 1, lines 2 f.: "Now I have found clients, both of them of pretty looks and tender age." So scitus and scitulus are used more than once in Plautus of things desirable and pleasant to see and hear, and correspond to our "artig." See Gronovius on Plautus, Bacchides, Act III, (continues)

(printed under page 548)

[render note: both foot images begin below the start of the notes. The Lectiones variantes (if any), the rest of the note "Scitulos" carried over from p. 548, and any notes before "Vel quia hircos" are cut off at the top of the left image. The text between "mimus" (foot of the left column) and "lis, qualis fuerat Acdestis?" (head of the right image) is also not visible. The visible text is set below; the gaps are marked.] COMMENTARIUS — ‹anchor: Vel quia hircos Phryges suis Attagos elocutionibus nuncupant› · col 1093 Vel quia hircos Phryges suis Attagos elocutionibus nuncupant. In aliam ab Arnobio sententiam abit Bochartus, de Animal. Sacr., lib. I, cap. 53, p. 647, quem consule, si lubet. GALLAND.

"Or because the Phrygians in their speech call he-goats attagi." Bochart, On the Sacred Animals, Book I, ch. 53, p. 647, goes off into a different view from Arnobius's; consult him, if you like. GALLAND[I].

— ‹anchor: Vel quia hircos Phryges suis Attagos elocutionibus usurpant› · col 1093 Vel quia hircos Phryges suis Attagos elocutionibus usurpant, inde Attis nomen ut sortiretur effluxit. Hesychius : Ἀδαγοοῦς..... θεός τις παρὰ Φρυξὶν Ἑρμαφρόδιτος, quem eumdem esse cum Attide nostro docent interpretes Hesychii, Sopingius et Bielius. Drusius, lib. I Animadvv., cap. 25, pro Attagos legendum censet Atasos vel Atysos, ut inflectatur ad Hebr. תיש hircus, ut Lais, λῖς, leo. Immo pergit : Puto esse a עתוד, unde עתודים : hirci majores. Iones dixisse ἀττηγὸν hiscum, docet Eustathius ad Odyss. I, p. 1625, ed. rom. Bochartus de Aeneae adventu in Italiam, p. 1075. (Opp.) conjicit, hunc eumdem esse, qui secundum fabulas natus fuit ex Mercurio et Venere (Ovid., Met., IV, 288), et in Hesychio legendum censet Ἀδαγύους, tamquam a Phrygibus corruptum vocabulum ex Graeco Ἀνδρόγυνος. Bielius defendit lectionem Ἀδαγοοῦς, ab Atago, τ in δ mutato pro dialecti varietate et ους terminatione solita in nominibus Phrygum propriis (ut supra habuimus Agdus, nomen Phrygicum rupis illius ingentis, ex qua magna mater informata), et putat ab Attago hirco deum illum Phrygum dictum ab Hesychio Ἀδαγοοῦς, a nostro Attis, id est hircinus, quod forsitan vel κριοπρόσωπος cultus fuerit, ut Jupiter Ammon (de quo vid. Spanhem. de Usu et Praest. Numism., p. 349 seq.), vel κριοφάγος fuerit, hoc est deus aliquis, cui hirci immolati sint. Conf. Hesych., in κριοφάγος. Similiter et Apollo Μαλόεις dictus est in Lesbo ἀπὸ τῶν μήλων, ab ovibus, quae ipsi immolabantur. Vid. Salmas ad Solin. (Intpp. ad Hesych. v. Ἀδαγοοῦς.)

"Or because the Phrygians in their speech use 'attagi' for he-goats, it came about from this that he received the name Attis." Hesychius: "Adagoous..... a hermaphrodite god among the Phrygians," whom the commentators on Hesychius, Sopingius and Biel, show to be the same as our Attis. Drusius, Animadversions Book I, ch. 25, thinks that for Attagos one should read Atasos or Atysos, so that it may be bent towards the Hebrew תיש, he-goat, as Lais, λῖς, lion. Indeed he goes on: "I think it is from עתוד, whence עתודים, the larger he-goats." That the Ionians said ἀττηγός for a he-goat ("hiscum", as printed) Eustathius shows on the Odyssey I, p. 1625 of the Roman edition. Bochart, On Aeneas's Coming into Italy, p. 1075 (Works), conjectures that this is the same as the one who, according to the fables, was born of Mercury and Venus (Ovid, Metamorphoses IV, 288), and thinks that in Hesychius one should read Ἀδαγύους, as a word corrupted by the Phrygians from the Greek Ἀνδρόγυνος (man-woman). Biel defends the reading Ἀδαγοοῦς, from Atagus, with τ changed to δ by dialect variation and the ending -ους usual in Phrygian proper names (as above we had Agdus, the Phrygian name of that huge rock from which the Great Mother was formed), and thinks that this god of the Phrygians was named from attagus, he-goat, called by Hesychius Ἀδαγοοῦς and by our author Attis, that is, "goatish," because perhaps he was worshipped either ram-faced (κριοπρόσωπος), like Jupiter Ammon (on whom see Spanheim, On the Use and Excellence of Coins, p. 349 f.), or as ram-eating (κριοφάγος), that is, some god to whom he-goats were sacrificed. Compare Hesychius under κριοφάγος. Likewise Apollo too was called Μαλόεις in Lesbos ἀπὸ τῶν μήλων, from the sheep that were sacrificed to him. See Salmasius on Solinus. (Commentators on Hesychius under Ἀδαγοοῦς.)

— ‹anchor: Hunc unice Mater deum, ore fuerat quod excellentissimo, diligebat› · col 1093 Hunc unice Mater deum, ore fuerat quod excellentissimo, diligebat. Ovidius, Fast. IV, 423, seq. : Phryx puer in silvis facie spectabilis altis / Turrigeram casto vinxit amore Deam. / Hunc sibi servari voluit, sua templa tueri : / Et dixit, Semper fac puer esse velis. / Ille fidem jussis dedit ; et, Si mentiar, inquit, / Ultima, quam fallam, sit Venus illa mihi. / Fallit : et in Nympha Sagaritide desinit esse, / Quod fuit. Huic poenas exigit ira Deae. ELMENH.

"The Mother of the gods loved him uniquely, because he was of surpassing beauty." Ovid, Fasti IV, 423 ff.: "A Phrygian boy, of striking looks, in the high woods bound the tower-crowned goddess with a chaste love. She wished him kept for herself, to guard her temples, and said, 'See that you will always to be a boy.' He pledged his faith to her commands, and said, 'If I lie, may the love for which I break faith be my last.' He breaks it, and in the nymph Sagaritis ceases to be what he was. For this the goddess's wrath exacts the penalty." ELMENH[ORST].

— ‹anchor: Et qua solum poterat, minus rectis assentationibus vinctus› · col 1093 Et qua solum poterat, minus rectis assentationibus vinctus. Rectissime hanc codicis ms. lectionem, ut mihi quidem videtur, unice veram, in textum revocavit Salmasius. Sensus est : Acdestim, hominem quippe, (ut supra illum descripserat,) insanis et furialis libidinis potuisse tantummodo minus rectis, hoc est, turpibus et flagitiosis assentationibus vinciri. Quod nescio qua de causa offendit editores caeteros. Gelenius mutavit haec more suo audacius ; et qua solum poterat amans, tectis assentationibus vinctus. Theodor. Canterus : et qua solum poterat mimus, tectis assentationibus vinctus, probante P. Colvio ad Apulei., Met., lib. X, pag. 688, ed. Oudendorp. Canterum ex parte secutus Meursius totum locum sic refigit : Hunc unice mater deum, ore fuerat quod excellentissimo, diligebat. Diligebat et Acdestis...... et qua solum poterat, mimus [gap: text not visible] lis, qualis fuerat Acdestis? Non magis audiendus Stewechius refingens : et qua solum poterat tactibus, assentationibus victum. Is. Pontanus, ad Macrob. Saturn., lib. V, cap. 17, suadet : et qua solum poterat amans imitus, etc. Imitus adverbium, ut stirpitus, medullitus, sed mox tamen idem in omissis hanc conjecturam retractat. C. Barthius, in Adversar., lib. XXIX, c. 14, legendum censet . eminus tectis assentationibus junctus, hoc sensu ; eminus, quasi ex longinquo, non suppetente audacia aut copia, persequebatur Acdestis ephebum, tectisque assentationibus animum aucupabatur ejus. At talis modestia alienissima ab Acdesti, deorum hominumque contemptore. Magis probanda conjectura Heraldi proxime accedens ad Codicis scriptionem : minus tectis assentationibus vinctus, durch allzuoffenbare Gunstbezeugungen. Praefero tamen lectionem Codicis ms. merito revocatam a Salmasio. ORELL.

"And bound, in the only way he could be, by less than upright flatteries." Salmasius most rightly restored to the text this reading of the manuscript, which seems to me at least the only true one. The sense is: that Acdestis, being a creature (as he had described him above) of mad and frenzied lust, could be bound only by less than upright, that is, shameful and wicked, flatteries. For some reason I do not know, this offended the other editors. Gelenius, in his usual way, altered it rather boldly: "and bound, as a lover, in the only way he could be, by covert flatteries." Theodore Canter: "and, as a mime, in the only way he could be, bound by covert flatteries," with the approval of P. Colvius on Apuleius, Metamorphoses Book X, p. 688 of Oudendorp's edition. Partly following Canter, Meursius re-casts the whole passage thus: "The Mother of the gods loved him uniquely, because he was of surpassing beauty. Acdestis too loved him...... and in the only way he could, a mime [gap] ...such as Acdestis had been?" Stewech is no more to be heeded, re-casting: "and won over, in the only way he could be, by touches and flatteries." Is. Pontanus, on Macrobius, Saturnalia Book V, ch. 17, advises: "and in the only way he could, loving from the depths," etc., imitus being an adverb like stirpitus, medullitus; but soon afterwards he withdraws this conjecture in his Omissions. C. Barth, Adversaria, Book 29, ch. 14, thinks one should read "joined from afar by covert flatteries," in this sense: from afar, as it were from a distance, lacking boldness or opportunity, Acdestis pursued the youth and tried to catch his heart by covert flatteries. But such modesty is utterly foreign to Acdestis, the despiser of gods and men. More to be approved is the conjecture of Heraldus, which comes closest to the manuscript's writing: "bound by too little covert flatteries" ("by all too open marks of favour"). I prefer, however, the reading of the manuscript, rightly restored by Salmasius. ORELL[I].

— ‹anchor: Unde vino, quod silentium prodidit, in ejus nefas est sanctum sese inferre pollutis› · col 1094 Unde vino, quod silentium prodidit, in ejus nefas est sanctum sese inferre pollutis. Et haec est codicis ms. lectio, merito in textum revocata ab editore Lugd. Bat. hoc sensu : Vino pollutis nefas sese inferre in sanctuarium Attidis, propterea quod ille vino victus silentium prodidit. Quam lectionem temere mutavit Gelenius : Unde vinum, quod silentium prodidit, in ejus nefas est sanctuarium inferre pollutis, scil. Venere, libidine, amore illicito. Stewechius legendum censet : Unde de vino, etc. de abundanter positum accipiens, ut infra lib. VI, cap. 10 : sanguineo de ceroto, ubi vide notam Heraldi. Sanctum pro sanctuario, templo infra occurrit eodem libro, cap. 39 : Pinus illa, solemniter quae in Matris infertur sanctum Deae. Aelius Lampridius autem, in Heliogabal., cap. 7, pro simulacro posuit, ubi vid. Salmas., vol. I, Script. Hist. Aug., pag. 807. Pro pollutis alii legend. censent polluctis, id est sacratis, devotis. Sic infra, c. 12, init., deorum opinione polluctus. Quod autem si sequamur, in antecedentibus verbis omnino rescribendum erit : Unde vinum..... inferre, etc. deleto sese. ORELL.

"Hence, because wine betrayed the secret, it is forbidden for those defiled by it to enter his sanctuary." This too is the reading of the manuscript, rightly restored to the text by the Leiden editor, in this sense: it is forbidden for those defiled by wine to enter the sanctuary of Attis, because he, overcome by wine, betrayed the secret. Gelenius rashly changed this reading: "Hence it is forbidden for the defiled to bring wine, which betrayed the secret, into his sanctuary," defiled, that is, by Venus, lust, unlawful love. Stewech thinks one should read "Unde de vino," etc., taking de as redundant, as below, Book VI, ch. 10, "of bloody wax-salve," where see Heraldus's note. Sanctum for sanctuary, temple, occurs below in the same book, ch. 39: "that pine which is solemnly carried into the sanctuary of the Mother Goddess." Aelius Lampridius, however, in Heliogabalus ch. 7, used it for a sacred image; see Salmasius there, vol. I of the Writers of the Augustan History, p. 807. For pollutis others think one should read polluctis, that is, consecrated, devoted. So below, ch. 12 at the beginning, "consecrated by the opinion of the gods." But if we follow this, in the preceding words one must certainly rewrite "Unde vinum..... inferre," etc., deleting "sese." ORELL[I].

VII ‹anchor: Matrimonio ei suam filiam destinat› · col 1094 VII. — Matrimonio ei suam filiam destinat. Ita Meursius. Antea : Matrimonio ejus suam filiam destinat. Fortassis legendum : matrimonio ejus jam filiam destinat. ORELL.

VII. "He destines his daughter to him in marriage." So Meursius. Before: "destines his daughter to his marriage." Perhaps one should read "destines his daughter now to his marriage." ORELL[I].

— ‹anchor: Ac ne scaevus aliquis nuptialia interrumperet gaudia› · col 1094 Ac ne scaevus aliquis nuptialia interrumperet gaudia. Id est σκαιός, ἐπαρίστερός τις, sinistri ominis et infausti. In istis autem conjunctionibus et foederibus auspicia studebant facere sibi prosperrima et contraria omnia vitare. Hinc Seneca Controversia V, libri 10 : Occurrunt nuptiis omina dira, sacris publicis tristia ; feriatis maxime et solemnibus, et hilaritati dicatis diebus semianimes isti greges occurrunt. Quare nec novis nuptis exequias licebat ire. Synesius, epistola III : οὐ γάρ, οἶμαι, νομίζεται νυμφευτρίαις βαδίζειν ἐπ᾽ ἐκφοράν. HERALD. — Scaevus itaque sinister, id est perversus, sensu scil. Graecorum. Conf., qui de hoc vocabulo multus est, Fr. Juretus ad Symmach., lib. I, epist. XXV, pag. 35, seqq., ed. Lectii. ORELL.

"And lest anyone of ill omen should interrupt the wedding joys." That is, σκαιός, someone "left-handed," of sinister and unlucky omen. In such unions and compacts they took pains to make the auspices as favourable as possible and to avoid everything contrary. Hence Seneca, Controversiae V, of book 10: "Dire omens meet weddings, gloomy ones meet public rites; on holidays and festivals especially, and on days given to merriment, these half-dead herds meet us." Therefore it was not permitted even for new brides to go to funerals. Synesius, letter 3: "For it is not, I think, the custom for bridesmaids to go to a funeral." HERALD[US]. — Scaevus, then, is sinister, that is, perverse, in the Greek sense. Compare Fr. Juretus, who says much about this word, on Symmachus Book I, letter 25, p. 35 ff. of Lectius's edition. ORELL[I].

— ‹anchor: Fecit oppidum claudi› · col 1094 Fecit oppidum claudi. Id est, jussit, nostrate dialecto (faire fermer). Sic fecit fieri observabamus apud Aelium Spartianum, et similia apud Cassiodorum, Chrysologum, et alios. HERALD.

"He had the town closed." That is, he ordered it, in our own idiom ("faire fermer"). So we noted "fecit fieri" (had it made) in Aelius Spartianus, and similar phrases in Cassiodorus, Chrysologus and others. HERALD[US].

(printed under page 549)

COMMENTARIUS — ‹anchor: Conclamant exterriti ad horam Phryges› · col 1095 Conclamant exterriti ad horam Phryges. Ita felicissime correxit Salmasius, in ed. Lugd. Bat., et ad Solin. pag. 232. Ad horam idem quod ad praesens, in praesenti, παραχρῆμα, αὐθωρεί. Ita Quintilianus, Inst., lib. XII : Itaque eum (oratorem), si ad horam forte constiterit (hoc est si ex tempore dicere cogatur et statim causam agere), neque in testationibus faciendis esse imperitum velim. Sensus itaque : Statim, ut suggessit convivantibus Acdestis, conclamant Phryges. Codex ms. ad orandum, nullo sensu ; non magis quam Sabaei et Gelenii lectio adorandorum. Fulv. Ursinus : Ad ora deorum. Meursius : ad ora (hoc est ad adspectum) amborum, quod probat Heraldus. Elmenhorstius ad Apulei., lib. X, pag. 302 (ed. Francofurt.) : Exterriti ad Dorium (scil. cantum) Phryges. Stewechius : Exterriti adornandorum Phryges, explicans commoti facinoribus, quae videbant convivas in se parare. adornare, et citans phrasin Plautinam falli sermonis. Mox tamen hanc conjecturam retractans Gelenii lectionem adorandorum defendere conatur eodem sensu, pro agendorum, faciendorum. Festus : Adorare apud antiquos significabat agere, et in legg. XII Tab. Si adorat (hoc est agit) furtum, quod nec manifestum escit, duplionem luito. Sed hoc durissimum aeque ac insolentissimum. Alii tandem : ad ora tantorum. ORELL.

"The Phrygians, terrified on the instant, cry out together." So Salmasius most happily corrected it, in the Leiden edition and on Solinus, p. 232. "Ad horam" is the same as "for the present," "at the moment," παραχρῆμα, αὐθωρεί. So Quintilian, Institutes Book XII: "And so I would not want him (the orator), if he should happen to be called upon on the instant (that is, if he is compelled to speak extempore and plead a case at once), to be unskilled in drawing up depositions either." The sense, then: at once, as Acdestis suggested it to the banqueters, the Phrygians cry out together. The manuscript has "ad orandum," which makes no sense; no more than the reading of Sabaeus and Gelenius, "adorandorum." Fulvius Ursinus: "before the faces of the gods." Meursius: "before the faces (that is, at the sight) of both," which Heraldus approves. Elmenhorst on Apuleius, Book X, p. 302 (Frankfurt edition): "the Phrygians terrified at the Dorian (that is, strain)." Stewech: "the Phrygians terrified at the things being prepared," explaining "shaken by the deeds which they saw the banqueters preparing against them," adornare, and citing the Plautine phrase "falli sermonis." Soon, however, withdrawing this conjecture, he tries to defend Gelenius's reading "adorandorum" in the same sense, for "agendorum, faciendorum" (things to be done). Festus: "Among the ancients adorare meant to do, and in the laws of the Twelve Tables: 'If he commits (that is, does) a theft that is not manifest, let him pay double.'" But this is as very harsh as it is very unusual. Others, finally: "before the faces of such great ones." ORELL[I].

— ‹anchor: Mammas sibi demetit Galli filia pellicis› · col 1095 Mammas sibi demetit Galli filia pellicis. Festus : Pellices nunc quidem appellantur alienis succumbentes, non solum foeminae, sed etiam viri, ubi vide Dacer. Sermo est de filia incerti cujusdam Galli, id est sacerdotis Cybeles. Nam haec de Midae Pessinuntii regis filia, sponsa Attidis, accipere sequentia vetant. ORELL.

"The daughter of the Gallus's concubine cuts off her breasts." Festus: "Pellices now are those who submit to others, not only women but men too"; see Dacier there. The talk is of the daughter of some unknown Gallus, that is, a priest of Cybele. For what follows forbids us to take this of the daughter of Midas, king of Pessinus, the bride of Attis. ORELL[I].

— ‹anchor: Rapit Atis fistulam, quam instigator ipse gestitabat insaniae› · col 1095 Rapit Atis fistulam, quam instigator ipse gestitabat insaniae. Malui et hoc loco Salmasium sequi. Caeteri : Rapit Attis testulam, quam lectionem defendunt Meursius in Appendice, Gallandus, ad h. l., et Ramirez., in Pentecont., cap. 4, pag. 30, docens ex Plinio, Hist. nat, lib. XXXV, cap. XII, Samia testa Matris Deum sacerdotes, qui Galli vocantur, virilitatem amputare. Sed v. fistula, sequentibus verbis : Quam instigator ipse gestitabat insaniae, hoc est quam gestitabat ut insaniam instigaret convivantibus, multo est accommodatior. Nam furor bacchantium vel Gallorum instigatur non testulis, sed tubis, tibiis, tympanis aliisque id genus instrumentis. Exsectionem autem sive evirationem Gallorum factam fuisse ad tibiae cantum, quod tibia et furenti rabie stimulum addebat ad exsectionem, et castratis mox dolorem imminuebat, docent nos Vossius et Gronovius ad Minuc. Felic., cap. 21, p. 204. Recipiendum itaque fistulam cum Salmasio. ORELL.

"Attis snatches the pipe which the very instigator of the madness was carrying." Here too I preferred to follow Salmasius. The others: "Attis snatches the potsherd," a reading defended by Meursius in his Appendix, by Galland on this place, and by Ramirez, Pentecontarchus ch. 4, p. 30, who shows from Pliny, Natural History Book XXXV, ch. 12, that the priests of the Mother of the Gods, who are called Galli, cut off their manhood with a Samian potsherd. But the word fistula (pipe), with the following words "which the very instigator of the madness was carrying," that is, which he carried in order to stir madness in the banqueters, is far more fitting. For the frenzy of Bacchants or Galli is stirred not by potsherds but by trumpets, flutes, drums and other instruments of that kind. That the cutting or emasculation of the Galli was done to the music of the flute, because the flute both added a goad to the raging frenzy for the cutting and soon lessened the pain of those castrated, Vossius and Gronovius teach us on Minucius Felix, ch. 21, p. 204. "Fistulam," then, is to be accepted with Salmasius. ORELL[I].

— ‹anchor: Et sub pini arbore genitalia sibi desecat› · col 1095 Et sub pini arbore genitalia sibi desecat, etc. Haec omnia refert etiam Pausanias in Achaicis, pag. 430 (ed. Sylb.), sed brevius : Ὡς δὲ αὐξανομένῳ κάλλος οἱ μετῆν πλέον ἢ κατὰ εἶδος ἀνθρώπου, ἐνταῦθα τοῦ παιδὸς ἔρως ἔσχεν Ἄγδιστιν. αὐξηθέντα δὲ Ἄττην ἀποστέλλουσιν εἰς Πεσσινοῦντα οἱ προσήκοντες συνοικήσοντα τῇ βασιλέως θυγατρί. Ὑμεναῖος δὲ ᾔδετο, καὶ Ἄγδιστις ἐφίσταται, καὶ τὰ αἰδοῖα ἀπέκοψε μανεὶς ὁ Ἄττης· ἀπέκοψε δὲ καὶ ὁ τὴν θυγατέρα αὐτῷ διδούς. Ἄγδιστιν δὲ μετάνοια ἔσχεν, οἷα Ἄττην ἔδρασεν. Καὶ οἱ παρὰ Διὸς εὕρετο μήτε σήπεσθαί τι Ἄττῃ τοῦ σώματος, μήτε τήκεσθαι. Τάδε μὲν εἰς Ἄττην τὰ γνωριμώτατα. ELMENH.

"And under a pine tree he cuts off his genitals," etc. Pausanias too relates all this in the Achaica, p. 430 (Sylburg's edition), but more briefly: "When, as he grew, he had a beauty greater than befits a human form, then love of the boy seized Agdistis. When Attis was grown, his kinsmen sent him to Pessinus to marry the king's daughter. The wedding song was being sung, and Agdistis appeared; and Attis, maddened, cut off his genitals, and so did the man who was giving him his daughter. Then Agdistis repented of what he had done to Attis, and obtained from Zeus that no part of Attis's body should rot or waste away. These are the best known things about Attis." ELMENH[ORST].

— ‹anchor: Nunc etiam sacras velarier et coronarier pinus› · col 1096 Nunc etiam sacras velarier et coronarier pinus. Pinum in tutela matris Deum fuisse notissimum. HERALD.

"Even now the sacred pines are veiled and garlanded." It is very well known that the pine was under the protection of the Mother of the Gods. HERALD[US].

— ‹anchor: Valerius Pontifex› · col 1096 Valerius Pontifex. Quis ille pontifex ab Arnobio vocetur, dubium sane incertumque Animum tamen adverte, utrum ille dici non possit M. Valerius Messala, de quo Macrobius lib. I. Saturn. cap. 9. : Messala Cn. Domitii in consulatu collega, idemque per annos quinquaginta et quinque augur, de Jano ita infit : Qui cuncta fingit eademque regit. Ex hujus etiam Messalae auguris primo de auspiciis libro Gellius Noct. Att. lib. XIII, cap. 15, longum fragmentum transcripsit. Constat itaque, illum de Diis scripsisse : quidni ergo de Iae historia? NOURR, p. 549. — Hujus alibi nulla mentio. Vide G. J. Voss., de Hist. lat. in append. Sequens Iam est e cod. ms. Alii : Ion. ORELL.

"Valerius the Pontiff." Who this pontiff named by Arnobius is remains truly doubtful and uncertain. Consider, however, whether he might not be M. Valerius Messala, of whom Macrobius, Saturnalia Book I, ch. 9: "Messala, colleague of Cn. Domitius in the consulship and augur for fifty-five years, begins thus about Janus: 'He who fashions all things and likewise rules them.'" From the first book On the Auspices of this same Messala the augur, Gellius, Attic Nights Book XIII, ch. 15, copied out a long fragment. It is established, then, that he wrote on the gods: why not, therefore, on the story of Ia? NOURR[Y], p. 549. — There is no mention of him elsewhere. See G. J. Vossius, On the Latin Historians, in the appendix. The following "Iam" is from the manuscript. Others: "Ion." ORELL[I].

— ‹anchor: Dat lacrymas cum Acdesti› · col 1096 Dat lacrymas cum Acdesti. Propria phrasis. Nam dare lacrymas defuncto quasi debitum aliquod munus. Statim quum exspiravit aliquis, sequebatur propinquorum et amicorum fletus et ejulatus : dein deponebatur humi : tuncque super terram esse dicebatur, ut docet Servius. Quum autem aliquot dies asservatus esset et componeretur, ac pararetur jam pompa funeris, ultimum conclamabatur. Postremum, cum in ignem imponeretur, ultimum deflebatur. Conf. Serv. ad Aen., VI, 218, seqq. HERALD.

"She gives tears with Acdestis." A proper phrase. For to give tears to the dead is like a kind of debt owed. As soon as someone had breathed his last, the weeping and wailing of kinsmen and friends followed; then he was laid on the ground, and then he was said to be "above the earth," as Servius teaches. When he had been kept for some days and laid out, and the funeral procession was now being prepared, the last cry was raised. Finally, when he was placed on the pyre, the last lament was made. Compare Servius on Aeneid VI, 218 ff. HERALD[US].

— ‹anchor: Mater suffudit et has Deum› · col 1096 Mater suffudit et has Deum. Sic emendavit editor, Lugd. Bat., ut puto, rectissime. Et has, id est, et tales, scil. lacrymas, Codex ms. et editio princeps : Mater suffodit et se Deum, ineptissime. Gelenius : Mater suffodit eam Deum. Quod hoc loco nullum alium sensum admittit, quam defodit, sepelivit. At suffodere pro defodere, quod sciam, nusquam legitur. Fulv. Ursinus mutavit audacius : Mater sustulit et sepelit eam Deum Sed malui correctionem Salmasii sequi multo leniorem et contextui accommodatissimam. ORELL.

"The Mother of the Gods too shed these." So the Leiden editor emended it, most rightly, I think. "These too," that is, such tears as well. The manuscript and the first edition: "the Mother of the Gods digs under and herself," most absurdly. Gelenius: "the Mother of the Gods buries her beneath." Which in this place admits no other sense than "buried, interred." But suffodere for defodere is, so far as I know, found nowhere. Fulvius Ursinus altered it more boldly: "the Mother of the Gods took her up and buries her." But I preferred to follow Salmasius's correction, far gentler and most suited to the context. ORELL[I].

— ‹anchor: Unde amygdalus nascitur, amaritudinem significans funeris› · col 1096 Unde amygdalus nascitur, amaritudinem significans funeris. Videtur hoc loco vel Arnobius ipse, vel Timotheus ille Theologus, quem in tota hac narratione exscripit, vocem ἀμύγδαλος, amygdalus, derivasse ab ἀμύσσειν, quod significat pungere, et per metaphoram de animi dolore, luctu, verbi causa, Hom. Iliad. A, 243 : ...... σὺ δ᾽ ἔνδοθι θυμὸν ἀμύξεις χωόμενος, etc. Intelligenda autem amygdalus amara, die bittere Mandel. ORELL.

"From which an almond tree springs, signifying the bitterness of the funeral." Here either Arnobius himself, or that Timotheus the theologian whom he copied in this whole narrative, seems to have derived the word ἀμύγδαλος, almond, from ἀμύσσειν, which means to prick, and by metaphor is used of grief of mind, mourning; for example Homer, Iliad I (A), 243: "...... and you will tear your heart within you in anger," etc. The bitter almond is meant, "die bittere Mandel." ORELL[I].

(printed under page 550)

COMMENTARIUS — ‹anchor: Pausatae circum arboris robur› · col 1097 Pausatae circum arboris robur. Locus hic obscurissimus crucem fixit interpretibus. Heraldus, quid sit pausata arbor, se nescire confitens, rescribendum putat : et sauciat pectus pausate circum arboris robur ; pausate, hoc est, τακτῶς, per pausas, certo quodam modo, quando scil planctus ad neniam peragebatur, veris et crudis planctibus jam effusis. Ita Praeficae mulieres ad lamentandum mortuum conductae, dant caeteris modum plangendi, inquit Festus v. Praeficae. Stewechius legendum censet vel lanatae, hoc est laneis vittis redimitae, vel lausatae (quod novum vocabulum et inauditum quid sibi velit, ignorare me fateor ingenue). Salmasius ad Ael. Spartian. Pescenn. Nigr., cap. 6, vol. I, Script. Hist. Aug., p. 661, legendum putat : pausata circum arboris robur, id est ἀναπαυομένη. Editor Lugd. Bat. revocavit lectionem codicis ms. quam bene defendit C. Barthius, ad Stat. Theb. X, 168. vol III, p. 1145, seq. Pausatam igitur arborem dicit Arnobius consecratam eo modo, ut, cum omnia in illo antro et fano furerent, illa tamen quiesceret, nec ullo vento aut tumultu concuteretur, ex opinione scil. cultorum Cybeles, qualem arborem elegantissimis versibus describit Claudianus de Raptu Proserp., lib. I vers. 200, seq. : Templique colendi / Relligiosa silex, densis quam pinus opacat / Frondibus, et, nulla lucos agitante procella, / Stridula coniferis modulatur carmina ramis. / Terribiles intus thiasi, vesanaque nisto / Concentu delubra gemunt. Ululatibus Ide / Bacchatur, timidas inclinant Gargara silvas. vel, ut magis ex vero interpretatur Nourrius, pausatam, quiescentem et positam in antro, tutam itaque a vi ventorum ac tempestatum. Pausare pro quiescere verbum antiquum et Plautinum. ORELL.

"Around the trunk of the resting tree." This very obscure passage has tormented the commentators. Heraldus, confessing that he does not know what a "pausata arbor" is, thinks one should rewrite: "and wounds her breast in measured pauses around the trunk of the tree"; "pausate," that is, τακτῶς, by pauses, in a certain fixed manner, namely when the lament was carried through to the dirge, after the true and raw laments had already been poured out. "So the praeficae, women hired to lament the dead, give the others the measure of beating the breast," says Festus under praeficae. Stewech thinks one should read either "lanatae," that is, bound with woollen fillets, or "lausatae" (what this new and unheard-of word means, I frankly confess I do not know). Salmasius, on Aelius Spartianus, Pescennius Niger ch. 6, vol. I of the Writers of the Augustan History, p. 661, thinks one should read "pausata circum arboris robur," that is, she resting (ἀναπαυομένη) around the trunk of the tree. The Leiden editor restored the reading of the manuscript, which C. Barth defends well on Statius, Thebaid X, 168, vol. III, p. 1145 f. Arnobius, then, calls the tree "resting" because it was consecrated in such a way that, while everything in that cave and shrine was raging, it nevertheless stayed still and was shaken by no wind or tumult, according to the belief, that is, of Cybele's worshippers; such a tree Claudian describes in most elegant verses, Rape of Proserpine Book I, line 200 ff.: "the sacred rock of the temple to be worshipped, which a pine shades with dense foliage, and, though no storm stirs the groves, it plays shrill songs on its cone-bearing branches. Within, dreadful are the revel-bands, and the shrines groan with frenzied (nisto, as printed) harmony. Ida rages with howlings, Gargara bows its trembling woods." Or, as Nourry interprets more truly, "pausata" means at rest and placed in the cave, and therefore safe from the force of winds and storms. Pausare for quiescere is an old and Plautine word. ORELL[I].

— ‹anchor: Putescat› · col 1097 Putescat. Sic editio princeps ex ms. Gelenius autem putrescat, sequente Salmasio. Sed putescere, vel putiscere est verbum antiquioris latinitatis, usurpatum Catoni de Re Rustica aliquoties et nostro infra, lib. VII, cap. 24 : Cum et ipsa, si nondum, mox tamen futura sint stercora, et exigui temporis contracta interjectione putescant. Vid. Gesner., in Thesaur., et Schneider., Ind. ad Script. Rei rust. ORELL.

"Should rot." So the first edition, from the manuscript. Gelenius, however, "putrescat," followed by Salmasius. But putescere or putiscere is a verb of older Latinity, used several times by Cato in On Agriculture and by our author below, Book VII, ch. 24: "since they too, if not yet, will soon be dung, and rot in the brief interval of a little time." See Gesner, Thesaurus, and Schneider, Index to the Writers on Agriculture. ORELL[I].

— ‹anchor: Digitorum ut minimissimus vivat› · col 1097 Digitorum ut minimissimus vivat. Superlativus ex superlativo. Sic infra cap. 14. Similiter ἐλαχιστότατος ap. Graecos, v. c. Sext. Empiric., adv. Mathem., lib. IX, ubi vid. Fabric., p. 627. Eadem forma occurrit pessimissimus ap. Senec., Epist. 81, et postremissimus apud Apuleium, Tertullianum et A. Gellium, lib XV, cap. 12. Conf. Voss., de Analog., lib. II, cap. 26. ORELL.

"That the very smallest of his fingers should live." A superlative formed from a superlative. So below, ch. 14. Likewise ἐλαχιστότατος among the Greeks, for example Sextus Empiricus, Against the Mathematicians Book IX; see Fabricius there, p. 627. The same form occurs as pessimissimus in Seneca, Letter 81, and postremissimus in Apuleius, Tertullian and Aulus Gellius, Book XV, ch. 12. Compare Vossius, On Analogy, Book II, ch. 26. ORELL[I].

— ‹anchor: Perpetuo solus agitetur et motu› · col 1097 Perpetuo solus agitetur et motu. Proprius Arnobii stylus, qui amat has trajectiones. Vetus lectio est : Et perpetuo solus agitetur et motu. Gelenius ultimam copulam sustulit. HERALD.

"That it alone should be stirred, and with perpetual motion." Arnobius's characteristic style, which loves these displacements of words. The old reading is: "And that it alone should be stirred with perpetual and motion." Gelenius removed the last conjunction. HERALD[US].

— ‹anchor: Et sacerdotum intestibus honorasse› · col 1097 Et sacerdotum intestibus honorasse. Haec est palmaria emendatio Salmasii in ed. Lugd. Bat. et ad Tertullian, de Pallio, pag. 155. intestibus, hoc est, qui testibus carent. Antea legebatur antistitibus, falsissime, nam antistes et sacerdos unum idemque, quod pluribus docet idem Salmasius in Confutatione virulentissima Antonii Cercoeii (Dion. Petavii) pag. 146 seqq. Veterem lectionem antistitibus contra Salmasium defendit Is. Vossius ad Catullum, pag. 164, loco Dionis Chrysostomi, orat XXXV, de Celaenis Phrygiae : Ἄλλους σοφοὺς ὑμῖν ἀποδεικνύουσιν τρεῖς ἢ τέτταρας κομήτας. καθάπερ τοὺς ἱερέας τῶν παρ᾽ ὑμῖν τοὺς μακαρίους λέγω τοὺς ἁπάντων ἄρχοντας τῶν ἱερέων, τοὺς ἐπωνύμους τῶν δύο ἠπείρων, τῆς ἑσπέρας ὅλης. ubi ἱερέας interpretatur Gallos, τοὺς ἁπάντων ἄρχοντας ἱερέων Archigallos, eosdem quos Arnobius hic appellat sacerdotum antistites. ORELL.

"And honoured it with priests without testicles." This is the prize-winning emendation of Salmasius in the Leiden edition and on Tertullian, De pallio, p. 155: "intestibus," that is, those who lack testicles. Before, one read "antistitibus" (with chief priests of the priests), quite wrongly, for antistes and sacerdos are one and the same, as the same Salmasius shows at length in his most virulent Confutation of Antonius Kerkoetius (Denis Petau), p. 146 ff. Is. Vossius, on Catullus, p. 164, defends the old reading "antistitibus" against Salmasius with a passage of Dio Chrysostom, Oration 35, on Celaenae in Phrygia: "They display to you other sages, three or four long-haired men, just as the priests among you, the blessed ones I mean, the rulers of all the priests, who bear the names of the two continents, of the whole West," where he interprets the ἱερέας as the Galli, and "the rulers of all the priests" as the Archigalli, the same whom Arnobius here calls "chief priests of the priests." ORELL[I].

VIII ‹anchor: Perpetuitatis honore mactastis› · col 1098 VIII. — Perpetuitatis honore mactastis. Vide supra ad lib. I, cap. 41. ORELL.

VIII. "You have honoured with the honour of perpetuity." See above on Book I, ch. 41. ORELL[I].

— ‹anchor: Contumeliae reus sis et injuriae› · col 1098 Contumeliae reus sis et injuriae. Ms. et injuriis, vitiose : unde Meursius in Append. legendum putat, et injurius. ORELL.

"You would be guilty of insult and injury." The manuscript has "et injuriis," wrongly; whence Meursius in his Appendix thinks one should read "et injurius" (and unjust). ORELL[I].

— ‹anchor: Deum mater diluvii causa nulla fuit in parte naturae› · col 1098 Deum mater diluvii causa nulla fuit in parte naturae. Revocavi codicis ms. lectionem quamvis falsissimam et corruptissimam, cum vera et genuina lectio incerta videatur et nondum ad liquidum perducta. Diluvii tempore, quod pleraeque editiones habent, est ex interpolatione Gelenii. Fulv. Ursinus conj., diluvii casu, quod proxime accedit ad scriptionem Codicis. Causa enim et casus saepissime confunduntur a librariis. Sed quamquam notissimum sit, v. casus ab optimis scriptoribus poni pro eo, quod accidit, evenit in utramque partem, tamen maximopere dubito an dici possit latine diluvii casu pro tempore quo diluvium acciderat. Quamobrem magis placet Salmasii emendatio : Deum Mater ante diluvii casum nulla fuit in parte naturae. Heraldus legendum suspicatur : Deum Mater diluvii pausa nulla fuit in parte naturae. Diluvii pausa, hoc est, fine diluvii, finito diluvio. Sic paulo post, cap. sequente : Cum ab Jovis ipsius maledictis nullam pausam facere vel exigui temporis intercapedine quiveritis. Atqui contrarium plane dicit Arnobius, deorum matrem fuisse, extitisse diluvio finito, non autem ante diluvium. ORELL.

"The Mother of the Gods, by reason of the flood, was nowhere in nature." I have restored the reading of the manuscript, however false and corrupt, since the true and genuine reading seems uncertain and not yet made clear. "At the time of the flood," which most editions have, is from Gelenius's interpolation. Fulvius Ursinus conjectures "by the event of the flood," which comes closest to the manuscript's writing; for causa and casus are very often confused by copyists. But although it is very well known that the word casus is used by the best writers for what happens, what turns out, in either direction, I greatly doubt whether "diluvii casu" can be said in Latin for the time at which the flood had happened. I therefore prefer Salmasius's emendation: "Before the event of the flood the Mother of the Gods was nowhere in nature." Heraldus suspects one should read: "At the pause of the flood the Mother of the Gods was nowhere in nature"; "at the pause of the flood," that is, at the end of the flood, when the flood was over. So shortly after, in the next chapter: "since you could make no pause, not even for the interval of a little time, from your abuse of Jupiter himself." Yet Arnobius plainly says the opposite: that the Mother of the Gods came into existence when the flood was over, not before the flood. ORELL[I].

— ‹anchor: Et beneficiis debet Pyrrhae› · col 1098 Et beneficiis debet Pyrrhae. C. Barthius, in Adversar., lib. XXIX, cap. 14, mavult, beneficae debet Pyrrhae. ORELL.

"And owes it to Pyrrha's kindnesses." C. Barth, Adversaria, Book 29, ch. 14, prefers "owes it to kindly Pyrrha." ORELL[I].

— ‹anchor: Quod orari se conspicit in alicujus substantiae qualitate› · col 1098 Quod orari se conspicit in alicujus substantiae qualitate. Idem Barthius, in Adversariis, l. l., legendum suspicatur, quod morari se conspicit, etc., quia non de cultu sermo sit, sed de substantia sive τῷ esse, ut hodie loquuntur. Immo vero sermo est de cultu et (continues)

"Because she sees herself prayed to in the form of some substance." The same Barth, in the Adversaria in the place cited, suspects one should read "because she sees herself abiding," etc., since the talk is not of worship but of substance, or "being," as people say today. On the contrary, the talk is of worship and (continues)

(printed under page 551)

LECTIONES VARIANTES (printed under page 552)

(a) ‹anchor: not visible in the foot images› · call in col 1099

Multiformis ms.

The manuscript reads "multiformis" ("many-formed").

(printed under page 552)

(b) ‹anchor: si stat fides› · call in col 1099

Cui quod si Meurs. Vide Not.

Meursius reads "cui quod si." See the Notes.

(printed under page 552)

(c) ‹anchor: Sed ut res est› · call in col 1100

Ut ut res est Fulv.

Fulvius [Ursinus] reads "ut ut res est" ("however the matter stands").

(printed under page 552)

(d) ‹anchor: dormientis et matris› · call in col 1100

Matris et Fulv.

Fulvius [Ursinus] reads "matris et" ("of the mother and").

COMMENTARIUS — (continued) ‹anchor: Quod orari se conspicit in alicujus substantiae qualitate› · col 1098

(continued) vulgata lectio sanissima, hoc sensu, quod (deum scil. mater) adorari se conspicit tamquam substantia aliqua, h. e. res vel persona vere existens, non hominum ficta imaginatione, als ein wirkliches Wesen. ORELL.

— ‹anchor: Unam fuisse de nobis› · col 1099 Unam fuisse de nobis. Vide supra ad lib. I, cap. 45. ORELL.

"That she was one of us." See above on Book I, ch. 45. ORELL[I].

— ‹anchor: Et ex eadem ratione jaciendi› · col 1099 Et ex eadem ratione jaciendi. Ita legendum esse pro ratione faciendi, quod antea edebatur, primi viderunt Meursius et Stewechius, nec displicet, quod idem conjicit in sequentibus verbis, suscitarentur pro substituerentur. ORELL.

"And by the same method of throwing." That this should be read for "method of making," the former printed reading, Meursius and Stewech were the first to see; nor do I dislike what the same scholar conjectures in the following words, "suscitarentur" (were raised up) for "substituerentur" (were put in their place). ORELL[I].

— ‹anchor: Ad usque Hirtii consulatum et Pansae› · col 1099 Ad usque Hirtii consulatum et Pansae, qui incidit in annum urbis conditae 711, ante Christum 43. Vide Jansson., Fast. Consular., p. 101. ORELL.

"Down to the consulship of Hirtius and Pansa," which falls in the year 711 from the founding of the city, 43 before Christ. See Janssonius, Consular Fasti, p. 101. ORELL[I].

— ‹anchor: Cum quo, si stat fides, Mater quoque dicenda est› · col 1099 Cum quo, si stat fides, Mater quoque dicenda est. Lenissima haec et felicissima correctio Heraldi in Curis II. Sensus est : cum eodem (Varrone), si illi stat fides, nach dieser seiner Angabe, wenn man ihr Glauben beymessen darf. Editio princeps : Cum quo stat fides. Gelenius edidit : cui si constat fides. Ed. Lugd. Bat. : Cui dicto si constat fides. ORELL.

"With whom, if his word holds, the Mother too must be said..." This is Heraldus's very gentle and very happy correction in his Second Thoughts. The sense is: with the same man (Varro), if his word holds: "according to this statement of his, if one may give it credence." The first edition: "with whom faith stands." Gelenius printed "to whom, if faith holds." The Leiden edition: "to which statement, if faith holds." ORELL[I].

— ‹anchor: Perpetua in continuatione sortitos› · col 1099 Perpetua in continuatione sortitos. Verissimam hanc codicis ms. lectionem primus Arnobio reddidit Stewechius. Antea legebatur : Perpetua in cognitione sortitos, Meursius conj. : In conditione. ORELL.

"Having received (neither beginnings nor ends of ages) in a perpetual continuance." Stewech was the first to give back to Arnobius this most true reading of the manuscript. Before, one read "in perpetual knowledge"; Meursius conjectures "in condition." ORELL[I].

IX ‹anchor: Sed quid terrenis obsolevisse vos sordibus deum loquimur matrem› · col 1099 IX. — Sed quid terrenis obsolevisse vos sordibus deum loquimur matrem. Ita lego pro obsolvisse, quod habet codex ms. Active enim obsolere usurpavit, quomodo irruere lib. I, proruere, ruere, penetrare, emergere, Terentius. Virgilius, Plautus, Apuleius. MEURS. in Append. Fulv. Ursinus : obvolvisse, Salmasius : obsolvisse. ORELL.

IX. "But why do we say that you have soiled the Mother of the Gods with earthly filth?" So I read for "obsolvisse," which the manuscript has. For he used obsolere actively, as irruere in Book I, and proruere, ruere, penetrare, emergere are used by Terence, Virgil, Plautus, Apuleius. MEURS[IUS] in his Appendix. Fulvius Ursinus: "obvolvisse" (wrapped). Salmasius: "obsolvisse." ORELL[I].

— ‹anchor: Pausam facere› · col 1099 Pausam facere. Lucilius, libro I. Satyr. : Haec ubi dicta dedit, pausam facit ore loquendi. Plautus Rudente, act. V, scen. VI ; Apuleius, lib. IX Met., p. 365 ; Nonius in Pausa. ELMENH.

"To make a pause." Lucilius, Satires Book I: "When he had said these things, he makes a pause in speaking with his mouth." Plautus, Rudens, Act V, scene 6; Apuleius, Metamorphoses Book IX, p. 365; Nonius under Pausa. ELMENH[ORST].

— ‹anchor: Cum in summo Agdi vertice Deum dormiret tum genetrix, obrepere› · col 1099 Cum in summo Agdi vertice Deum dormiret tum genetrix, obrepere. Meursius haec ita ordinat : Cum in summo Agdi vertice Deum dormiret genetrix, tum obrepere, etc. ORELL.

"When the Mother of the Gods was then sleeping on the highest peak of Agdus, to creep up..." Meursius arranges these words thus: "When the Mother of the Gods was sleeping on the highest peak of Agdus, then to creep up," etc. ORELL[I].

— ‹anchor: Etiamne in matrem› · col 1099 Etiamne in matrem, etc. Augustinus, de Civ. Dei, lib. II, cap 4 : Habet etiam quiddam erga parentes humana verecundia, quod nec ipsa nequitia possit auferre. ELMENH.

"Even against his mother?" etc. Augustine, City of God Book II, ch. 4: "Human modesty has something towards parents which not even wickedness itself can take away." ELMENH[ORST].

— ‹anchor: Sed animalibus quoque nonnullis natura ipsa subjecit› · col 1100 Sed animalibus quoque nonnullis natura ipsa subjecit. Varro, de Re rust., lib. II, cap. 7. Cum equus matrem ut saliret, adduci non posset, et eum capite obvoluto proriga adduxisset, et coegisset matrem inire ; cum descendenti (velum) dempsisset ab oculis, ille impetum fecit in eum et mordicus interfecit. ELMENH. et HERALD.

"But nature itself has implanted this even in some animals." Varro, On Agriculture Book II, ch. 7: "When a stallion could not be brought to cover his dam, and the groom had led him up with his head covered and forced him to mount his dam, and then, as he dismounted, had taken the veil from his eyes, the horse attacked him and killed him with his teeth." ELMENH[ORST] and HERALD[US].

— ‹anchor: An respectus pietatis et honesti Capitoliorum defuit praesidi› · col 1100 An respectus pietatis et honesti Capitoliorum defuit praesidi. Secutus sum emendationem hanc Salmasii lenissimam et proxime accedentem ad scriptionem Codicis ms. depuit, quod facillime corrumpi poterat a librariis ex defuit litteris majusculis scripto. Gelenius edidit : despuitur praesidi. Editio Rom. secunda : despuit praesidii, nec hoc mendo vacat. Meursius in Appendice mavult depuvitur, citans Festum, qui depuvere explicat caedere. Fr. Modius legendum conjicit : depuduit praesidi, quod tuetur Stewechius citans locum Ovidii Heroid. Epist IV, 155 : Depuduit, profugusque pudor sua signa reliquit. Sed tunc scribendum fuisset praesidem. Nec enim latina constructio est pudet, depudet mihi hujus rei, non magis ac depudet mihi respectus, pudor. Et in Ovidii loco supplendum depuduit scil. me, id est, ut bene explicat Heinsius : omnem pudorem abjeci. Malui itaque sequi Salmasium. ORELL.

"Or did regard for piety and decency fail the guardian of the Capitols?" I have followed this emendation of Salmasius, very gentle and coming closest to the manuscript's writing "depuit," which could very easily have been corrupted by copyists from "defuit" written in capital letters. Gelenius printed "it is spat upon by the guardian." The second Roman edition: "despuit praesidii," and this is not free of error either. Meursius in his Appendix prefers "depuvitur," citing Festus, who explains depuvere as "to beat." Fr. Modius conjectures one should read "the guardian lost all shame," which Stewech defends, citing Ovid, Heroides, Letter IV, 155: "I have lost all shame, and shame has fled and left her standards." But then one would have had to write "praesidem." For "pudet, depudet mihi hujus rei" is not a Latin construction, any more than "depudet mihi respectus, pudor." And in Ovid's line, with "depuduit" one must supply "me," that is, as Heinsius explains well, "I have cast off all shame." I therefore preferred to follow Salmasius. ORELL[I].

— ‹anchor: Palpabat res intimas› · col 1100 Palpabat res intimas. Res sensu obscoeno pro genitalibus. Vide supr. ad lib. III, cap. 10. ORELL. — ms. : pellabat. Forte : fellabat. MEURS., in Append.

"He felt her inmost parts." "Res" in an obscene sense for the genitals. See above on Book III, ch. 10. ORELL[I]. — The manuscript: "pellabat." Perhaps "fellabat." MEURS[IUS], in his Appendix.

— ‹anchor: Altitudinem dormientis.... tentans› · col 1100 Altitudinem dormientis.... tentans. Hoc est, tentans, quam alte, profunde dormiret. Vel possumus interpretari majestatem dormientis. Non itaque necessaria Meursii transpositio : altitudinem dormientis matris et patientiam tentans. ORELL.

"Testing the depth of the sleeper...." That is, testing how deeply, how soundly she slept. Or we can interpret it as "the majesty of the sleeper." Meursius's transposition, "testing the depth of the sleeping mother and her patience," is therefore not necessary. ORELL[I].

— ‹anchor: O habitus foedus Jovis› · col 1100 O habitus foedus Jovis. Ita editor Lugd. Bat. ex ms. Alii : foedi. ORELL.

"O foul bearing of Jupiter!" So the Leiden editor from the manuscript. Others: "foedi" (O foul bearings). ORELL[I].

— ‹anchor: Properus obreptionis esset rejectus a furto› · col 1100 Properus obreptionis esset rejectus a furto. Ita Fulv. Ursinus, rectissime. Nam paulo ante legimus : obrepere conquiescentis pudori filius enisus est. Editio princeps : (continues)

"In his haste had been thrown back from the theft of his stealthy approach." So Fulvius Ursinus, most rightly. For a little before we read: "the son strove to creep upon the modesty of her as she slept." The first edition: (continues)

(printed under page 552)

LECTIONES VARIANTES (printed under page 553)

(a) ‹anchor: not visible in the foot images› · call in col 1101

Pugnabat ms.

The manuscript reads "pugnabat" ("was fighting").

(printed under page 553)

(b) ‹anchor: not visible in the foot images› · call in col 1101

At alii.

Others read "at" ("but").

(printed under page 553)

(c) ‹anchor: posse a regione› · call in col 1102

Ab ms.

The manuscript reads "ab" ("from"; the same preposition in another form).

(printed under page 553)

(d) ‹anchor: modis esset› · call in col 1102

Posset Sab. Recte.

Sabaeus reads "posset" ("could"). Rightly.

COMMENTARIUS — (continued) ‹anchor: Properus obreptionis esset rejectus a furto› · col 1100

(continued) objectionis, vitiose. Stewechius : subactionis. Meursius : oblectationis. ORELL.

— ‹anchor: Dijunxit› · col 1101 Dijunxit. Ita Meursius et ed. Lugd. Bat. Alii : devinxit. ORELL.

"Disjoined." So Meursius and the Leiden edition. Others: "devinxit" (bound fast). ORELL[I].

X ‹anchor: Conventionis hujusmodi coetum genus vitat atque execratur humanum› · col 1101 X. — Conventionis hujusmodi coetum genus vitat atque execratur humanum. Sic edidit Salmasius ex emendatione Heraldi. Antea legebatur : conventionis in hujus modi coeptum. Jan. Guilielmus, Quaest. in Plauti Curcul., cap. 5, in Gruteri Lampade, vol. III, part. II, p. 366, legendum suspicatur : conventiones in hujus modi coetum, id est, τὰς συνουσίας εἰς ἀφροδισιασμόν. Convenire enim liberis operam dare. Sic infra lib VII : Amant suos foetus et gignendis conveniunt liberis, et conventus, conventio pro concubitu supra, lib. II, cap. 70 : Ex conventu Jovis inseminati et nati sunt. Eodem sensu coetus, ut supra jam annotatum. Ita Lucretius, lib. III, 857, seq. : Nil tamen hoc ad nos, qui coetu conjugioque / Corporis atque animae consistimus uniter apti. Et Juvenal., sat. VI : Audax et coetus posset quae ferre virorum. Eodem sensu dicebatur etiam colloquium. vid. Moeris Atticist. v. διαλέγεσθαι, ibique Pierson., p. 131, sq. Et fateor, mihi magis placere emendationem Guilielmi, quam illam Heraldi. Fulv. Ursinus v. conventionis tamquam glossema delendum censet. Sed tales abundantiae familiares Arnobio. ORELL. et STEWECH.

X. "The human race shuns and abhors intercourse of a union of this kind." So Salmasius printed, from Heraldus's emendation. Before, one read "conventionis in hujus modi coeptum." Janus Gulielmus, Questions on Plautus's Curculio ch. 5, in Gruter's Lampas, vol. III, part 2, p. 366, suspects one should read "unions for intercourse of this kind," that is, τὰς συνουσίας εἰς ἀφροδισιασμόν. For convenire means to apply oneself to begetting children. So below, Book VII: "They love their young and come together to beget children"; and conventus, conventio for sexual union above, Book II, ch. 70: "They were begotten and born from union with Jupiter." Coetus in the same sense, as already noted above. So Lucretius, Book III, 857 f.: "Yet this is nothing to us, who exist fitted together as one by the union and wedlock of body and soul." And Juvenal, Satire VI: "bold, and able to bear the embraces of men." In the same sense colloquium too was used; see Moeris the Atticist under διαλέγεσθαι, and Pierson there, p. 131 f. And I confess that I like Gulielmus's emendation better than Heraldus's. Fulvius Ursinus thinks the word conventionis should be struck out as a gloss. But such redundancies are familiar in Arnobius. ORELL[I] and STEWECH.

— ‹anchor: Cupide appetitionis suae irritamenta complere› · col 1101 Cupide appetitionis suae irritamenta complere. Ita Salmasius ex emendatione Meursii. Caeteri : cupidae, etc. Fulv. Ursinus mavult cupitae. ORELL.

"Eagerly to fulfil the incitements of his appetite." So Salmasius from Meursius's emendation. The others: "of his eager (appetite)," etc. Fulvius Ursinus prefers "of his desired (appetite)." ORELL[I].

— ‹anchor: Silex, inquit› · col 1101 Silex, inquit, etc. Hinc omnino legendum inquiunt. Nam praecessit : frugalitatis magnae viri, etc., nullo sequente verbo, ad quod referatur. Nisi malimus ita supplere : inquit, scil. adversarius, frugalitatis magnae viri (dicunt), ebibit, etc., quod esset sane durissimum. ORELL.

"The rock, he says," etc. Here one should certainly read "inquiunt" (they say). For "men of great frugality" precedes, with no verb following to which it may refer. Unless we prefer to supply thus: "he says," that is, the opponent, "men of great frugality (say), will drink up," etc., which would be very harsh indeed. ORELL[I].

— ‹anchor: Jaculatam combibisse sementem› · col 1102 Jaculatam combibisse sementem. Sic auctoritate libri vetusti scribendum pro jaculatum, foeminino namque genere. M. Tullius non uno loco sementis nomen collocavit. In orationibus illius primum scriptum sic : semente prohibita ac messe amissa. Ab eodem in opusculis philosophicis posita malorum sementis. STEWECH. — Ita correxit Stewechius ex ms., rectissime. Nam sementis, is, est generis foeminini. Alii : jaculatum. Meursius conj. : jaculatum combibisse semen, tum et completis, etc. et in sequentibus tulisse pro sustulisse. ORELL.

"Had drunk in the seed that was hurled." So, on the authority of an old book, one should write in place of "jaculatum," the word being feminine. Cicero used the noun sementis in more than one place. In his orations it is first written thus: "the sowing being prevented and the harvest lost." In his philosophical works the same author used "a sowing of evils." STEWECH. — So Stewech corrected it from the manuscript, most rightly. For sementis, -is, is of the feminine gender. Others: "jaculatum." Meursius conjectures "had drunk in the seed hurled, and then, when (the months) were completed," etc., and in what follows "tulisse" for "sustulisse." ORELL[I].

— ‹anchor: Et tonitrus patrios jam mugiens imitatusque referebat› · col 1102 Et tonitrus patrios jam mugiens imitatusque referebat. Haec est lectio vetus, quam mutare nolim, quamquam mirifice placeat Salmasii correctio sagacissima : imitus intusque referebat (imitus adverbium antiquum, usurpatum A. Gellio, lib. XVII, cap. 10, et Apuleio Met., V : imitus narratis nobis, quae gesta sunt, id est imo de pectore, ubi vid. Oudend., pag. 266. Conf. sup., ad cap. 6). Fulv. Ursinus conj., imitabatur atque referebat. Stewechius : incitatus referebat, pessime, nam hoc significaret, mugitus retulisse Acdestin, quoties incitatus fuerit, petra scilicet, qua inclusus fuerat, impulsa. ORELL.

"And, bellowing now, imitated and gave back his father's thunders." This is the old reading, which I would not change, though Salmasius's very shrewd correction pleases me wonderfully: "gave them back from the depths and from within" (imitus being an old adverb, used by Aulus Gellius, Book XVII, ch. 10, and by Apuleius, Metamorphoses V: "the things that were done being told to us from the depths," that is, from the bottom of the heart; see Oudendorp there, p. 266; compare above, on ch. 6). Fulvius Ursinus conjectures "imitated and gave back." Stewech: "roused, gave back," very badly, for this would mean that Acdestis gave back bellowings whenever he was roused, the rock in which he was shut, that is, being struck. ORELL[I].

— ‹anchor: Coeli ab regione› · col 1102 Coeli ab regione. Stewechius legendum suspicatur : Coeli ab regimine. Non male. ORELL.

"From the region of heaven." Stewech suspects one should read "from the government of heaven." Not badly. ORELL[I].

— ‹anchor: Seminis illud nocentissimum virus› · col 1102 Seminis illud nocentissimum virus. Tertullianus, de Anima, cap. 27 : In illo ipso voluptatis ultimae aestu, cum genitale virus expellitur. Papias in Eunuchus : Horum quidam coeunt et virus emittunt. ELMENH. — Conf. Casp. Barth. ad Stat., I, Silv. IV, 104, vol. I, p. 128, et Gesner., in Thesaur. ORELL.

"That most harmful fluid of the seed." Tertullian, On the Soul, ch. 27: "in that very heat of the final pleasure, when the generative fluid is expelled." Papias, under Eunuchus: "Some of these have intercourse and emit fluid." ELMENH[ORST]. — Compare Caspar Barth on Statius, Silvae I, 4, 104, vol. I, p. 128, and Gesner, Thesaurus. ORELL[I].

XI ‹anchor: Quibusnam modis possit intractabilis illa vis feritatis edominari› · col 1102 XI. — Quibusnam modis possit intractabilis illa vis feritatis edominari. Ita ms. optimi, edominari, id est, edomari. Nam veteres domo, domino dicebant (ut supra docui ad lib. I, cap. 50), cujus passivo nunc deponentialiter utuntur. Certe active veteres extulisse testatur hic Arnobii locus et vetus poeta, sive Ennius, sive alius, cum passive dominari dixerit : (continues)

XI. "By what means that untameable force of savagery could be mastered." So the best manuscripts: edominari, that is, edomari (to be tamed). For the ancients said domo and domino (as I showed above on Book I, ch. 50), whose passive they now use as a deponent. That the ancients certainly used it actively is attested by this passage of Arnobius and by an old poet, Ennius or another, since he said dominari in a passive sense: (continues)

(printed under page 553)

[render note: both foot images begin below the start of the notes. The Lectiones variantes (if any), the rest of note XI ("Quibusnam modis possit ... edominari") carried over from p. 553, and the opening of the note that ends "...pro ἐξῆν" are cut off at the top of the left image. The text between "Ita" (foot of the left column) and the head of the right image is not visible, and the right image's first line is cut through and only partly legible. The visible text is set below; the gaps are marked.] COMMENTARIUS — (continued; beginning not visible) ‹anchor: not visible› · col 1103 [...] Canterus tuetur constructione graeca ἦν δαμάσαι pro ἐξῆν. ORELL.

[...] Canter defends it by the Greek construction ἦν δαμάσαι ("it was [possible] to tame") for ἐξῆν ("it was possible"). ORELL[I].

— ‹anchor: Ut mero madidaretur multo› · col 1103 Ut mero madidaretur multo. Multo ex Cod. ms. addidit Stewechius. ORELL.

"That he might be soaked with much neat wine." Stewech added "multo" (much) from the manuscript. ORELL[I].

— ‹anchor: Et viribus spoliaretur abscisis› · col 1103 Et viribus spoliaretur abscisis. Nihil hic mutandum. Nam vires Eunucho masculae sane cum virilibus adimuntur, unde et enervati vocantur. Claudianus in Eutrop., lib. I, vers. 315 : Spado Tiresias, enervatusque Melampus. Praeterea mirifice Arnobius ludit appellationibus hujus partis. Modo enim virum, modo societatem, quasi διδύμους, modo proles, aliquando flores nominat. (C. Barthius, in Adversar., lib. XXIX, cap. 14. pag. 1383). — Eodem sensu vis in capite sequenti : cum vis illa telluris cooperta est gremio, ubi vide notam Heraldi ; virilibus, quod caeteri habent, est ex interpolatione Gelenii. ORELL.

"And be stripped of his strength (vires) by their being cut off." Nothing is to be changed here. For a eunuch's male strength is indeed taken away together with the male parts, whence they are also called "enervated." Claudian, Against Eutropius Book I, line 315: "Tiresias a eunuch, and Melampus unmanned." Besides, Arnobius plays wonderfully with names for this part. He calls it now "the man," now "the partnership," as it were "the twins" (διδύμους), now "offspring," sometimes "flowers." (C. Barth, Adversaria, Book 29, ch. 14, p. 1383.) — Vis in the same sense in the next chapter: "when that force was covered in the lap of the earth," where see Heraldus's note. "Virilibus," which the others have, is from Gelenius's interpolation. ORELL[I].

— ‹anchor: Qui sibi demessuerint has partes› · col 1103 Qui sibi demessuerint has partes. Horatius I, satyra II, 45 : Accidit, ut cuidam testis caudamque salacem / Demeterent ferro. Lactantius, Inst., lib. V, cap. 9 : Qui virilia sua ferro metunt, et quod est sceleratius, ut sint religionis antistites. HERALD. — Conf. Bünemann., ad Lactant., l. I, pag. 617. ORELL.

"Who have reaped off these parts from themselves." Horace, Satires I, 2, 45: "It happened that they reaped off with the sword one man's testicles and lustful tail." Lactantius, Institutes Book V, ch. 9: "who reap their male parts with the sword, and, what is more criminal, in order to be priests of religion." HERALD[US]. — Compare Bünemann on Lactantius, Book I, p. 617. ORELL[I].

— ‹anchor: Majoris petulantiae fieri› · col 1103 Majoris petulantiae fieri. Verum id quidem, sed prolem tamen extundere nequeunt. Papias : Eunuchorum quidam coeunt, et etiam virus emittunt, sed ad gignendum vanum et invalidum. Firmicus, Astron., lib. III, cap. 7 : Facit eunuchos, abscissos, archigallos aut hermaphroditos, et qui semper haec non agunt, sed patiuntur, quae mulieres pati consueverunt, praeposteris libidinum ardoribus vulvae tentigine concitati. Et cap. 11 : Facit eunuchos, vel viros sine semine, et qui coire non possunt, infames, impudicos, cinaedos. Conf. Terent. Eunuch. act. IV, scen. III, et Juvenal., sat. VI, vers. 364, seqq. ELMENH. — Muret., Var. Lect., X, 11. OCHSNER.

"To become more wanton." That is true, but they cannot beget offspring. Papias: "Some eunuchs have intercourse and even emit fluid, but vain and powerless for begetting." Firmicus, Astronomy Book III, ch. 7: "It makes eunuchs, the castrated, archigalli or hermaphrodites, and those who never do these things but always suffer what women are accustomed to suffer, roused by perverse burnings of lust and the itch of the womb." And ch. 11: "It makes eunuchs, or men without seed, and those who cannot have intercourse, the infamous, the shameless, catamites." Compare Terence, Eunuch, Act IV, scene 3, and Juvenal, Satire VI, line 364 ff. ELMENH[ORST]. — Muretus, Variae lectiones X, 11. OCHSNER.

— ‹anchor: Vellem tamen videre› · col 1103 Vellem tamen videre. Meursius conj. : Vellem tam videre, per ellipsim explicans. ORELL.

"Yet I should like to see." Meursius conjectures "I should like so much to see," explaining it by ellipsis. ORELL[I].

— ‹anchor: Si esset mihi illis nasci temporibus datum› · col 1103 Si esset mihi illis nasci temporibus datum. Illis pro his quod antea legebatur, reposuit Stewechius, recte. Loquitur enim Arnobius de illis temporibus quibus res ista a Libero Deo gesta fuit. ORELL.

"If it had been given to me to be born in those times." Stewech restored "illis" (those) for "his" (these), the former reading, rightly. For Arnobius is speaking of those times in which this deed was done by the god Liber. ORELL[I].

— ‹anchor: Post deorum augustissimas curias› · col 1103 Post deorum augustissimas curias. Repono : Post deorum augustissimas curas, id enim non injuria admiratur Arnobius, fabularum poeticarum confictores in tantum decori (quod erga deos maxime servandum erat) oblitos, ut, qui rebus magnis, curis augustissimis in coelo detinentur, eos ad res non dico nihili, sed spurcissimas, impudicissimas, in terram usque audeant devocare. Arnobius, lib. III : Quid? quod non contenti tam deformibus subdidisse atque implicuisse deos curis. Idem libro ultimo : superorum conquievisse terrores, et ad hominum curam familiaritatemque revocari. STEWECH. — Non placet Stewechii conjectura, et vulgata lectio videtur multo elegantior. Post deorum augustissimas curias est scilicet i. q. post deorum habitum senatum augustissimum. Ita [gap: text not visible between the foot of the left column and the head of the right image] [...] tari vel comprimi, saepenumero esset deorum in deliberatione quaesitum ; et paulo ante : Aestuatum est in conciliis deorum, quibusdam modis posset intractabilis illa vis feritatis edomitari. Ridet itaque plenum deorum senatum habitum in re tam vili et abjecta. ORELL.

"After the most august councils (curias) of the gods." I restore "after the most august cares (curas) of the gods"; for Arnobius wonders, not without reason, that the inventors of poetic fables so far forgot propriety (which was to be observed above all towards the gods) that they dare to call down to earth those who are occupied in heaven with great matters and most august cares, to things I will not say worthless but most filthy and shameless. Arnobius, Book III: "What of this, that, not content with having subjected and entangled the gods in such ugly cares..." The same in the last book: "that the terrors of the gods above had ceased, and that they were called back to the care and familiarity of men." STEWECH. — Stewech's conjecture does not please me, and the common reading seems much more elegant. "After the most august councils of the gods" is, that is, the same as "after a most august senate of the gods had been held." So [gap] "[...]...ed or restrained, had often been sought in the deliberation of the gods"; and a little before: "There was anxious debate in the councils of the gods by what means that untameable force of savagery could be tamed." He mocks, then, a full senate of the gods held over a matter so vile and abject. ORELL[I].

— ‹anchor: Peniculamenta decurtantem cantheriorum› · col 1104 Peniculamenta decurtantem cantheriorum. Secutus sum emendationem Jos. Scaligeri ad Virgilii Moretum, vers 23, in Catalectis, p. 162, peniculamentum a peniculus, deminut. a penes. is. sensu antiquo et primario. Festus : Penem antiqui codam vocabant, a qua antiquitate etiamnum offa porcina cum cauda in coenis puris offa penita vocatur, et peniculi, queis calciamenta tergentur, quod e codis extremis faciebant antiqui, qui tergerent ea : dictum est forsitan a pendendo. Cicero, ad Fam., lib. IX, epist 22 ; Caudam antiqui penem vocabant ; ex quo est propter similitudinem penicillus. At hodie penis est in obscoenis. Ubi vid. Manut. Eodem sensu et peniculamentum hoc loco pro cauda, hinc etiam per metaphoram de vestimenti genere crasso et villoso Vide Nonium et Columm. ad Ennii Fragment. pag. 97, ed. Hessel., peniculamenta sive penicula (quod idem Scaliger proponit) cantheriorum decurtare est itaque setas evellere, sive abscindere e caudis equorum. Cantherius proprie equus castratus, cui excisi sunt testiculi, hinc 2, pro equo in gen. editio princeps habet, peniculantem decuramenta cantherios, nullo sensu. Gelenius refingens peniculantem decuramenta cantheriorum, videtur accepisse decuramenta pro vocabulo efficto e graeco κουρά, barbam, crines, pilos vel lanas evulsos vel tomacula abscissos significante, cujus vero vocabuli nulla exstat auctoritas. Salmasius in ed. Lugd. Bat. dedit, peniculantem decurtantem cantherios, quam correctionem tamquam lenissimam et stylo Arnobii eadem pluribus verbis repetentis maxime congruam in textum recipere non dubitassem nisi cum Gesnero in Thesauro et Vossio in Etymol. Rom. V. penis desiderassem aliud exemplum verbi rarissimi peniculare vel peniculari, quod explicant caudam vellere. Malui itaque sequi emendationem Scaligeri, probatam quoque a Stewechio et Heraldo. Sequentia, decurtantem cantherios, Meursius, pag. 158 ita mutat, decurtantem cauterio, male. ORELL.

"Docking the tails (peniculamenta) of geldings." I have followed the emendation of Jos. Scaliger on Virgil's Moretum, line 23, in the Catalecta, p. 162: peniculamentum from peniculus, diminutive of penis, -is, in its old and primary sense. Festus: "The ancients called a tail (coda) penis; from which old usage even now a pork morsel with the tail is called at pure dinners 'offa penita,' and peniculi, with which shoes are wiped, because the ancients made them from the ends of tails to wipe them: perhaps it is named from hanging (pendendo)." Cicero, Letters to Friends Book IX, letter 22: "The ancients called a tail penis; from which, because of the likeness, comes penicillus (brush). But today penis is among the obscene words." See Manutius there. In the same sense peniculamentum here too stands for tail; hence also, by metaphor, for a kind of thick, shaggy garment. See Nonius and Columna on the Fragments of Ennius, p. 97 of Hessel's edition. To "dock the peniculamenta or penicula (which Scaliger likewise proposes) of geldings" is therefore to pluck out or cut off the bristles from horses' tails. Cantherius is properly a castrated horse, whose testicles have been cut out; hence, secondly, a horse in general. The first edition has "peniculantem decuramenta cantherios," which makes no sense. Gelenius, re-casting it as "peniculantem decuramenta cantheriorum," seems to have taken decuramenta for a word coined from the Greek κουρά, meaning beard, hair, bristles or wool plucked out or cut off; but there is no authority for that word. Salmasius, in the Leiden edition, gave "peniculantem decurtantem cantherios" (brushing, docking geldings), a correction which, as very gentle and very much in keeping with the style of Arnobius, who repeats the same thing in several words, I would not have hesitated to receive into the text, had I not, with Gesner in the Thesaurus and Vossius in the Etymologicum Romanum under penis, missed any other example of the very rare verb peniculare or peniculari, which they explain as "to pluck the tail." I therefore preferred to follow Scaliger's emendation, which Stewech and Heraldus also approved. The following words, "decurtantem cantherios," Meursius, p. 158, alters thus: "docking with a cautery," wrongly. ORELL[I].

— ‹anchor: Innectentem laqueos mobiles› · col 1104 Innectentem laqueos mobiles. Minime contemnenda conjectura Stewechii legentis, laqueos nodubiles, id est, qui duci, coarctari possunt in nodos (zugehende, zulaufende Stricke). Nam paulo post dicit Arnobius, ut omnia cingerent circumpositi laqueorum morsus. ORELL.

"Weaving movable nooses." Not at all to be despised is the conjecture of Stewech, who reads "laqueos nodubiles," that is, nooses that can be drawn and tightened into knots ("running, slip-knotted cords"). For a little later Arnobius says, "so that the bites of the nooses set round about should encircle everything." ORELL[I].

— ‹anchor: Aquarum innoxias puritates multa saucientem vi meri› · col 1104 Aquarum innoxias puritates multa saucientem vi meri. Saucientem, hoc est mutantem, temerantem, vim illis tribuendo inebriandi. Vide C. Barth., Adversar. lib. VIII, cap. 3, p. 365. Ita saucius saepissime pro ebrio. Petronius, Sat., cap. 67 ; Interim mulieres sauciae inter se riserunt, ebriaeque junxerunt oscula. Justinus, lib. I, cap. 8. prius que cythae ebrietate, quam bello vincuntur. Nam cognitis his Cyrus reversus per noctem saucios opprimit, omnesque Scythas cum reginae filio interficit. Ubi vid. interpretes, pag. 40, ed. A. Gronov. ORELL.

"Wounding the harmless purity of the waters with much force of neat wine." "Wounding," that is, changing, violating, by giving them the power to intoxicate. See C. Barth, Adversaria Book VIII, ch. 3, p. 365. So saucius is very often used for drunk. Petronius, Satyricon ch. 67: "Meanwhile the women, tipsy, laughed together, and drunk, joined kisses." Justin, Book I, ch. 8: "and (the Scythians, printed 'cythae') are conquered by drunkenness before they are by war. For Cyrus, learning of this, returned by night, fell upon them tipsy, and killed all the Scythians together with the queen's son." See the commentators there, p. 40 of A. Gronovius's edition. ORELL[I].

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COMMENTARIUS — ‹anchor: Artificii curas tum rebus adhibuisse perituris› · col 1105 Artificii curas tum rebus adhibuisse perituris. Stewechius mavult, artificii curatum rebus adhibuisse perituris, a curatus, us, quarta declinatione cujus autem vocabuli exemplum alibi frustra quaesivi, nec quidquam mutandum censeo. cum tales particulas saepissime περιττῶς usurpet Arnobius. Ed. Lugd. Bat. habet : Artificii curam sic tum rebus adhibuisse perituris. Res periturae sunt Acdestis partes genitales, ad quas perdendas omnis generis artificia adhibuit Liber. ORELL.

"That he then applied the cares of craft to things about to perish." Stewech prefers "applied the curatus of craft to things about to perish," from curatus, -us, of the fourth declension; but I have sought an example of this word elsewhere in vain, and I think nothing should be changed, since Arnobius very often uses such particles superfluously (περιττῶς). The Leiden edition has: "that he then thus applied the care of craft to things about to perish." The things about to perish are the genitals of Acdestis, for the destruction of which Liber applied crafts of every kind. ORELL[I].

XII ‹anchor: Eorum opinione polluctus› · col 1105 XII. — Eorum opinione polluctus. Amplector verissimam hanc emendationem Salmasii ; polluctus, imbutus et quasi sacratus. Vide supra, ad cap. 7 hujus libri et Turneb., Adversar., lib. XI, cap. 7. Alii, pollutus, male ORELL.

XII. "Consecrated in their opinion." I embrace this very true emendation of Salmasius: polluctus, imbued and as it were consecrated. See above, on ch. 7 of this book, and Turnebus, Adversaria Book XI, ch. 7. Others: "pollutus" (defiled), wrongly. ORELL[I].

— ‹anchor: Aut mortalium saltem in numero computaverit› · col 1105 Aut mortalium saltem in numero computaverit. Sic editio princeps, rectissime ; nam paulo post quaerit Arnobius : Si enim nostrae sortis et conditionis habebatur humanae (Acdestis), cur terrorem tantum numinibus inferebat? Quare non audiendi, qui corrigere volunt immortalium. ORELL.

"Or should at least have reckoned him among the number of mortals." So the first edition, most rightly; for a little later Arnobius asks: "For if he (Acdestis) was held to be of our lot and human condition, why did he bring such terror upon the deities?" Therefore those who want to correct it to "of immortals" are not to be heeded. ORELL[I].

— ‹anchor: Cujus obscoenitas amputata› · col 1105 Cujus obscoenitas amputata. Vide supra ad lib. IV, cap. 19. ORELL.

"Whose obscene part was cut off." See above on Book IV, ch. 19. ORELL[I].

— ‹anchor: Aut divino aliquid ex corpore desecari› · col 1105 Aut divino aliquid ex corpore desecari. Lectio vetus est : Aut de divino aliquid ex corpore desecari. Similem pleonasmum habemus lib. IV, c. 18 : Quid est enim, quod dici de immortalibus diis possit, quod non ex hominum de scriptis ad humanas pervenerit notiones? HERALD. — Nil probat hic locus mendose excusus, ut in notis ostendimus. Neque in Arnobio uspiam invenimus duplicem praepositionem unum eumdemque nominis casum regentem, quamquam praepositiones aeque ac caeteras particulas abundanter usurpet saepissime. ORELL.

"Or that something be cut from a divine body." The old reading is "or that something be cut from out of a divine body." We have a similar pleonasm in Book IV, ch. 18: "For what is there that can be said of the immortal gods which has not come to human notions from out of the writings of men?" HERALD[US]. — This passage proves nothing, being misprinted, as we showed in the notes. Nor do we find anywhere in Arnobius a double preposition governing one and the same case of a noun, although he very often uses prepositions, like the other particles, redundantly. ORELL[I].

— ‹anchor: Fluore de sanguinis, et ex genitalibus amputatis arbor mali enata est Punici› · col 1105 Fluore de sanguinis, et ex genitalibus amputatis arbor mali enata est Punici. Forte legendum : Etiamne fluore de sanguinis viola flos nascitur, et ex genitalibus. etc. Sic enim supra, cap. 7 : fluore de sanguinis viola flos nascitur et redimitur ex hac arbos. TH. CANTER. — At fallitur Canterus ; nam in citato loco non de Acdesti, sed de Attide sermo est, et verba fluore de sanguinis intelligenda de sanguine ex genitalibus Acdestis laqueo constrictis prorumpente ; de quo supra. cap. 6 legimus : cum discidio partium sanguis fluit immensus. De forma fluor, oris, Arnobio frequentata vid. Notas ad lib. I, cap. 45. Pro mali Punici Meursius mavult : Mali Punicae. ORELL.

"From the flow of blood, and from the genitals cut off, a pomegranate tree sprang up." Perhaps one should read: "Does the violet flower also spring from the flow of blood, and from the genitals," etc. For so above, ch. 7: "from the flow of blood the violet flower springs, and the tree is garlanded with it." TH. CANTER. — But Canter is mistaken; for in the passage cited the talk is not of Acdestis but of Attis, and the words "from the flow of blood" are to be understood of the blood bursting out from the genitals of Acdestis drawn tight by the noose, of which we read above, ch. 6: "with the tearing away of the parts, a vast stream of blood flows." On the form fluor, -oris, frequent in Arnobius, see the Notes on Book I, ch. 45. For "mali Punici" Meursius prefers "mali Punicae." ORELL[I].

— ‹anchor: Cum vis illa telluris cooperta est gremio› · col 1105 Cum vis illa telluris cooperta est gremio. Id est, vir ille, membrum illud, pars illa. Supra, cap. 11 : Viribus spoliaretur abscisis. HERALD.

"When that force was covered in the lap of the earth." That is, that "man," that member, that part. Above, ch. 11: "that he be stripped of his strength by their being cut off." HERALD[US].

— ‹anchor: Balaustiis› · col 1105 Balaustiis. Plinius, Hist. nat., lib XIII, cap. 19 (34. ed. Harduin.) : Circa Carthaginem Punicum malum cognomine sibi vindicat : aliqui granatum appellant. . . . . . . . . . . . Flos balaustium vocatur, et medicinis idoneus et tingendis vestibus, quarum color inde nomen accepit. Ubi vid. Harduin. Dioscorides, lib. I, c. 155 : βαλαύστιόν ἐστιν ἄνθος ἀγρίας ῥοιᾶς. ELMENH. — Conf., qui de hoc vocabulo multus est, Ez. Spanhem. de Praestant. et usu numism, dissert. VI, tom. I, p. 315 et seq., et intpp. ad Alciphron., I Epist. II, p. 20 et seq., ed. Wagner. Hinc enata vox Balluster qua nos Helveti in igniinus eumdem mali Punici florem in hortis educatum. ORELL.

"With pomegranate flowers." Pliny, Natural History Book XIII, ch. 19 (34 in Hardouin's edition): "Around Carthage the Punic apple claims the name for itself; some call it the granatum. . . . . . . . . . . . Its flower is called balaustium, and it is suitable both for medicines and for dyeing garments, whose colour takes its name from it." See Hardouin there. Dioscorides, Book I, ch. 155: "The balaustion is the flower of the wild pomegranate." ELMENH[ORST]. — Compare Ez. Spanheim, who says much about this word, On the Excellence and Use of Coins, dissertation VI, vol. I, p. 315 ff., and the commentators on Alciphron, Book I, letter 2, p. 20 ff. of Wagner's edition. Hence arose the word "Balluster," by which we Swiss name (printed "igniinus," a misprint) the same pomegranate flower grown in gardens. ORELL[I].

— ‹anchor: In puncti spatio› · col 1106 In puncti spatio. Ita Fulv. Ursinus ex ms. sequente ed. Lugd. Bat. Editio princeps : In punctis ratio, nullo sensu, unde Gelenius efficiebat in punctistitio. Punctum, scil. temporis, ut apud Lucretium aliquoties. ORELL.

"In the space of a moment (punctum)." So Fulvius Ursinus from the manuscript, followed by the Leiden edition. The first edition: "in punctis ratio," which makes no sense; from which Gelenius made "in punctistitio." Punctum, that is, of time, as several times in Lucretius. ORELL[I].

— ‹anchor: Idcirco illis color est purpurei luminis suffectione subluteus› · col 1106 Idcirco illis color est purpurei luminis suffectione subluteus. Haec est lectio vetus, pro qua substituit Salmasius luminis offectione. Sufficere, verbum tinctorum significat substernere colorem, cui alius deinde inducitur. Vide Gesner. in Thes. Male itaque interpretatur Nonius inficere. Seneca, Quaest. nat., lib. I, cap. 5 : Praeterea cum dicitur tibi, nubem sole esse suffectam, non dicitur tibi, colorem illi immixtum esse velut duro corpori ac stabili et manenti, sed ut fluido et vago, et nil amplius, quam perbrevem speciem recipienti. Ita suffecta leto lumina, subfecti sanguine oculi, maculis subfecta genas, etc. Eodem sensu itaque suffectio hoc loco ut sensus sit subluteus, ita ut suffectum sit, sublucent purpureum lumen, hoc est, purpureus color ; gelblich mit durchscheinender Purpurfarbe. Nec minus bene legitur purpurei luminis (vel coloris) offectione, quod significat lumen impeditum, interceptum, alius corporis, scil corticis sive putaminis mali Punici, interpositione. Ita Lucretius, lib. V, vers. 772, seq., de eclipsibus solis et lunae : Solis uti varios cursus, lunaeque meatus / Noscere possemus, quae vis et causa cieret : / Quove modo soleant offecto lumine obire. Equidem tamen nihil definire audeo, cum nesciam utrum lectio ex ms. fluxerit. Pro purpurei luminis Meursius mavult purpurei fluminis suffectione, quia praecesserit fluore de sanguinis viola nascitur. ORELL.

"Therefore their colour is yellowish, with a purple light laid beneath it." This is the old reading, for which Salmasius substituted "luminis offectione" (by the obstruction of the light). Sufficere, a dyers' word, means to lay down a ground colour over which another is then drawn. See Gesner, Thesaurus. Nonius is therefore wrong to interpret it as "to stain." Seneca, Natural Questions Book I, ch. 5: "Besides, when you are told that a cloud is suffused by the sun, you are not told that colour is mixed into it as into a hard, stable and lasting body, but as into one fluid and wandering, which receives nothing more than a very brief appearance." So "eyes suffused with death," "eyes suffused with blood," "cheeks suffused with spots," etc. Suffectio here, then, is in the same sense, so that the meaning is "yellowish" in such a way that, having been under-laid, a purple light shines through, that is, a purple colour: "yellowish with a purple colour showing through." Nor is "by the obstruction of the purple light (or colour)" a less good reading; it means light hindered, intercepted, by the interposition of another body, namely the rind or shell of the pomegranate. So Lucretius, Book V, line 772 ff., on eclipses of the sun and moon: "that we might know what force and cause drives the varied courses of the sun and the journeys of the moon, or in what way they are wont to pass away with their light obstructed." Yet I for my part dare to decide nothing, since I do not know whether the reading came from the manuscript. For "purpurei luminis" Meursius prefers "purpurei fluminis suffectione" (by the under-laying of a purple stream), because "from the flow of blood the violet springs" preceded. ORELL[I].

— ‹anchor: Quod ex sanguine saburrato genus ducant› · col 1106 Quod ex sanguine saburrato genus ducunt. Et hoc loco, dubius adhuc et incertus de vera lectione dedi scriptionem vulgatam. Cod. ms. habet ex sanguine saburratio, mendose. Salmasius edidit ex sanguine saporatiore, id est, ex sanguine melioris, acidioris saporis, quam caeterorum hominum : von schmackhafterm, gewürzhafterm Blute. Eodem sensu Constantinus Afer de Febribus, cap. IV (citatus a Gesnero in Thes.), sanguis, inquit, est omnibus elementis saporosior. Vulgatam lectionem tuetur N. Heinsius, in Adversar., lib. I, c. 10. p. 102, et docet legendum vel saburrato, vel saburratiore, vel saburratitio ; (continues)

"Because they draw their origin from ballasted (heavy-laden) blood." In this place too, being still doubtful and uncertain of the true reading, I have given the common text. The manuscript has "ex sanguine saburratio," wrongly. Salmasius printed "ex sanguine saporatiore," that is, from blood of a better, sharper savour than that of other men: "from more savoury, more spicy blood." In the same sense Constantine the African, On Fevers, ch. 4 (cited by Gesner in the Thesaurus): "blood," he says, "is more savoury than all the elements." N. Heinsius defends the common reading, Adversaria Book I, ch. 10, p. 102, and teaches that one should read either "saburrato," or "saburratiore," or "saburratitio"; (continues)

(printed under page 555)

[render note: the foot images begin at the variant notes; the author's text above, where the calls stand, is not visible, so the variant anchors are not given.] LECTIONES VARIANTES (printed under page 556)

(a) ‹anchor: not visible in the foot images› · call in col 1107

Implestis ms. Melius. Meurs.

The manuscript reads "implestis" ("you filled"). Better. Meurs[ius].

(printed under page 556)

(b) ‹anchor: sexus viriles› · call in col 1108

Leg. Secus virile. Vide Not.

Read "secus virile" ("the male sex"). See the Notes.

COMMENTARIUS — (continued) ‹anchor: Quod ex sanguine saburrato genus ducant› · col 1106

(continued) vel tandem saburraceo, a saburra, hoc est, ingluvies, πλήρωμα, τῆς νεὼς ἕρμα. Vide Scaliger., ad Varron., de Ling. lat., lib. VI, p. 151. Hinc apud Plautum Cistell., act. I, scen. II, mulieres cibo potuque saturae dicuntur saburratae. Hinc sanguis saburratus vel saburratior dicitur sanguis hominis ebrii, qualis fuit Acdestis, qui, ut supra dictum est, cap. 6, potionem validissima vi meri a Libero succensam immoderatius hiantibus rapuerat venis : idque optime respondet praecedentibus verbis, uvida, idcirco vinosa. Nourrius legendum censet : Quod ex sanguine saburrata (id est repleta et onerata poma illa, quae de profluente sanguine Acdestis orta fabulabantur) genus ducunt. Veruntamen fateor magis mihi placere lectionem vulgatam eo sensu, quo diximus. ORELL.

— ‹anchor: O Abdera, Abdera, quantas vias mortalibus irridendi› · col 1107 O Abdera, Abdera, quantas vias mortalibus irridendi. Sic e cod. ms. restituit Stewechius, ubi legitur : O Abdera, Abdera, quantas vias mortalibus irridendi dares ; quod sensus flagitat, addidit Salmasius. Sabaeus et Gelenius ed. : O Abdera, Abdera, quam fias mortalibus irridenda. Meursius conj. quam tu fias mortalibus irridenda. Grotius : quantum fias. Quanti..... tanti pro quot. ... tot haud raro etiam apud optimos scriptores. Vide Broukhus., ad Propert., lib. I, eleg. V, vers 10, p. 21, et Duker., de Latinitate jureconsultorum, p. 358. Apud ecclesiasticos scriptores, Tertullianum, Ambrosium, Augustinum, etc., nil frequentius. Conf. Havercamp., ad Tertulliani. Apologet., cap. I, p. 8, et Bünemann., ad Lactant. Inst., lib. I, cap. 4, p. 22. Abderitarum insania ac stupiditas notissima in proverbium abiit in stultos, stolidos quosvis. Hinc Cicero, ad Attic., lib. IV, epist. XVI, de Senatu Romano : Hic Abdera, non tacente me, dices. Tamen tu non quiescis? ignosce, vix possum. Verumtamen quid tam ridiculum? Conf. Worth., ad Tatian., Orat in Graec., pag. 63. ORELL.

"O Abdera, Abdera, how many ways of mockery (you would give) to mortals!" So Stewech restored it from the manuscript, where one reads: "O Abdera, Abdera, how many ways of mockery you would give to mortals"; Salmasius added "dares," which the sense demands. Sabaeus and Gelenius printed: "O Abdera, Abdera, how laughable you become to mortals." Meursius conjectures "how laughable you yourself become to mortals." Grotius: "how much you become." Quanti..... tanti for quot ... tot is not rare even in the best writers. See Broukhusius on Propertius, Book I, elegy 5, line 10, p. 21, and Duker, On the Latinity of the Jurists, p. 358. Among the church writers, Tertullian, Ambrose, Augustine and the rest, nothing is more frequent. Compare Havercamp on Tertullian's Apology, ch. 1, p. 8, and Bünemann on Lactantius, Institutes Book I, ch. 4, p. 22. The well-known madness and stupidity of the Abderites passed into a proverb for fools and dullards of every kind. Hence Cicero, To Atticus Book IV, letter 16, of the Roman Senate: "Here you will say 'Abdera!', and I not silent. Still, will you not keep quiet? Forgive me, I can hardly. Yet what is so ridiculous?" Compare Worth on Tatian, Oration to the Greeks, p. 63. ORELL[I].

— ‹anchor: Dicunt eam cuncti patres› · col 1107 Dicunt eam cuncti patres. Fulv. Ursinus leg. conj. discunt. etc. Sed praefero equidem lectionem vulgatam. Dicunt, hoc est, docent eam fabulam cuncti patres, scil. religionum, id est, sacerdotes, antistites. Pro cuncti Stewechius mavult cati. ORELL.

"All the fathers tell it." Fulvius Ursinus conjectures one should read "learn," etc. But I for my part prefer the common reading. "They tell," that is, all the fathers teach that fable, the fathers, that is, of the religions, namely the priests, the chief priests. For "cuncti" (all) Stewech prefers "cati" (shrewd). ORELL[I].

— ‹anchor: Superciliosae perlegunt civitates› · col 1107 Superciliosae perlegunt civitates. Vocem superciliosus tamquam barbaram damnat G. J. Vossius de Vitiis serm. ; tuetur Ol. Borrichius in Cogitatt., pag. 249, loco Senecae, epist. CXXIII : Istos tristes et superciliosos alienae virtutis censores, suae hostes, publicos paedagogos assis ne feceris. Sed frequentior hujus vocabuli usus tempore Arnobii. Ita verbi causa Sidonius lib. VII, epist. X : Catonianum superciliosae frontis arbitrium, et Martianus Capella, lib. VIII : Me superciliosior increpabas. ORELL.

"Supercilious cities read it through." G. J. Vossius, On the Faults of Speech, condemns the word superciliosus as barbarous; Ol. Borrichius defends it, Cogitationes p. 249, with a passage of Seneca, letter 123: "Do not value at a penny those gloomy, supercilious censors of other men's virtue, enemies of their own, public schoolmasters." But the use of this word was more frequent in Arnobius's time. So, for example, Sidonius, Book VII, letter 10: "the Catonian judgement of a supercilious brow"; and Martianus Capella, Book VIII: "You rebuked me more superciliously." ORELL[I].

XIII ‹anchor: Sequitur se ratio› · col 1107 XIII. — Sequitur se ratio. Meursius corrigit : sequitur scilicet ratio, putans se ortum ex abbreviato sc. Non male. ORELL.

XIII. "The reasoning follows itself." Meursius corrects: "the reasoning follows, that is," thinking "se" arose from the abbreviation "sc." Not badly. ORELL[I].

— ‹anchor: Poma ibi necesse est suriant› · col 1107 Poma ibi necesse est suriant. Felicissimam hanc correctionem Fulv. Ursini merito in textum recepit Salmasius. surire, καπρᾶν. vide supra, ad lib. I, cap. 2. Antiqua lectio est surgant, quam frustra tuentur Heraldus et Elmenhorstius. ORELL.

"There the fruits must be in heat." Salmasius rightly received into the text this very happy correction of Fulvius Ursinus: surire, καπρᾶν (to be in heat, of swine). See above, on Book I, ch. 2. The old reading is "surgant" (rise), which Heraldus and Elmenhorst defend in vain. ORELL[I].

— ‹anchor: Alebat Berecynthia religatam› · col 1108 Alebat Berecynthia religatam. Malim relegatam. Supra, cap. 6 : Tamquam vitiatam claudit pater, et curat, ut inedia moriatur ; pomis atque aliis bacculis deum sustentatur a matre. HERALD. — Nil mutandum. religata scil. est carceri inclusa apud patrem : relegata esset vel ablegata, exulatum missa, vel inclusa, custodita in alio loco remotiore. ORELL.

"Berecynthia fed her, bound fast." I would rather read "relegatam" (banished). Above, ch. 6: "As though defiled, her father shuts her up and sees to it that she dies of hunger; she is sustained by the Mother of the Gods with fruits and other berries." HERALD[US]. — Nothing is to be changed. "Religata" means shut up in prison at her father's house; "relegata" would be sent away or banished, sent into exile, or shut up and guarded in some other, more remote place. ORELL[I].

— ‹anchor: Dedignatus est sobolem sui pignoris nuncupari› · col 1108 Dedignatus est sobolem sui pignoris nuncupari. Sic emendarunt Heraldus in Curis II, et Stewechius. Codex ms. : Designatus et sobolem sui pignoris nuncupari, quod Gelenius mutavit : et si gnatus esset, sobolem sui pignoris nuncupari, sequente ed. Lugd. Bat. Pignora pro liberis. Vide supra, ad lib. II, cap. 76. ORELL.

"He disdained that it be called the offspring of his own child." So Heraldus emended it in his Second Thoughts, and Stewech. The manuscript: "Designatus et sobolem sui pignoris nuncupari," which Gelenius altered to "and if it had been born, that it be called the offspring of his own child," followed by the Leiden edition. Pignora for children. See above, on Book II, ch. 76. ORELL[I].

— ‹anchor: Secus virile› · col 1108 Secus virile. Ita ms., ut testantur Heraldus et Stewechius. Vide supra, ad lib. I, cap. 59. ORELL.

"The male sex." So the manuscript, as Heraldus and Stewech attest. See above, on Book I, ch. 59. ORELL[I].

— ‹anchor: Sed pecudes etiam fiunt ex maribus matres› · col 1108 Sed pecudes etiam fiunt ex maribus matres. Dedi emendationem Fulv. Ursini lenissimam et proxime accedentem ad lectionem codicis ms. : sed pecudes etiam fiunt ex maribus mares, cui nullus inest sensus. Gelenius et plerique eum secuti : Pecudes..... fiunt exmares. Meursius conj. : ex matribus matres, hoc est, μητέρας μὴ ἔχοντας, ut exos et similia, quod plane contrarium est illi, quod dicere voluit Arnobius. Ridet scilicet hircum ubera praebentem Attidi, tamquam fabulam absurdissimam. Nam apud Romanos aeque ac apud nostrates de re absurda prorsus et impossibili proverbium est hircum mulgere, quod testantur Virgilii versus notissimi Eclog. III, vers. 90, seq. : Qui Bavium non odit, amet tua carmina, Maevi, / Atque idem jungat vulpes et mulgeat hircos. Stewechius, omnia confundens, legendum censet : sed virgines etiam fiunt exmammares, quasi hoc loco sermo sit de Galli filia mammas sibi demetente, de qua paulo post loquitur Arnobius. Salmasius edidit : Sed pecudes etiam fiunt ex maribus, deleta voce matres vel mares, cujus conjecturae rationem indicat in notis ad Aelii Lampridii Commodum, cap. 7, Script. Hist. Aug., vol. I, pag. 493, ex maribus explicans, qui perdidere virilia, ut apud Plautum in Amphitryone : Mulier facta est ex viro, hoc est, virum perdidit. Eodem sensu Graeci caecus dicunt ἐξ ὀμμάτων, Latini ab oculis vel unica voce aboculus. Sed hanc explicationem si sequamur, pecudes fiunt ex maribus significaret tantummodo : pecudes castrantur testiculis exsectis, non autem, quod indicare vult Arnobius : pecudes mares in foemellas, hirci in capras transformantur. Malui itaque sequi Fulv. Ursinum. ORELL.

"But even beasts become mothers from males." I have given the emendation of Fulvius Ursinus, very gentle and coming closest to the manuscript's reading, "sed pecudes etiam fiunt ex maribus mares," which has no sense. Gelenius and most who followed him: "beasts..... become un-males." Meursius conjectures "from mothers un-mothers," that is, "not having mothers," like exos (boneless) and the like, which is the plain opposite of what Arnobius meant to say. He is mocking, that is, the he-goat giving its udders to Attis, as a most absurd fable. For among the Romans, just as among our own people, "to milk a he-goat" is a proverb for a thing quite absurd and impossible, as Virgil's well-known lines attest, Eclogue III, line 90 f.: "Let him who does not hate Bavius love your songs, Maevius, and let the same man yoke foxes and milk he-goats." Stewech, confusing everything, thinks one should read "but even virgins become breastless," as though the talk here were of the daughter of the Gallus cutting off her breasts, of whom Arnobius speaks a little later. Salmasius printed "But even beasts become (so) from males," deleting the word matres or mares; he gives the reason for this conjecture in his notes on Aelius Lampridius, Commodus ch. 7, Writers of the Augustan History vol. I, p. 493, explaining "ex maribus" as those who have lost their male parts, as in Plautus's Amphitruo: "She has been made a woman from a man," that is, she has lost her husband. In the same sense the Greeks call the blind "out of eyes" (ἐξ ὀμμάτων), the Latins "ab oculis," or in a single word "aboculus." But if we follow this explanation, "beasts become from males" would only mean that beasts are castrated by cutting out the testicles, not what Arnobius means to indicate: that male beasts are changed into females, he-goats into she-goats. I therefore preferred to follow Fulvius Ursinus. ORELL[I].

— ‹anchor: Foetor..... caprinus› · col 1108 Foetor..... caprinus. Facile carere possumus annotatione Elmenhorstii. Hic enim non de foetore alarum, quem hircum vocant Latini (vide Horat., Epod. XII, 5), sed de foetore contracto ex hirquini lactis alimonia sermo est. ORELL.

"A goatish stench....." We can easily do without Elmenhorst's annotation. For the talk here is not of the stench of the armpits, which the Latins call "the goat" (see Horace, Epodes XII, 5), but of the stench contracted from being nourished on goat's milk. ORELL[I].

(printed under page 556)

LECTIONES VARIANTES (printed under page 557)

(a) ‹anchor: not visible in the foot images› · call in col 1109

Ab ms.

The manuscript reads "ab" ("from").

(printed under page 557)

(b) ‹anchor: not visible in the foot images› · call in col 1109

Aestimare Fulv.

Fulvius [Ursinus] reads "aestimare" ("to judge").

(printed under page 557)

(c) ‹anchor: not visible in the foot images› · call in col 1110

Admirabamur ms.

The manuscript reads "admirabamur" ("we were wondering").

(printed under page 557)

(d) ‹anchor: not visible in the foot images› · call in col 1110

Rursus ms.

The manuscript reads "rursus" ("again").

COMMENTARIUS — ‹anchor: Sed quid Midas horruerit, non est facile divinantibus suspicari› · col 1109 Sed quid Midas horruerit, non est facile divinantibus suspicari. Immo : non est difficile. Horrebat enim detestandam Acdestidis patientiam. HERALD.

"But what Midas dreaded is not easy to guess, even for diviners." Rather: "it is not difficult." For he dreaded the detestable lust of Acdestis. HERALD[US].

— ‹anchor: Admiramur quidem› · col 1109 Admiramur quidem. Meursius : haud miramur quidem. ORELL.

"We wonder indeed." Meursius: "we do not wonder indeed." ORELL[I].

— ‹anchor: Quod cum legis meminisset et fati, patefecerit hostibus minus providam civitatem› · col 1109 Quod cum legis meminisset et fati, patefecerit hostibus minus providam civitatem. Haec est verissima emendatio Heraldi in Curis II. Cod. ms. : A te fecerit hostibus, etc., unde Gelenius effecerat : cum legis meminisset et fati Atys, fecerit hostibus, etc. Sed ne dicam, muris (ut supra, cap. 7, dictum) capite sublevatis, non minus providos, sed cautiores civitatis incolas effecisse Berecyntiam, scribendum fuisset fati Attidis. Nam haec est hujus nominis declinatio Arnobiana, supra enim lib. I, cap. 41, habemus accusativum : Attin Phrygem abscissum, et lib. IV, c. 29, ablativum : Specioso ab Attide. Quam ob causam nec audiendus Fulv. Ursinus corrigens : Quod cum legis meminisset et fati Atys, fecit hostibus nimis perviam civitatem. Minus providam civitatem dicit Arnobius ob nuptiarum gaudia, quae ne interrumperentur, oppidum claudi jussit rex Midas. Itaque non necessaria est conjectura editoris Lugd. Bat. : minus provida, ac Meursii : minus provisam civitatem. ORELL.

"That, since she remembered the law and fate, she laid open to enemies a city too little on its guard." This is Heraldus's most true emendation in his Second Thoughts. The manuscript: "A te fecerit hostibus," etc., from which Gelenius had made: "since Atys remembered the law and fate, he made for the enemies," etc. But, not to say that Berecyntia, by raising the walls with her head (as was said above, ch. 7), made the citizens not less provident but more cautious, one would have had to write "fati Attidis." For this is Arnobius's declension of this name: above, Book I, ch. 41, we have the accusative "Attin Phrygem abscissum," and in Book IV, ch. 29, the ablative "Specioso ab Attide." For this reason Fulvius Ursinus is not to be heeded either, correcting: "since Atys remembered the law and fate, he made the city too open to the enemy." Arnobius calls the city "too little on its guard" because of the wedding joys, lest which be interrupted King Midas ordered the town to be closed. So the conjecture of the Leiden editor, "minus provida," and Meursius's, "a city too little provided for," are unnecessary. ORELL[I].

— ‹anchor: Nisi puer abscissa societati objecisset offensae› · col 1109 Nisi puer abscissa societati objecisset offensae. Sic edidi ex emendatione sagacissima Heraldi in Curis II. Lectio vetus est : nisi puer abscissa satietatis objecisset offensi. Gelenius edidit : objecisset offensam, sequentibus caeteris, excepto Salmasio, qui in ed. Lugd. Bat. refinxit audacius : nisi puer abscissas has partes objecisset offenso. Meursius : nisi abscissae puer Atys objecisset offensam. ORELL.

"Had not the boy cast the cut-off parts before the offended partnership." So I have printed from Heraldus's very shrewd emendation in his Second Thoughts. The old reading is "nisi puer abscissa satietatis objecisset offensi." Gelenius printed "objecisset offensam," followed by the rest, except Salmasius, who in the Leiden edition re-cast it more boldly: "had not the boy cast these cut-off parts before the offended one." Meursius: "had not the boy Atys cast the offence of the cut-off part." ORELL[I].

XIV ‹anchor: Quid dicitis, o gentes..... nationes› · col 1109 XIV. — Quid dicitis, o gentes..... nationes. Vide supra notam Heraldi ad titulum operis. ORELL.

XIV. "What do you say, O peoples..... nations?" See above Heraldus's note on the title of the work. ORELL[I].

— ‹anchor: Virilium veretrorum› · col 1109 Virilium veretrorum. Glossae : Veretrum... αἰδοῖον. Infra, lib. VI : veretrorum magnitudines publicatae. Papias : Veretrum. Suetonius Tiberio, cap. 62. ELMENH.

"Of the male members." The Glossaries: "Veretrum... αἰδοῖον (privy part)." Below, Book VI: "the sizes of members put on public view." Papias: Veretrum. Suetonius, Tiberius ch. 62. ELMENH[ORST].

— ‹anchor: Genitalia illa desecta cum fluoribus› · col 1109 Genitalia illa desecta cum fluoribus. Ita Fulv. Ursinus rectissime, sequentibus caeteris. Antea legebatur : Genitalia illa disjecta. Pro fluoribus alii floribus. Meursius : prolibus. ORELL.

"Those genitals cut off, with their flowings." So Fulvius Ursinus, most rightly, followed by the rest. Before, one read "those genitals scattered." For "fluoribus" others read "floribus" (flowers). Meursius: "prolibus" (testicles). ORELL[I].

— ‹anchor: Ipsa per se moerens› · col 1110 Ipsa per se moerens. Verba per se tamquam interpretamentum magistelli cujusdam delenda censeo. MEURS.

"Mourning by herself." I think the words "per se" should be struck out as the gloss of some petty schoolmaster. MEURS[IUS].

— ‹anchor: Ac ne nuda in gremio diffluerent sic soli› · col 1110 Ac ne nuda in gremio diffluerent sic soli. Legendum existimo : scil. soli. Clarius fuisset : ac ne scil. nuda, etc. Scriptum autem fortasse fuerat sc., unde factum sic. HERALD.

"And lest, bare, they should thus melt away in the lap of the ground." I think one should read "scil. soli" (that is, of the ground). It would have been clearer: "and lest, that is, bare," etc. Perhaps "sc." had been written, from which "sic" was made. HERALD[US].

— ‹anchor: Priusquam veste velaret ac tegeret› · col 1110 Priusquam veste velaret ac tegeret. De more eluta et uncta cadavera vestiendi vide H. Columm., ad Fragmentum Ennii, pag. 54, ed. Hessel. : Tarquinii corpus bona femina lavit et unxit. Et quos citat Savaro, ad Sidon., lib. III, epist. III, pag. 191. ORELL.

"Before she veiled and covered them with a garment." On the custom of clothing corpses after washing and anointing them, see H. Columna on the fragment of Ennius, p. 54 of Hessel's edition: "The good woman washed and anointed the body of Tarquin"; and the authors Savaro cites on Sidonius, Book III, letter 3, p. 191. ORELL[I].

— ‹anchor: Unde enim violae nasci potuissent odorae, nisi putorem membri unguentorum illa suffectio temperaret› · col 1110 Unde enim violae nasci potuissent odorae, nisi putorem membri unguentorum illa suffectio temperaret. Sic edidit Salmasius. Lectio vetus est : unde enim violae nasci potuissent, odore, nisi, etc. De v. putor aliisque ejusmodi nominibus in or exeuntibus vide C. Barth., ad Stat., Theb. V, 147, vol. III, pag. 99. ORELL.

"For whence could fragrant violets have sprung, had not that suffusion of ointments tempered the stench of the member?" So Salmasius printed. The old reading is "for whence could violets have sprung, by the odour, unless," etc. On the word putor and other nouns of that kind ending in -or, see C. Barth on Statius, Thebaid V, 147, vol. III, p. 99. ORELL[I].

— ‹anchor: Nonne vobis videmini aut textriculas puellas audire› · col 1110 Nonne vobis videmini aut textriculas puellas audire, etc. Ovidius, Met. IV, 36, seqq. : E quibus una levi deducens pollice filum, / Dum cessant aliae, commentaque sacra frequentant, / Nos quoque, quas Pallas, melior dea, detinet, inquit, / Utile opus manuum vario sermone levemus. / Perque vices aliquid, quod tempora longa videri / Non sinat, in medium vacuas referamus ad aures. HERALD.

"Do you not seem to yourselves to be hearing either little weaving-girls," etc. Ovid, Metamorphoses IV, 36 ff.: "One of them, drawing out the thread with nimble thumb, said, while the others are idle and throng the invented rites: 'Let us too, whom Pallas, the better goddess, keeps at work, lighten the useful labour of our hands with varied talk, and by turns tell to idle ears something that will not let the time seem long.'" HERALD[US].

— ‹anchor: Infantibus credulis› · col 1110 Infantibus credulis. Probabilis est conjectura Fulv. Ursini : Infantibus querulis, quod magis conveniens sequenti avocamenta probat etiam Scioppius ad Apulei, Met. IV, pag. 299, ed. Oudendorp. ORELL.

"For credulous children." Probable is the conjecture of Fulvius Ursinus, "for whimpering children," which, being more suited to the following "distractions," Scioppius also approves, on Apuleius, Metamorphoses IV, p. 299 of Oudendorp's edition. ORELL[I].

— ‹anchor: Avocamenta› · col 1110 Avocamenta. Significanter. Avocare est alio mentem abducere et sevocare. Apuleius, Met. lib. IV, p. 299 : Sed ego te narrationibus lepidis, anilibusque fabulis protinus avocabo. Ubi vid. Oudend. Eodem sensu Tertullianus circulatorem sive agyrtam vocat avocatorem hominum. ORELL.

"Distractions." Expressively said. Avocare is to draw the mind away elsewhere and call it off. Apuleius, Metamorphoses Book IV, p. 299: "But I will at once distract you with pleasant stories and old wives' tales." See Oudendorp there. In the same sense Tertullian calls a mountebank or juggler a "distracter of men." ORELL[I].

— ‹anchor: Ac ne esset omnino durissimus› · col 1110 Ac ne esset omnino durissimus. Annon legendum : At ne esset, etc. ORELL.

"And lest he should be altogether most harsh." Should one not read "But lest he should be," etc.? ORELL[I].

(printed under page 557)

LECTIONES VARIANTES (printed under page 558)

(a) ‹anchor: not visible in the foot images› · call in col 1111

Neque nos prodiderimus ms.

The manuscript reads "neque nos prodiderimus" ("nor would we have made it known").

(printed under page 558)

(a) ‹anchor: turpitudines illorum tantas neque prodiderimus› · call in col 1112

Neque nos prodiderimus ms.

The manuscript reads "neque nos prodiderimus" ("nor have we published").

(b) ‹anchor: in Deum matris intromittitis› · call in col 1112

Intermittitis ms.

The manuscript reads "intermittitis" ("you leave off").

COMMENTARIUS — ‹anchor: Minimissimus› · col 1111 Minimissimus. Vide supra, ad cap. 7. ORELL.

"The very smallest." See above, on ch. 7. ORELL[I].

— ‹anchor: Pilum in mortuo crescere› · col 1111 Pilum in mortuo crescere. Hoc tamen affirmant medicorum alumni : et ipsa experientia testatur id fieri in suspensis. Vid. Tertullian. de Anima, cap. 51, ELMENH. — Quod Arnobius negat fieri posse, id affirmat Aristoteles, de Hist. animal., lib. III, cap. 11 : Αὔξονται δὲ τρίχες ἔν τε νόσοις τισίν, οἷον ταῖς φθισικαῖς μᾶλλον, καὶ ἐν γήρᾳ, καὶ τεθνεώτων, καὶ σκληρότεραι γίνονται ἀντὶ μαλακῶν. (PETAV., ad Synes., Encom. Calvitii, not. pag. 32). Causam explicat Alexander Aphrodisiensis in Problemat. 145. ORELL.

"That hair grows on a dead man." Yet the pupils of the physicians affirm this, and experience itself attests that it happens in the hanged. See Tertullian, On the Soul, ch. 51. ELMENH[ORST]. — What Arnobius denies can happen, Aristotle affirms, History of Animals Book III, ch. 11: "Hair grows in certain diseases, especially in consumptive ones, and in old age, and on the dead, and it becomes hard instead of soft." (PETAV[IUS], on Synesius, In Praise of Baldness, notes p. 32.) Alexander of Aphrodisias explains the cause in Problems 145. ORELL[I].

— ‹anchor: Partem non interiisse› · col 1111 Partem non interiisse, non, quod sensus flagitat, addidit primus Fulv. Ursinus. ORELL.

"That a part did not perish." "Non," which the sense demands, was first added by Fulvius Ursinus. ORELL[I].

— ‹anchor: Mortale› · col 1111 Mortale. Ita ed. Lugd. Bat. e correctione Meursii, rectissime. Alii immortale, quod plane contrarium est ei quod dicere vult Arnobius. ORELL.

"Mortal." So the Leiden edition, from Meursius's correction, most rightly. Others: "immortal," which is the plain opposite of what Arnobius means to say. ORELL[I].

XV ‹anchor: Comparationem› · col 1111 XV. — Comparationem. Forte legendum comprobationem. CANTER.

XV. "Comparison." Perhaps one should read "comprobationem" (proof). CANTER.

— ‹anchor: Nisi stultitiae pars esset et talia discere› · col 1111 Nisi stultitiae pars esset et talia discere. C. Barthius, in Adversar., lib. XXIX, cap. 14, p. 1383, mavult : Nisi stultitiae par esset. Pro discere Stewechius legendum suspicatur hiscere, citans lib. I, cap. 23 : Ipsa denique hiscere si animantia muta potis essent. et lib. IV : Experiri volumus, an mutire, an hiscere deorum in mentione possitis. Sed nil mutandum : dicit Arnobius, stultitiae partem esse fabulas tam absurdas vel discere, hoc est legere, nedum eas comparare rimarique altius. ORELL.

"Were it not a part of folly even to learn such things." C. Barth, Adversaria Book 29, ch. 14, p. 1383, prefers "were it not equal to folly." For "discere" Stewech suspects one should read "hiscere" (to open one's mouth), citing Book I, ch. 23: "finally, if the dumb animals themselves could open their mouths"; and Book IV: "We want to test whether you can mutter or open your mouths in mention of the gods." But nothing is to be changed: Arnobius says it is a part of folly even to learn, that is, to read, such absurd fables, let alone to compare them and search into them more deeply. ORELL[I].

— ‹anchor: Exterminatos› · col 1111 Exterminatos. Vide ad lib. I, cap. 4. ORELL.

"Banished." See on Book I, ch. 4. ORELL[I].

— ‹anchor: Esse illam in rebus› · col 1111 Esse illam in rebus, etc. Sic editio princeps, quam secutae sunt caeterae. Fulvius autem Ursinus conj. in diebus, hoc est in libris dierum, actis diurnis, ephemeridibus. Quod probat Elmenhorstius. Sic infra lib. VII, cap. 9 : Quanta vix explicari decem millibus queant vel annalium vel dierum Ubi vide notas. Vulgata lectio si sana est, esse illam (historiam vel fabulam) in rebus significat, existere illam, tradi pro re in facto posita : Sie sey auf Thatsachen gegrundet. Heraldus suspicatur : Esse illam in ritibus, id est, in sacris caeremoniis, quod maxime placet. Meursius illam refert ad praecedens offensionis causam. Sic enim legit pro offensionis causas, et sequentia audacius sic refingit : In libros a vobis et commentarios relatam. ORELL.

"That it exists in fact," etc. So the first edition, which the rest have followed. Fulvius Ursinus, however, conjectures "in diebus," that is, in the books of days, the daily records, the journals; which Elmenhorst approves. So below, Book VII, ch. 9: "things so many that they could hardly be set out in ten thousand books either of annals or of days"; see the notes there. If the common reading is sound, "that it (the history or fable) exists in fact" means that it exists, is handed down as resting on a deed: "that it is founded on facts." Heraldus suspects "that it exists in rites," that is, in sacred ceremonies, which pleases me most. Meursius refers "illam" to the preceding "cause of offence," for so he reads in place of "causes of offence," and more boldly re-casts what follows thus: "recorded by you in books and commentaries." ORELL[I].

— ‹anchor: Futuri temporis pro instructione› · col 1111 Futuri temporis pro instructione. Secutus sum emendationem editoris Lugd. Bat. Antiqua lectio est : per structionem, nullo sensu. Fulv. Ursinus edidit praestructione, quod quid sibi velit vellem nobis explicasset. ORELL.

"For the instruction of time to come." I have followed the emendation of the Leiden editor. The old reading is "per structionem," which makes no sense. Fulvius Ursinus printed "praestructione," and I wish he had explained to us what it means. ORELL[I].

— ‹anchor: Neque in publicam testificationem sacrorum celebritatibus miserimus› · col 1111 Neque in publicam testificationem sacrorum celebritatibus miserimus. Idem Fulvius leg. inseruimus, perperam. Nam si sacrorum celebritatibus accipimus in casu sexto, non video cur sollicitanda sit constructio : in publicam testificationem (aliquid) mittere. ORELL.

"Nor would we have put it forth to public witness by the solemnities of the rites." The same Fulvius reads "inseruimus" (we have inserted), wrongly. For if we take "sacrorum celebritatibus" as an ablative, I do not see why the construction should be tampered with: "to put (something) forth to public witness." ORELL[I].

XVI ‹anchor: Esse vera› · col 1112 XVI. — Esse vera. Meursius mavult esse veram, scilicet. scriptionem istam. Bene. ORELL.

XVI. "That they are true." Meursius prefers "that it is true," namely that writing. Well. ORELL[I].

— ‹anchor: Exploratae fidei› · col 1112 Exploratae fidei. Ita Fulvius Ursinus ex ms., optime. Sabaeus et Gelenius ed. : explicatae fidei. ORELL.

"Of tested credibility." So Fulvius Ursinus from the manuscript, excellently. Sabaeus and Gelenius printed "of explained credibility." ORELL[I].

— ‹anchor: Quid enim sibi vult illa pinus, quam semper statis diebus in deum matris intromittitis sanctuario?› · col 1112 Quid enim sibi vult illa pinus, quam semper statis diebus in deum matris intromittitis sanctuario? Hoc fiebat die undecimo Kalendas Aprilis, ut notatum in Calendario Romano Constantini Magni ad illum diem. Arbor intrat, quod de arboris pinus intromissione in sanctuarium matris deum intelligendum. Qui enim sequuntur dies, variis solemnitatibus ejusdem matris deum erant dedicati, ut Sanguinis dies notatus ad nonum Kalendas Aprilis in eodem Calendario, Hilaria ad octavum, Requietio ad septimum, Lavatio ad sextum. SALMASIUS, in Append. ad Solin., de Hyle Iatr., pag. 3. Valesius ad Ammian. Marcellin., lib. XXIII, pag. 255. legendum putat : quam..... in deum matris intromittitis sanctuarium. Sed nihil mutandum. Intromittere in sanctuario non minus bene dici potest, quam supra lib. II, cap. 2 : Verum in orbe religionem inducere, et lib. I, cap. 42 : quae (dona) ab eo profecta in nobis sunt, ubi hanc rationem loquendi pluribus exemplis illustravimus. Caeterum progressu temporum mutatas fuisse istas caeremonias et deum matri consecratos dies ad tres tantum redactos, discimus ex Juliani Orat. V. Conf. Sainte-Croix librum de Mysteriis veterum germanice versum a Lenzio, cap. 4, pag. 72, seq. ORELL.

"For what does that pine mean, which on fixed days you always bring into the sanctuary of the Mother of the Gods?" This was done on the eleventh day before the Kalends of April (22 March), as noted in the Roman Calendar of Constantine the Great under that day: "The tree enters," which is to be understood of the bringing of the pine tree into the sanctuary of the Mother of the Gods. For the days that follow were dedicated to various solemnities of the same Mother of the Gods: the "Day of Blood" noted on the ninth before the Kalends of April in the same Calendar, the Hilaria on the eighth, the Rest on the seventh, the Washing on the sixth. SALMASIUS, in the Appendix to Solinus, De Hyle Iatrica, p. 3. Valesius, on Ammianus Marcellinus Book XXIII, p. 255, thinks one should read "which..... you bring into the sanctuary (accusative) of the Mother of the Gods." But nothing is to be changed. "Intromittere in sanctuario" can be said no less well than, above, Book II, ch. 2, "to bring true religion in the world" (ablative), and Book I, ch. 42, "which (gifts) proceeding from him are in us," where we illustrated this way of speaking with several examples. Moreover, we learn from Julian's Oration V that in the course of time these ceremonies were changed and the days consecrated to the Mother of the Gods were reduced to only three. Compare Sainte-Croix's book on the Mysteries of the Ancients, translated into German by Lenz, ch. 4, p. 72 f. ORELL[I].

— ‹anchor: Quibus Ia deficientem et contexit› · col 1112 Quibus Ia deficientem et contexit. Ita legendum pro vulgato : Quibus jam deficientem et contexit, docuit Stewechius, rectissime Haud enim magna Ma- (continues)

"With which Ia also covered him as he was dying." That this should be read in place of the common "with which she also covered him, now dying," Stewech showed, most rightly. For not the Great Mo- (continues)

(printed under page 558)

[render note: both foot images begin below the start of the notes. The Lectiones variantes (if any) and the middle of the note "Quibus Ia deficientem et contexit" carried over from p. 558 are cut off at the top of the left image. The text between "...in pompa ludorum Circensium" (foot of the left column) and "Castimoniam heic appellat" (head of the right image) is not visible. The visible text is set below; the gaps are marked.] COMMENTARIUS — (continued; middle not visible) ‹anchor: Quibus Ia deficientem et contexit› · col 1112 [...] talis mollioribus vetat. Caeterum hujus virginis alibi, quod sciam, nulla mentio, et egregie fallitur Stewechius eam putans commemorari ab Homero ; quae conjectura solummodo depravata scriptione versus Homerici, Odyss. XIV, 435, fulcitur. ORELL.

[...] forbids [...] with softer [...]. Moreover, so far as I know, there is no mention of this maiden elsewhere, and Stewech is badly mistaken in thinking she is mentioned by Homer; this conjecture is propped up only by a corrupt writing of a Homeric line, Odyssey XIV, 435. ORELL[I].

— ‹anchor: Quid pectoribus applodentes passis cum crinibus Galli› · col 1113 Quid pectoribus applodentes passis cum crinibus Galli. Ovidius, IV Fast. : Venit in exemplum furor hic mollesque ministri / Caedunt jactatis vilia membra comis. ELMENH. — Apuleius, Milesia VIII : Cinaedum et senem, calvum quidem, cincinnis semicanis et pendulis capillatum : unum de triviali popularium faece, qui per plateas et oppida cymbalis et crotalis personantes deamque Syriam circumferentes mendicare compellunt. Iterum eodem libro : Diuque capite demisso, cervices lubricis intorquentes motibus, crinesque pendulos rotantes in circulum, et nonnumquam morsibus suos incurtantes musculos, ad postremum ancipiti ferro, quod gerebant, sua quisque brachia dissecant. Sic omnes fanatici, harioli et ejusmodi agyrtae capillati, quod e veteribus scriptoribus satis notum. Hinc Arrianus, lib IV Dissert. Epicteti, cap. 8 : οὗτος φιλόσοφος. Διὰ τί; τρίβωνα γὰρ ἔχει καὶ κόμην, οἱ δὲ ἀγύρται τί ἔχουσιν; HERALD.

"What of the Galli, beating their breasts with hair let loose?" Ovid, Fasti IV: "This frenzy became a pattern, and the effeminate ministers, tossing their hair, cut their worthless members." ELMENH[ORST]. — Apuleius, Milesian Tales VIII: "a catamite and an old man, bald indeed but with half-grey, dangling ringlets, one of the street-corner dregs of the populace who, sounding cymbals and castanets through the streets and towns and carrying the Syrian goddess about, are driven to beg." Again in the same book: "And for a long time, with heads bowed, twisting their necks in supple movements and whirling their hanging hair in a circle, and sometimes cutting into their own flesh with their teeth, at last each slashes his own arms with the two-edged blade he carried." So all the fanatics, soothsayers and mendicant priests of that kind wore long hair, as is well enough known from the ancient writers. Hence Arrian, Discourses of Epictetus Book IV, ch. 8: "This man is a philosopher. Why? Because he has a rough cloak and long hair. But what do the mendicant priests have?" HERALD[US].

— ‹anchor: Quid temperatus ab alimonio panis, cui rei dedistis nomen Castus› · col 1113 Quid temperatus ab alimonio panis, cui rei dedistis nomen Castus. Vide quam periculosum sit aliquid ex ingenio et sine libris emendare, et ab antiquis vestigiis recedere : cum enim in Romano recte legeretur : temperatus ab alimonio panis, Gelenius emendavit : temperatus fabae alimonio panis. Sed ignoratio significationis vocabuli temperatus ei ansam errandi praebuit. Non enim hic temperatus pro mixtura, ut ille putavit, sed pro temperantia et abstinentia accipitur. Plura de hoc loco diximus Variar. Lect. lib. II, cap. 21 (in Lampade Gruteri, vol. III, pag. 766, seq.). TH. CANTER. — Abstinebant a pane Cybeles et Isidis sacerdotes. B. Hieronymus. Epist. ad Laetam, de Institutione filiae : Faciunt hoc cultores Isidis et Cybeles : qui gulosa abstinentia Phasidis aves et fumantes turtures vorant, ne scil. Cerealia dona contaminent. Abstinentiam illam et, ut loquitur Arnobius, temperatum appellabant castum. B. Hieronymus, lib. II, contra Jovinianum : De ciborum sibi placent abstinentia ; quasi non superstitio gentilium castum (perperam scriptum erat cessum) matris Deum observet et Isidis. Haec eadem vox reponenda eodem libro : Quomodo autem virginitati verae non praejudicet imitatio virginum diaboli : ita nec veris jejuniis custorum Isidis et Cybeles, et quorumdam ciborum in aeternum abstinentiae : maxime cum apud illos jejunium panis sagina carnium compensetur. Tertullianus, libro de Jejuniis : Sed bene quod in nostras xerophagias blasphemias ingerens, casto Isidis et Cybeles eas adaequas. Ergo castus proprie Isidis et Cybeles, sed aliorum etiam deorum ; quorum in casto certis et statis diebus quandoque erant, id est, certis cibis abstinebant, aut etiam usu Veneris, ut qui erant in casto Cereris. Festus : Minuitur privato luctus, cum in casto Cereris est. Macrobius, lib. I Sat. cap. 23 : Vehitur enim simulacrum Dei Heliopolitani ferculo, uti vehuntur in pompa ludorum Circensium [gap: text not visible between the foot of the left column and the head of the right image] Castimoniam heic appellat ἁγνείαν et abstinentiam ab operibus Veneris. Dixit castimonia πληθυντικῶς Apuleius Miles. XI : Quod enim sedulo percontaveram, difficile religionis obsequium, et castimoniorum abstinentiam satis arduam, cautoque circumspectu vitam, quae multis casibus subjacet, esse muniendam. Heic castimoniorum abstinentiam vocat rigidam abstinentiam ab omni cibaria voluptate, ab animalibus, a vino, et simul ab rebus illis temperatum. Explicate postea eodem libro : Idque plane cunctis arbitris praecipit, decem continuis illis diebus cibariam voluptatem coercerem, neque ullum animal essem et invinius essem. Ergo castus a careo, cassum ; unde cassus, ac litterarum μεταβολῇ castus. Festus : Puri menstruo esse dicebantur, qui sacrorum causa toto mense in caerimoniis sunt, id est puri sunt certis rebus carendo. Idem : Denariae cerimoniae dicebantur, et tricenariae, quibus sacra adituris decem continuis diebus, vel triginta, certis quibusdam rebus carendum erat. IDEM. — Dicebatur itaque castum, i, et castus, us, m. ut h. l. Vid. Nonius v. Castus. Auson. Popm. ad Varron. Fragment., pag. 303, ed. Bipont. ; Meurs., in Glossario graeco-barbaro, v. Καστεία : D. Petav., in Juliani Orat. V. pag. 88, ed. Lips. ; et in primis Kuhn., ad Aelian., Var. Hist. II, 33, pag. 152, seqq. ed. Gronov. Sic et Graeci. Marinus, de Vita Procli, pag. 45 (16. ed. Boisson.) : Τὰς δὲ Μητρωακὰς...... καστείας ἑκάστου μηνὸς ἥγνευεν. Ubi καστείας pro ἁγιστείας, quod ed. Fabricii habet, e Codd. restituit doctissimus Boissonade. Vid. ejus notam, p. 105 seq. ORELL.

"What of abstaining from the nourishment of bread, a practice to which you have given the name 'Castus'?" See how dangerous it is to emend anything from one's own wit and without manuscripts, and to depart from the ancient traces: for though the Roman edition rightly read "abstaining from the nourishment of bread," Gelenius emended it to "bread tempered with the nourishment of beans." But ignorance of the meaning of the word temperatus gave him the handle for his error. For temperatus is taken here not for mixture, as he thought, but for temperance and abstinence. We said more on this passage in Variae lectiones Book II, ch. 21 (in Gruter's Lampas, vol. III, p. 766 f.). TH. CANTER. — The priests of Cybele and Isis abstained from bread. Blessed Jerome, Letter to Laeta, on the Education of her Daughter: "The worshippers of Isis and Cybele do this: with gluttonous abstinence they devour pheasants and smoking turtle-doves, lest, that is, they defile the gifts of Ceres." That abstinence, or, as Arnobius puts it, temperatus, they called "castus." Blessed Jerome, Against Jovinian Book II: "They pride themselves on abstinence from foods, as if the superstition of the gentiles did not keep the 'castus' (wrongly written 'cessum') of the Mother of the Gods and of Isis." The same word is to be restored in the same book: "But just as the imitation of virgins by the devil does not prejudice true virginity, so neither does the abstinence of the 'castus' (printed 'custorum') of Isis and Cybele, and the perpetual abstinence from certain foods, prejudice true fasts: especially since among them the fast from bread is made up for by a feast of meats." Tertullian, in the book On Fasting: "But it is well that, in heaping blasphemies on our dry-food fasts, you equate them with the 'castus' of Isis and Cybele." "Castus," then, belongs properly to Isis and Cybele, but to other gods too, in whose "castus" people were at times on certain fixed days, that is, they abstained from certain foods, or even from sexual intercourse, as those who were in the "castus" of Ceres. Festus: "Mourning is lessened for a private person when he is in the castus of Ceres." Macrobius, Saturnalia Book I, ch. 23: "For the image of the god of Heliopolis is carried on a litter, as images are carried in the procession of the Circensian games [gap]" Here he calls castimonia purity (ἁγνείαν) and abstinence from the works of Venus. Apuleius used castimonia in the plural, Milesian Tales XI: "For I had diligently inquired that the service of the religion was difficult, the abstinence of its chastities very arduous, and that a life subject to many mishaps must be fortified with careful circumspection." Here he calls "the abstinence of the chastities" a rigid abstinence from all pleasure of food, from animals, from wine, and at the same time a refraining from those things. He explains it afterwards in the same book: "And he plainly enjoined on me, all witnesses present, that for those ten continuous days I should restrain the pleasure of food, and eat no animal, and be without wine." So castus comes from careo (to lack), cassum; whence cassus, and by a change of letters (μεταβολῇ) castus. Festus: "Those were said to be pure for the month who for the sake of the rites are in the ceremonies for a whole month, that is, are pure by going without certain things." The same: "Those ceremonies were called ten-day and thirty-day in which those about to approach the rites had to go without certain things for ten, or thirty, continuous days." THE SAME. — So one said castum, -i, and castus, -us, masculine, as here. See Nonius under Castus; Ausonius Popma on the Fragments of Varro, p. 303 of the Bipontine edition; Meursius, Graeco-barbarous Glossary, under Καστεία; D. Petau on Julian's Oration V, p. 88 of the Leipzig edition; and above all Kühn on Aelian, Varia historia II, 33, p. 152 ff. of Gronovius's edition. So too the Greeks. Marinus, Life of Proclus, p. 45 (16 in Boissonade's edition): "He kept the Metroac...... fasts (καστείας) every month." Where the most learned Boissonade restored καστείας from the manuscripts for ἁγιστείας, which Fabricius's edition has. See his note, p. 105 f. ORELL[I].

XVII ‹anchor: Cur more lugentium caedant cum pectoribus lacertos› · col 1114 XVII. — Cur more lugentium caedant cum pectoribus lacertos. Supra : Et sociatis planctibus cum Acdesti tundit et sauciat pectus pausatae circa arboris robur. Ac de hac pectoris ac lacertorum pulsatione lugubri plana res est. Idcirco igitur scribit Artemidorus, lib. I, cap. 43, mulieres in luctu ubera plangere atque foedare, αὗται γὰρ ἐν πένθει καὶ τοὺς μαζοὺς λωβῶνται. Haec autem omnia interpretabantur allegorice : ut deorum Mater terram significaret, Galli autem lacertos sibi lacerarent ac virilia demeterent propter arationem et messem. Sic enim ista significabant. Hoc observat Tertullianus, adversus Marcionem, lib I, cap. 13, obscuro loco, et quem nullo modo intelligunt interpretes : Ipsa quoque vulgaris superstitio communis idololatriae, cum in simulacris de nominibus et fabulis veterum mortuorum pudet, ad interpretationem naturalium refugit, et dedecus suum ingenio obumbrat, figurans Jovem in substantiam fervidam, et Junonem ejus in aerem, secundum sonum graecorum vocabulorum : item Vestam in ignem, et Camenas in aquas, et magnam matrem in terram, seminalia demessam, lacertis aratam, lavacris rigatam. Quod addit lavacris rigatam, hoc ait, quia Almone lavabatur Deum Mater solemni die. HERALD. — Simili modo allegorice explicat hos ritus Julianus Orat. V Add. Sainte-Croix de Mysteriis, cap. 4, pag. 77 versionis Lenzii. De more verberandi lacertos exemplorum struem congessit C. Barthius ad Statii Theb. VI, vers. 133, vol. III, pag. 400. ORELL.

XVII. "Why do they beat their arms along with their breasts, after the manner of mourners?" Above: "And joining her laments with Acdestis, she beats and wounds her breast around the trunk of the resting tree." On this mournful beating of breast and arms the matter is plain. That is why Artemidorus writes, Book I, ch. 43, that women in mourning beat and disfigure their breasts: "for these, in mourning, also maim their breasts." All these things, however, they interpreted allegorically: so that the Mother of the Gods signified the earth, and the Galli tore their arms and cut off their male parts on account of ploughing and harvest. For that is what these things signified. Tertullian notes this, Against Marcion Book I, ch. 13, in an obscure passage which the commentators in no way understand: "The common superstition of popular idolatry too, when it is ashamed of the names and fables of the dead of old in its images, takes refuge in a physical interpretation, and veils its disgrace with ingenuity, figuring Jupiter as the fiery substance and his Juno as the air, according to the sound of the Greek words; likewise Vesta as fire, and the Camenae as the waters, and the Great Mother as the earth, reaped of her seed, ploughed by arms, watered by washings." What he adds, "watered by washings," he says because the Mother of the Gods was washed in the Almo on a solemn day. HERALD[US]. — Julian explains these rites allegorically in a similar way, Oration V. Add Sainte-Croix, On the Mysteries, ch. 4, p. 77 of Lenz's translation. C. Barth has gathered a heap of examples of the custom of beating the arms, on Statius, Thebaid VI, line 133, vol. III, p. 400. ORELL[I].

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LECTIONES VARIANTES (printed under page 560)

(a) ‹anchor: not visible in the foot images› · call in col 1115

Querimoniis ms.

The manuscript reads "querimoniis" ("with complaints").

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(b) ‹anchor: not visible in the foot images› · call in col 1115

Specialiter Fulv.

Fulvius [Ursinus] reads "specialiter" ("specifically").

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(c) ‹anchor: not visible in the foot images› · call in col 1116

Verius ms. Non male. Meurs.

The manuscript reads "verius" ("more truly"). Not badly. Meurs[ius].

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(d) ‹anchor: not visible in the foot images› · call in col 1116

Ita Fulv. Alii : a quibus.

So Fulvius [Ursinus]. Others read "a quibus" ("by whom").

COMMENTARIUS — ‹anchor: Quid coronae? quid violae? quid voluere mollium velamenta lanarum?› · col 1115 Quid coronae? quid violae? quid voluere mollium velamenta lanarum? Non dubitavi in textum recipere egregiam hanc emendationem I. Fr. Gronovii in Diatribe ad Statii Silv., lib. I, carm. VI, cap. 20, pag. 110. Antiqua lectio est : Quid coronae? quid violae? quid volucra mollium velamenta lanarum? Editor Lugd. Bat. : mollium et velamenta lanarum. Elmenhorstius v. velamenta delendum censet tamquam glossema et interpretamentum vocis volucra. ORELL.

"What did the garlands mean? What the violets? What the wrappings of soft wool?" I did not hesitate to receive into the text this excellent emendation of J. Fr. Gronovius in his Diatribe on Statius's Silvae, Book I, poem 6, ch. 20, p. 110. The old reading is: "What the garlands? What the violets? What the wraps (volucra), coverings of soft wool?" The Leiden editor: "of soft and coverings of wool." Elmenhorst thinks the word velamenta should be struck out as a gloss explaining the word volucra. ORELL[I].

— ‹anchor: Quam initiant viles Galli› · col 1115 Quam initiant viles Galli. Ita editor Lugd. Bat. cod. ms., mendosissime : inhiant. Gelenius : ineant. Fulv. Ursinus : initient, et in seq. : conficiant. Heraldus in Curis II : inchoant. Sed apud hos scriptores non raro initiare pro inchoare, incipere, initiari pro initium sumere. Tertullianus adversus Valentinianos, cap. 15 : Audisti moerorem et timorem. Ex his initiata sunt caetera. Julius Firmicus Mathes. II, cap. 12 : Ver initiatur, cum primam Arietis partem sol fuerit ingressus. ORELL.

"Which the vile Galli begin." So the Leiden editor. The manuscript, most faultily: "inhiant" (gape after). Gelenius: "ineant." Fulvius Ursinus: "initient," and in what follows "conficiant." Heraldus in his Second Thoughts: "inchoant." But in these writers initiare is not rarely used for to begin, to start, and initiari for to take a beginning. Tertullian, Against the Valentinians, ch. 15: "You have heard of grief and fear. From these the rest were begun." Julius Firmicus, Mathesis II, ch. 12: "Spring begins when the sun has entered the first part of the Ram." ORELL[I].

— ‹anchor: Exoleti› · col 1115 Exoleti. Vide supra, ad lib. II, cap. 42, et lib. IV, cap. 35. ORELL.

"Male prostitutes." See above, on Book II, ch. 42, and Book IV, ch. 35. ORELL[I].

XVIII ‹anchor: Vel mysteria illa continent sancta, quibus initiis nomen est› · col 1115 XVIII. — Vel mysteria illa continent sancta, quibus initiis nomen est. Cicero, de Legg. II, cap. 14 : Nam mihi cum multa eximia divinaque videntur Athenae tuae peperisse, atque in vitam hominum attulisse, tum nihil melius illis mysteriis, quibus ex agresti immanique vita exculti ad humanitatem et mitigati sumus : initia ut appellantur, ita re vera principia vitae cognovimus. HERALD. — Livius, lib. XXXIX, cap. 8, de Bacchanalibus : Initia erant, quae primo paucis tradita sunt ; deinde vulgari coepta per viros mulieresque. Graece dicebantur τελεταί. ORELL.

XVIII. "Or those holy mysteries contain, which bear the name of Initiations." Cicero, On the Laws II, ch. 14: "For while your Athens seems to me to have brought forth and given to human life many excellent and divine things, nothing is better than those mysteries by which we have been refined from a rustic and savage life to humanity and been made gentle; and as they are called 'initiations,' so in truth we have come to know in them the beginnings of life." HERALD[US]. — Livy, Book XXXIX, ch. 8, on the Bacchanalia: "There were initiations, which were at first handed on to a few; then they began to be spread among men and women." In Greek they were called τελεταί. ORELL[I].

— ‹anchor: Et quae non omnibus vulgo, sed paucorum taciturnitatibus traditis› · col 1115 Et quae non omnibus vulgo, sed paucorum taciturnitatibus traditis. Ita ed. Lugd. Bat., cod. ms. habet : sed paucorum taciturnitatibus tradidisse. Gelenius edidit : traduntur. Alii : tradunt. Scholiastes Aristophanis ad Ran. et ex eo Suidas : μυστήρια, παρὰ τὸ τοὺς ἀκούοντας μύειν τὸ στόμα, καὶ μηδενὶ ταῦτα ἐξηγεῖσθαι. HERALD. et ORELL.

"And which you have handed on not to all at large but to the silence of a few." So the Leiden edition. The manuscript has "but to have handed on to the silence of a few." Gelenius printed "are handed on." Others: "they hand on." The scholiast on Aristophanes's Frogs, and Suidas following him: "Mysteries (μυστήρια), from the hearers' closing (μύειν) their mouths and explaining these things to no one." HERALD[US] and ORELL[I].

— ‹anchor: Corporaliter prohibet universa nos exsequi› · col 1115 Corporaliter prohibet universa nos exsequi. Corporaliter hoc loco idem quod per membra, per partes, en détail. Cujus significationis alia exempla mihi non succurrunt. ORELL.

"It forbids us to go through everything one by one (corporaliter)." Corporaliter here is the same as limb by limb, part by part, "en détail." No other examples of this meaning occur to me. ORELL[I].

— ‹anchor: Faunam igitur Fatuam, Bona quae dicitur Dea› · col 1115 Faunam igitur Fatuam, Bona quae dicitur Dea. Ita edidit Ursinus. At in editione principe et ms. reg. legebatur : Foedam igitur Fatuam. Nec erat temere ac sine librorum auctoritate mutanda haec lectio. Fortasse enim Foedam appellat Fatuam παρὰ προσδοκίαν pro Faunam propter eas foeditates, quas statim perstringit. HERALD. — Equidem prorsus assentior Heraldo. Nam supra, lib. I, cap. 28, legimus : Qui Fatuas, civitatumque genios, qui Pausos reverentur et Bellonas, ubi in notis citavimus locum Lactantii de Bona Dea classicum, Inst. lib. I, cap. 22. ORELL.

"Fauna Fatua, then, who is called the Good Goddess." So Ursinus printed. But in the first edition and the royal manuscript one read: "Foul Fatua, then." Nor was this reading to be changed rashly and without the authority of manuscripts. For perhaps, against expectation (παρὰ προσδοκίαν), he calls Fatua "foul" instead of "Fauna" because of the foul deeds which he touches on at once. HERALD[US]. — I for my part agree with Heraldus entirely. For above, Book I, ch. 28, we read: "who revere the Fatuae and the geniuses of cities, the Pausi and the Bellonae," where in the notes we cited the classic passage of Lactantius on the Good Goddess, Institutes Book I, ch. 22. ORELL[I].

— ‹anchor: Seriam meri ebiberit plenam› · col 1116 Seriam meri ebiberit plenam. Vide N. Heins., Adversar., lib. IV, cap. 9, p. 624. ORELL.

"Had drunk off a jar full of neat wine." See N. Heinsius, Adversaria Book IV, ch. 9, p. 624. ORELL[I].

— ‹anchor: Sextus Clodius indicat sexto de diis graeco› · col 1116 Sextus Clodius indicat sexto de diis graeco. Fulv. Ursinus ed. : Sexto de diis Graecorum, male. Nam Fatua dea erat non Graecorum, sed priscorum Latinorum, et Lactantius, l. l., expresse dicit librum Sexti Clodii de diis graece scriptum. Sextum hunc Clodium eumdem esse cum Rhetore ejusdem nominis et pronominis, Siculo, Latinae simul et Graecae eloquentiae professore, cujus vitam describit Suetonius de Clar. Rhet., cap. 1, contendunt Bosius et Graevius, ad Cic., lib. IV, ad Att. epist. XV, pag. 412. Conf. Burmann., ad Sueton., vol. 2, pag. 185 ; et Bünemann., ad Lactant., l. I, pag. 152 ; et G. J. Voss., de Hist. graec., lib. IV, part. III, pag. 511. Stewechius putat intelligendum esse Cloatium Verum, cujus fragmenta haud pauca e libris sacrorum obvia apud Pompeium Festum. De virgis myrteis vid. Macrob., lib. I Saturnal., cap. 7. ORELL.

"Sextus Clodius records it in the sixth book of his Greek work on the gods." Fulvius Ursinus printed "in the sixth book on the gods of the Greeks," wrongly. For Fatua was a goddess not of the Greeks but of the ancient Latins, and Lactantius, in the place cited, expressly says that Sextus Clodius's book on the gods was written in Greek. That this Sextus Clodius is the same as the rhetorician of the same name and praenomen, a Sicilian, professor of Latin and Greek eloquence together, whose life Suetonius describes in On Famous Rhetoricians ch. 1, Bosius and Graevius maintain, on Cicero, To Atticus Book IV, letter 15, p. 412. Compare Burmann on Suetonius, vol. 2, p. 185; Bünemann on Lactantius, Book I, p. 152; and G. J. Vossius, On the Greek Historians, Book IV, part 3, p. 511. Stewech thinks Cloatius Verus is meant, not a few fragments of whose books on the rites are found in Pompeius Festus. On the myrtle rods see Macrobius, Saturnalia Book I, ch. 7. ORELL[I].

— ‹anchor: Cum ei divinam rem mulieres faciunt› · col 1116 Cum ei divinam rem mulieres faciunt. Hoc est sacrificia offerunt. Vide Savaro, ad Sidon., lib. V, ep. XVII, pag. 365, qui de hac loquendi forma multus est. ORELL.

"When women perform the divine service to her." That is, offer sacrifices. See Savaro on Sidonius, Book V, letter 17, p. 365, who says much about this form of expression. ORELL[I].

— ‹anchor: Vini amphora constituatur obtecta› · col 1116 Vini amphora constituatur obtecta. Lactantius : Idcirco in sacris obvolutam vini amphoram poni. Scribit Plutarchus (in Quaest. rom.), vinum, quod inferebatur Bonae Deae, lac appellatum fuisse : vas, in quo vinum inditum erat, mellarium dictum scribit Macrobius. HERALD.

"An amphora of wine is set there covered." Lactantius: "therefore a covered amphora of wine is set out at the rites." Plutarch writes (in the Roman Questions) that the wine brought in to the Good Goddess was called milk; Macrobius writes that the vessel in which the wine was put was called the honey-jar. HERALD[US].

— ‹anchor: Sicut suis scribit in Causalibus Butas› · col 1116 Sicut suis scribit in Causalibus Butas. Hujus scriptoris meminit Plutarchus in Romulo, cap. 21, Βούτας δέ τις αἰτίας ἐν ἐλεγείοις περὶ τῶν Ῥωμαϊκῶν ἀναγράφων. HERALD. in Addend. — Cod. ms. et ed. princeps : Putas, unde effecerunt Plutarchus, ideo quod eadem quaestio expandatur in Plutarchi Quaestionibus romanis. Male. Titulus operis procul dubio fuit Αἴτια, quales scripsere apud Graecos Plutarchus, Butas, Callimachus. ORELL.

"As Butas writes in his Causes." Plutarch mentions this writer in the Romulus, ch. 21: "a certain Butas, writing in elegiacs the causes of Roman customs." HERALD[US], in the Addenda. — The manuscript and the first edition: "Putas," from which they made "Plutarchus," because the same question is set out in Plutarch's Roman Questions. Wrongly. The title of the work was without doubt Αἴτια (Causes), such as Plutarch, Butas and Callimachus wrote among the Greeks. ORELL[I].

— ‹anchor: Deos conserenteis› · col 1116 Deos conserenteis. Ita ut editio Lugd. Bat. habet, legendum esse docuit Salmasius ad Solin., cap. II, pag. 46. Conserentes itaque Lares illi, qui Ocrisiam gravidam in foco fecerunt, dicti a conserendo, eo scil. sensu, quo Lucretius dicit lib. IV, vers. 1101. Atque in eo est Venus ut muliebria conserat arva. [whether this note runs on to p. 561 cannot be seen from this image]

"The begetting gods." That this should be read, as the Leiden edition has it, Salmasius showed on Solinus, ch. 2, p. 46. "Conserentes," then, are those Lares who made Ocrisia pregnant at the hearth, so called from conserere (to sow), in the sense, that is, in which Lucretius speaks, Book IV, line 1101: "And Venus is on the point of sowing the woman's fields." [whether this note runs on cannot be seen]

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[render note: both foot images begin below the start of the notes. The Lectiones variantes (if any), any continuation of "Deos conserenteis" from p. 560, and the opening of the note that ends "...lib. I, cap. 59, annotata" are cut off at the top of the left image. The text between "...Corniculana fuit." (foot of the left column) and the head of the right image is not visible, and the right image's first line is cut through and only partly legible. The visible text is set below; the gaps are marked.] COMMENTARIUS — (continued; beginning not visible) ‹anchor: not visible› · col 1117 [...] quo egimus supra ad lib. III, cap. 31, vel potius Verrius Flaccus, illustris Grammaticus, qui sub Augusto vixit et scripsit inter alia libros rerum memoria dignarum citatos ab A. Gellio, lib. IV, cap. 5, et Plinio majore aliquoties. Ejusdem libros de verborum significatione in compendium redegit Pompeius Festus. Vid. Sueton., de illustr. Grammat., cap. 17, et G. J. Voss., de Hist. lat., lib. I, cap. 20. Conf. ad lib. I, cap. 59, annotata. ORELL.

[...] of whom we treated above on Book III, ch. 31, or rather Verrius Flaccus, the famous grammarian, who lived under Augustus and wrote, among other things, books of things worth remembering, cited by Aulus Gellius, Book IV, ch. 5, and several times by the elder Pliny. Pompeius Festus reduced his books on the meaning of words to an abridgement. See Suetonius, On Famous Grammarians, ch. 17, and G. J. Vossius, On the Latin Historians, Book I, ch. 20. Compare what was noted on Book I, ch. 59. ORELL[I].

— ‹anchor: Obruisse se cineri› · col 1117 Obruisse se cineri. Ita Meursius et Salmasius. Alii : Obruisse cineri. ORELL.

"That he buried himself in the ashes." So Meursius and Salmasius. Others: "that he buried (it) in the ashes." ORELL[I].

— ‹anchor: Ollula extorum› · col 1117 Ollula extorum. Jo. Fr. Gronovius, ad lib. XXV, cap. 16, legendum censet : Ollula extari. Glossarium vetus : Extar..... olla ubi exta coquebantur. Sed ipse Gronovius citat aulam auri apud Plautum. Quidni etiam olla extorum? ORELL.

"A little pot of entrails." J. Fr. Gronovius, on Book XXV, ch. 16, thinks one should read "a little entrail-pot (extari)." An old glossary: "Extar..... the pot in which the entrails were cooked." But Gronovius himself cites "a pot of gold" in Plautus. Why not, then, also "a pot of entrails"? ORELL[I].

— ‹anchor: Quem cum Tanaquil dimoveret Etruriae disciplinarum perita› · col 1117 Quem cum Tanaquil dimoveret Etruriae disciplinarum perita, etc. Eamdem historiam fusius enarrat Dionysius Halicarnassensis, Antiq. Rom., lib. IV, init. : Φέρεται δὲ ἐν ταῖς ἐπιχωρίοις ἀναγραφαῖς ἕτερος ὑπὲρ τοῦ αὐτοῦ (Servii scil. Tullii) λόγος, ἐπὶ τὸ μυθῶδες ἐξαίρων τὰ περὶ αὐτόν, ὃν ἐν πολλαῖς Ῥωμαϊκαῖς ἱστορίαις εὕρομεν, θεοῖς τε καὶ δαίμοσι λέγεσθαι φίλος, τοιοῦτός τις. Ἀπὸ τῆς ἑστίας τῶν βασιλείων, ἐφ᾽ ἧς ἄλλας τε συντελοῦσι Ῥωμαῖοι ἱερουργίας, καὶ τὰς ἀπὸ δείπνων ἀπαρχὰς ἁγίζουσιν, ὑπὲρ τοῦ πυρὸς ἀνασχεῖν λέγουσιν αἰδοῖον ἀνδρός. τοῦτο θεάσασθαι τὴν Ὀκρισίαν πρώτην φέρουσαν τοὺς εἰωθότας πελάνους ἐπὶ τὸ πῦρ, καὶ αὐτίκα πρὸς τοὺς βασιλεῖς ἐλθοῦσαν εἰπεῖν. Τὸν μὲν οὖν Ταρκύνιον ἀκούσαντά τε, καὶ μετὰ ταῦτα ἰδόντα τὸ τέρας, ἐν θαύματι γενέσθαι· τὴν δὲ Τανακυλίδα τά τε ἄλλα σοφὴν οὖσαν, καὶ δὴ καὶ τὰ μαντικὰ οὐδενὸς χεῖρον Τυρρηνῶν ἐπισταμένην, εἰπεῖν πρὸς αὐτόν, ὅτι γένος ἀπὸ τῆς ἑστίας τῆς βασιλείου πέπρωται γενέσθαι κρεῖττον ἢ κατὰ τὴν ἀνθρωπείαν φύσιν, ἐκ τῆς μιχθείσης τῷ φάσματι γυναικός. Τὰ δὲ αὐτὰ καὶ τῶν ἄλλων τερατοσκόπων ἀποφηναμένων, δόξαι τῷ βασιλεῖ, ᾗ πρώτῃ ἐφάνη τὸ τέρας, εἰς ὁμιλίαν αὐτῷ συνελθεῖν· καὶ μετὰ τοῦτο τὴν γυναῖκα κοσμησαμένην, οἷς ἔθος ἐστὶ κοσμεῖσθαι τὰς γαμουμένας κατακλεισθῆναι μόνην εἰς τὸν οἶκον, ἐν ᾧ τὸ τέρας ὤφθη· μιχθέντος δέ τινος αὐτῇ θεῶν ἢ δαιμόνων, καὶ μετὰ τὴν μῖξιν ἀφανισθέντος, εἴτε Ἡφαίστου, καθάπερ οἴονται, εἴτε τοῦ κατ᾽ οἰκίαν ἥρωος (Lare familiari), ἐγκύμονα γενέσθαι, καὶ τεκεῖν τὸν Τύλλιον ἐν τοῖς καθήκουσι χρόνοις. ELMENH.

"Whom, when Tanaquil, skilled in the disciplines of Etruria, removed," etc. Dionysius of Halicarnassus tells the same story more fully, Roman Antiquities, beginning of Book IV: "There is current in the native records another account about the same man (Servius Tullius, that is), which raises his story into the fabulous, and which we have found in many Roman histories, that he was called a friend of gods and divinities; it runs something like this. From the hearth of the palace, on which the Romans perform their other sacred rites and consecrate the first-fruits of their meals, they say that a man's member rose up above the fire. Ocrisia was the first to see it, as she was bringing the customary cakes to the fire, and she went at once and told the king and queen. Tarquinius, on hearing it and afterwards seeing the portent, was amazed; but Tanaquil, who was wise in other things and in particular knew divination no worse than any of the Etruscans, told him that it was fated that from the royal hearth a race should be born greater than human nature, from the woman who should be united with the apparition. And since the other interpreters of portents declared the same, the king decided that the woman to whom the portent had first appeared should go in to it; and after this the woman, adorned as brides are wont to be adorned, was shut up alone in the room in which the portent had been seen. And when one of the gods or divinities had lain with her and vanished after the union, whether Hephaestus, as some think, or the hero of the house (the household Lar), she became pregnant and bore Tullius at the due time." ELMENH[ORST].

— ‹anchor: Surrexisse se deos› · col 1117 Surrexisse se deos a subrigo, ere, pro quo antiqui per syncopen dixerunt surgo. Sic ap. Plautum in Epidico versu ultimo in nonnullis codicibus legitur : Plaudite et valete, lumbos surgite atque extollite ; ubi editiones habent lumbos pergite. Vide Taubmann., p. 458, et Sciop., in Suspect. Lectt. lib. IV, epist. XVII. ORELL.

"That the gods raised themselves up": from subrigo, -ere, for which the ancients said surgo by syncope. So in Plautus's Epidicus, last line, some manuscripts read: "Applaud and farewell; raise up your loins and lift them," where the editions have "go on with your loins." See Taubmann, p. 458, and Scioppius, Suspectae lectiones Book IV, letter 17. ORELL[I].

— ‹anchor: Corniculanae inde impernuisse captivae› · col 1117 Corniculanae inde impernuisse captivae. Sic edidi e correctione Meursii et Fulv. Ursini, quam probat etiam Arntzenius ad Aurel. Victor., de Viris illust., c. 7, p. 79, et Gesnerus in Thesauro, v. Conserentes dii. Ocresia Corniculana dicitur apud Ovidium, lib. VI Fast., vers. 627 : Namque pater Tulli Vulcanus, Ocresia mater / Praesignis facie, Corniculana fuit. [gap: text not visible between the foot of the left column and the head of the right image] Caeterum venustatis et pudicitiae laudem ei etiam attribuit Dionysius Halicarnassensis Antiq. Rom., lib. IV, init. : Ἐν Κορνικόλῳ πόλει τοῦ Λατίνων ἔθνους ἀνήρ τις ἐκ τοῦ βασιλείου γένους γυναικὶ συνῆν Ὀκρισίᾳ, καλλίστῃ τε καὶ σωφρονεστάτῃ τῶν ἐν Κορνικόλῳ γυναικῶν. Hanc, marito in pugna occiso, gravidamque captivam Romam abduxit Tarquinius Priscus ; uxor autem Tarquinii Tanaquil cum gravidam agnovisset, servitio prohibitam domi habuit, et quod regnum puero portendi ostento intellexisset, marito, ut generum illum adsclsceret, persuasit. Conf. Liv., lib. I, c. 36 ; Plinius, lib. XXVI, cap 27 ; Valerius Maximus, lib. III, cap. 4 ; Dionysius, l. l. Caeterum de natalibus Servii Tullii non semel addubitatum, adeo ut Seneca in epistolis scribat, hunc regem habitum sine patre natum. Alii patrem ejus Spurium Turnum Corniculanum (vid. Fest. v. nothus), alii Vulcanum faciunt : unde nata fabula haec turpis et absurda. STEWECH. et ORELL. — Pro prudentissimam Meursio placet pudentissimam. Non male. ORELL.

"That they then poured seed into the captive woman of Corniculum." So I have printed from the correction of Meursius and Fulvius Ursinus, which Arntzenius also approves on Aurelius Victor, On Famous Men ch. 7, p. 79, and Gesner in the Thesaurus under "Conserentes dii." Ocresia is called "of Corniculum" in Ovid, Fasti Book VI, line 627: "For Vulcan was Tullius's father; his mother was Ocresia of Corniculum, outstanding in beauty." [gap] Moreover Dionysius of Halicarnassus also credits her with the praise of beauty and chastity, Roman Antiquities, beginning of Book IV: "In the city of Corniculum, of the Latin nation, a man of the royal family was married to a woman named Ocrisia, the most beautiful and most chaste of the women of Corniculum." When her husband had been killed in battle, Tarquinius Priscus carried her off pregnant and captive to Rome; and Tarquin's wife Tanaquil, when she recognized that she was pregnant, kept her at home exempt from servitude, and, having understood from the portent that kingship was foretold for the boy, persuaded her husband to adopt him as son-in-law. Compare Livy, Book I, ch. 36; Pliny, Book XXVI, ch. 27; Valerius Maximus, Book III, ch. 4; Dionysius in the place cited. Moreover, doubt was raised more than once about the birth of Servius Tullius, so much so that Seneca writes in his letters that this king was held to have been born without a father. Some make his father Spurius Turnus of Corniculum (see Festus under nothus), others Vulcan; from which this shameful and absurd fable arose. STEWECH and ORELL[I]. — For "prudentissimam" (most prudent) Meursius prefers "pudentissimam" (most chaste). Not badly. ORELL[I].

— ‹anchor: Tunc sancta et ferventia numina vim vomuisse Lucilii› · col 1118 Tunc sancta et ferventia numina vim vomuisse Lucilii. Ridicula haec pueri conceptio, et obscura sententia, nisi illam vim Lucilii quis intelligat. Nobis interpretis vicem fungetur M. Terentius Varro, cujus haec libro IV de Sermone latino (p. 19, ed Bipont.) : Poetae, inquit, de coelo semen igneum cecidisse dicunt in mare, ac natam e spumis Venerem : conjunctione ignis et humoris, quam haberet vim, significantes, a qua vi nateis dicta Vita, ut illud a Lucilio : Vis est vita vides, quae nos facere omnia cogit. STEWECH. — Conf. Scaliger. ad Manil. Astron., lib. II, pag. 167, ed. Heidelberg., ap. Gommelin. Auson. Pomp. ad Varronis l. l. ; in notis p. 43, qui vim recte explicat γονήν, θόρον : ac apposite F. Dousa ad Lucilii Fragmenta, pag. 207, ed. Havercamp., adducit graecum versiculum eamdem exprimentem sententiam : Βίος καλεῖται δ᾽, ὃς βίᾳ πορίζεται. Sancta numina per ironiam, ut supra, lib. IV, c. 26 : Hercules sanctus Deus. ORELL.

"That then the holy and fervent deities spewed forth Lucilius's 'force'." This conception of the boy is ridiculous, and the sentence obscure, unless one understands that "force" of Lucilius. M. Terentius Varro will serve us as interpreter, whose words these are, On the Latin Language Book IV (p. 19 of the Bipontine edition): "The poets," he says, "say that fiery seed fell from heaven into the sea, and that Venus was born from the foam, signifying by the union of fire and moisture what force it had; from which force, in those born, life (vita) is named, as in that line of Lucilius: 'Life, you see, is a force (vis) that compels us to do all things.'" STEWECH. — Compare Scaliger on Manilius, Astronomica Book II, p. 167 of the Heidelberg edition, published by Commelin; Ausonius Popma on Varro in the place cited, in the notes p. 43, who rightly explains vis as γονήν, θόρον (seed, semen); and F. Dousa, on the Fragments of Lucilius, p. 207 of Havercamp's edition, aptly adduces a Greek verse expressing the same thought: "It is called life (βίος) which is gained by force (βίᾳ)." "Holy deities" is said in irony, as above, Book IV, ch. 26: "Hercules, the holy god." ORELL[I].

XIX ‹anchor: Bacchanalia etiam praetermittamus immania› · col 1118 XIX. — Bacchanalia etiam praetermittamus immania. Immania pro inania reposuit Gelenius, rectissime. Caeterum hic locus iterum petitus ex Clemente Alexandr. in Protrep. (pag. 11, ed. Potter.) : Διόνυσον μαινόλην ὀργιάζουσι Βάκχοι, ὠμοφαγίᾳ τὴν ἱερομανίαν ἄγοντες, καὶ τελίσκουσι τὰς κρεωνομίας τῶν φόνων ἀνεστεμμένοι τοῖς ὄφεσιν, ἐπολολύζοντες Εὐάν. Fuse agit de his Bacchanalibus C. Barthius, ad Stat., Theb. II, 74, tom. II, p. 294 - 299 ; et M. A. Delrio, in Syntagm. Tragoediae lat. part. III, pag 524, seq. ORELL.

XIX. "Let us pass over the monstrous Bacchanalia too." Gelenius restored "immania" (monstrous) for "inania" (empty), most rightly. Moreover, this passage is again drawn from Clement of Alexandria, Protrepticus (p. 11 of Potter's edition): "The Bacchants hold orgies in honour of the frenzied Dionysus, celebrating their sacred madness by eating raw flesh, and they complete the distribution of the slaughtered flesh crowned with snakes, shrieking 'Euan.'" C. Barth treats these Bacchanalia at length, on Statius, Thebaid II, 74, vol. II, pp. 294–299; and M. A. Delrio, Syntagma of Latin Tragedy, part III, p. 524 ff. ORELL[I].

— ‹anchor: Quibus nomen Omophagiis graecum est› · col 1118 Quibus nomen Omophagiis graecum est. C. Barthius, Adversar., lib. XI, cap. 15, legendum censet : Ophiophagiis, quia Bacchantes aliquando impune dentibus lacerarint serpentes, quod comprobat auctoritate Prudentii, in cujus libro I, adversus Symmachum, vers. 130, haec legimus : Virides discindunt ore chelydros, / Qui Bromium placare volunt. Sed rectissime defendit lectionem vulgatam Ch. G. Schwarzius, in Opusculis academicis, cap. 3, de (continues)

"Which have the Greek name Omophagia (raw-flesh feasts)." C. Barth, Adversaria Book XI, ch. 15, thinks one should read "Ophiophagia" (snake-eating feasts), because the Bacchants at times tore serpents with their teeth unharmed, which he supports by the authority of Prudentius, in whose Book I Against Symmachus, line 130, we read: "Those who wish to appease Bromius tear green water-snakes with their mouths." But Ch. G. Schwarz most rightly defends the common reading, Opuscula academica, ch. 3, on (continues)

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(1) ‹anchor: (continued from previous page)› · note in col 1119

(continued) rum, taurorum et praecipue caprorum discerpi consuevisse omnino vel ex Euripide, act. III. Baccharum constat. Eodem sensu ab Homero, Iliad., ύ. 592, lupi vocantur ὠμοφάγοι, crudivori, quia discerpunt devorantque crudas carnes aliorum animantium. Et apud Hesychium legimus: ὠμοφάγους δαῖτας..... τοὺς τὰ ὠμὰ κρέα μερίζοντας καὶ ἐσθίοντας. Haec verba doctissimi Schwarzii. Conf. Gisb. Cuper., in Harpocrate, pag. 60. ORELL.

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(2) ‹anchor: Sequestrata pectoris sanitate› · note in col 1119

Sequestrata pectoris sanitate. Sequestrata, hoc est separata, divisa, sejuncta. Hoc verbo a sequestre notissimo ICtis deducto usi sequioris aevi scriptores, verbi causa, Boethius, de Consol. Philos., lib. II, prosa V: Quod si natura pulchra sunt, quid id tua refert? Nam haec per se a tuis quoque opibus sequestrata placuissent. Ubi vid. Sitzmann., pag. 79, ed. Lugd. Bat. c. not. var., et, qui de hoc verbo multus est, C. Barth., ad Stat., Theb. II. 425, vol II, pag. 499, seqq. ORELL.

"With the soundness of the breast sequestered." Sequestrata, that is, separated, divided, disjoined. This word, derived from sequester, well known to the jurists, was used by writers of the later age, for example Boethius, Consolation of Philosophy, book II, prose V: "But if they are beautiful by nature, what is that to you? For these things would have pleased of themselves even if sequestered from your wealth." See there Sitzmann, p. 79, Leiden edition with variorum notes, and C. Barth, who says much on this word, on Statius, Thebaid II. 425, vol. II, p. 499 ff. ORELLI.

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(3) ‹anchor: Circumplicatis vos anguibus› · note in col 1119

Circumplicatis vos anguibus. Demosthenes de Corona: Τοὺς ὄφεις τοὺς παρείας θλίβων, καὶ ὑπὲρ τῆς κεφαλῆς αἰωρῶν, καὶ βοῶν εὐοῖ σαβοῖ. HERALD. — Conf. Clemens, l. l.; Euripides in Bacchis; Plutarchus Alexandro; Horatius, lib. II, od. XIX, et inibi ejus Scholiastes, Jul. Firmic., de Errore Prof. Rel., et Schwartz. in libro laudato. ELMENHORST. et ORELL.

"Entwining yourselves with snakes." Demosthenes, On the Crown: "Squeezing the puff-snakes and swinging them above his head, and shouting 'euoi saboi'." HERALD. — Compare Clement, in the place cited; Euripides in the Bacchae; Plutarch, Alexander; Horace, book II, ode XIX, and his scholiast there; Julius Firmicus, On the Error of Profane Religions; and Schwartz in the book cited. ELMENHORST and ORELLI.

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(4) ‹anchor: Caprorum reclamantium viscera› · note in col 1119

Caprorum reclamantium viscera cruentatis oribus dissipatis. Martialis, lib. III, epig. 24: Vite nocens rosa stabat moriturus ad aras / Hircus, Bacche, tuis victima grata sacris. Servius, ad Virgil., Georg. II, 380: Victimae numinibus aut per similitudinem, aut per contrarietatem immolantur. Per similitudinem, ut nigrum pecus Plutoni: per contrarietatem, ut porca, quae obest frugibus, Cereri, et caper, qui obest vitibus, Libero. Item capra Aesculapio, qui est Deus salutis; cum capra numquam sine febri sit...... Libero ubique caper immolatus; quia viles, quae in honore ipsius fuerant, ab eo comestae sunt. Iratus Bacchus eum occidi fecit, et ei tolli utrem, in quo mitti vinum fecit pro ejus vindicta. Conf. Varro, lib. I de Re rust., c. 2, et Ovidius, Fast. I, 357. Quamvis vero ordinarium Bacchi sacrificium fuit hircus, invenimus tamen, eidem aliquando et oves et tauros immolatos. SCHWARZ., de Gemma antiqua sacrificium Bacchi exhibente, § 8, Opusc. Acad. pag. 79. — Th. Gatakerus, Miscell. posthum., c. 43, Op. tom. I, pag. 885, suspicatur, Arnobium in allato Clementis loco pro χρεωνομίας φόνων legisse χρεωνομίας ἐρίφων. ORELL.

"Tearing apart with bloodied mouths the entrails of bleating goats." Martial, book III, epigram 24: "Guilty of harm to the vine, the he-goat stood at the altars, about to die, a victim pleasing to your rites, Bacchus." Servius on Virgil, Georgics II, 380: "Victims are offered to the deities either by likeness or by contrariety. By likeness, as a black beast to Pluto; by contrariety, as the sow, which harms the crops, to Ceres, and the he-goat, which harms the vines, to Liber. Likewise the she-goat to Aesculapius, who is the god of health, since the she-goat is never without fever...... Everywhere the he-goat was sacrificed to Liber, because it ate the vines which had been held in his honour. Bacchus in anger had it killed and its skin taken off, into which he had wine put in revenge for it." Compare Varro, On Agriculture book I, ch. 2, and Ovid, Fasti I, 357. "But although the ordinary sacrifice of Bacchus was the he-goat, we find nevertheless that sheep and bulls were sometimes offered to him too." SCHWARZ, On an Ancient Gem showing a Sacrifice of Bacchus, § 8, Academic Opuscula p. 79. — Thomas Gataker, Posthumous Miscellanies, ch. 43, Works vol. I, p. 885, suspects that in the cited passage of Clement Arnobius read χρεωνομίας ἐρίφων ("distribution of kids") for χρεωνομίας φόνων ("distribution of slaughter"). ORELLI.

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Nec non et Cypriae Veneris, etc., etc. Et haec ex Clemente, cujus verba exscripsimus supra ad lib. IV, cap. 5. ORELL.

"And also of the Cyprian Venus," etc. This too is from Clement, whose words we copied out above at book IV, chapter 5. ORELLI.

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(6) ‹anchor: In quibus sumentes ea› · note in col 1119

In quibus sumentes ea. Proprium sumere initia. Sic initia suscipere apud Spartianum in Hadriano: Post hoc per Asiam et insulas ad Achaiam navigavit, et Eleusinia sacra exemplo Herculis Philippique suscepit. Sic sacra accipere, Apuleius Milesia XI: Et mihi in dies magis magisque accipiendorum sacrorum cupido gliscebat. Arnobius, infra, cap. 26: Ipsa denique symbola, quae rogati sacrorum in acceptionibus respondetis: pag. 42, ed. Gronov., conjiciens: in quibus sumentes aera. ORELL.

"In which, taking these." Sumere is the proper word for initiations. So "to undertake initiations" in Spartianus, Hadrian: "After this he sailed through Asia and the islands to Achaia, and undertook the Eleusinian rites after the example of Hercules and Philip." So "to receive rites", Apuleius, Milesian Tale XI: "And day by day a desire to receive the rites grew more and more in me." Arnobius below, ch. 26: "Finally the very tokens which you answer when questioned at the receptions of the rites": p. 42, Gronovius's edition, conjecturing "in which, taking the bronzes." ORELLI.

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(7) ‹anchor: Referunt phallos propitii numinis signa› · note in col 1120

Referunt phallos propitii numinis signa. Clemens in Protrept. (p. 13 ed. Potter.): Ἡ μὲν οὖν ἀφρογενής τε καὶ κυπρογενής, ἡ Κινύρᾳ φίλη, τὴν Ἀφροδίτην λέγω, τὴν φιλομηδέα, ὅτι μηδέων ἐξεφαάνθη, μηδέων ἐκείνων τῶν ἀποκεκομμένων Οὐρανοῦ, τῶν λάγνων, τῶν μετὰ τὴν τομὴν τὸ κῦμα βεβιασμένων· ὡς ἀσελγῶν ὑμῖν μορίων ἄξιος Ἀφροδίτη γίνεται καρπὸς ἐν ταῖς τελεταῖς. Ταύτης τῆς πελαγίας ἡδονῆς τεκμήριον τῆς γονῆς, ἁλῶν χόνδρος, καὶ φαλλὸς τοῖς μυουμένοις τὴν τέχνην τὴν μοιχικὴν ἐπιδίδοται· νόμισμα δὲ εἰσφέρουσιν αὐτῇ οἱ μυούμενοι, ὡς ἑταίρᾳ ἐρασταί. De phallorum ostensione in mysteriis Cereris, Bacchi, Veneris, etc., pluribus egit vir doctus, cujus nomen mihi excidit, in Wielandi, l. t. Deutscher Merkur, ann. 1806. ORELL.

"They bring back phalli as tokens of a propitious deity." Clement in the Protrepticus (p. 13, Potter's edition): "She, then, who is foam-born and Cyprus-born, the darling of Cinyras, Aphrodite I mean, the lover of genitals, because she was brought to light from genitals, those genitals cut off from Uranus, the lustful ones, which after the cutting did violence to the wave: so worthy a fruit of lewd members does Aphrodite become for you in the rites. As a token of this sea-born pleasure of her birth, a lump of salt and a phallus are handed to those being initiated into the adulterous art; and the initiates bring her a coin, as lovers to a courtesan." On the displaying of phalli in the mysteries of Ceres, Bacchus, Venus and others a learned man, whose name escapes me, treated at length in Wieland's Deutscher Merkur, in the place cited, year 1806. ORELLI.

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(8) ‹anchor: Oblivioni etiam Corybantia sacra donentur› · note in col 1120

Oblivioni etiam Corybantia sacra donentur, etc. De his paulo latius Clemens (pag 15 seq., ed. Potter.): Εἰ θέλεις δ' ἐποπτεῦσαι καὶ τῶν Κορυβάντων ὄργια, τὸν τρίτον ἀδελφὸν ἀποκτείναντες οὗτοι, τὴν κεφαλὴν τοῦ νεκροῦ φοινικίδι ἐπεκαλυψάτην, καὶ καταστέψαντες ἐθαψάτην, φέροντες ἐπὶ χαλκῆς ἀσπίδος, ὑπὸ τὰς ὑπωρείας τοῦ Ὀλύμπου· καὶ ταῦτ' ἔστι τὰ μυστήρια, συνελόντι φάναι φόνοι καὶ τάφοι. Οἱ δὲ ἱερεῖς οἱ τῶνδε οὓς Ἀνακτοτελέστας, οἷς μέλον καλεῖν, καλοῦσι, προσεπιτερατεύονται τῇ συμφορᾷ, ὁλόριζον ἀπαγορεύοντες σέλινον ἐπὶ τραπέζης τιθέναι· οἴονται γὰρ δὴ ἐκ τοῦ αἵματος τοῦ ἀπορρυέντος τοῦ Κορυβαντικοῦ τὸ σέλινον ἐκπεφυκέναι. CANTER. — Jul. Firmicus de Errore prof. rel. pag. 426. ed. Gronov.: In sacris Corybantum parricidium colitur. Nam unus frater a duobus interemptus est, et ne quod indicium necem fraternae mortis aperiret, sub radicibus Olympi montis a parricidis fratribus consecratur. Hunc eumdem Macedonum colit stulta persuasio. Hic est Cabirus, cui Thessalonicenses quondam cruento cruentis manibus supplicabant. Conf. Ste. Croix a Lenzio versus über die alten Mysterien cap. 4, pag. 69. ORELL.

"Let the Corybantic rites too be given over to oblivion," etc. Clement treats these a little more fully (p. 15 f., Potter's edition): "And if you wish to behold the orgies of the Corybants too: these two killed their third brother, covered the dead man's head with a purple cloth, crowned it and buried it, carrying it on a bronze shield, under the foothills of Olympus. And these are the mysteries — in a word, murders and burials. And their priests, whom those who care to name them call Anactotelestae, add a further marvel to the calamity, forbidding parsley with its root to be set on the table; for they think that parsley sprang from the Corybantic blood that flowed out." CANTER. — Julius Firmicus, On the Error of Profane Religions, p. 426, Gronovius's edition: "In the rites of the Corybants a fratricide is worshipped. For one brother was killed by two, and lest any evidence should reveal the murder of the brother's death, he is consecrated by the fratricide brothers beneath the roots of Mount Olympus. This same one the foolish belief of the Macedonians worships. He is Cabirus, to whom the Thessalonians once made supplication with bloody hands to one bloody." Compare Sainte-Croix, as translated by Lenz, Über die alten Mysterien, ch. 4, p. 69. ORELLI.

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(9) ‹anchor: Trucidatus› · note in col 1120

Trucidatus. Alii: trucidatur ORELL.

"Slain." Others read: "is slain." ORELLI.

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(10) ‹anchor: Apium› · note in col 1120

Apium. σέλινον. Milchpetersilie. De hac planta, cujus praecipuus usus in coronis et sertis etiam apud Romanos, qui sacri quid et arcani ipsi inesse autumabant, dicta sanguis Corybantum, vid. imprimis Boettiger., V. Cl., in l. t.: Sabina, oder Morgenscenen im Putzzimmer einer reichen Römerin, et in commentatione tit.: Racemationen zur Gartenkunst der Griechen und Römer in Wielands Neuen Deutsch. Merkur 1800. Mart. p. 100. ORELL.

"Parsley." σέλινον; German Milchpetersilie. On this plant, whose chief use was in crowns and garlands, among the Romans too, who held that something sacred and secret was in it, called "the blood of the Corybants", see above all Böttiger, the renowned man, in the book titled Sabina, or Morning Scenes in the Dressing-Room of a Rich Roman Lady, and in the essay titled Gleanings on the Garden Art of the Greeks and Romans, in Wieland's Neuer Deutscher Merkur 1800, March, p. 100. ORELLI.

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(11) ‹anchor: Sed et illa desistimus bacchanalia› · note in col 1120

Sed et illa desistimus bacchanalia altera praedicare, etc. De his Bacchanalibus sic Clemens (in Protrept., p. 15, ed. Potter.): Τὰ γὰρ Διονύσου μυστήρια τέλεον ἀπάνθρωπα· ὃν εἰσέτι παῖδα ὄντα ἐνόπλῳ κινήσει περιχορευόντων Κουρήτων, δόλῳ δὲ ὑποδυνόντων Τιτάνων, ἀπατήσαντες παιδαριώδεσιν ἀθύρμασιν οὗτοι δὴ οἱ Τιτᾶνες διέσπασαν, ἔτι νηπίαχον ὄντα, ὡς ὁ τῆς τελετῆς ποιητὴς Ὀρφεύς φησιν ὁ Θράκιος· Κῶνος καὶ ῥόμβος, καὶ παίγνια καμπεσίγυια, / Μῆλά τε χρύσεα καλὰ παρ' Ἑσπερίδων λιγυφώνων. Καὶ τῆσδε ὑμῖν τῆς τελετῆς τὰ ἀχρεῖα σύμβολα οὐκ ἀχρεῖον εἰς κατάγνωσιν παραθέσθαι· ἀστράγαλος, σφαῖρα, στρόβιλος, μῆλα, ῥόμβος, ἔσοπτρον, πόκος. (continues)

"But we also leave off proclaiming those other Bacchanalia," etc. Of these Bacchanalia Clement says (Protrepticus, p. 15, Potter's edition): "For the mysteries of Dionysus are wholly inhuman. While he was still a child, and the Curetes danced round him with armed movement, the Titans crept in by guile, deceived him with childish toys, and these very Titans tore him apart while he was still an infant, as Orpheus the Thracian, the poet of the rite, says: 'Cone and bull-roarer and limb-bending toys, / and fair golden apples from the clear-voiced Hesperides.' And it is not useless to set before you for condemnation the useless tokens of this rite: a knucklebone, a ball, a top, apples, a bull-roarer, a mirror, a fleece." (continues)

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(a) ‹anchor: (call in the author's text above)› · call in col 1121

Assumpta Sab.

Sabaeus reads "assumpta" ("taken up").

COMMENTARIUS. (printed under page 563)

(1) ‹anchor: (continued from previous page)› · note in col 1121

(continued) Ἀθηνᾶ μὲν οὖν τὴν καρδίαν τοῦ Διονύσου ὑφελομένη, Παλλὰς ἐκ τοῦ πάλλειν τὴν καρδίαν προσηγορεύθη. Οἱ δὲ Τιτᾶνες οἱ καὶ διασπάσαντες αὐτὸν, λέβητά τινα τρίποδι ἐπιθέντες, καὶ τοῦ Διονύσου ἐμβάλλοντες τὰ μέλη, καθήψουν πρότερον· ἔπειτα ὀβελίσκοις περιπείραντες, ὑπείρεχον Ἡφαίστοιο. Ζεὺς δὲ ὕστερον ἐπιφανεὶς, εἰ θεὸς ἦν, τάχα που τῆς κνίσσης τῶν ὀπτωμένων κρεῶν μεταλαβὼν, ἧς δὴ τὸ γέρας λαχεῖν ὁμολογοῦσιν ὑμῶν οἱ θεοὶ, κεραυνῷ τοὺς Τιτᾶνας αἰκίζεται, καὶ τὰ μέλη τοῦ Διονύσου Ἀπόλλωνι τῷ παιδὶ παρακατατίθεται καταθάψαι. Ὁ δὲ οὐ γὰρ ἠπείθησε Διῒ, εἰς τὸν Παρνασσὸν φέρων, κατατίθεται διεσπασμένον τὸν νεκρόν. CANTER. — Conf. observationem Elmenhorstii ad lib. I, cap. 41. ORELL.

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(2) ‹anchor: Suavitate nidoris› · note in col 1121

Suavitate nidoris. Alii: odoris. Utrum ex mss. fluxerit, incertum mihi; sensus idem ORELL.

"By the sweetness of the savour." Others read "of the smell". Whether it came from the manuscripts I am unsure; the sense is the same. ORELLI.

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(3) ‹anchor: Invocatus› · note in col 1121

Invocatus, hoc est, non vocatus, non rogatus, ut recte explicat Stewechius. ORELL.

Invocatus, that is, not called, not asked, as Stewech rightly explains. ORELLI.

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(4) ‹anchor: Cujus rei testimonium argumentumque fortunae› · note in col 1121

Cujus rei testimonium argumentumque fortunae suis prodidit in carminibus vates Thracius: talos, speculum, turbines, volubiles rotulas, et teretes pilas et virginibus aurea sumpta ab Hesperidibus mala. Quid sibi singula ista symbola voluerint, quaerere hodie serum est. De speculo Bacchi (sive solis) mystico vid. doctiss. Creuzer. in commentat. I, de causis rerum bacchicarum, pag. 39 et seq. Pro turbines, volubiles rotulas N. Heinsius, in Adversar., lib III, cap 11, p. 477, legendum suspicatur: turbinis volubile rotulas, putans his verbis trochos designari, qui turbines Maroni et Tibullo dicti. Sed trochum a turbine differre pluribus docent Vossius, in Etymol. rom., v. trochus et Arntzenius, ad Dionys. Caton., Distich. pag. 34 ed. novissimae. Equidem nihil mutare ausim. Fortassis enim volubiles rotulae symbola sunt rotarum poenalium in Tartaro. Et prorsus assentior doctissimo Salmasio, qui in Appendice ad Solinum, de Hyle Iatr., pag. 3, turbines apud nostrum et κώνους ac στροβίλους apud Orpheum et Clementem exponit nuces pineas, citans Glossarium vetus: κῶνοι, οἱ στρόβιλοι καὶ οἱ θύρσοι. Ὁ Διογενιανός. Nuces scil. pineae symbola initiorum Bacchicorum, quas in summo thyrsorum Bacchae gerebant. Nam sacra Bacchica cognata erant sacris matris Deum, eadem utriusque initia, hinc etiam pinus, quae arbor in Cybeles tutela. Vide supra ad cap. 16; mala κατ' ἐξοχὴν enumerantur in Bacchicorum mysteriorum symbolis, quia pomorum et aliorum ἀκροδρύων inventio Baccho tribuitur, teste Athenaeo, Dipnos., lib. III. cap. 7, pag. 82, ed. Casaubon. Hinc μῆλα Διονύσου celebrata ap. poetas, v. c., Theocrit., Idyll. II, vers. 120: Μᾶλα μὲν ἐν κόλποισι Διωνύσοιο φυλάσσων, / Κρατὶ δ' ἔχων λεύκαν, Ἡρακλέος ἱερὸν ἔρνος. Idem Athenaeus eodem capite paulo post: Ἑσπερίδων δὲ μήλων οὕτως καλεῖσθαί τινα φησιν Τιμαχίδας ἐν τῷ τετάρτῳ....... καὶ ἐν Λακεδαίμονι παρατίθεσθαι τοῖς θεοῖς φησι Πάμφιλος ταῦτα, εὔοσμα δὲ εἶναι καὶ ἄβρωτα, καλεῖσθαι δ' Ἑσπερίδων μῆλα. Ubi Dalechampius intelligit nostra aurea mala (Goldäpfel), odoris suavissimi, quorum vis credebatur eximia in amoribus, quippe quae pellicerent ad concubitum puellasque ad amorem traherent. Vid. Jos. Scaliger et Petr. Burmann., II ad Anthol. lat., lib. VII, epigr. LXX, vol. II, pag 544, seq. Et mala in genere tamquam amoris symbola adhibita fuisse a veteribus docet etiam Boettiger. V. Cl. in Sabina, pag. 219, et omnino sub allegorica horti et pomi notione lusisse antiquos, ubi quid subturpe intellectum vellent, ostendit N. Ignarra ad Homer., Hymn. in Cerer. vers 372, pag. 501, ed. Ruhnkenii noviss. Caeterum in his mysteriis Bacchicis Semelae filium Thebanum confundi cum Iaccho, sive Horo Aegyptio, quem a Titanibus discerptum, sed resuscitatum ab Iside matre, refert Diodorus. Bibl. lib. I, cap. 25, pluribus ostendit Sainte-Croix über die alten Mysterien, cap. 5, pag. 128, seq. ORELL.

"Of which matter and fortune the Thracian bard gave the witness and proof in his songs: knucklebones, a mirror, tops, rolling wheels, smooth balls, and golden apples taken from the Hesperid maidens." What each of these tokens meant it is too late today to inquire. On the mystic mirror of Bacchus (or of the sun) see the most learned Creuzer, essay I, On the Causes of the Bacchic Matters, p. 39 ff. For "tops, rolling wheels" N. Heinsius, Adversaria book III, ch. 11, p. 477, suspects we should read "the rolling wheels of a top", thinking these words denote hoops (trochi), which Virgil and Tibullus call turbines. But that the hoop differs from the top is shown at length by Vossius, Etymologicum, s.v. trochus, and by Arntzenius on Dionysius Cato's Distichs, p. 34 of the newest edition. For my part I would dare change nothing. For perhaps the rolling wheels are tokens of the wheels of punishment in Tartarus. And I wholly agree with the most learned Salmasius, who in the Appendix to Solinus, On the Hyle Iatrice, p. 3, explains the turbines in our author and the κῶνοι and στρόβιλοι in Orpheus and Clement as pine cones, citing an old glossary: "κῶνοι: pine cones and thyrsi. Diogenianus." Pine cones, that is, tokens of the Bacchic initiations, which the Bacchants carried on the tips of their thyrsi. For the Bacchic rites were akin to the rites of the Mother of the Gods, the initiations of both were the same, and hence too the pine, a tree under Cybele's protection. See above on ch. 16. Apples are listed pre-eminently among the tokens of the Bacchic mysteries because the discovery of apples and other tree-fruits is ascribed to Bacchus, as Athenaeus witnesses, Deipnosophists book III, ch. 7, p. 82, Casaubon's edition. Hence the "apples of Dionysus" celebrated by the poets, for example Theocritus, Idyll II, line 120: "Keeping apples of Dionysus in my bosom, / and on my head white poplar, the sacred sprig of Heracles." The same Athenaeus a little later in the same chapter: "Timachidas in his fourth book says that certain apples are called 'of the Hesperides' ....... and Pamphilus says that in Lacedaemon these are set before the gods, that they are fragrant and inedible, and are called apples of the Hesperides." There Dalechamp understands our golden apples (Goldäpfel, oranges), of the sweetest scent, whose power in love was believed extraordinary, since they lured to intercourse and drew girls to love. See Joseph Scaliger and Pieter Burman on the Latin Anthology, book VII, epigram LXX, vol. II, p. 544 f. And that apples in general were used by the ancients as tokens of love Böttiger, the renowned man, also shows in Sabina, p. 219; and that the ancients played altogether on the allegorical notion of garden and fruit when they wished something somewhat indecent to be understood N. Ignarra shows on Homer's Hymn to Ceres, line 372, p. 501, Ruhnken's newest edition. Moreover, that in these Bacchic mysteries the Theban son of Semele is confused with Iacchus, or the Egyptian Horus, whom Diodorus (Library book I, ch. 25) reports was torn apart by the Titans but raised again by his mother Isis, Sainte-Croix shows at length, Über die alten Mysterien, ch. 5, p. 128 ff. ORELLI.

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(5) ‹anchor: XX. — Ea erat nobis consilium praeterire› · note in col 1122

XX. — Ea erat nobis consilium praeterire. Sic editi cum Salmasio, ut his verbis novum caput inchoetur. Alii cum praecedentibus jungentes edidere: Talos, speculum...... et virginibus aurea sumpta ab Hesperidibus mala erat nobis consilium praeterire. Sed verba talos, etc., sine dubio pendent a verbis: Cujus rei testimonium argumentumque fortunae, suis prodidit in carminibus vates Thracius: quod videmus ex loco Clementis et versibus Orphicis modo laudatis. Ea itaque rectissime addidit Salmasius. Intelligenda scil. non symbola, sed ipsa mysteria. ORELL.

XX. — "These it was our plan to pass over." So the editions with Salmasius, so that a new chapter begins with these words. Others, joining them with what precedes, printed: "Knucklebones, a mirror ...... and golden apples taken from the Hesperid maidens it was our plan to pass over." But the words "knucklebones" etc. without doubt depend on the words "Of which matter and fortune the Thracian bard gave the witness and proof in his songs", as we see from the passage of Clement and the Orphic verses just cited. So Salmasius very rightly added "ea" ("these"). Understood, that is, not as the tokens, but as the mysteries themselves. ORELLI.

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(6) ‹anchor: Strictim› · note in col 1122

Strictim. Id est, breviter, celeriter cursim summam rerum cutem quasi ac superficiem stringendo. Sic Cicero, ad Attic., II, 1: Quem (librum) tu Corcyrae strictim attigisti; ubi vide Manut. et Ernesti in Clavi, et Sallust. Catil., cap. 4: Statui res gestas populi romani strictim (ita enim nonnulli codices habent pro carptim) ut quaeque memoria digna videbantur perscribere. ORELL.

"Cursorily." That is, briefly, quickly, in haste, as though grazing the skin and surface of things. So Cicero to Atticus II, 1: "which (book) you touched on cursorily at Corcyra"; see there Manutius, and Ernesti in the Clavis; and Sallust, Catiline ch. 4: "I resolved to write out the deeds of the Roman people cursorily (for so some manuscripts have, for 'by selection'), as each seemed worthy of memory." ORELLI.

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(7) ‹anchor: Inequitare› · note in col 1122

Inequitare. Idem quod insultare. Infra lib. VII, cap. 30: Sed frustra, inquit, inequitas nobis. Eodem modo nos dicimus auf einem herumreiten. ORELL.

"To ride over." The same as to insult. Below, book VII, ch. 30: "But in vain," he says, "you ride over us." In the same way we say in German "auf einem herumreiten". ORELLI.

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(8) ‹anchor: Quondam Diespiter, inquiunt, cum in Cererem› · note in col 1122

Quondam Diespiter, inquiunt, cum in Cererem suam matrem, etc. Sic Clemens, in Protrept. (pag. 13 ed. Potter.): Δηοῦς δὲ μυστήρια, καὶ Διὸς πρὸς μητέρα Δήμητραν ἀφροδίσιοι συμπλοκαὶ, καὶ μῆνις, οὐκ οἶδ' ὅτι φῶ λοιπὸν, μητρὸς, ἢ γυναικὸς, τῆς Δηοῦς· ἧς δὴ χάριν Βριμὼ προσαγορευθῆναι λέγεται· ἱκετήρια Διὸς καὶ πόμα χολῆς καὶ καρδιουλκίαι, καὶ ἀρρητουργίαι· ταὐτὰ οἱ Φρύγες τελίσκουσιν Ἄττιδι καὶ Κυβέλῃ καὶ Κορύβασιν. Τεθρυλλήκασιν δὲ, ὡς ἄρα ἀποσπάσας ὁ Ζεὺς τοῦ κριοῦ τοὺς διδύμους, φέρων ἐν μέσοις ἔρριψε τοῖς κόλποις τῆς Δηοῦς, τιμωρίαν ψευδῆ τῆς βιαίας συμπλοκῆς ἐκτιννύων, ὡς ἑαυτὸν δῆθεν ἐκτεμών. Τὰ σύμβολα τῆς μυήσεως ταύτης, ἐκ περιουσίας παρατεθέντα, οἶδ' ὅτι κινήσει γέλωτα, καν μὴ γελάσαι ἐπείσιν ὑμῖν, διὰ τοὺς ἐλέγχους· ἐκ τυμπάνου ἔφαγον· ἐκ κυμβάλου ἔπιον· ἐκερνοφόρησα· ὑπὸ τὸν παστὸν ὑπέδυον. Ταῦτα οὐχ ὕβρις τὰ σύμβολα; οὐ χλεύη τὰ μυστήρια; τί δ' εἰ καὶ τὰ ἐπίλοιπα προσθείην; (continues)

"Once, they say, Diespiter, when [lusting] for Ceres his own mother," etc. So Clement in the Protrepticus (p. 13, Potter's edition): "The mysteries of Deo, and the amorous embraces of Zeus with his mother Demeter, and the wrath of Deo — I do not know what to call her henceforth, mother or wife — on account of which she is said to have been named Brimo; the supplications of Zeus, the draught of bile, the tearing out of hearts, and unspeakable deeds. The same rites the Phrygians perform for Attis and Cybele and the Corybants. They have spread the tale that Zeus tore off the testicles of a ram, brought them and threw them into the lap of Deo, paying a false penalty for his violent embrace, as though he had castrated himself. The tokens of this initiation, set out here by way of surplus, will I know move laughter, even if you are not inclined to laugh, because of the exposures: 'I ate from the drum; I drank from the cymbal; I carried the kernos; I slipped beneath the bridal chamber.' Are not these tokens an outrage? Are not the mysteries a mockery? What if I were to add the rest as well?" (continues)

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(a) ‹anchor: (call in the author's text above)› · call in col 1123

Ipsi Sab.

Sabaeus reads "ipsi".

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(1) ‹anchor: (continued from previous page)› · note in col 1123

(continued) κύει μὲν ἡ Δημήτηρ· ἀνατρέφεται δὲ ἡ Κόρη· μίγνυται δ' αὖθις ὁ γεννήσας οὑτοσὶ Ζεὺς τῇ Φερεφάττῃ, τῇ ἰδίᾳ θυγατρὶ, μετὰ τὴν μητέρα τὴν Δηὼ, ἐκλαθόμενος τοῦ προτέρου μύσους· πατὴρ καὶ φθορεὺς Κόρης ὁ Ζεύς· καὶ μίγνυται δράκων γενόμενος· ὃς ἦν ἐλεγχθείς. Et paulo post: Κύει καὶ ἡ Φερέφαττα παῖδα ταυρόμορφον· Ἀμέλει, φησί τις ποιητὴς εἰδωλικὸς........ ταῦρος / Πατὴρ δράκοντος, καὶ πατὴρ ταύρου δράκων. CANTER. Pro in Cererem Codex ms. habet: inicere Cererem, unde Jos. Scaliger legendum suspicatur: Inire Cererem. Meursius in Appendice: Inigere Cererem. ORELL.

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(2) ‹anchor: Nam genitrix haec Jovis› · note in col 1123

Nam genitrix haec Jovis regionis ejus ab accolis traditur. Ceres nempe, quod vel Graecum ejus nomen arguit, eadem quae Terra, Vesta, Cybele, unde mater etiam Jovis habita. Proclus, Theol. Platon. V, 11, pag. 267: Κατ' Ὀρφέα τῷ μὲν Κρόνῳ συνοῦσα Ῥέα καλεῖται· τὸν δὲ Δία παράγουσα καὶ μετὰ Διὸς ἐμφαίνουσα τούς τε ὅλους καὶ τοὺς μερικοὺς διακόσμους τῶν θεῶν, Δημήτηρ. Conf. Ez. Spanhem., de Usu et praest. Numism., diss. 6, tom. I, pag. 512. ORELL.

"For she is handed down by the inhabitants of that region as the mother of Jupiter." Ceres, that is — as even her Greek name shows — is the same as Earth, Vesta, Cybele, and hence was held to be Jupiter's mother too. Proclus, Platonic Theology V, 11, p. 267: "According to Orpheus, as consort of Cronus she is called Rhea; but as bringing forth Zeus, and with Zeus displaying both the universal and the partial orders of the gods, Demeter." Compare Ezechiel Spanheim, On the Use and Excellence of Coins, dissertation 6, vol. I, p. 512. ORELLI.

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(3) ‹anchor: Castitate imminueret genetricem› · note in col 1123

Castitate imminueret genetricem. Sic lib. IV, cap. 16: Castitatis purae imminuta es sanctitate. Ubi vide notas. ORELL.

"Should impair his mother in her chastity." So book IV, ch. 16: "you have been impaired in the sanctity of pure chastity." See the notes there. ORELLI.

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(4) ‹anchor: Subsessoris› · note in col 1123

Subsessoris. Vide supra, ad lib. IV, cap. 23. ORELL.

"Of a lurker." See above, on book IV, ch. 23. ORELLI.

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(5) ‹anchor: Agit incestius res suas› · note in col 1123

Agit incestius res suas. Ita Salmasius. Alii: incestus. ORELL.

"He conducts his affairs more incestuously." So Salmasius. Others read "incestus" ("incestuous"). ORELLI.

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(6) ‹anchor: Spumat› · note in col 1123

Spumat. ms.: Exspumat. Vide ad lib. I, cap. 47. ORELL.

"Foams." The manuscript: "exspumat" ("foams out"). See on book I, ch. 47. ORELLI.

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(7) ‹anchor: Ex continua passione Brimo deinceps› · note in col 1123

Ex continua passione Brimo deinceps ut appelletur assumpsit. Ita ex Clemente emendavit Arnobium felicissime Guil. Canterus, in Nov. Lectt., lib. I, cap. VI, p. 519, quae correctio probata a P. Leopardo Emendatt., lib. XVI, cap. 11, in Lampade Gruteri, vol. III, pag. 331, seq., ut testatur Heraldus, confirmatur etiam auctoritate Codicis ms. Brimo, Βριμὼ, vocatur tum Ceres, tum Proserpina, tum etiam Hecate (ἀπὸ τοῦ βριμᾶν) ab Apollonio Rhodio et Lycophrone, vers. 1176; ubi vid. Meurs. Conf. C. Barth., ad Statii Silv., vol. I, pag. 221. Antea legebatur: Ex continua passione primo deinceps, etc., nullo sensu. Idem vocabulum Propertio, lib. II, eleg. II, vers. 11, restituit A. Turnebus, in Adversar., lib. XI, cap. 16, legens: Mercurio et sanctis fertur Boebeidos undis / Virgineum Brimo composuisse latus, ubi antea legebatur: Mercurioque Sais fertur Boebeidos undis / Virgineum primo composuisse latus. Appelletur est ex emendatione Meursii. Ms. habet appellaretur. Sabaeus: Appellatur, male. ORELL.

"From her unceasing suffering she took the name of Brimo thenceforth." So Wilhelm Canter most happily emended Arnobius from Clement, New Readings book I, ch. VI, p. 519; the correction was approved by P. Leopardus, Emendations book XVI, ch. 11, in Gruter's Lampas vol. III, p. 331 f., as Hérault testifies, and it is confirmed too by the authority of the manuscript. Brimo, Βριμώ, is the name given now to Ceres, now to Proserpina, now also to Hecate (from βριμᾶν, "to be wrathful"), by Apollonius of Rhodes and by Lycophron, line 1176; see Meursius there. Compare C. Barth on Statius's Silvae, vol. I, p. 221. Before, the reading was "from her unceasing suffering first thenceforth", etc., which makes no sense. The same word was restored to Propertius, book II, elegy II, line 11, by A. Turnèbe, Adversaria book XI, ch. 16, reading: "Brimo is said to have laid her virgin side beside Mercury at the sacred waters of Boebeis", where before the reading was: "and Sais is said at the waters of Boebeis first to have laid her virgin side beside Mercury". "Appelletur" is Meursius's emendation. The manuscript has "appellaretur". Sabaeus: "appellatur", wrongly. ORELLI.

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(8) ‹anchor: XXI. — Bene grandibus cum testiculis› · note in col 1124

XXI. — Bene grandibus cum testiculis. Bene pro valde (ut Gallorum bien) etiam apud optimos scriptores, v. c., Ciceronem, occurrere res notissima. Vide Horat. Tursellin., de Particulis lat., h. v. Apud nostrum et sequioris aevi scriptores nil frequentius. ORELL.

XXI. — "With well large testicles." That bene for "very" (like French bien) occurs even in the best writers, for example Cicero, is very well known. See Horatius Tursellinus, On Latin Particles, under this word. In our author and the writers of the later age nothing is more frequent. ORELLI.

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(9) ‹anchor: Virilitatis pignoris visa› · note in col 1124

Virilitatis pignoris visa. Quintilianus, lib. V, cap. 17: Mancipiorum negotiatores formae puerorum virilitate excisa lenocinantur. Plinius, lib. VII, cap. 4: Mox barbam et virilitatem provenisse. Martialis: Virilitatis damna moeret ereptae. Sic ἀνδρεία Graecis, ut docet Artemidorus, lib. I Oneirocrit., cap. 47. ELMENHORST. et HERALD.

"Of the pledge of virility." Quintilian, book V, ch. 17: "Slave-dealers enhance the beauty of boys by cutting away their virility." Pliny, book VII, ch. 4: "Then a beard and virility appeared." Martial: "He mourns the loss of his virility taken from him." So ἀνδρεία among the Greeks, as Artemidorus teaches, Oneirocritica book I, ch. 47. ELMENHORST and HÉRAULT.

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(10) ‹anchor: Et concepti foetus revocatur ad curam› · note in col 1124

Et concepti foetus revocatur ad curam. Sic edidit Fulv. Ursinus, probante Stewechio et sequentibus editoribus. Antea legebatur: Et concipit, foetus revocatur ad curam. ORELL.

"And she is recalled to the care of the offspring conceived." So Fulvius Ursinus printed, with the approval of Stewech and the following editors. Before, the reading was: "And she conceives; she is recalled to the care of the offspring." ORELLI.

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(11) ‹anchor: Liberam› · note in col 1124

Liberam. Nomen Proserpinae apud priscos Latinos. Vide Cic., de Nat. deor., lib. II, cap. 23, et intpp., ad Liv. III, c. 55. ORELL.

"Libera." The name of Proserpina among the early Latins. See Cicero, On the Nature of the Gods book II, ch. 23, and the interpreters on Livy III, ch. 55. ORELLI.

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(12) ‹anchor: Verveceus Jupiter› · note in col 1124

Verveceus Jupiter. Ita verveceum caput ap. Plautum in Poenulo. Vide Colv. et Oudendorp. in Apulei., Met., lib. VII, pag. 491. ORELL.

"Jupiter the wether." So "a wether's head" in Plautus, Poenulus. See Colvius and Oudendorp on Apuleius, Metamorphoses book VII, p. 491. ORELLI.

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(13) ‹anchor: Redit ad priores actus› · note in col 1124

Redit ad priores actus. Actus, scil. incestus et adulterii, quorum paulo ante mentio facta. Facile igitur carere possumus conjectura Meursii et Stewechii rescribentium: Redit ad priores astus. ORELL.

"He returns to his former acts." Acts, that is, of incest and adultery, mentioned a little before. So we can easily do without the conjecture of Meursius and Stewech, who rewrite: "he returns to his former tricks." ORELLI.

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(14) ‹anchor: Sub obtentu fero› · note in col 1124

Sub obtentu fero. Scribo: Et sub obtutu fero, sive malis: Obtentu feri. Praecedentia enim mihi prae oculis sunt: In draconis terribilem formam migrat. Ferum, torvum ac tetricum aspectum ab obtuendo obtutum vocat. Non aliter Apuleius, libro I Floridorum, de Socrate loquens: Arbitrabatur, ait, homines non oculorum, sed mentis acie et animi obtutu considerandos. STEWECH. — Nil mutandum. Obtentus, praetextus, ubi falsum aliquid pro vero obtenditur. ORELL.

"Under a wild cover." I write: "and under a wild gaze", or if you prefer, "under the cover of a wild beast". For I have the preceding words before my eyes: "he passes into the terrible form of a serpent." A wild, grim and stern look he calls obtutus, from obtueri. Just so Apuleius, Florida book I, speaking of Socrates: "He held," he says, "that men should be considered not with the edge of the eyes but of the mind, and with the gaze of the soul." STEWECH. — Nothing is to be changed. Obtentus is a pretext, where something false is held out for the true. ORELLI.

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(b) ‹anchor: fortissimi› · call in col 1124

Summi Fulv. male.

Fulvius reads "summi", wrongly.

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(c) ‹anchor: tauri species› · call in col 1124

Species est Fulv.

Fulvius reads "species est".

COMMENTARIUS. (printed under page 564)

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(1) ‹anchor: Pellaciae› · note in col 1125

Pellaciae. Vide supra, ad lib. IV, cap. 35. ORELL.

"Of allurement." See above, on book IV, ch. 35. ORELLI.

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(2) ‹anchor: Tum illum citabimus Tarentinum notumque senarium› · note in col 1125

Tum illum citabimus Tarentinum notumque senarium: Taurus, etc. Hic erat poetae alicujus Tarentini senarius. Nam et Clemens Alexandrinus ejus auctorem facit poetam aliquem εἰδωλικόν: ne quis existimet versum esse incerto auctore vulgatum. Quare nolim pro Tarentinum substitui a nonnullis (Meursio) tritum. Auctor hujus versus erat fortasse Rhinto, Tarentinus, comicus celeberrimus, ἀρχηγὸς τῆς καλουμένης ἱλαροτραγῳδίας, inquit Suidas. HERALD. — Meursius scil. et Elmenhorstius legendum putant: Auctorem desiderabit rei tantae (hoc est tam atrocis); tum illum citabimus tritum, etc. ORELL.

"Then we will cite that well-known Tarentine senarius: 'The bull,'" etc. This was a senarius of some Tarentine poet. For Clement of Alexandria too makes its author an "idolatrous" poet, lest anyone think the verse was put about by an uncertain author. So I would not want "tritum" ("hackneyed") substituted for "Tarentinum" by some (Meursius). The author of this verse was perhaps Rhinthon of Tarentum, a most celebrated comic poet, "founder of the so-called hilarotragedy", as Suidas says. HÉRAULT. — Meursius, that is, and Elmenhorst think we should read: "He will want an author for so great a matter (that is, so atrocious); then we will cite that hackneyed," etc. ORELLI.

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(3) ‹anchor: Taurus draconem genuit et taurum draco› · note in col 1125

Taurus draconem genuit et taurum draco. Jul. Firmicus, de Errore prof. rel., cap. 27 (pag. 453, ed. Gronov.): Sequitur aliud adhuc symbolum, quod pro magno miserorum hominum credulis auribus traditur: Ταῦρος δράκοντος καὶ δράκων ταύρου πατήρ. ELMENH. — Conf. locum Clementis allegatum ad caput praecedens, et Sainte-Croix über die alten Mysterien, sectn. VI, cap. 4, pag. 286, vers. Lenz. ORELL.

"The bull begot the serpent, and the serpent the bull." Julius Firmicus, On the Error of Profane Religions, ch. 27 (p. 453, Gronovius's edition): "There follows yet another token, which is handed on as something great to the credulous ears of wretched men: 'The bull is father of the serpent, and the serpent of the bull.'" ELMENHORST. — Compare the passage of Clement cited on the preceding chapter, and Sainte-Croix, Über die alten Mysterien, section VI, ch. 4, p. 286, in Lenz's translation. ORELLI.

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(4) ‹anchor: Quibus Sebadiis nomen est› · note in col 1125

Quibus Sebadiis nomen est. Ita ms. Alii Sabaziis. Ed. Lugd. Bat., Sabadiis. Sed et Jul. Firmicus, de Errore prof. rel. (pag. 426, ed. Gronov.), ubi de eadem re loquitur, scribit Sebazius. Verba ejus sunt: Sebazium colentes Jovem, anguem, cum initiantur, per sinum ducunt. Ubi vid. Jo. Wower. Et Sebadius etiam apud Macrobium I Saturnal., c. 18: Item in Thracia eumdem haberi Solem atque Liberum accipimus, quem illi Sebadium nuncupantes magnifica religione celebrant. Graece Σαβάζιος. Clemens, p. 1.: Σαβαζίων γοῦν μυστηρίων σύμβολον τοῖς μυουμένοις ὁ διὰ κόλπου θεός· δράκων δέ ἐστιν οὗτος, διελκόμενος τοῦ κόλπου τῶν τελουμένων, ἔλεγχος ἀκρασίας Διός. Nam ζ Graecorum a Latinis per d efferri, pluribus exemplis ostendunt Valesius, ad Harpocration., p. 100; Salmasius, ad Julii Capitolini Antonin. Pium, c. 9; Script. Hist. August., vol. I, p. 269; Meursius, in Critico Arnob., l. V, c. 8, et interpretes ad Apulei. Met., VIII, p. 574. Ita in Glossis Trapedias..... mensas pro trapezas, obridium aurum apud Isidorum pro obryzo, Ladi pro Lazi, etc. De Deo Sabazio ejusque cultu conf. Selden., de Diis Syris, c. 3, et Sainte-Croix, de Mysteriis vet., l. l.; et Ast. V. Cl. ad Theophrast. Charact. XXVII, p. 233. ORELL.

"Which are called the Sebadia." So the manuscript. Others read "Sabazia". The Leiden edition: "Sabadia". But Julius Firmicus too, On the Error of Profane Religions (p. 426, Gronovius's edition), where he speaks of the same thing, writes Sebazius. His words are: "Those who worship Jupiter Sebazius draw a snake through the bosom when they are initiated." See Johann Wower there. And Sebadius also in Macrobius, Saturnalia I, ch. 18: "Likewise we learn that in Thrace the Sun and Liber are held to be the same, whom they call Sebadius and celebrate with magnificent worship." In Greek Σαβάζιος. Clement, p. 1[4?]: "At any rate the token of the Sabazian mysteries for the initiates is 'the god through the bosom'; and this is a serpent, drawn through the bosom of the initiates, a proof of the incontinence of Zeus." For that Greek ζ is rendered by the Latins with d is shown by many examples by Valesius on Harpocration, p. 100; Salmasius on Julius Capitolinus's Antoninus Pius, ch. 9, Writers of the Augustan History vol. I, p. 269; Meursius in his Criticus Arnobianus, book V, ch. 8; and the interpreters on Apuleius, Metamorphoses VIII, p. 574. So in the Glosses "trapedias ..... tables" for trapezas, "obridium gold" in Isidore for obryzum, "Ladi" for Lazi, etc. On the god Sabazius and his worship compare Selden, On the Syrian Gods, ch. 3, and Sainte-Croix, On the Ancient Mysteries, in the place cited; and Ast, the renowned man, on Theophrastus's Characters XXVII, p. 233. ORELLI.

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(5) ‹anchor: Dimittitur› · note in col 1125

Dimittitur. Fulv. Ursinus mavult demittitur. ORELL.

"Is let go." Fulvius Ursinus prefers "demittitur" ("is let down"). ORELLI.

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(6) ‹anchor: Consecratis› · note in col 1125

Consecratis. Quos antea sacratos appellavit: In quibus arcana et tacenda res proditur insinuaturque sacratis. Apuleius, Milesia XI: Mane factum est et perfectis solemnibus, processi duodecim sacratus stolis. Et: Hanc Olympiacam stolam sacrati nuncupant. Et sacrari, τελεῖσθαι. Interpres Irenaei vetus, l. I, c. 18: et quasi mysticum conficiunt cum quibusdam profanis dictionibus iis, qui sacrantur. Verba Irenaei erant: καὶ μυσταγωγίαν ἐπιτελοῦσι μετ' ἐπιρρήσεών τινων τοῖς τελουμένοις. Et paulo post: Et haec quidem profantur ipsi, qui sacrant. Qui autem sacratur, respondet. Scripserat Irenaeus: καὶ ταῦτα μὲν ἐπιλέγουσιν οἱ τελοῦντες· ὁ δὲ τετελεσμένος ἀποκρίνεται. HERALD.

"To the consecrated." Those he earlier called sacrati: "in which a secret thing, not to be spoken, is revealed and imparted to the consecrated." Apuleius, Milesian Tale XI: "Morning came, and when the solemn rites were completed I came forth consecrated in twelve robes." And: "This the consecrated call the Olympian robe." And sacrari is τελεῖσθαι. The old translator of Irenaeus, book I, ch. 18: "and they perform as it were a mystic rite, with certain profane utterances, for those who are being consecrated." Irenaeus's words were: "and they perform an initiation with certain incantations for those being initiated." And a little after: "And these things they themselves who consecrate pronounce. But he who is consecrated answers." Irenaeus had written: "and these things the initiators say over him; and the initiated answers." HÉRAULT.

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(7) ‹anchor: XXII. — Quantasque ignominias› · note in col 1126

XXII. — Quantasque ignominias. Fulv. Ursinus, ed. quantumque ignominiae. Sed nihil mutandum. Quantas pro quot, ut paulo ante: Quantaeque insint in partibus pravis turpitudinum scatebrae flagitiorumque, ubi pro pravis equidem legendum suspicor parvis, hoc est in minimis partibus eorum mysteriorum: In den kleinsten Theilen derselben. Et supra, c. 12: O Abdera, Abdera, dares quantas vias mortalibus invidendi, ubi vide notas. ORELL.

XXII. — "And how great disgraces." Fulvius Ursinus printed "and how much of disgrace". But nothing is to be changed. Quantas for quot ("how many"), as a little before: "and how great springs of filth and shame are in the depraved parts", where for pravis ("depraved") I for my part suspect we should read parvis ("small"), that is, in the smallest parts of those mysteries: in den kleinsten Theilen derselben. And above, ch. 12: "O Abdera, Abdera, how great ways would you give to mortals of being envied", where see the notes. ORELLI.

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(8) ‹anchor: Dii ferant› · note in col 1126

Dii ferant. Ita Meursius et caeteri eum secuti. Antea edebatur differant. ORELL.

"May the gods bear [it]." So Meursius and the others who followed him. Before, "differant" was printed. ORELLI.

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(9) ‹anchor: Quod genus est nullum probri infame› · note in col 1126

Quod genus est nullum probri infame, adulterium nullum. Stewechius legendum suspicatur: Quod genus est nullum probri, infamiae, adulterium nullum, probante Heraldo tamquam propius Arnobianum stylum. ORELL.

"Which is no kind of infamous shame, no adultery." Stewech suspects we should read: "which is no kind of shame, of infamy, no adultery", with Hérault approving it as nearer to Arnobius's style. ORELLI.

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(10) ‹anchor: Ad mulieris nomen properavit Europa› · note in col 1126

Ad mulieris nomen properavit Europa. Mulier facta est, cum esset virgo. Ita mulier separata a virgine: quod non solum nostrate lingua usurpamus, sed et Graeci olim lingua sua usurparunt. Sic rusticula illa apud Theocritum (Idyll. XXVII) devirginata, virginem venisse ait se, redire mulierem, γυναῖκα. Παρθένος ἔνθα βέβηκα, γυνὴ δ' εἰς οἶκον ἀφέρπω. Atque haec distinctio a vulgo proprie frequentata, et quotidiano loquendi usu quasi sancita. Tertullianus de velandis virginibus: Sed quoniam ita mulieris nomen usurpant, ut non putent competere illud, nisi ei soli, quae virum passa sit; probari a nobis oportet, proprietatem ejus vocabuli ad sexum ipsum, non ad gradum sexus pertinere, quo communiter etiam virgines censeantur. Arnobius, infra, c. 24: Quodam, inquiunt, tempore, cum in Siciliae pratulis purpureos legeret nondum mulier flores et adhuc virgo Proserpina. Optatus Milevitanus, l. II: Inde revertentes Urbanus Formensis, et Felix Idicensis, invenerunt matres, quas de castimonialibus fecerunt mulieres. HERALD. Conf. Oudend., ad Apulei. Met., VII, p. 486. ORELL.

"Europa hastened to the name of woman." She became a woman when she had been a virgin. So "woman" is distinguished from "virgin", which we use not only in our own tongue, but the Greeks too once used in theirs. So that country girl in Theocritus (Idyll XXVII), deflowered, says she came a virgin and goes back a woman, γυναῖκα: "A maiden I came here; a woman I creep back home." And this distinction was properly in common use among the people, and as it were sanctioned by the daily usage of speech. Tertullian, On the Veiling of Virgins: "But since they so use the name of woman as to think it fits none but her alone who has known a man, we must prove that the proper meaning of that word belongs to the sex itself, not to a stage of the sex, so that virgins too are commonly counted under it." Arnobius below, ch. 24: "Once, they say, when Proserpina, not yet a woman and still a virgin, was gathering purple flowers in the meadows of Sicily." Optatus of Milevis, book II: "Returning thence, Urbanus of Forma and Felix of Idicra found that mothers had made women of consecrated virgins." HÉRAULT. Compare Oudendorp on Apuleius, Metamorphoses VII, p. 486. ORELLI.

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(11) ‹anchor: Electra› · note in col 1126

Electra. Electra Nympha fuit Oceani et Thetidos filia, quae a Jove constuprata Dardanum, teste Ovidio (Fast. IV, vers. 49), sive, ut Dionysius Halicarn. (Ant. Lib. I, pag. 49) opinatur, Dardanum et Jasum peperit. NOURR., pag. 595. — Atlantis filia, quae Jovi Dardanum peperit. Virgilius, Aen. VIII, 135, seqq. Dardanus Iliacae primus pater urbis et auctor, / Electra, ut Graii perhibent, Atlantide cretus, / Advehitur Teucros: Electram maximus Atlas / Edidit, aetherios humero qui sustinet orbes. ORELL.

"Electra." Electra was a nymph, daughter of Oceanus and Tethys, who, debauched by Jupiter, bore Dardanus, as Ovid witnesses (Fasti IV, line 49), or, as Dionysius of Halicarnassus thinks (Antiquities book I, p. 49), Dardanus and Iasus. LE NOURRY, p. 595. — The daughter of Atlas, who bore Dardanus to Jupiter. Virgil, Aeneid VIII, 135 ff.: "Dardanus, first father and founder of the Ilian city, sprung, as the Greeks relate, from Electra, Atlas's daughter, comes to the Teucrians; Electra was born of mightiest Atlas, who bears the heavenly spheres upon his shoulder." ORELLI.

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(12) ‹anchor: Laodamia› · note in col 1126

Laodamia. Bellerophontis filia, ex qua Jupiter genuit Sarpedonem, Lyciae regem, ut canit Homerus Il. VI, vers. 197, sq. Λαοδαμείῃ μὲν παρελέξατο μητίετα Ζεύς, / Ἡ δ' ἔτεκ' ἀντίθεον Σαρπηδόνα χαλκοκορυστήν. NOURR. ibid.

"Laodamia." The daughter of Bellerophon, of whom Jupiter begot Sarpedon, king of Lycia, as Homer sings, Iliad VI, line 197 f.: "With Laodamia lay Zeus the counsellor, and she bore godlike Sarpedon of the bronze helmet." LE NOURRY, in the same place.

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(a) ‹anchor: (call in the author's text above)› · call in col 1127

Ita Sab. Rumigantem ms.

So Sabaeus. The manuscript reads "rumigantem".

COMMENTARIUS. (printed under page 566)

(1) ‹anchor: Calamitus› · note in col 1127

Calamitus. Vide supr., ad lib. IV, cap. 26. ORELL.

"Calamitus." See above, on book IV, ch. 26. ORELLI.

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(2) ‹anchor: In quo ejus non nomen consociatis libidinibus conseratis› · note in col 1127

In quo ejus non nomen consociatis libidinibus conseratis. Haec est lectio vetusta, pro qua alii consecratis, Salmasius in ed. Lugd. Bat. inseratis. Mihi levissima mutatione et transpositione legendum videtur: quod non ejus in nomen consociatis libidinibus congeratis. Sic paulo ante: adulterium nullum, quod in ejus non caput, velut in aliquam congeratis vilem luteamque personam. ORELL.

"In which you do not join his name with associated lusts." This is the old reading, for which others have "consecratis", Salmasius in the Leiden edition "inseratis". It seems to me we should read, with a very slight change and transposition: "which you do not heap upon his name with associated lusts." So a little before: "no adultery which you do not heap upon his head, as upon some vile and muddy mask." ORELLI.

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(3) ‹anchor: Ut videatur prorsus nullam non esse causam› · note in col 1127

Ut videatur prorsus nullam non esse causam. Meursius legendum putat: ullam non esse causam. Sed duplicem negationem interdum more Graecorum negare vehementius docuimus supra ad lib. I, cap. ult. ORELL.

"So that there seems to be absolutely no cause that is not." Meursius thinks we should read "that there is not any cause". But we showed above, on book I, last chapter, that a double negative sometimes, in the Greek manner, denies more strongly. ORELLI.

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(4) ‹anchor: Criminum seges› · note in col 1127

Criminum seges. Sic emendavit Meursius in Crit. Arnob., lib. V, cap. 8. Criminum seges, hoc est, ager quasi, e quo innumera vis criminum progerminat. Eodem sensu scelerum seges apud Prudentium in Hamartigen., et stimulorum seges ap. Plautum Aulul., act. I, scen. I, vers 6, ubi vid. Taubmann., pag. 142. Antea legebatur criminum sedes. ORELL.

"A crop of crimes." So Meursius emended, Criticus Arnobianus book V, ch. 8. "A crop of crimes", that is, as it were a field from which a countless mass of crimes sprouts. In the same sense "a crop of wickedness" in Prudentius, Hamartigenia, and "a crop of goads" in Plautus, Aulularia act I, scene I, line 6; see Taubmann there, p. 142. Before, the reading was "seat of crimes". ORELLI.

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(5) ‹anchor: In quem spurcitiae se omnes scenarum colluvionibus derivarent› · note in col 1127

In quem spurcitiae se omnes scenarum colluvionibus derivarent. Editor Lugd. Bat. mutavit: sentinarum colluvionibus. Male. Respicit enim Arnobius ad ea, quae supra dixerat, lib. IV, cap. 35, de Jove ejusque adulteriis in theatris saltatione mimica ab histrionibus repraesentatis. ORELL.

"Upon whom all filthiness might be channelled from the sewage of the stage." The Leiden editor changed it to "from the sewage of the bilges". Wrongly. For Arnobius looks back to what he had said above, book IV, ch. 35, about Jupiter and his adulteries represented by actors in the theatres in mimic dance. ORELLI.

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(6) ‹anchor: Sed tolerabilis esset maleactionis injuria› · note in col 1127

Sed tolerabilis esset maleactionis injuria. Prima Arnobii editio habet malectionis, inde Gelenius edidit maleactionis: quod cum membranae tueantur, retinendum puto, neque audiendos (v. c., Th. Canterum), qui maledictionis nomen supponunt. Nam aeque latina sunt, aeque scriptori nostro usurpata maledictio, maleactio, maletractio. STEWECH. — Fulv. Ursinus ed. maletractationis. ORELL.

"But the wrong of ill-treatment would be tolerable." The first edition of Arnobius has "malectionis"; from it Gelenius printed "maleactionis", which, since the parchment supports it, I think should be kept, and those (for example Theodor Canter) who substitute the noun "maledictionis" ("of cursing") should not be heeded. For maledictio, maleactio, maletractio are equally Latin and equally used by our writer. STEWECH. — Fulvius Ursinus printed "maletractationis". ORELLI.

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(7) ‹anchor: In filiam....... adhinnivit› · note in col 1127

In filiam....... adhinnivit. Vide supra, ad lib. IV, cap 14. ORELL.

"He neighed after his daughter." See above, on book IV, ch. 14. ORELLI.

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(8) ‹anchor: XXIII. — Patrem illum Deorum Jovem› · note in col 1127

XXIII. — Patrem illum Deorum Jovem, aeternam rerum atque hominum potestatem. Habet a Virgilio, apud quem Venus, lib. X Aeneid., vers. 18. O pater, o hominum divumque aeterna potestas. ubi potestas pro potente, abstractum pro concreto. Legisse autem videtur Arnobius, ut etiamnum legitur in Codd. et editionibus nonnullis: O pater, o hominum rerumque aeterna potestas! Vide Heyne V. S. in Var. Lectt. HERALD. et ORELL.

XXIII. — "That father of the gods, Jupiter, the eternal power over things and men." He has it from Virgil, where Venus says, Aeneid book X, line 18: "O father, O eternal power over men and gods", where "power" stands for the powerful one, the abstract for the concrete. But Arnobius seems to have read, as is still read in some manuscripts and editions: "O father, O eternal power over men and things!" See Heyne, the renowned man, in the variant readings. HÉRAULT and ORELLI.

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(9) ‹anchor: Ruminantem pallentes herbas› · note in col 1127

Ruminantem pallentes herbas. Virgilius, Eclog. VI, 54. Ilice sub nigra pallentes ruminat herbas. HERALD.

"Chewing the cud of pale grasses." Virgil, Eclogue VI, 54: "Beneath a black holm-oak he chews the cud of pale grasses." HÉRAULT.

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(10) ‹anchor: Suffragines, talos molli fimo perlitum› · note in cols 1127–1128

Suffragines, talos molli fimo perlitum. Haec est palmaria emendatio Fulvii Ursini. Editio princeps: suffragine, talo mollissimo perlitum, nullo sensu, pro quo Gelenius: talos mollissimos perlitum. Stewechius: talos mollissimo fimo perlitum. Suffragines crurum flexurae in animalibus, ὧν τὰ σκέλη εἰς τὸ ὄπισθεν κάμπτει, ut ait Aristoteles. Vide Plin., Hist. nat. XI, cap. 45. ORELL.

"Smeared on the hocks and ankles with soft dung." This is Fulvius Ursinus's prize emendation. The first edition: "smeared with hock, with softest ankle", which makes no sense; for it Gelenius has "smeared on the softest ankles". Stewech: "smeared on the ankles with softest dung". Suffragines are the bends of the legs in animals "whose legs bend backward", as Aristotle says. See Pliny, Natural History XI, ch. 45. ORELLI.

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(11) ‹anchor: Tum deinde secreta rimantem ferventi smila› · note in col 1128

Tum deinde secreta rimantem ferventi smila. Ita Gelenius. In Romano codice legitur fervenli nullas. Neutrum mihi placet: sed quid pro eo substitui debeat, doctioribus judicandum relinquo. CANTER. — Stewechius Gelenii conjecturam approbans ferventi smila explicat quasi nimia samiatione (samiare antique pro acuere) calente smila, hoc est scalpello, scalpro, ὀξυτόμῳ κοπίδι. Latini sicilam vocabant. Vid. Casaubon., ad Sueton. Vitell., cap. 2, pag. 235, vol. III, ed. Wolfii. Salmasius in ed Lugd. Bat. edidit: secreta rimantem illa, deleto ferventi, audacius. Magis placet emendatio Heraldi in Curis secundis refingentis: secreta rimantem vervecis. Fortasse scripsit Arnobius: Secreta rimantem vervecina, vel: secreta rimantem vervecis ultima, hoc est, intima, abditissima, ultra quae nihil reperiri poterat. At judicent doctiores. ORELL.

"Then probing his secret parts with a glowing knife." So Gelenius. In the Roman manuscript one reads "fervenli nullas". Neither pleases me; but what should be put in its place I leave to the more learned to judge. CANTER. — Stewech, approving Gelenius's conjecture, explains "ferventi smila" as a knife hot, as it were, from too much sharpening (samiare in old usage for "to sharpen"), that is, a scalpel, a chisel, a keen-cutting blade. The Latins called it sicila. See Casaubon on Suetonius's Vitellius, ch. 2, p. 235, vol. III, Wolf's edition. Salmasius in the Leiden edition printed "probing those secret parts", deleting "ferventi", too boldly. Hérault's emendation in his Second Thoughts pleases more, reshaping it as "probing the secret parts of the wether". Perhaps Arnobius wrote "probing the wether's secret parts", or "probing the wether's furthest secrets", that is, the inmost, most hidden, beyond which nothing could be found. But let the more learned judge. ORELLI.

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(12) ‹anchor: Summotisque arbitris, circumjectas prolibus diripientem membranulas› · note in col 1128

Summotisque arbitris, circumjectas prolibus diripientem membranulas. Meursius legendum censet: summotisque arietis........... prolibus, quod conspirat cum stylo Arnobii verba sic transponere amantis. Malim tamen retinere lectionem vulgatam et prolibus accipere in dandi casu. Proles quid sint, supra explicavimus ad cap. VI hujus libri. Pro diripientem Stewechius more suo antiquissima et obsoleta vocabula aucupandi legendum suspicatur diribentem, quod antiqui dixerunt pro dividere, unde diribitorium ea pars domus, qua pueri a reliqua familia secludebantur, vel etiam locus, in quo stipendia militibus persoluta. Vid. Stewech. ORELL.

"And, the witnesses sent away, tearing off the membranes wrapped around the offspring [testicles]." Meursius judges we should read "and of the ram removed ........... the offspring", which accords with the style of Arnobius, who loves to transpose words so. Yet I would rather keep the common reading and take prolibus as dative. What the proles are we explained above on ch. VI of this book. For diripientem Stewech, after his habit of hunting out very ancient and obsolete words, suspects we should read diribentem, which the ancients used for "to divide"; whence diribitorium, the part of the house where the boys were shut off from the rest of the household, or also the place where soldiers' pay was paid out. See Stewech. ORELLI.

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(13) ‹anchor: Velut quasdam infulas› · note in col 1128

Velut quasdam infulas. Id est velamenta, quibus utebantur supplices. στέμματα Graeci dixerunt, verbi causa, Homerus in notissimo versu Il. I: Στέμματ' ἔχων ἐν χερσὶν ἑκηβόλου Ἀπόλλωνος. Optimus Homeri interpres Ovidius in Arte: Audierat laurumque manu, vittasque ferentem / Pro nata Chrysem non valuisse sua. Nam laurus, sive olea et vittae, seu vittata laurus velamentum. Hinc λευκοστεφεῖς ἱκετηρίαι Aeschylo in Supplicibus. Heic igitur apud Arnobium infulae sunt στέμματα, velamenta. Glossae: infulae ... στέμματα. HERALD.

"As though certain fillets." That is, the woollen wrappings that suppliants used. The Greeks called them στέμματα; for example Homer in the very well-known verse, Iliad I: "Holding in his hands the fillets of far-shooting Apollo." Ovid, Homer's best interpreter, in the Art [of Love]: "She had heard that Chryses, bearing the laurel in his hand and the fillets, had not prevailed for his daughter." For the laurel, or olive, and the fillets, or the filleted laurel, is the suppliant's wrapping. Hence "white-wreathed suppliant branches" in Aeschylus's Suppliants. Here then in Arnobius infulae are στέμματα, wrappings. The Glosses: "infulae ... στέμματα." HÉRAULT.

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(14) ‹anchor: Offerentem› · note in col 1128

Offerentem. Id est, porrigentem. Velamina enim sua ad eorum, quibus supplicabant, genua protende- (continues)

"Offering." That is, holding out. For they stretched out their wrappings to the knees of those to whom they made supplication… (continues)

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<!-- Two series: LECTIONES VARIANTES (calls a–c in the author's text), then the COMMENTARIUS (lemma notes, no call letters), each keyed by its lemma. Page foot also carries the running signature "PATROL. V." and the gathering number "36". --> LECTIONES VARIANTES. (printed under page 567)

(a) ‹anchor: (call in the author's text above)› · call in col 1129

Praedicata ms.

The manuscript reads "praedicata".

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(b) ‹anchor: (call in the author's text above)› · call in col 1129

Sint Sab.

Sabaeus reads "sint".

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(1) ‹anchor: (continued from previous page)› · note in col 1129

(continued) bant; immo quandoque deponebant. Euripides, Iphygen. in Aul., 1216: Ἱκετηρίας δὲ γόνασιν ἐξάπτω σέθεν. Etiam aras ipsas, ad quas confugerant, velabant ut hac eas ratione sanctas magis et inviolatas efficerent. Idem in Heraclidis: Ἱκέται κάθηνται παῖδες οἵδ' Ἡρακλέους, / Βωμὸν καταστέψαντες, ὡς ὁρᾷς, ἄναξ. HERALD.

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(2) ‹anchor: Aut ulla gens inveniri tam irreligiosis potest› · note in col 1129

Aut ulla gens inveniri tam irreligiosis potest opinionibus praedita. Stewechius inducit tam, cujus omissionis plura quidem exempla in illius aevi scriptoribus. Nolim tamen quidquam mutare. ORELL.

"Or can any nation be found endowed with such irreligious opinions." Stewech strikes out "tam" ("such"), of which omission there are indeed several examples in the writers of that age. Yet I would not wish to change anything. ORELLI.

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(3) ‹anchor: Qui nimmo res omnes in antiquae speciem confunderet unitatis› · note in col 1129

Qui nimmo res omnes in antiquae speciem confunderet unitatis. Hoc est uniformitatis (ut barbare loquuntur), in qua nullae partes variarum figurarum discerni possent. Videtur Arnobius hoc loco respexisse ad locum illum Ovidii notissimum Met. I, vers. 6, ubi eodem modo describitur Chaos: Unus erat toto Naturae vultus in orbe, / Quem dixere chaos. ORELL.

"Which with mud would confound all things into the appearance of the ancient oneness." That is, of uniformity (as they say barbarously), in which no parts of varied shapes could be distinguished. In this place Arnobius seems to have had in view that very well-known passage of Ovid, Metamorphoses I, line 6, where Chaos is described in the same way: "One was the face of Nature in the whole world, which they called Chaos." ORELLI.

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(4) ‹anchor: XXIV. — Sed non sunt, inquit, Reipublicae nostrae haec sacra› · note in col 1129

XXIV. — Sed non sunt, inquit, Reipublicae nostrae haec sacra. Inquit pro inquiunt (quod Fulv. Ursinus conj.) ex editione principe rectissime revocavit Heraldus. De qua loquendi ratione supra jam aliquoties observatum. ORELL.

XXIV. — "But these rites, he says, are not of our state." Hérault very rightly restored "inquit" ("he says") from the first edition, in place of "inquiunt" ("they say"), which Fulvius Ursinus conjectured. On this manner of speaking we have already remarked several times above. ORELLI.

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(5) ‹anchor: Thesmophoria› · note in col 1129

Thesmophoria. De his sacris, quae celebrare foeminis solummodo licebat, exclusis viris, vid. Meurs., in Graecia Feriata, et St. Croix, über die alten Mysterien, segm. VI, cap. I, pag. 236, seqq. Caeterum in his et sequentibus Arnobius Thesmophoria confundit cum Eleusiniis. Nam quae in sequentibus refert de mysteriorum illorum origine et apparatu omni, haec omnia ad Eleusiniorum religionem pertinent, ut pluribus ostendit Salmasius ad Solin., pag. 527. Contra Clemens, quem in toto hoc loco ad verbum pene exscripsit, bene distinguit τὰ Ἐλευσίνια ἀπὸ τῶν Θεσμοφορίων, ut mox videbimus. ORELL.

"The Thesmophoria." On these rites, which women alone were allowed to celebrate, men being excluded, see Meursius, Graecia Feriata, and Sainte-Croix, Über die alten Mysterien, section VI, ch. I, p. 236 ff. But in this and what follows Arnobius confuses the Thesmophoria with the Eleusinia. For what he relates in what follows about the origin and the whole apparatus of those mysteries all belongs to the worship of the Eleusinia, as Salmasius shows at length on Solinus, p. 527. Clement, on the other hand, whom he has copied almost word for word in this whole passage, rightly distinguishes the Eleusinia from the Thesmophoria, as we shall soon see. ORELLI.

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(6) ‹anchor: Pervigilia consecrata sunt, et pannychismi graves› · note in cols 1129–1130

Pervigilia consecrata sunt, et pannychismi graves. Sic emendavit Gelenius monstrum lectionis editionis primae: et phannicíis migrave, cui nullus inest sensus. Nec abhorret haec emendatio ab Arnobii stylo unam rem eamdemque pluribus verbis exprimentis. Nam privilegium et pannychismus unum idemque Glossae: pervigilium — παννυχισμὸς, καὶ ἡ διὰ νυκτὸς ἀγρυπνία. pannychismi graves itaque essent pannychismi sacrosancti, die heiligen, mystischen Nächte. Vide Sainte-Croix, l. l., Segm. V. cap. IV. p. 203. Fulv. Ursinus edidit: Pervigilia consecrata sunt et pannychia? Ni grave Vultis. Id est, nisi grave est, vultis, etc. Heraldus legendum conjicit: Pervigilia consecrata sunt et pannychismi migravere. hoc est, profecti sunt, a gente scil. attica. Sed si ita legamus, sensus exit plane alienus ab eo quod dicere voluit Arnobius, nimirum alias nationes ab attica gente mutuatas fuisse nocturna haec sacra. Atque migravere pannychismi significaret exularunt, aboliti in attica gente, atque ad alias sunt translocati, quod autem repugnat historiae. Novimus enim, eleusinia sacra usque ad Theodosii tempora perdurasse. Mihi Codicis lectio depravatissima, phannyciis migrare, dubitationem subjicit, annon fortassis scripserit Arnobius: quibus gente ab attica sancta illa pervigilia consecrata sunt et phallica miracula, hoc est, turpe phallorum spectaculum, quo sensu miraculum occurit capite sequenti: ludibriorum statuit exhilarare miraculis, ut mox videbimus. Phallorum publicatio in eleusiniis notissima. vide Sainte-Croix, l. l., pag. 194, vers. Lenz. ORELL.

"Night-watches have been consecrated, and solemn all-night festivals." So Gelenius emended the monster of a reading of the first edition, "et phanniciis migrave", which has no sense in it. Nor is this emendation foreign to the style of Arnobius, who expresses one and the same thing in several words. For the Glosses make privilegium [sic; read pervigilium] and pannychismus one and the same: "pervigilium — παννυχισμός, and the sleeplessness through the night". So "solemn pannychismi" would be sacrosanct all-night festivals, die heiligen, mystischen Nächte. See Sainte-Croix, in the place cited, section V, ch. IV, p. 203. Fulvius Ursinus printed: "Have night-watches and all-night rites been consecrated? If it is not burdensome, do you wish," etc. — that is, unless it is burdensome, you wish, etc. Hérault conjectures we should read: "Night-watches have been consecrated, and the all-night festivals have migrated", that is, have set out, namely from the Attic nation. But if we read so, the sense comes out wholly foreign to what Arnobius meant to say, namely that other nations had borrowed these nocturnal rites from the Attic nation. And "the all-night festivals have migrated" would mean they went into exile, were abolished among the Attic nation and moved to others, which contradicts history. For we know that the Eleusinian rites lasted until the times of Theodosius. The very corrupt reading of the manuscript, "phannyciis migrare", raises in me the doubt whether Arnobius did not perhaps write: "by whom, from the Attic nation, those holy night-watches have been consecrated, and the phallic marvels", that is, the shameful spectacle of the phalli — in which sense "marvel" occurs in the following chapter: "he resolved to cheer her with marvels of buffoonery", as we shall soon see. The public display of phalli in the Eleusinia is very well known; see Sainte-Croix, in the place cited, p. 194, Lenz's translation. ORELLI.

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(7) ‹anchor: Athenas....... humanitatis artibus studiisque pollentes› · note in col 1130

Athenas....... humanitatis artibus studiisque pollentes. Propertius, lib. II, eleg. VI. At mihi sit tanti doctas cognoscere Athenas. Lib. III, eleg. XXI: Magnum iter ad doctas proficisci cogor Athenas. Valerius Maximus, lib. IV, cap. 3.: Licet Athenae doctrina sua glorientur. ELMENH. Locutiones pollere doctrina, studiis, eloquiis, pluribus exemplis illustrat Savaro ad Sidon. lib. V, epist. I, pag. 318. Et hic ante oculos habuit Arnobius Clementis verba: Καὶ τί θαυμαστὸν, εἰ Τυῤῥηνοὶ οἱ βάρβαροι αἰσχροῖς οὕτω τελίσκονται παθήμασιν, ὅπου γε Ἀθηναίοις καὶ τῇ ἄλλῃ Ἑλλάδι, αἰδοῦμαι λέγειν, αἰσχύνης ἔμπλεως ἡ περὶ τὴν Δηὼ μυθολογία, etc. ORELL.

"Athens ....... strong in the arts and studies of humane culture." Propertius, book II, elegy VI: "But may it be worth so much to me to come to know learned Athens." Book III, elegy XXI: "I am compelled to set out on a great journey to learned Athens." Valerius Maximus, book IV, ch. 3: "Though Athens may glory in her learning." ELMENHORST. The phrases "to be strong in learning, in studies, in eloquence" are illustrated with many examples by Savaron on Sidonius, book V, letter I, p. 318. And here too Arnobius had before his eyes Clement's words: "And what wonder if the Tyrrhenians, barbarians, are initiated into such shameful passions, when for the Athenians and the rest of Greece — I am ashamed to say it — the mythology about Deo is full of disgrace," etc. ORELLI.

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(8) ‹anchor: Quam dictitent alii› · note in col 1130

Quam dictitent alii. Ita Stewechius e msto, verissime. Alii: dictent. ORELL.

"Than others keep saying." So Stewech from the manuscript, most truly. Others read "dictent". ORELLI.

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(9) ‹anchor: Quodam, inquit, tempore, cum in Siciliae pratulis› · note in col 1130

Quodam, inquit, tempore, cum in Siciliae pratulis, etc. Vide Firmic., de Errore prof. Rel., (pag. 419 seqq. ed. Gronov.) Appollodorus, Bibl., lib. I; Hygin., fab. 146; Diodorus. Sic., Biblioth., lib. I, pag. 287 (Rhodom.) Ovidius, lib. IV Fast., 420—620 (qui locus elegantissimus). ELMENH.

"Once, he says, when in the meadows of Sicily," etc. See Firmicus, On the Error of Profane Religions (p. 419 ff., Gronovius's edition); Apollodorus, Library book I; Hyginus, fable 146; Diodorus Siculus, Library book I, p. 287 (Rhodoman); Ovid, Fasti book IV, 420–620 (a most elegant passage). ELMENHORST.

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(10) ‹anchor: Nondum mulier.... et adhuc virgo› · note in col 1130

Nondum mulier.... et adhuc virgo. Stewechius e cod. msto reposuit virago. Non male. Sic infra cap. 37: In nemore, inquit, Hennensi quondam flores Proserpina lectitabat. Et eodem capite: quae virago jamdudum florum in lectionibus habebatur. Virago proprie mulier fortis, quae viro similis sit et virilia (continues)

"Not yet a woman .... and still a virgin." Stewech restored "virago" from the manuscript. Not badly. So below, ch. 37: "In the grove of Henna, he says, Proserpina was once gathering flowers." And in the same chapter: "who was long held a virago in the gathering of flowers." A virago is properly a strong woman, who is like a man and [does] manly… (continues)

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(c) ‹anchor: (call in the author's text above)› · call in col 1130

Aut in simili ms.

The manuscript reads "aut in simili".

COMMENTARIUS. (printed under page 567)

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(1) ‹anchor: (continued from previous page)› · note in col 1131

(continued) [— lines above the image edge not seen —] Minervae et Dianae. Vide Serv. ad Virgil.; Aen. XII, 468. Sed Arnobius etiam de Proserpina usurpat, quae virgo, κόρη, κατ' ἐξοχὴν appellatur a veteribus. Meursius mavult: sed adhuc virgo. ORELL.

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(2) ‹anchor: Per profundae altitudinis specum› · note in col 1131

Per profundae altitudinis specum. Similiter Lactantius Inst., lib. VI, cap. 4: Ut non ante quis fraudem perspicere possit, quam praecipitatus in altitudinem profundam cadat. Ubi hanc loquendi rationem pluribus exemplis illustrat L. Bunemann., p. 715, seq. Alii legunt: per profundae altitudinis speluncam. ORELL.

"Through a cave of deep height." Similarly Lactantius, Institutes book VI, ch. 4: "So that no one can see through the deceit before he falls headlong into the deep height." There L. Bünemann illustrates this manner of speaking with many examples, p. 715 f. Others read "through a cavern of deep height". ORELLI.

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(3) ‹anchor: Successibus› · note in col 1131

Successibus. Vide ad lib. I, cap. 50. ORELL.

"By successes." See on book I, ch. 50. ORELLI.

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(4) ‹anchor: Sumit faces geminas flammis comprehensas Aetnaeis› · note in col 1131

Sumit faces geminas flammis comprehensas Aetnaeis. Sic emendarunt Fulvius et Gelenius. Infra cap. 35: Quid sumptus ignis ex Aetna, comprehensaeque isto faces? Editio princeps habet: faces geminas flammis onere pressas Aetneis, nullo sensu. Herald. Conf. Ovid., Met., V. 438. ORELL.

"She takes two torches kindled with Etna's flames." So Fulvius and Gelenius emended. Below, ch. 35: "What of the fire taken from Etna, and the torches kindled from it?" The first edition has "two torches pressed with a load of Etna's flames", which makes no sense. Hérault. Compare Ovid, Metamorphoses V, 438. ORELLI.

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(5) ‹anchor: XXV. — In istius conquisitionis errore eleusinios etiam pervehitur fines› · note in col 1131

XXV. — In istius conquisitionis errore eleusinios etiam pervehitur fines, etc. Clemens (in Protrept., p. 16. ed. Potter.): Ἀλωμένη γὰρ ἡ Δηὼ κατὰ ζήτησιν τῆς θυγατρὸς τῆς Κόρης, περὶ τὴν Ἐλευσῖνα (τῆς Ἀττικῆς δέ ἐστι τοῦτο τὸ χωρίον) ἀποκάμνει, καὶ φρέατι ἐπικαθίζει λυπουμένη. Τοῦτο τοῖς μυουμένοις ἀπαγορεύεται εἰσέτι νῦν, ἵνα μὴ δοκοῖεν οἱ τετελεσμένοι μιμεῖσθαι τὴν ὀδυρομένην. Ὤκουν δὲ τηνικάδε τὴν Ἐλευσῖνα οἱ γηγενεῖς· ὀνόματα αὐτοῖς Βαυβὼ, Δυσαύλης καὶ Τριπτόλεμος· ἔτι δὲ Εὔμολπός τε καὶ Εὐβουλεύς. Βουκόλος ὁ Τριπτόλεμος ἦν· ποιμὴν δὲ ὁ Εὔμολπος· συβώτης δὲ ὁ Εὐβουλεύς· ἀφ' ὧν τὸ Εὐμολπιδῶν καὶ τὸ Κηρύκων, τὸ ἱεροφαντικὸν δὴ τοῦτο, Ἀθήνησι γένος ἤνθησεν. CANTERUS.

XXV. — "In the wandering of that search she is carried even to the borders of Eleusis," etc. Clement (Protrepticus, p. 16, Potter's edition): "For Deo, wandering in search of her daughter the Maiden, grows weary near Eleusis (this place is in Attica), and sits down by a well in her grief. This is forbidden to the initiates even now, lest the initiated should seem to imitate her in her lamenting. At that time the earth-born dwelt in Eleusis; their names were Baubo, Dysaules and Triptolemus, and also Eumolpus and Eubuleus. Triptolemus was a herdsman, Eumolpus a shepherd, Eubuleus a swineherd; from them sprang at Athens the race of the Eumolpidae and that of the Kerykes — this hierophantic race." CANTER.

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(6) ‹anchor: Qui illud temporis has partes incolebant, terrigenae› · note in col 1131

Qui illud temporis has partes incolebant, terrigenae, etc. Legendum videtur: Atque illud temporis. ᾤκουν τηνικάδε τὴν Ἐλευσῖνα οἱ γηγενεῖς, ait Clemens Alexandrinus. HERALDUS.

"Who at that time inhabited these parts, earth-born," etc. It seems we should read "And at that time". "At that time the earth-born dwelt in Eleusis," says Clement of Alexandria. HÉRAULT.

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(7) ‹anchor: Baubo› · note in col 1131

Baubo. Missam vocat Nicander Alexipharm., 130, seqq. et Antonin. Liberal. Metamorph., cap. XXIV; ubi vid. Verheyk. pag. 107, ed. Teucher. Auctor Hymni in Cererem, qui Homero tribuitur, Cererem dicit a Metanira, Celei eleusinii conjuge, primum recreatam potu, postquam ab Iamba, Metanirae famula, exhilarata esset, vers. 197 — 208. Conf. Schott. ad Procli Chrestomath. Poet. pag. 30. Gierig. ad Ovid. Met. V. 447. ORELL.

"Baubo." Nicander calls her Missa, Alexipharmaca 130 ff., and so Antoninus Liberalis, Metamorphoses ch. XXIV; see Verheyk there, p. 107, Teucher's edition. The author of the Hymn to Ceres ascribed to Homer says that Ceres was first refreshed with drink by Metanira, wife of Celeus of Eleusis, after she had been cheered by Iambe, Metanira's maidservant, lines 197–208. Compare Schott on Proclus's Poetic Chrestomathy, p. 30; Gierig on Ovid, Metamorphoses V, 447. ORELLI.

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(8) ‹anchor: Boum jugator Triptolemus› · note in col 1131

Boum jugator Triptolemus. De Triptolemo locus classicus est Xenophontis Hellen. VI, 3, § 6: Ἐπεὶ λέγεται μὲν Τριπτόλεμος, ὁ ἡμέτερος πρόγονος, τὰ Δήμητρος καὶ Κόρης ἄρρητα ἱερὰ πρώτοις ξένοις δεῖξαι, Ἡρακλεῖ τε, τῷ ὑμετέρῳ (Λακεδαιμονίων) ἀρχηγέτῃ, καὶ Διοσκούροιν, τοῖν ὑμετέροιν πολίταιν, καὶ τοῦ Δήμητρος δὲ καρποῦ εἰς πρώτην τὴν Πελοπόννησον σπέρμα δωρήσασθαι. Servius ad Georg. I, 19: Triptolemus frumenta divisit. Quod munus ei Ceres dedit propter humanitatem patris Icari (lege Rhari, ex emend. Ruhnkenii ad Homer., hymn. in Cerer., pag. 53), qui eam, cum Proserpinam raptam in conjugiunda Plutone quaereret, in Attica suscepit hospitio. Conf. Pausan., att, pag. 13. (Sylb.) Hygin., fab. 227. Hesych., verb. Ῥάρον. Suid., verb. Ῥαριάς. ORELL.

"Triptolemus, yoker of oxen." On Triptolemus the classic passage is Xenophon, Hellenica VI, 3, § 6: "Since it is said that Triptolemus, our ancestor, showed the secret rites of Demeter and the Maiden first to strangers — to Heracles, your (the Lacedaemonians') founder, and to the Dioscuri, your two citizens — and that he gave the seed of Demeter's fruit first to the Peloponnese." Servius on Georgics I, 19: "Triptolemus distributed the grain. Ceres gave him that office on account of the kindness of his father Icarus (read Rharus, by Ruhnken's emendation on Homer's Hymn to Ceres, p. 53), who received her as a guest in Attica when she was seeking Proserpina, carried off to be joined to Pluto." Compare Pausanias, Attica, p. 13 (Sylburg); Hyginus, fable 227; Hesychius s.v. Ῥάρον; Suidas s.v. Ῥαριάς. ORELLI.

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(9) ‹anchor: Triptolemus, Eubuleus, Dysaules, Eumolpus› · note in cols 1131–1132

Triptolemus, Eubuleus, Dysaules, Eumolpus: boum jugator Triptolemus, capellarum Dysaules custos, Eu- [— lines above the image edge not seen —] dice msto supplevit Salmasius. Celebratissima autem haec in Mysteriis eleusiniis nomina. Vide Sainte-Croix, pag. 108, seq. versionis Lenzii. Pro Eubuleus, Εὐβουλεύς, quod Meursius restituit, priores editores habent Euboleus, male. Eubuleus frater Triptolemi, Dysaules pater, teste Pausania, lib. I, cap. 14, qui tradit, eos a Cerere frumenta serendi rationem accepisse, quod ex illis primum filiae raptum cognovisset. ORELL.

"Triptolemus, Eubuleus, Dysaules, Eumolpus: Triptolemus yoker of oxen, Dysaules keeper of goats, Eu[buleus …]" […] Salmasius supplied from the manuscript. These names are most celebrated in the Eleusinian mysteries. See Sainte-Croix, p. 108 f. of Lenz's translation. For Eubuleus, Εὐβουλεύς, which Meursius restored, the earlier editors have "Euboleus", wrongly. Eubuleus was the brother of Triptolemus, Dysaules his father, as Pausanias witnesses, book I, ch. 14, who relates that they received from Ceres the method of sowing grain, because she had first learned from them of her daughter's abduction. ORELLI.

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(10) ‹anchor: A quo et gens fluit Eumolpidarum› · note in col 1132

A quo et gens fluit Eumolpidarum. In romano Codice legitur: gens et fluit, unde suspicor legendum: gens effluit. Sic infra: causae atque origines effluunt. CANTER. Ita et Fulv. Ursinus. Hesychius: Εὐμολπίδαι..... οὕτως οἱ ἀπὸ Εὐμόλπου ἐκαλοῦντο, τοῦ πρώτου ἱεροφαντήσαντος. πολλοὶ γὰρ γεγόνασιν ὁμώνυμοι Εὔμολποι. HERALD. Conf. Meurs., Eleusin., cap. 13. ORELL.

"From whom too flows the race of the Eumolpidae." In the Roman manuscript one reads "gens et fluit", whence I suspect we should read "gens effluit" ("the race flows out"). So below: "causes and origins flow out". CANTER. So too Fulvius Ursinus. Hesychius: "Eumolpidae ..... so were called those descended from Eumolpus, who first served as hierophant; for there have been many Eumolpi of the same name." HÉRAULT. Compare Meursius, Eleusinia, ch. 13. ORELLI.

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(11) ‹anchor: Et qui postea floruerunt caduceatores, hierophantae atque praecones› · note in col 1132

Et qui postea floruerunt caduceatores, hierophantae atque praecones. Videtur caduceatores et praecones appellare τοὺς κήρυκας, atque his duobus vocabulis vocem graecam exprimere voluisse. Sed cum hierophantas interserat, sane suspicio est, caduceatores illum a praeconibus distinguere voluisse. Quare existimo, caduceatores hic eos appellari, qui in his sacris σπονδοφόροι dicebantur, quos etiam cum praeconibus conjungit Pollux: ἱεροφάνται, δᾳδοῦχοι, κήρυκες, σπονδοφόροι. Et certe σπονδοφόροι sunt caduceatores. Clemens Alexandrinus Protreptico: ὁ σπονδοφόρος καὶ διαλλακτὴρ, καὶ σωτὴρ ἡμῶν λόγος. HERALD. Atqui σπονδοφόροι sunt sacerdotes libationes offerentes, ut liquet ex laudato Pollucis loco, lib. I, cap. 1, Segment. 35. Conf. Sainte-Croix, pag. 145, vers. Lenzii. Videtur itaque prior explicatio praeferenda. ORELL.

"And the caduceus-bearers, hierophants and heralds who flourished later." He seems to call the κήρυκες both caduceatores and praecones, and to have wished to render the Greek word with these two words. But since he inserts the hierophants between them, there is indeed a suspicion that he wanted to distinguish the caduceatores from the heralds. So I think the caduceatores here are those who in these rites were called σπονδοφόροι, whom Pollux also joins with the heralds: "hierophants, torch-bearers, heralds, truce-bearers". And certainly the σπονδοφόροι are caduceus-bearers. Clement of Alexandria, Protrepticus: "the truce-bearer and reconciler, and our Saviour, the Word." HÉRAULT. And yet the σπονδοφόροι are priests who offer libations, as is clear from the cited passage of Pollux, book I, ch. 1, section 35. Compare Sainte-Croix, p. 145, Lenz's translation. So the former explanation seems preferable. ORELLI.

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(12) ‹anchor: Hierophantae› · note in col 1132

Hierophantae. Hesychius: ἱεροφάντης... μυσταγωγὸς, ἱερεὺς ὁ τὰ μυστήρια δεικνύων. Nempe ὁ τὰ ἱερὰ φαίνων, qui sacra et symbola τοῖς τελουμένοις ostendebat. Plutarchus in Alcibiade: Ἀπομιμούμενον τὰ μυστήρια, καὶ δεικνύοντα τοῖς ἑαυτοῦ ἑταίροις ἐν τῇ οἰκίᾳ τῇ ἑαυτοῦ, ἔχοντα στολὴν, οἵανπερ ἱεροφάντης ἔχων δεικνύει τὰ ἱερά. Atque hic erat caeterorum sacerdotum antistes. Ait Plutarchus in Numa Pompilio, Pontificem Maximum apud Romanos eum obtinuisse inter sacerdotes locum, quem προφήτης, vel ἐξηγητὴς, aut potius, inquit, ἱεροφάντης obtinebat apud Graecos: ὁ δὲ μέγιστος τῶν Ποντιφικῶν, οἷον ἐξηγητοῦ, καὶ προφήτου, μᾶλλον δὲ ἱεροφάντου τάξιν ἐπέχει. Ergo prophetae et hierophantae idem erat officium. Sed hoc videtur fuisse discrimen, quod hierophanta ὁ φαίνων τὰ ἱερὰ, quatenus officio fungebatur, erat etiam προφήτης, quatenus scil. mysticam religionem explanabat; at vero subjectos etiam habebat προφήτας καὶ ἐξηγητὰς, quorum opera quandoque utebatur, quorumque officium erat siparia reducere, simulacrum initiatis ostendere, et ea interpretari, quae in mysteriis obscura sunt. HERALD. Conf. Sainte-Croix, l. l., segm. IV, cap. 1, pag. 132. ORELL.

"Hierophants." Hesychius: "hierophant ... mystagogue, the priest who shows the mysteries." That is, "he who displays the holy things", who showed the sacred objects and tokens to the initiates. Plutarch, Alcibiades: "Imitating the mysteries and showing them to his companions in his own house, wearing a robe such as the hierophant wears when he shows the holy things." And he was the chief of the other priests. Plutarch says in Numa Pompilius that the Pontifex Maximus held among the priests at Rome the place which the prophet, or interpreter, or rather, he says, the hierophant held among the Greeks: "and the greatest of the pontiffs holds the rank as it were of interpreter and prophet, or rather of hierophant." So the office of prophet and of hierophant was the same. But this seems to have been the difference: that the hierophant, "he who displays the holy things", insofar as he performed his office, was also a prophet, insofar, that is, as he explained the mystic religion; but he also had prophets and interpreters under him, whose help he sometimes used, and whose office was to draw back the curtains, show the image to the initiates, and interpret what is obscure in the mysteries. HÉRAULT. Compare Sainte-Croix, in the place cited, section IV, ch. 1, p. 132. ORELLI.

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(13) ‹anchor: Praecones› · note in col 1132

Praecones. Harpocration: Κήρυκες γένος ἐν Ἀθήναις ὠνομασμένον ἀπὸ Κήρυκος Ἑρμοῦ. Diodorus Siculus libro I. ait, Ceryces similes esse Aegyptiorum pastophoris: Eumolpidas autem Aegyptiorum sacerdo- (continues)

"Heralds." Harpocration: "Kerykes: a family at Athens named after Keryx, son of Hermes." Diodorus Siculus, book I, says the Kerykes are like the pastophori of the Egyptians, and the Eumolpidae like the priests… (continues)

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(1) ‹anchor: (continued from previous page)› · note in col 1133

(continued) [— lines above the image edge not seen —] Ceryces igitur constituebant quasi sacrosanctum aliquod collegium. Eumolpidae autem sacerdotes erant. HERALD. — Intelligit Arnobius sine dubio Hieroceryces, quorum erat tertia dignitas in eleusiniis post Hierophantas et δᾳδούχους. Vid. Sainte-Croix, lib. I. ORELL.

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(2) ‹anchor: Igitur Baubo illa› · note in col 1133

Igitur Baubo illa, etc., etc. Hunc locum pene ad verbum expressit ex Clemente Alexandrino Arnobius noster. Clementis verba haec sunt (in Protrept., pag. 17, ed. Potteri): Καὶ δὴ (οὐ γὰρ ἀνήσω μὴ οὐχὶ εἰπεῖν) ξενίσασα ἡ Βαυβὼ τὴν Δηὼ, ὀρέγει κυκεῶνα αὐτῇ· τῆς δὲ ἀνανευούσης λαβεῖν, καὶ πιεῖν οὐκ ἐθελούσης· πενθήρης γὰρ ἦν· περιαλγὴς ἡ Βαυβὼ γενομένη, ὡς ὑπεροραθεῖσα δῆθεν, ἀναστέλλεται τὰ αἰδοῖα, καὶ ἐπιδεικνύει τῇ θεῷ· ἡ δὲ τέρπεται τῇ ὄψει ἡ Δηὼ· καὶ μόλις ποτὲ δέχεται τὸ ποτὸν, ἡσθεῖσα τῷ θεάματι. Ταῦτ' ἔστι τὰ κρύφια τῶν Ἀθηναίων μυστήρια· ταῦτά τοι καὶ Ὀρφεὺς ἀναγράφει. CANTER.

"So that Baubo," etc., etc. Our Arnobius rendered this passage almost word for word from Clement of Alexandria. Clement's words are these (Protrepticus, p. 17, Potter's edition): "And then (for I will not refrain from saying it) Baubo, having received Deo as a guest, offers her a kykeon; and when she refused to take it and would not drink, for she was in mourning, Baubo, deeply hurt, as though slighted, uncovers her private parts and shows them to the goddess; and Deo is delighted at the sight, and at last, pleased by the spectacle, accepts the drink. These are the secret mysteries of the Athenians; these Orpheus too records." CANTER.

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(3) ‹anchor: Sitienti adoris oggerit potionem cinnum› · note in col 1133

Sitienti adoris oggerit potionem cinnum. Sic edidit Salmasius ad vestigia Cod. ms. qui habet sitienti adori, unde alii fecerunt sitienti ardori; hujusque emendationis rationem reddit in Exercitt. Plinianis, in Solin., pag. 252. Potio adoris est cyceon, cui ador sive polenta vel hordei tosti farina erat admixta. Vid. Fest. et Nonius, hoc vers. Quae correctio confirmatur etiam locis Ovidii et Antonini Liberalis, ubi eadem tractatur fabula. Sic ille Met. V, 449, seq.: Prodit anus, Divamque videt, lymphamque roganti / Dulce dedit, tosta quod coxerat ante polenta. Liberalis autem Met., cap. 24: καὶ αὐτὴν ὑπὸ πολλοῦ καύματος ὑποδέχεται Μίσμη, καὶ δίδωσι πιεῖν ὕδωρ, ἐμβαλοῦσα γλήχωνα καὶ ἄλφιτον εἰς αὐτό. Ubi vid. Verheyk. Conf. Scholiast. Euripid. Orest., ad vers. 962. Vulgata lectio sitienti ardori defendi quidem posset verbis illis ex capite II, ejusdem libri de Fauno et Pico: Sitis aliquando ardore siccatos, atque ut aestum possent irrigare venarum, fluenta isse per fontium. Sed longe praefero emendationem Salmasii talibus auctoritatibus fultam. ORELL.

"She offers the thirsting one a draught of spelt, cinnus." So Salmasius printed, following the traces of the manuscript, which has "sitienti adori", from which others made "sitienti ardori" ("to her thirsting heat"); he gives the reason for this emendation in the Plinian Exercitations on Solinus, p. 252. A draught of spelt is the kykeon, into which spelt or pearl-barley or roasted barley meal was mixed. See Festus and Nonius under this word. The correction is confirmed too by passages of Ovid and Antoninus Liberalis, where the same tale is told. So Ovid, Metamorphoses V, 449 f.: "An old woman comes out and sees the goddess, and to her asking gave water, sweet, which she had first boiled with roasted barley." And Liberalis, Metamorphoses ch. 24: "and Misme receives her, worn out by the great heat, and gives her water to drink, throwing pennyroyal and barley meal into it." See Verheyk there. Compare the scholiast on Euripides, Orestes, at line 962. The common reading "sitienti ardori" could indeed be defended by those words from ch. II of the same book, on Faunus and Picus: "parched at one time with the heat of thirst, and to be able to water the heat of their veins, they went along the streams of the springs." But I much prefer Salmasius's emendation, supported by such authorities. ORELLI.

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(4) ‹anchor: Cinnum, cyceonem quam nuncupat Graecia› · note in col 1133

Cinnum, cyceonem quam nuncupat Graecia. Nonius, verbo concinnari: Cinnus potionis genus ex multis liquoribus confectum dici solet. Graeci cinnum vocant κυκεῶν. Hesych. et Suidas in κυκεών. Eustath. in Homeri Il. λ. ELMENH. — Potio confecta e tosta polenta, melle, vino floribus herbisque variis. Vid. Heins. et Burmann., ad Ovid., lib. I; Munker. ad Lactant. Argum.; Delrio, ad Senec. Hercul. Oet., vers. 1097; Fischer. Ind. Theophrasti h. v. Verheyk. ad Antonin. Liberal., loco citato; et imprimis doctissimum Creuzer. in comment. I, de Causis rerum bacchicarum, pag. 50. Cocetum vocat Tertullianus adv. Valentinianos, cap. 12. Cinnum restituit Canterus ex ms. Alii cynum, male. ORELL.

"Cinnus, which Greece calls kykeon." Nonius, under concinnari: "Cinnus is commonly the name of a kind of drink made from many liquids." The Greeks call cinnus κυκεών. Hesychius and Suidas under κυκεών. Eustathius on Homer, Iliad λ. ELMENHORST. — A drink made from roasted barley, honey, wine, flowers and various herbs. See Heinsius and Burman on Ovid, book I; Muncker on Lactantius's Arguments; Delrio on Seneca's Hercules Oetaeus, line 1097; Fischer's Index to Theophrastus under this word; Verheyk on Antoninus Liberalis in the place cited; and above all the most learned Creuzer, essay I, On the Causes of the Bacchic Matters, p. 50. Tertullian calls it cocetum, Against the Valentinians ch. 12. Canter restored "cinnum" from the manuscript. Others read "cynum", wrongly. ORELLI.

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(5) ‹anchor: Nec eam fortuna perpetitur valetudinis meminisse communis› · note in col 1133

Nec eam fortuna perpetitur valetudinis meminisse communis. Ita Gelenius et Heraldus in Curis II., sequentibus caeteris. Editio princeps: fortunam, nullo sensu. ORELL.

"Nor does her misfortune allow her to remember the common state of health." So Gelenius and Hérault in his Second Thoughts, with the rest following. The first edition: "fortunam", which makes no sense. ORELLI.

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(6) ‹anchor: Ne fastidium› · note in cols 1133–1134

Ne fastidium. Cod. ms.: ane. Legendum fortasse: anus ne. HERALD., in Curis II. [— lines above the image edge not seen —] queat, ut bene explicat C. Barthius, ad Stat. Theb., V, 48, vol. III, pag. 30. ORELL.

"Lest disdain." The manuscript: "ane". Perhaps we should read "anus ne" ("lest the old woman"). HÉRAULT, Second Thoughts. […] …can, as C. Barth rightly explains on Statius, Thebaid V, 48, vol. III, p. 30. ORELLI.

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(7) ‹anchor: Ludibriorum statuit exhilarare miraculis› · note in col 1134

Ludibriorum statuit exhilarare miraculis. Festus: Miracula, quae sunt digna admiratione, dicimus, antiqui in rebus turpibus utebantur. Ubi vid. intpp. Conf. quae observavimus ad Caput praecedens et Meursium, lib. V, cap. 9. ORELL.

"She resolved to cheer her with marvels of buffoonery." Festus: "We call miracula things worthy of wonder; the ancients used the word of shameful things." See the interpreters there. Compare what we observed on the preceding chapter, and Meursius, book V, ch. 9. ORELLI.

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(8) ‹anchor: Partem illam corporis, per quam secus foemineum et sobolem prodere› · note in col 1134

Partem illam corporis, per quam secus foemineum et sobolem prodere et nomen solet acquirere generi, eam longiore ab incuria liberat. Ita reposuit ex ms. Lud. Carrio. Antea legebatur; Per quam sexus foemineus. Vide supra ad lib. I, cap. 59. Behotius, in Apophoretis, lib. III, cap. 5 legendum censet: Parte illa corporis...... eam (scil. Cererem) longiore ab incuria (ἀθυμίᾳ) liberat, male, ut mox videbimus. Verba: Et nomen solet acquirere generi, eam longiore ab incuria liberat, dedi ex emendatione Gelenii. Cod. ms. habet: Generi, cum longiore, etc. Stewechius edidit: genericum; longiore, etc. Salmasius: Nomen generi, tum longiore. Quid sit eam partem ab incuria liberare, ignorare se fatetur Stewechius, pro incuria substituens interula. At explicat id nobis Artemidorus in loco simillimo Oneirocrit. lib. I, cap. 41: Τὸ δὲ λάσιον...... γυναιξὶ χρησίαν μαντεύεται, ἀμελέστερον γὰρ διάγουσι καὶ δασύνονται, ἐπειδὰν μὴ παρῇ δι' ὃν ἀσκοῦσι τὰ σώματα. Ubi vid. Rigalt., pag. 25, vol. II, ed. Reiff. Partem itaque illam ab incuria, hoc est. ἀπὸ τοῦ λασίου, liberat Baubo, pilis in ea silvescentibus vel evulsius, vel detonsis novacula. Igitur maximopere fallitur Behotius verba eam...... ab incuria liberat ad Cererem referens. Nam ita si interpretemur, omnia fluunt luxata ac conturbatissimus verborum ordo. Partem illam...... eam, etc. scitus est pleonasmus. Similiter Plautus Pseudolo, act. I, scen. V, vers. 114: Tibicinam illam, tuus quam gnatus deperit, eam circumducam lepide lenonem. Livius, lib. I, cap. 19: Regno ita potitus urbem novam conditam vi et armis, jure eam legibusque et moribus de integro condere parat. Iterumque, de Lucretia, lib. I, cap. 58: Cultrum quem sub veste habebat, eum in corde defigit. Quae loca citavit Gronovius Obss., lib. I, cap. 22, quem virum doctissimum in toto hoc loco illustrando et explicando consentire mecum, magno cum gaudio animadverti, cum jam observationes hascce chartae tradidissem. De v. sylvescere et similibus in asco, esco, isco desinentibus multus est Dresemius ad Jos. Iscan., de Bello Trojan. I, vers. 7, pag. 4, ed. Perizonii. Sed jam manum tollo ab rebus hisce obscaenis ac turpibus. ORELL.

"That part of the body through which the female sex is wont to bring forth offspring and to acquire the name of mother [lit. 'of kind'], she frees from its longer neglect." So Louis Carrion restored from the manuscript. Before, the reading was "through which the female sex". See above on book I, ch. 59. Behotius, in the Apophoreta book III, ch. 5, judges we should read "with that part of the body ...... she frees her (that is, Ceres) from her longer neglect (ἀθυμία, dejection)" — wrongly, as we shall soon see. The words "and is wont to acquire the name for the kind, she frees from its longer neglect" I have given from Gelenius's emendation. The manuscript has "generi, cum longiore," etc. Stewech printed "genericum; longiore," etc. Salmasius: "nomen generi, tum longiore". Stewech confesses he does not know what it is to free that part from neglect, substituting "interula" ("undergarment") for "incuria". But Artemidorus explains it to us in a very similar passage, Oneirocritica book I, ch. 41: "The hairy part ...... foretells for women [a time of want], for they live more carelessly and grow hairy when the one for whose sake they tend their bodies is not present." See Rigault there, p. 25, vol. II, Reiff's edition. So Baubo frees that part from neglect, that is, from its hairiness, the hairs growing wild on it being either plucked out or shaved with a razor. Behotius therefore is greatly mistaken in referring the words "she frees her ...... from neglect" to Ceres. For if we interpret so, everything runs dislocated and the order of the words is utterly confused. "That part ...... it," etc. is a neat pleonasm. Similarly Plautus, Pseudolus act I, scene V, line 114: "That flute-girl whom your son is dying for, her I will nicely cheat the pimp of." Livy, book I, ch. 19: "Having thus gained the throne, he prepares to found anew with law, statutes and customs the new city, founded by force and arms." And again, of Lucretia, book I, ch. 58: "The knife which she had under her dress, it she plunges into her heart." These passages Gronovius cited, Observations book I, ch. 22; and I noticed with great joy that this most learned man agrees with me in illustrating and explaining this whole passage, when I had already committed these observations to paper. On the verb sylvescere and similar verbs ending in -asco, -esco, -isco Dresemius says much on Joseph of Exeter, On the Trojan War I, line 7, p. 4, Perizonius's edition. But now I take my hand off these obscene and shameful matters. ORELLI.

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(9) ‹anchor: Facit sumere habitum puriorem› · note in col 1134

Facit sumere habitum puriorem. Behotius legendum censet: vadit sumere habitum, de veste accipiens. Sed haec verba cum praecedentibus esse conjungenda, sequentia et in speciem levigari, etc., aperte ostendunt. Sensus itaque est: facit sumere (eam scil. partem) habitum (hoc est, adspectum, vultum) puriorem. ORELL.

"She makes it take on a cleaner condition." Behotius judges we should read "she goes to take on a condition", understanding it of clothing. But the following words, "and to be smoothed into the appearance," etc., plainly show that these words must be joined with what precedes. So the sense is: she makes (that part, namely) take on a cleaner habitus (that is, look, appearance). ORELLI.

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(10) ‹anchor: Et in speciem levigari nondum duri atque striculi pusionis› · note in col 1134

Et in speciem levigari nondum duri atque striculi pusionis. Duri, id est, hirti et pilosi. Sic Juvenalis, sat. II, 11: Hispida membra quidem et durae per brachia setae (continues)

"And to be smoothed into the likeness of a little boy not yet hard and bristly." "Hard", that is, shaggy and hairy. So Juvenal, satire II, 11: "Shaggy limbs indeed, and hard bristles along the arms" (continues)

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Effingere Fulv.

Fulvius reads "effingere".

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(1) ‹anchor: (continued from previous page)› · note in col 1135

(continued) Promittunt atrocem animum. et Sidonius Apollinaris, lib. I. epist. II: Dura brachia, hoc est, setis aspera, ubi vide Savaron., pag. 12. Pro striculi Meursius reponit istriculi e glossis Philoxeni, ubi istriculus exponitur δασύπρωκτος. Sed ut Spanus pro Hispanus, Spalis pro Hispalis, strio pro histrione, ita etiam strix pro hystrix (vid. Grot., ad Martian. Capell., lib. VI, pag. 201), et striculus pro hystriculus, ὑποχοριστικὸν, ab hystrix, quasi parvus hystrix, cujus animalis nota pilorum densitas et asperitas. Eodem sensu ericium pro hirsuto et hispido dicit Varro apud Nonium. Nondum striculus pusio est, itaque nondum pilis vestitus. Vide, qui de hoc verbo multus est, Salmasium ad Tertullian., de Pallio, pag. 241, seq., et ad Script. Hist. August., vol. I, pag. 219 et 258. ORELL.

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(2) ‹anchor: Redit ad deum› · note in col 1135

Redit ad deum. Cod. ms. habet redita, unde Stewechius fecit: Redit ita ad Deum, non male. ORELL.

"She returns to the goddess." The manuscript has "redita", from which Stewech made "so she returns to the goddess", not badly. ORELLI.

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(3) ‹anchor: Atque pubi affigit oculos diva› · note in col 1135

Atque pubi affigit oculos diva. Atque veteribus sonasse illico, confestim, significatione temporis, demonstratum est a me lib. I, de Particulis linguae lat., ubi haec Plauti Menaechmis explicavi: Nam ego quidem postquam illam dudum tibi dedi, atque abii ad forum. Cicero, lib. II de Legg.: Si in jus vocet, atque eat. Virgilius, lib. I Georg., 203: ........ Si brachia forte remisit, / Atque illum in praeceps prono rapit alveus amni. Si lubet, vide et Nonium et Agellium, lib. X, cap. 29. STEWECH. — Conf. J. Fr. Gronov., ad Liv., lib. XXVI, cap. 39; Heyn., V. S., ad Virgili lib. I. Ingratissima quidem est repetitio τοῦ, atque, sed Arnobio, scriptori parum polito, facile condonanda: nisi in praecedentibus verbis atque omnia illa pudoris loca, etc. pro atque malimus legere adeoque. Pubes pro parte pudenda, ut saepius. Virgil., Aen. III, 427: Prima hominis facies et pulchro corpore virgo / Pube tenus. ORELL.

"And at once the goddess fixes her eyes on the private part." That atque sounded to the ancients as "immediately, at once", with a sense of time, I have shown in book I of On the Particles of the Latin Language, where I explained these words from Plautus's Menaechmi: "For after I gave her to you a while ago, at once I went off to the forum." Cicero, On the Laws book II: "If he summons to court, at once let him go." Virgil, Georgics I, 203: "........ if by chance he has slackened his arms, at once the current sweeps him headlong down the river." If you like, see also Nonius and Gellius, book X, ch. 29. STEWECH. — Compare J. F. Gronovius on Livy, book XXVI, ch. 39; Heyne, the renowned man, on Virgil, book I. The repetition of "atque" is indeed most displeasing, but in Arnobius, a not very polished writer, it is easily pardoned — unless in the preceding words "and all those places of shame," etc., we prefer to read "adeoque" for "atque". Pubes for the private part, as often. Virgil, Aeneid III, 427: "Above, a human face, and a maiden fair of body down to the groin." ORELLI.

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(4) ‹anchor: XXVI. — Threicii vatis› · note in col 1135

XXVI. — Threicii vatis. Orphei, quem vatem appellat Arnobius, non tantum poetam, sed etiam μυσταγωγὸν significans, quia τὰς Θεῶν τελετὰς, Deorum cerimonias, instituisse fertur, teste Pausania in Boeoticis, Tatiano Cohort. adv. gentes initio et aliis. ORELL.

XXVI. — "Of the Thracian bard." Of Orpheus, whom Arnobius calls a bard (vates), meaning not only a poet but also a mystagogue, because he is said to have founded the rites of the gods, the ceremonies of the gods, as Pausanias witnesses in the Boeotica, Tatian at the beginning of the Exhortation against the Gentiles, and others. ORELLI.

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(5) ‹anchor: Et cantando per saecula generi publicavit humano› · note in col 1135

Et cantando per saecula generi publicavit humano. Cantando est dativus gerundii pro ad cantandum, nisi malimus legere: quos cantandos per saecula, etc. ORELL.

"And published them to the human race to be sung through the ages." Cantando is the dative of the gerund, for "for singing", unless we prefer to read "which to be sung through the ages," etc. ORELLI.

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(6) ‹anchor: Sic effata, etc. Versus hos transtulit Arnobius› · note in cols 1135–1136

Sic effata, etc. Versus hos transtulit Arnobius ex Clemente Alexandrino, apud quem in Protrept., pag. 17, ed. Potteri, et iisdem fere verbis apud Eusebium in Praeparat. Evangel., lib. II, cap. 5, ita leguntur: Ὣς εἰποῦσα, πέπλους ἀνεσύρετο, δεῖξε δὲ πάντα / Σώματος οὐδὲ πρέποντα τύπον· παῖς δ' ἦεν Ἴακχος, / Χειρί τέ μιν ῥίπτασκε γελῶν Βαυβοῦς ὑπὸ κόλποις. / Ἡ δ' ἐπεὶ οὖν μείδησε θεὰ, μείδησ' ἐνὶ θυμῷ, / Δέξατο δ' αἰόλον ἄγγος, ἐν ᾧ κυκεὼν ἐνέκειτο. In quorum versuum vel lectione vel sententia constituenda multum et forte plus satis elaborarunt viri docti, v. c., Dan. Heinsius ad Clementem, Paul. Leopardus Emendd. lib. VI, c. 25 (in Gruteri Lampade, vol. III, pag. 125, seqq.) Salmasius, ad Solinum, pag. 527, seq.; Jo. Cornel., de Pauw, ad Anacreont., pag. 181, et Jo. M. Gesner., ad Orphei Fragmentum XVI, pag. 475, ed. Hermanni. Nos in re turpi et obscaena brevitati studentes ea solummodo adferemus quae ad Arnobium illustrandum et emendandum proxime spectant. Ante omnia monendum, Arnobium carminis hujus Orphici paraphrasin potius quam strictam interpretationem dedisse, vel potius illos versus aliter legisse, ac Graeca habent Eusebii et Clementis exemplaria. Iacchi enim, cujus Orpheus meminit vers. 2, apud nostrum nulla mentio. Et omnino Orphica sonant multo verecundius et honestius quam Arnobiana. Quare probabilis est sententia Dan. Heinsii, homines religiosos, quos verborum pudebat, versus hos interpolasse, Arnobium autem vera et genuina poetae Graeci verba ita legisse: Ὣς εἰποῦσα, πέπλους ἀνεσύρατο, δεῖξε δὲ πάντα / Σώματος οὐδὲ πρέποντα τύπον, παιδήϊον ἄνθος [?]. / Χειρί τέ μιν ῥίπτασκεν ἑῇ Βαυβὼ ὑπὸ κόλποις. / Ἥτις οὖν μείδησε θεὰ, μείδησ' ἐνὶ θυμῷ, / Δέξατο δ' αἰόλον ἄγγος, ἐν ᾧ κυκεὼν ἐνέκειτο. Sed jam singula videbimus. ORELL.

"So she spoke," etc. Arnobius translated these verses from Clement of Alexandria, in whom, Protrepticus p. 17, Potter's edition, and in almost the same words in Eusebius, Preparation for the Gospel book II, ch. 5, they read thus: "So saying, she drew up her robes and showed all the shape of her body, the unseemly too; and the child Iacchus was there, and laughing he kept tossing his hand beneath Baubo's bosom. And when the goddess smiled, smiled in her heart, she took the shimmering vessel in which the kykeon lay." On establishing either the reading or the sense of these verses learned men have laboured much and perhaps more than enough, for example Daniel Heinsius on Clement, Paulus Leopardus, Emendations book VI, ch. 25 (in Gruter's Lampas, vol. III, p. 125 ff.), Salmasius on Solinus, p. 527 f., Johann Cornelius de Pauw on Anacreon, p. 181, and J. M. Gesner on Orphic Fragment XVI, p. 475, Hermann's edition. Being bent on brevity in a shameful and obscene matter, we will bring forward only what bears most directly on illustrating and emending Arnobius. Before all it must be noted that Arnobius gave a paraphrase of this Orphic poem rather than a strict translation, or rather that he read those verses otherwise than the Greek copies of Eusebius and Clement have them. For of Iacchus, whom Orpheus mentions in line 2, there is no mention in our author. And the Orphic lines altogether sound far more modest and decent than those of Arnobius. So Daniel Heinsius's view is probable, that religious men, who were ashamed of the words, interpolated these verses, while Arnobius read the true and genuine words of the Greek poet thus: "So saying, she drew up her robes and showed all the shape of her body, the unseemly too, the childlike flower [?]. And Baubo tossed it with her hand beneath her bosom. And when the goddess smiled, smiled in her heart, she took the shimmering vessel in which the kykeon lay." But now we will look at each point. ORELLI.

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(7) ‹anchor: Sic effata sinu vestem contraxit ab imo› · note in col 1136

Sic effata sinu vestem contraxit ab imo. Sic habet editio Lugd. Bat. e correctione Dionys. Lambini ad Lucret., lib. VI, pag. 784. Alii: Sic effata simul, etc. ORELL.

"So she spoke, and drew up her garment from the lowest fold." So the Leiden edition has it, from Denys Lambin's correction on Lucretius, book VI, p. 784. Others: "So she spoke, and at once," etc. ORELLI.

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(8) ‹anchor: Objecitque oculis formatas inguinibus res› · note in col 1136

Objecitque oculis formatas inguinibus res. Ita expressit Arnobius verba graeci poetae: σώματος οὐδὲ πρέποντα τύπον. Nam talis παρατιλμὸς, qui, teste Suida, in deliciis fuit Atheniensibus antiquis, inverecundae mulieris nota. Vide Aristoph., in Lysistrata. res sensu obscoeno. Vide supra. ad lib. III, cap. X, et lib. V, cap. 11. ORELL.

"And set before her eyes the things shaped in the groin." So Arnobius rendered the Greek poet's words, "the unseemly shape of her body". For such plucking of hair, which, Suidas witnesses, was a delight to the ancient Athenians, was the mark of a shameless woman. See Aristophanes, Lysistrata. Res in an obscene sense. See above, on book III, ch. X, and book V, ch. 11. ORELLI.

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(9) ‹anchor: Quas cava succutiens Baubo manu› · note in col 1136

Quas cava succutiens Baubo manu. Syllabarum quantitati in hoc versu neglectae variis conjecturis succurrere conati sunt viri docti. Dan. Heinsius legendum censet: Quas cava succutiens Baubus manu, etc., manu nominativus Lucretio frequentatissimus pro manus. Joannes Auratus mavult: Quas cava succutiens Bacchi manu, exprimere volens verba Orphici carminis.... παῖς δ' ἦεν Ἴακχος· Χειρί τέ μιν ῥίπτασκε, etc., ut sensus sit, puerum Iacchum sive Bacchum, quem Ceres lactaverat, Baubus pudenda contrectavisse. Sed, ut rectissime docet Heraldus, nihil est mutandum. Numeri enim neglecti apud illius aevi poetas innumera exempla exstant. Quod Orpheus uno verbo ῥιπτάσκειν exprimit, id Arnobius reddidit tribus verbis, succutere, plaudere, contrectare. ORELL.

"Which Baubo, shaking them with hollow hand." Learned men have tried by various conjectures to remedy the neglect of syllable quantity in this verse. Daniel Heinsius judges we should read "Which Baubo's hollow hand shaking," etc., manu being a nominative very common in Lucretius for manus. Jean Dorat prefers "Which, shaking them with the hollow hand of Bacchus", wishing to render the words of the Orphic poem ".... and the child Iacchus was there, and with his hand he kept tossing," etc., so that the sense is that the boy Iacchus, or Bacchus, whom Ceres had nursed, handled Baubo's private parts. But, as Hérault most rightly teaches, nothing is to be changed. For there are countless examples of neglected metre in the poets of that age. What Orpheus expresses in the one word ῥιπτάσκειν, Arnobius rendered with three: to shake, to clap, to handle. ORELLI.

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(c) ‹anchor: (call in the author's text above)› · call in col 1136

Succutiens quas Baubo cava manu Fulv.

Fulvius reads "succutiens quas Baubo cava manu".

COMMENTARIUS. (printed under page 570)

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Ita Sab. Prodant urbes Fulv.

So Sabaeus. Fulvius reads "prodant urbes".

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(1) ‹anchor: Nam puerilis Ollis vultus erat› · note in col 1137

Nam puerilis Ollis vultus erat. Ita ex ms. reg. reposuit Heraldus, rectissime. ollis, scil. rebus, vel partibus, quas Baubo fecerat sumere habitum puriorem et in speciem levigari nondum duri atque striculi pusionis. Antea legebatur olli. ORELL.

"For to them was a boyish look." So Hérault restored from the royal manuscript, most rightly. Ollis, that is, to the things or parts which Baubo had made take on a cleaner condition and be smoothed into the likeness of a little boy not yet hard and bristly. Before, the reading was "olli" ("to him/her"). ORELLI.

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(2) ‹anchor: Contrectat amice› · note in col 1137

Contrectat amice. Hoc est, leniter palpat. ORELL.

"She handles them in friendly wise." That is, strokes them gently. ORELLI.

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(3) ‹anchor: Mollita› · note in col 1137

Mollita. Graece ἠπίη. Ita enim legendum in versu 410 orphici carminis pro Ἡ δ' ἐπεί. Ἤπιος i. q. πρᾶος, interprete Hesychio. DAN. HEINS.

"Softened." In Greek ἠπίη. For so we should read in line 410 of the Orphic poem in place of "ἡ δ' ἐπεί". Ἤπιος is the same as πρᾶος ("gentle"), Hesychius interpreting. DANIEL HEINSIUS.

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(4) ‹anchor: Poclum› · note in col 1137

Poclum. Ita gubernaclum ap. Virgilium, serracla, vernacli, fiblae, fiblatoria, pro serracula, vernaculi, fibulae, etc., et alia sexcenta. Vid. Salmas., ad Script. Hist. Aug., vol. I, pag. 871. ORELL.

"Cup" (poclum). So gubernaclum in Virgil, serracla, vernacli, fiblae, fiblatoria for serracula, vernaculi, fibulae, etc., and six hundred others. See Salmasius on the Writers of the Augustan History, vol. I, p. 871. ORELLI.

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(5) ‹anchor: Perducit totum cyceonis laeta liquorem› · note in col 1137

Perducit totum cyceonis laeta liquorem. Perducit, id est, ebibit. Juvenalis, sat. VI, 427: ........ De quo sextarius alter / Ducitur ante cibum. et Plautus, Amphitryon., act. I, scen. I, ME.: Cadus erat: inde implevi hirneam. SOS.: ingressus est. ME.: Eam ego ut matre fuerat natum vini eduxi meri STEWECH. et ELMENH. — Non solum ducere et perducere ita usurparunt, sed etiam trahere. Seneca in Agamemnone: Merumque in auro veteris Assaraci trahunt. Sic ἕλκειν et σπᾶν Graecis, v. c. Aristophani et Athenaeo. HERALD. — Conf. Lambin., ad Lucret., lib. VI, pag. 784; L. Bunemann., ad Lactant. Inst., lib. VII, cap. 27, pag. 993, et Jo. Rhod., in lexico scriboniano, hoc verbo. ORELL.

"Joyfully she drains the whole liquor of the kykeon." Perducit, that is, drinks off. Juvenal, satire VI, 427: "........ of which a second pint is drawn down before the meal." And Plautus, Amphitryon act I, scene I — MERCURY: "There was a cask: from it I filled a jug." SOSIA: "He's got in." MERCURY: "That I drained of neat wine, just as it was born from its mother." STEWECH and ELMENHORST. — They used not only ducere and perducere so, but also trahere. Seneca in Agamemnon: "And they draw the neat wine in the gold of old Assaracus." So ἕλκειν and σπᾶν among the Greeks, for example Aristophanes and Athenaeus. HÉRAULT. — Compare Lambin on Lucretius, book VI, p. 784; L. Bünemann on Lactantius, Institutes book VII, ch. 27, p. 993; and Johannes Rhode in the Scribonian lexicon, under this word. ORELLI.

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(6) ‹anchor: Quid Erichtheo sati› · note in col 1137

Quid Erichtheo sati. Haec est antiqua lectio, quam mutare invitis codd. non ausim. Salmasius edidit: Quid Erechthidae, o cati, ex emendatione Fr. Pithoei. Similiter Apuleius, lib. X: Quare autem et illud judicium apud legiferos Athenienses, catos illos et omnis scientiae magistros. Ubi vide notas, pag. 747, ed. Oudendorpii. ORELL.

"What, you sons of Erechtheus?" This is the old reading, which I would not dare change against the manuscripts. Salmasius printed "What, sons of Erechtheus, O shrewd ones?" from François Pithou's emendation. Similarly Apuleius, book X: "But why that judgement too among the law-giving Athenians, those shrewd men and masters of all knowledge?" See the notes there, p. 747, Oudendorp's edition. ORELLI.

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(7) ‹anchor: Cives Minervii› · note in col 1137

Cives Minervii. Id est Athenienses. Hyginus, Fab. 275; Servius, ad lib. I, Georg., pag. 60, et lib. III, Aeneid., pag. 494. ELMENH.

"Citizens of Minerva." That is, Athenians. Hyginus, fable 275; Servius on Georgics book I, p. 60, and Aeneid book III, p. 494. ELMENHORST.

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(8) ‹anchor: Tam confossis› · note in col 1137

Tam confossis. Ita Livius, lib. V, cap. 11: Et tamen eos tot judiciis confossos praedamnatosque venire ad populi judicium. Ubi vid. Doering. Metaphora ducta a gladiatoribus. ORELL.

"So run through." So Livy, book V, ch. 11: "And yet that they, run through by so many judgements and condemned beforehand, should come to the people's judgement." See Döring there. The metaphor is drawn from gladiators. ORELLI.

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(9) ‹anchor: Non est ista falsa suspectio› · note in cols 1137–1138

Non est ista falsa suspectio. Sic emendavit J. Lipsius Epistol Quaest., lib. III, Epist. XV, eamque lectionem confirmat etiam Codex mstus. Antea edebatur susceptio. Fulv. Ursinus, ed. suspicio. Sed suspectio idem significat. Vide P. Burmann., ad Quintilian Declam. I, 2; Stewech., ad Vegetium, de Re milit., lib. III, cap. 6, pag. 253, seq., ed. Vesal.; Fr. Oudendorp., ad Frontin. Strategem., lib. I, cap. 8, pag. 105; Munker., ad Fulgent. Mythol. III, prooem.; Ed. Lugd. Bat., dedit subscriptio. ORELL.

"That is no false suspicion." So J. Lipsius emended, Epistolary Questions book III, letter XV, and the manuscript too confirms that reading. Before, "susceptio" was printed. Fulvius Ursinus printed "suspicio". But suspectio means the same. See P. Burman on Quintilian, Declamations I, 2; Stewech on Vegetius, On Military Matters book III, ch. 6, p. 253 f., Wesel edition; Fr. Oudendorp on Frontinus, Stratagems book I, ch. 8, p. 105; Muncker on Fulgentius, Mythologies III, preface. The Leiden edition gave "subscriptio". ORELLI.

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(10) ‹anchor: Eleusiniorum vestrorum notas et origines producunt› · note in col 1138

Eleusiniorum vestrorum notas et origines producunt turpes antiquarum elogia litterarum. Scribo: Eleusiniorum vestrorum notae; vel: notas et origines producam. MEURS., pag. 169. — Non animadvertit scil. Meursius, elogia esse hoc loco nominativum. ORELL.

"The records of ancient writings bring forth the shameful marks and origins of your Eleusinia." I write: "the marks of your Eleusinia"; or "I will bring forth the marks and origins". MEURSIUS, p. 169. — Meursius did not notice, that is, that elogia is nominative in this place. ORELLI.

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(11) ‹anchor: Ipsa denique symbola› · note in col 1138

Ipsa denique symbola. Clemens Protreptico (pag. 18 ed. Potter.): Τὸ σύνθημα Ἐλευσινίων μυστηρίων· Ἐνήστευσα, ἔπιον τὸν κυκεῶνα, ἔλαβον ἐκ κίστης, ἐργασάμενος ἀπεθέμην εἰς κάλαθον, καὶ ἐκ καλάθου εἰς κίστην. Καλά γε τὰ θεάματα καὶ θεᾷ πρέποντα. ELMENH. — Quod appellat symbolum hoc loco Arnobius, σύνθημα dicit Clemens Alexandrinus. Erant nempe sacratorum quaedam συνθήματα et signa, quibus se invicem internoscebant. Apuleius Apologia: Caeteris autem clarissima voce profiteor, si qui forte adest eorumdem solemnium mihi particeps, signum dato, et audiat licet, quae ego asservem. Nam equidem nullo umquam periculo compellor, quae reticenda accepi, haec ad profanos enuntiare. Et quemadmodum in militia signorum duo erant genera, vocalia et muta, ita in his sacris. Ac vocale est, quod habemus heic: muta sunt apud Apuleium quaedam, nempe quae a sacerdotibus accipiebant sacrati. Apuleius eadem Apologia: Sacrorum pleraque initia in Graecia participavi. Eorum quaedam signa et monumenta tradita mihi a sacerdotibus sedulo conservo. Nihil insolitum, nihil incognitum dico. Vel unius Liberi patris symmystae qui adesti, scitis, quid domi conditum celetis, et absque omnibus profanis tacite veneremini. Appellat signa et monumenta, nimirum quibus se internoscebant, ut observabam modo, et quibus etiam arcana illa sacramenta in memoriam sibi revocabant. Unde eadem appellat memoracula eodem libro; et propter priorem illam causam crepundia, id est, γνωρίσματα, ut optime interpretati sunt veteres magistri. HERALD. Apposite Murrius in commentar. ad Tabulas herculanenses, tom. V, tabula 8, nostrum locum citans, symbola haec comparat cum notis illis quibus se etiamnum internoscunt collegiorum quorumdam arcanorum sodales (Freymaurerzeichen). ORELL.

"Finally the very tokens." Clement, Protrepticus (p. 18, Potter's edition): "The password of the Eleusinian mysteries: I fasted, I drank the kykeon, I took from the chest; having done my work, I put it away into the basket, and from the basket into the chest. Fine sights indeed, and fitting for a goddess!" ELMENHORST. — What Arnobius here calls a symbolum Clement of Alexandria calls σύνθημα. For the initiated had certain passwords and signs by which they recognized one another. Apuleius, Apology: "But to the rest I declare in the clearest voice: if anyone happens to be present who shares the same rites with me, let him give the sign, and he may hear what I keep. For I will never be driven by any danger to declare to the profane what I received to be kept silent." And as in the army there were two kinds of signals, spoken and mute, so in these rites. The spoken one is what we have here; there are certain mute ones in Apuleius, namely those which the initiated received from the priests. Apuleius in the same Apology: "I have taken part in most of the initiations of rites in Greece. Certain signs and tokens of them, handed to me by the priests, I carefully keep. I say nothing unusual, nothing unknown. You initiates of Father Liber alone who are present know what you keep hidden at home and worship silently apart from all the profane." He calls them signs and tokens, namely those by which they recognized one another, as I was just observing, and by which they also recalled those secret sacraments to memory. Hence in the same book he calls them memoracula ("reminders"); and for the former reason crepundia, that is, γνωρίσματα ("tokens of recognition"), as the old masters have very well interpreted. HÉRAULT. Aptly Murr, in his commentary on the Herculaneum Tablets, vol. V, tablet 8, citing our passage, compares these tokens with the signs by which the members of certain secret societies still recognize one another (Freymaurerzeichen, Freemasons' signs). ORELLI.

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(12) ‹anchor: Jejunavi, atque ebibi cyceonem, ex cista sumpsi› · note in col 1138

Jejunavi, atque ebibi cyceonem, ex cista sumpsi, etc. Sic e Clementis verbis emendavit locum Hadrianus Junius Animadvv. lib. VI, cap. 23. Antea legebatur exta sumpsi, vitiosissime. Pleniorem harum cerimoniarum descriptionem qui videre cupit, consulat Jo. Meursii Eleusinia, cap. 10; et Sainte-Croix, de Mysteriis vet., segm. V, cap. 1. ORELL.

"I fasted, and drank the kykeon; I took from the chest," etc. So Hadrianus Junius emended the passage from Clement's words, Animadversions book VI, ch. 23. Before, the reading was "I took the entrails", most faultily. Whoever wishes to see a fuller description of these ceremonies should consult Johannes Meursius's Eleusinia, ch. 10, and Sainte-Croix, On the Ancient Mysteries, section V, ch. 1. ORELLI.

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(13) ‹anchor: XXVII. — Miserorum insignia› · note in col 1138

XXVII. — Miserorum insignia. Editio princeps ha- (continues)

XXVII. — "Marks of the wretched." The first edition has… (continues)

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(a) ‹anchor: (call in the author's text above)› · call in col 1139

[clipped at image edge; reading uncertain] Noscebatis ms. [— rest illegible —]

[Clipped] The manuscript reads "noscebatis" (uncertain) […].

COMMENTARIUS. (printed under page 572)

(1) ‹anchor: (continued from previous page)› · note in col 1139

(continued) bet miseriarum. Talem hominem describit Terentius Eunuch., act. II, scen. II, vers 5: Video sentum, squalidum, aegrum, pannis annisque obsitum. ORELL.

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(2) ‹anchor: Quas inter aures castas sine venia nefas est et sine honoribus appellare praefatis› · note in col 1139

Quas inter aures castas sine venia nefas est et sine honoribus appellare praefatis. Praefatur honorem, qui turpe aliquid dicturus, excusandi sui gratia, verbis utitur veniam petentibus, ut: Ignosce, pace dicam tua, et similibus; vide P. Manut. in Cic., ad Fam., lib. IX, epist. XXII verba: Nos autem ridicule si dicimus: Ille patrem strangulavit, honorem non praefamur; sin de Aurelia aut Lollia aliquid, honos praefandus est. Formulam praefandi honoris in rebus obscoenis conservavit nobis Quinctilianus Declam. III,: Tuis honor sit habitus sanctissimis auribus. Respondet nostrum: mit Respect zu melden. ORELL.

"Which among chaste ears it is wrong to name without asking pardon and without a preface of respect." He "prefaces respect" who, being about to say something shameful, uses words asking pardon to excuse himself, as "Forgive me", "By your leave I will say it", and the like. See P. Manutius on Cicero, Letters to Friends book IX, letter XXII, the words: "But absurdly, if we say 'He strangled his father', we do not preface respect; but if anything of Aurelia or Lollia, respect must be prefaced." Quintilian, Declamation III, preserved for us the formula for prefacing respect in obscene matters: "Saving the respect due to your most holy ears." Our German phrase corresponds: mit Respect zu melden. ORELLI.

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(3) ‹anchor: Quidnam quaeso in spectu tali› · note in col 1139

Quidnam quaeso in spectu tali, etc. Sic ed. Lugd. Bat. e correctione levissima et felicissima Stewechii. Spectus, us, vocabulum antiquum, qualia amat Arnobius. Festus: Spectu sine praepositione Pacuvius in Duloreste usus est, cum ait: Amplius rubicundo colore, et spectu protervo ferox. Ubi vid. Dacer. Conf. G. J. Voss., Etymol. Rom., v. Specio; et Gesner., in Thesaur. Editio princeps habet specu, unde alii refinxerunt spectaculo. ORELL.

"What, I ask, in such a sight," etc. So the Leiden edition, from Stewech's very slight and very happy correction. Spectus, -us is an old word, of the kind Arnobius loves. Festus: "Pacuvius used spectus without a prefix in the Duloreste, when he says: 'fierce, moreover, with ruddy colour and wanton look.'" See Dacier there. Compare G. J. Vossius, Etymologicum, s.v. specio; and Gesner in the Thesaurus. The first edition has "specu" ("cave"), from which others refashioned "spectaculo". ORELLI.

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(4) ‹anchor: Verendisque› · note in col 1139

Verendisque. Sic emendavit Th. Canterus pro reverendisque, quod antea legebatur. Verenda αἰδοῖα, vox aliquoties usurpata Plinio majori et minori. ORELL.

"And the privy parts." So Theodor Canter emended for "reverendisque", which was read before. Verenda, αἰδοῖα, a word used several times by the elder and the younger Pliny. ORELLI.

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(5) ‹anchor: Irridentes cavillantesque depromere› · note in col 1139

Irridentes cavillantesque depromere, mimice illudentes. Prudentius in Martyrio Laurentii, Impune tantas furcifer / Strophas cavillo mimico / Te nexuisse existimas, / Dum scurra saltas fabulam? Glossae: cavillatio, κακοήθεια, εἰρωνεία. HERALD. — Vide supra ad lib. IV, cap. 36. ORELL.

"To bring out, mocking and jesting," mocking like mimes. Prudentius, Martyrdom of Lawrence: "Do you think, you gallows-bird, that you have woven such tricks with mimic jesting unpunished, while you dance out the story like a buffoon?" The Glosses: "cavillatio, κακοήθεια, εἰρωνεία" ("malice, mockery"). HÉRAULT. — See above on book IV, ch. 36. ORELLI.

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(6) ‹anchor: XXVIII. — Circumhiscere› · note in col 1139

XXVIII. — Circumhiscere. Id est, hiante ore circumspicere, ut bene explicat Gesnerus in Thesauro. Caeterum verbum hoc ἅπαξ λεγόμενον. ORELL.

XXVIII. — "To gape round." That is, to look round with gaping mouth, as Gesner rightly explains in the Thesaurus. This word, moreover, occurs only once. ORELLI.

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(7) ‹anchor: Tricas, quemadmodum dicitur, conduplicare Tellenas› · note in cols 1139–1140

Tricas, quemadmodum dicitur, conduplicare Tellenas. Varro apud Nonium (v. tricae): Putas eos non citius tricas Atellanas, quam id extricaturos? Dici videntur tricae Atellanae mimorum strophae, quibus tergiversari et effugere consueverunt. At in quibusdam Nonii libris ms. observant legi tricas Tellenas, sicque haec Arnobii lectio confirmatur, et haustum fortasse proverbium e Graecorum fontibus apud quos τὰ τοῦ Τέλληνος ᾄδειν dicuntur, qui ineptam cantilenam identidem inculcant. HERALD. — Aliter et, ut mihi quidem videtur, rectius, ac Heraldus et Hadrianus Junius in Supplemento ad Erasmi Adagia, centur. V. proverb. 68, explicat hoc proverbium Ausonius Popma in Notis ad Varronis fragmenta, vol. II, pag. 350, ed. Bipont.: « Tricae Tellenae (inquit ille) παροιμιωδῶς dicuntur res impeditae et intricatae, a Tellena, urbe antiqua Latinorum, quam Ancus Martius, rex VI cepit. » Conf. A. Turneb. Advers. XVII, 21, et Ruhnken. Epist. Crit. I, in Hymn. Homer., in Cer. pag. 203, ed. noviss. ORELL.

"To double, as the saying goes, the Tellenian tangles." Varro in Nonius (s.v. tricae): "Do you think they will sooner get that untangled than the Atellan tangles?" The "Atellan tangles" seem to be the mimes' tricks by which they were wont to dodge and escape. But in some manuscripts of Nonius they observe that "tricas Tellenas" is read, and so this reading of Arnobius is confirmed; and the proverb was perhaps drawn from Greek springs, among whom those who keep harping on a silly little song are said "to sing the songs of Tellen". HÉRAULT. — Otherwise, and as it seems to me more rightly than Hérault and Hadrianus Junius in the Supplement to Erasmus's Adages, century V, proverb 68, Ausonius Popma explains this proverb in his Notes on the fragments of Varro, vol. II, p. 350, Zweibrücken edition: "'Tellenian tangles' (he says) is a proverbial name for things hampered and entangled, from Tellenae, an ancient city of the Latins which Ancus Martius, the sixth king, captured." Compare A. Turnèbe, Adversaria XVII, 21, and Ruhnken, Critical Letter I, on the Homeric Hymn to Ceres, p. 203, newest edition. ORELLI.

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(8) ‹anchor: Dum pudor me habet Alimontia illa proferre mysteria› · note in col 1140

Dum pudor me habet Alimontia illa proferre mysteria, etc. Clemens Alexandr. in Protrept. (pag. 29 ed. Potteri): Ἀλλὰ τὰ μὲν ἐπὶ Σάγρᾳ μυστήρια, καὶ τὰ ἐν Ἀλιμοῦντι τῆς Ἀττικῆς, Ἀθήνησιν περιώρισται· αἶσχος δὲ ἤδη κοσμικὸν οἵ τε ἀγῶνες καὶ οἱ φαλλοὶ οἱ Διονύσῳ ἐπιτελούμενοι, κακῶς ἐπινενεμημένοι τὸν βίον. Alimontia edidit Salmasius ad vestigia Codicis msti, qui, teste Cantero, habet: Alimoniae illa proferre, unde Gelenius fecit: Alma illa proferre mysteria. Primus veram loci sententiam intellexit Pithoeus corrigens: Alimuntis illa, etc. Alimus Atticae pagus. ORELL.

"While shame keeps me from bringing forward those Alimuntian mysteries," etc. Clement of Alexandria, Protrepticus (p. 29, Potter's edition): "But the mysteries at Agra, and those at Halimus in Attica, are confined to Athens; but a disgrace now to the whole world are the contests and the phalli performed for Dionysus, which have spread wickedly over life." Salmasius printed "Alimontia", following the traces of the manuscript, which, as Canter witnesses, has "Alimoniae illa proferre", from which Gelenius made "to bring forward those kindly mysteries". Pithou was the first to grasp the true sense of the passage, correcting "those of Alimus", etc. Alimus [Halimus] is a deme of Attica. ORELLI.

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(9) ‹anchor: Quibus in Liberi honorem patris ithyphallos subrigit Graecia› · note in col 1140

Quibus in Liberi honorem patris ithyphallos subrigit Graecia. Lucianus de Dea Syria, cap. XVI: Φαλλοὺς Ἕλληνες Διονύσῳ ἐγείρουσι· ἐπὶ τῶν καὶ τοιόνδε τι φέρουσι, ἄνδρας μικροὺς ἐκ ξύλου πεποιημένους, μεγάλα αἰδοῖα ἔχοντας. καλέονται δὲ τάδε νευρόσπαστα. ἔστι δὲ καὶ τόδε ἐν τῷ ἱρῷ, ἐν δεξιᾷ τοῦ νηοῦ· κάθηται σμικρός ἀνὴρ χάλκεος, ἔχων αἰδοῖον μέγα. Ubi Scholiastes vetus: Τῷ Διονύσῳ ἑορτὴν ἄγοντες οἱ Ἕλληνες φαλλοῖς ἐτίμων αὐτόν. Φαλλὸς δέ ἐστιν ἐκ δέρματος ἐρυθροῦ σχῆμα αἰδοίου ἀνδρός. καὶ τοῦτο περιετίθουν ἑαυτοῖς, καὶ ἐν τοῖς τραχήλοις καὶ ἐν τοῖς μέσοις μηροῖς, καὶ ἐξωρχοῦντο τιμῶντες ἐκ τούτου τὸν Διόνυσον. cum quo consentit Suidas: φαλλοί... αἰδοῖον σύκινον, ὕστερον δὲ ἐκ δερμάτων ἐρυθρῶν, σχῆμα αἰδοίου εἶχον ἀνδρῴου, etc. ELMENH. — Praecedebat in istis pompis et, ut ita dicam, processionibus ἡ κανηφόρος: sequebatur deinde ὁ φαλλοφόρος: subsequebantur postea οἱ ᾄδοντες τὸ φαλλικόν. Totum hujus nefandae superstitionis mimum habes apud Aristophanem in Acharnensibus. HERALD. — Subrigit restituit Arnobio Jan. Guilielmus, Quaest. in Plauti Curcul., cap. V (in Lampade Gruteri, vol. III, part. II, pag. 567), verissime. Nam haec emendatio confirmatur iis, quae infra dicit cap. sequenti: Totam interroget Graeciam, quid sibi velint hi phalli, quos per rura, per oppida mos subrigit et veneratur antiquus. Glossae veteres: Subrigit, ὑπορθοῖ, ὑποστηρίζει. subrigo, ἀναβιβάζω, ἀνορθῶ. Virgilius, de Fama: Tot subrigit aures, significans idem quod Terentius: Arrige aures, Pamphile. Antea legebatur subrugit, quod explicabant de viris rauca voce et mascula carmina ithyphallica canentibus. Pro ithyphallos Salmasius edidit phallos, sed mutare equidem nihil ausim. Nam aperte distinguit phallos ab ithyphallis Scholiastes Luciani, l. l.: Φαλλοὶ δὲ εἰσιν οὗτοι πάντες, ἰθύφαλλοι δὲ εἰς τοὺς μηροὺς ἐπ' εὐθεῖαν ἀποδεσμούμενοι. Sic etiam diversum erat metrum phallicum et ithyphallicum, ut docet Jos. Scaliger ad Priapeia, carm. 56. Sensus itaque nostri loci hic erit: Graecia ithyphallos (scil. ἐν μηροῖς) subrigit in honorem Liberi, et iconculis talibus per vicos et oppida positis territoria cuncta florescunt. ORELL.

"In which Greece raises ithyphalli in honour of Father Liber." Lucian, On the Syrian Goddess ch. XVI: "The Greeks raise phalli to Dionysus, on which they also carry something of this sort: little men made of wood with large genitals; these are called puppets. There is this too in the sanctuary, on the right of the temple: a little bronze man sits with large genitals." There the old scholiast: "The Greeks, keeping a feast for Dionysus, honoured him with phalli. A phallus is the shape of a man's member made of red leather. And they put this on themselves, both on their necks and between their thighs, and danced, honouring Dionysus by it." With whom Suidas agrees: "phalli ... a member of fig-wood; but later they had the shape of a man's member, of red leather," etc. ELMENHORST. — In these parades, and, if I may so call them, processions, the basket-bearer went first; then followed the phallus-bearer; after them came those singing the phallic song. You have the whole mime of this abominable superstition in Aristophanes's Acharnians. HÉRAULT. — Janus Gulielmius restored "subrigit" to Arnobius, Questions on Plautus's Curculio ch. V (in Gruter's Lampas, vol. III, part II, p. 567), most truly. For this emendation is confirmed by what he says below in the following chapter: "Let him ask all Greece what these phalli mean, which ancient custom raises up and venerates through countryside and towns." The old Glosses: "subrigit: raises up a little, props up; subrigo: I mount, I set upright." Virgil, of Rumour: "pricks up as many ears", meaning the same as Terence: "Prick up your ears, Pamphilus." Before, the reading was "subrugit", which they explained of men singing ithyphallic songs in hoarse and manly voice. For "ithyphallos" Salmasius printed "phallos", but for my part I would dare change nothing. For the scholiast on Lucian, in the place cited, plainly distinguishes phalli from ithyphalli: "All these are phalli; ithyphalli are those bound upright to the thighs." So too the phallic and ithyphallic metres were different, as Joseph Scaliger teaches on the Priapea, poem 56. So the sense of our passage will be: Greece raises ithyphalli (that is, on the thighs) in honour of Liber, and all the territories flourish with such little images set up through villages and towns. ORELLI.

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(10) ‹anchor: Territoria› · note in col 1140

Territoria. Meursius legendum suspicatur tectoria, male. Nam infra: Quos per rura, per oppida mos subrigit. ORELL.

"Territories." Meursius suspects we should read "tectoria" ("plasterwork"), wrongly. For below: "which custom raises up through countryside and towns." ORELLI.

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(11) ‹anchor: Atque admiratus res tantas puris semper in sensibus meticulosa observatione custodi› · note in col 1140

Atque admiratus res tantas puris semper in sensibus meticulosa observatione custodi. Nam sacra illa arcani summa religione et εὐλαβείᾳ cautissima in animo esse (continues)

"And, having marvelled at such great things, keep them always in pure senses with fearful observance." For those secret rites [were to be kept] in the mind with the highest religion and most careful reverence… (continues)

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(a) ‹anchor: (call in the author's text above)› · call in col 1141

Omni ms.

The manuscript reads "omni".

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(1) ‹anchor: (continued from previous page)› · note in col 1141

(continued) continenda, nec sine magno peccandi metu vulganda existimabant. Jul. Firmicus, lib. IV, Mathes., c. XVI: Explicaturo mihi nunc doctrinae hujus veneranda secreta, quae divini veteres cum maxima trepidatione dixerunt, quaeque obscuritatis ambagibus involuta reliquerunt, ne, publicata divina scientia ad profanorum hominum notitiam perveniret, intento animo et quieto, nec aliis rationibus occupato, quidquid illi dixerint, in hoc tractatu facillimis rationibus intimetur. Hic tantus horror, tamque attonita reverentia in mysteriis praecipue. Generaliter autem in omnibus sacris metus aliquis et attonita reverentia. Unde jubebantur εὐφημεῖν, nec solum favere linguis, sed mentem ipsam tacite custodire. Quintilianus in Declamationibus: In templo vero, in quo verbis parcimus: in quo animos componimus: in quo etiam tacitam mentem nostram custodimus, pulsare, velut in solitudine, velut in secreto quodam, non est ferendum. HERALD.

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(2) ‹anchor: Cum inter homines, inquiunt, esset adhuc Nysius et Semelius Liber› · note in col 1141

Cum inter homines, inquiunt, esset adhuc Nysius et Semelius Liber. Liberi nomen ab adulterina manu huc accersitum reor, eo quod istiusmodi epithetis solis, nullo adjecto substantivo, libenter usum observo hunc scriptorem. Semeleium vocat Bacchum a matre, de quo nos supra notavimus: pariter pro Jove Saturnium cognominavit, non semel. Nysium quoque vocat Liberum ab urbe Nysa, sive ea Arabiae, seu Indiae est, ubi a Nymphis educatum fabulantur. STEWECH. — Nysius non ab urbe Arabiae Nysa, sed potius Nyso, illius patre. Nam Cicero (lib. III, de Nat. deor.), post quem auctor noster quinque Dionysos sive Liberos recenset, diserte asserit: Quintum Nyso natum et Thione. NOURR., pag. 594. — De Nysa et Baccho Nysio loci classici sunt ap. Diodor., Bibl., I, cap. 15. (ubi vid. Wesseling.) et lib. III, cap. 57-60. ORELL.

"When the Nysian and Semelian Liber, they say, was still among men." I think the name "Liber" was brought in here by a counterfeiting hand, because I observe that this writer gladly uses such epithets alone, with no noun added. He calls Bacchus Semeleius from his mother, as we noted above; likewise he more than once named Jupiter Saturnius. He also calls Liber Nysius from the city of Nysa, whether that be in Arabia or in India, where they tell that he was reared by the Nymphs. STEWECH. — Nysius not from Nysa, a city of Arabia, but rather from Nysus, his father. For Cicero (On the Nature of the Gods book III), after whom our author lists five Dionysi or Libers, expressly states: "the fifth born of Nysus and Thyone." LE NOURRY, p. 594. — On Nysa and the Nysian Bacchus the classic passages are in Diodorus, Library I, ch. 15 (see Wesseling there) and book III, chs. 57–60. ORELLI.

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(3) ‹anchor: Nosse inferos expetivit› · note in col 1141

Nosse inferos expetivit, etc. Hunc similiter locum a Clemente actor noster mutuatus est (pag. 29, seq. ed. Potter.): Διόνυσος γὰρ κατελθεῖν εἰς ᾅδου γλιχόμενος, ἠγνόει τὴν ὁδόν· ὑπισχνεῖται δ' αὐτῷ φράσειν Πρόσυμνος τοὔνομα, οὐκ ἀμισθεί. ὁ δὲ μισθὸς, οὐ καλὸς, ἀλλὰ Διονύσῳ καλός· καὶ ἀφροδίσιος ἦν ἡ χάρις ὁ μισθὸς, ὃν ᾐτεῖτο Διόνυσος. Βουλομένῳ δὲ τῷ θεῷ γέγονεν ἡ αἴτησις· καὶ δὴ ὑπισχνεῖται παρέξειν αὐτῷ, εἰ ἀναζεύξοι, ὅρκῳ πιστωσάμενος τὴν ὑπόσχεσιν. μαθὼν ἀπῆρεν· ἐπανῆλθεν αὖθις· οὐ καταλαμβάνει τὸν Πρόσυμνον· ἐτεθνήκει γάρ. ἀφοσιούμενος τῷ ἐραστῇ ὁ Διόνυσος, ἐπὶ τὸ μνημεῖον ὁρμᾷ, καὶ πασχητιᾷ. κλάδον οὖν συκῆς, ὡς ἔτυχεν, ἐκτεμὼν, ἀνδρείου μορίου σκευάζεται τρόπον· ἐφέζεταί τε τῷ κλάδῳ, τὴν ὑπόσχεσιν ἐκτελῶν τῷ νεκρῷ. Ὑπόμνημα τοῦ πάθους τούτου μυστικὸν, φαλλοὶ κατὰ πόλεις ἀνίστανται Διονύσῳ· εἰ μὴ γὰρ Διονύσῳ πομπὴν ἐποιοῦντο, καὶ ὕμνεον ᾆσμα, αἰδοίοισιν ἀναιδέστατα εἴργασται. ὡυτὸς δὲ Ἀΐδης καὶ Διόνυσος, ὅτεῳ μαίνονται καὶ ληναΐζουσιν, οὐ διὰ τὴν μέθην τοῦ σώματος, ὡς ἐγὼ οἶμαι, τοσοῦτον, ὅσον διὰ τὴν ἐπονείδιστον τῆς ἀσελγείας ἱεροφαντίαν. CANTERUS.

"He desired to know the underworld," etc. Our author likewise borrowed this passage from Clement (p. 29 f., Potter's edition): "For Dionysus, longing to go down to Hades, did not know the way; and a man named Prosymnus promises to tell him, not without pay. The pay was not honourable, but to Dionysus it was honourable: the favour asked of Dionysus as pay was a sexual one. The request was welcome to the god; so he promises to grant it if he should return, confirming the promise with an oath. Having learned the way he departed; he came back again; he does not find Prosymnus, for he had died. To discharge his debt to his lover Dionysus hastens to the tomb and is seized with unnatural desire. Cutting a fig branch as it came to hand, he fashions it in the form of the male member, and sits on the branch, fulfilling his promise to the dead man. As a mystic memorial of this passion phalli are set up for Dionysus in the cities. 'For were it not for Dionysus that they held the procession and sang the hymn to the shameful parts, the deed would be most shameless; but Hades and Dionysus are the same, for whom they rave and keep the Lenaea'" — not so much, I think, because of bodily drunkenness as because of the shameful hierophancy of licentiousness. CANTER.

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(4) ‹anchor: Prosumnus› · note in cols 1141–1142

Prosumnus. Variant in nomine auctores, qui eamdem enarrant fabulam. Πρόσυμνον, Prosumnum cum nostro et Clemente appellat etiam Gregorius Nazianzenus Στηλιτευτ. β. Pausanias, Corinthiacis, pag. 80, et Nonnus, in Expositione profanarum Historiarum, quarum Gregorius meminit, vocant Πολύμνον. Theodoretus, in Curatione Graec. Affect., et sermone VIII, de Martyribus et Tzetzes, in Lycophron., vers 212. Πολύϋμνον. Phavorinus, v. Ἐνόρχης Πολυσύμνον. Hyginus tandem Poet. Astron., lib. II, cap. 5. Hypolipnum vel Hypolymnum, mendose; pro quo Munkerus et Jo. Wowerius scribendum existimant Polyhypnum et apud Tzetzen Πολύϋπνον. ELMENHORST. et D. HEINS., ad Clement. Woverius ad Firmic., de Errore prof. Rel., pag. 428. ed. Gron. Meursius leg. Polymnus. ORELL.

"Prosumnus." The authors who tell the same tale vary in the name. Gregory Nazianzen too, in the second Invective [Stelitenticus], calls him Prosymnus, with our author and Clement. Pausanias, Corinthiaca p. 80, and Nonnus, in the Exposition of the Profane Histories which Gregory mentions, call him Polymnus. Theodoret, in the Cure of Greek Maladies, discourse VIII, On the Martyrs, and Tzetzes on Lycophron, line 212: Polyhymnus. Phavorinus, s.v. Ἐνόρχης: Polysymnus. Hyginus, finally, Poetic Astronomy book II, ch. 5: Hypolipnus or Hypolymnus, faultily; for which Muncker and Johann Wower think we should write Polyhypnus, and in Tzetzes Πολύϋπνον. ELMENHORST and D. HEINSIUS on Clement; Wower on Firmicus, On the Error of Profane Religions, p. 428, Gronovius's edition. Meursius reads Polymnus. ORELLI.

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(5) ‹anchor: Satis pronus› · note in col 1142

Satis pronus. Satis pro nimis, ut supra observavimus ad lib. II. ORELL.

"Inclined enough." Satis ("enough") for nimis ("too"), as we observed above on book II. ORELLI.

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(6) ‹anchor: Expeditionis› · note in col 1142

Expeditionis. Ita Stewechius restituit ex Membranis. Verbum familiare Arnobio, mutuatum scil. ac diverse tralatum a re militari. Supra lib. III: ut venationum praepotens habeatur in expeditionibus Diana. Antea legebatur expetitionis. ORELL.

"Of the expedition." So Stewech restored from the parchment. A word familiar to Arnobius, borrowed, that is, from military matters and transferred in various ways. Above, book III: "that Diana is held mighty in hunting expeditions". Before, the reading was "expetitionis". ORELLI.

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(7) ‹anchor: Ex viventium numero index ille decedit› · note in col 1142

Ex viventium numero index ille decedit. Sic emendarunt Gelenius et Stewechius. Antiqua lectio erat: ex viventium numero index inde decidit, quam tuetur Heraldus, sublata tantummodo particula inde, repetita ex praecedenti index. ORELL.

"That guide departs from the number of the living." So Gelenius and Stewech emended. The old reading was "the guide thence falls from the number of the living", which Hérault defends, removing only the particle "inde", repeated from the preceding "index". ORELLI.

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(8) ‹anchor: Evius› · note in col 1142

Evius. Acron ad Horat. II, Od. XI, 17: Ita Liber pater dictus eo, quod, cum dii bellum cum gigantibus gererent, primus in leonem conversus occidit gigantem, ex quo facto eum Jupiter ita laudavit: Euhye, hoc est, bone fili; graece enim υἱὸς filius dicitur; haec vox etiam Bacchis in sacris trahebatur, ut Virgilius, Euhye. Conf. H. Columnn., ad Ennii Fragment., pag. 407., ed. Hessel., pag. 265. ORELL.

"Evius." Acron on Horace II, Ode XI, 17: "Father Liber was so called because, when the gods waged war with the giants, he was the first, turned into a lion, to kill a giant; at which deed Jupiter praised him thus: 'Euhye', that is, 'good son'; for in Greek υἱός means 'son'; this cry was also drawn out by the Bacchants in the rites, as Virgil has 'Euhye'." Compare H. Colonna on the Fragments of Ennius, p. 407, Hessel's edition, p. 265. ORELLI.

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(9) ‹anchor: Qui ut fidem compleret pacti, et jurandi solveret religione se juris› · note in col 1142

Qui ut fidem compleret pacti, et jurandi solveret religione se juris. Atqui solutus erat jurandi religione juris eo mortuo, cui obsequium promissum erat. Nihilominus en religiosus Deus vult aliquid etiam praeter officium adjicere. Haec quum εἰρωνικῶς dicit Arnobius, ostendit tamen, quam religiose jusjurandum veteres observarint: qui etiam idcirco, ne se vel tantilla aberratione polluerent, quum jusjurandum concipiebant, verba sua attente considerabant et expendebant; et ne qua tamen calumnia aliter explicari possent, mente se potius quam lingua jurare affirmabant, id est, in ea quae sentirent tantum, jusjurandum concipere se, non item stricte verba esse capienda. Erat idcirco formula usitata: Si sciens fallo. Et quia τὸ δυνατὸν solum praestatur, idcirco et hujus conditionis mentionem quandoque faciebant. Praeterea ne post mortem etiam eorum manes tacita vi obligari viderentur, mortem etiam excipiebant. Hinc Achilles, in Iliad. A. vers 88, seq.: Οὔτις, ἐμεῦ ζῶντος καὶ ἐπὶ χθονὶ δερκομένοιο, / Σοὶ κοίλῃς παρὰ νηυσὶ βαρείας χεῖρας ἐποίσει. HERALD. Observa hic tmesin et transpositionem verborum insolitam: jurandi solveret religione se juris, pro sol- (continues)

"Who, to fulfil the faith of the pact and free himself from the religious bond of the sworn right." And yet he was freed from the religious bond of the sworn right when the man to whom the compliance had been promised was dead. Nevertheless, behold, the scrupulous god wishes to add something even beyond his duty. Though Arnobius says this ironically, he shows nonetheless how scrupulously the ancients kept an oath: who for this reason too, lest they defile themselves by even the slightest deviation, when they framed an oath weighed and considered their words attentively; and lest by some chicanery the words could be explained otherwise, they affirmed that they swore with the mind rather than with the tongue, that is, that they framed the oath only in the sense they intended, and that the words were not to be taken strictly. Hence the usual formula: "If I knowingly deceive." And because only what is possible is undertaken, they sometimes made mention of this condition too. Moreover, lest their shades should seem bound by a tacit force even after death, they also excepted death. Hence Achilles in Iliad A, line 88 f.: "No one, while I live and look upon the earth, shall lay heavy hands on you beside the hollow ships." HÉRAULT. Note here the tmesis and unusual transposition of words, "jurandi solveret religione se juris", for "sol-… (continues)

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(b) ‹anchor: (call in the author's text above)› · call in col 1142

Decidit alii.

Others read "decidit".

COMMENTARIUS. (printed under page 573)

<!-- Two series: LECTIONES VARIANTES (calls a–d in the author's text), then the COMMENTARIUS (lemma notes, no call letters), each keyed by its lemma. --> LECTIONES VARIANTES. (printed under page 574)

(a) ‹anchor: cum criminatio› · call in col 1143

Cum Fulv. addidit.

Fulvius added "cum".

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(b) ‹anchor: atque reliquo› · call in col 1143

Aliquo Sab.

Sabaeus reads "aliquo".

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(1) ‹anchor: (continued from previous page)› · note in col 1143

(continued) veret se religione jurisjurandi. Simile exemplum supra jam observavimus. ORELL.

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(2) ‹anchor: Et ficorum ex arbore ramum validissimum praesecans› · note in col 1143

Et ficorum ex arbore ramum validissimum praesecans dolat, runcinat, levigat, etc. Minucius Felix, cap. XXIII: Deus, enim ligneus, rogi fortasse vel infelicis stipitis portio, suspenditur, caeditur, dolatur, runcinatur. Ubi vid. Wower., pag. 239, ed. J. Gronov. Tertullianus, Apologet., cap. VII: At in deos vestros per omnia membra validius incumbunt asciae et runcinae et scobinae. Runcina instrumentum fabrile (planulam semibarbari dicebant), quo tabulae sive asseres raduntur vel poliuntur. Graece ῥυκάνη, gallice rabot, Germ. Hobel, unde runcinare, runcina polire. ORELL.

"And cutting off a very strong branch from a fig tree he hews it, planes it, smooths it," etc. Minucius Felix, ch. XXIII: "For the wooden god, perhaps a piece of a pyre or of an ill-omened stump, is hung up, cut, hewn, planed." See Wower there, p. 239, J. Gronovius's edition. Tertullian, Apology ch. VII: "But on your gods axes and planes and rasps bear down more heavily over all their limbs." The runcina is a carpenter's tool (the half-barbarians called it planula) with which boards or planks are scraped or polished; in Greek ῥυκάνη, in French rabot, in German Hobel; whence runcinare, to polish with the plane. ORELLI.

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(3) ‹anchor: Subdit› · note in col 1143

Subdit, insidit. Stewechius mavult subsidit, male, nam subsidere et insidere, h. l. unum idemque. Contra subdo, ere, scil. sibi: sich etwas uterschieben. ORELL.

"He puts under," that is, sits on. Stewech prefers "subsidit" ("sits down on"), wrongly, for subsidere and insidere are in this place one and the same. On the contrary subdo, -ere, that is, to oneself: sich etwas unterschieben. ORELLI.

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(4) ‹anchor: Lascivia deinde surientis assumpta› · note in col 1143

Lascivia deinde surientis assumpta. Verissimam hanc Cod. msti lectionem Arnobio reddidit idem, Stewechius. (De v. surire vide supra ad cap. 3, et ad lib. I, cap 2). Antea edebatur: Lascivia deinde luxuriantis. ORELL.

"Then taking on the wantonness of one in heat." This most true reading of the manuscript the same Stewech restored to Arnobius. (On the verb surire see above on ch. 3, and on book I, ch. 2.) Before, "then the wantonness of one luxuriating" was printed. ORELLI.

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(5) ‹anchor: Huc atque illuc clunes torquet› · note in col 1143

Huc atque illuc clunes torquet. scil. ad patiendum stuprum. Glossae: Clunes, πυγαί. Juvenalis, sat. II, vers 20: ......... Et de virtute locuti / Clunem agitant. Priapeia, epigr. XVIII: Quae clunem tunica tegente nulla / Extis aptius altiusque motat. ELMENH. Conf. P. Burmann., II, in Appendice Notarum ad Anthol. lat., vol. I, pag. 743. ORELL.

"He twists his buttocks this way and that." That is, to suffer violation. The Glosses: "clunes, πυγαί". Juvenal, satire II, line 20: "......... and having talked of virtue they wag their buttocks." Priapea, epigram XVIII: "who, with no tunic covering, moves her buttock more aptly and higher than her entrails." ELMENHORST. Compare P. Burman, II, in the Appendix of Notes on the Latin Anthology, vol. I, p. 743. ORELLI.

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(6) ‹anchor: Quod jamdudum in veritate promiserat› · note in col 1143

Quod jamdudum in veritate promiserat. Veritatem personis vel rebus fictis, simulationi, inani ostentationi exquisite opponi, multis exemplis illustrarunt Gronovius Obss., lib. IV, cap. 7; Markland., ad Stat., V. Silv. V, 39; Salmasius. ad Script. Hist. Aug., vol. I, pag. 821; Ernesti. in Clav. Cic., v. veritas, et Ruhnkenius, ad Rutil. Lup., pag. 92. Sic noster infra lib. VI, cap. 10: Potest ut hic flavus sit, qui in veritate habet oculos caesios. ORELL.

"What he had long ago promised in reality." That veritas is pointedly opposed to feigned persons or things, to pretence, to empty show, has been illustrated with many examples by Gronovius, Observations book IV, ch. 7; Markland on Statius, Silvae V, 5, 39; Salmasius on the Writers of the Augustan History, vol. I, p. 821; Ernesti in the Clavis Ciceroniana, s.v. veritas; and Ruhnken on Rutilius Lupus, p. 92. So our author below, book VI, ch. 10: "It may be that this one is fair-haired who in reality has grey-blue eyes." ORELLI.

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(7) ‹anchor: XXIX. — Heraclito testi› · note in col 1144

XXIX. — Heraclito testi. Ita ed. Lugd. Bat. Antea: Heraclito ut testi. Vide Clementis locum supra laudatum. ORELL.

XXIX. — "Heraclitus being witness." So the Leiden edition. Before: "as Heraclitus being witness". See the passage of Clement cited above. ORELLI.

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(8) ‹anchor: Quid sibi velint hi phalli› · note in col 1144

Quid sibi velint hi phalli, etc. Sic Stewechius edidit e msto codice, qui habet hi valli. Priores editores ithyphalli. Vide ad cap. praecedens. Caeterum quid moverit Graeciam phallos in honorem Liberi erigere, explicat nobis Scholiastes Aristophanis, ad Acharnenses, vers. 245. Alias causas physicas afferunt mysteriorum interpretes philosophici, Plotinus, Jamblichus, Eusebius. Vide Sainte-Croix, l. l., pag 208, seqq., ed Lenz. ORELL.

"What these phalli mean," etc. So Stewech printed from the manuscript, which has "hi valli". The earlier editors: "ithyphalli". See on the preceding chapter. What moved Greece to raise phalli in honour of Liber the scholiast on Aristophanes explains to us, on the Acharnians, line 245. Other, physical causes are brought forward by the philosophical interpreters of the mysteries, Plotinus, Iamblichus, Eusebius. See Sainte-Croix, in the place cited, p. 208 ff., Lenz's edition. ORELLI.

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(9) ‹anchor: Inveniet causas eas esse, quas diximus› · note in col 1144

Inveniet causas eas esse, quas diximus. Salmasius edidit: Inveniet causas et eas res esse, quas diximus. ORELL.

"He will find the causes to be those we have stated." Salmasius printed: "He will find the causes, and that the things are those we have stated." ORELLI.

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(10) ‹anchor: Praetextatis› · note in col 1144

Praetextatis. Id est, pueris praetexta adhuc utentibus. Ita Juvenalis, sat. IV, vers. 78: Praetextatus adulter. Vide Macrob. I, Saturn., cap. 6, qui locus de ea re classicus. ORELL.

"To those in the bordered toga." That is, to boys still wearing the praetexta. So Juvenal, satire IV, line 78: "an adulterer in the bordered toga". See Macrobius, Saturnalia I, ch. 6, which is the classic passage on the matter. ORELLI.

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(11) ‹anchor: Quas Liber induxerit pactiones suis cum amatoribus› · note in col 1144

Quas Liber induxerit pactiones suis cum amatoribus. Similiter Julius Firmicus (qui in toto hoc capite cum nostro conferendus) de Errore prof. Rel., pag. 428: Muliebria patitur aliquis, et effoeminato corpori solatium quaerit? Videat Liberum amatori suo post mortem etiam promissae libidinis praemia imitatione flagitiosi coitus repraesentantem. ORELL.

"What pacts Liber made with his lovers." Similarly Julius Firmicus (who should be compared with our author throughout this chapter), On the Error of Profane Religions, p. 428: "Does someone submit to what women submit to, and seek solace for an effeminate body? Let him look at Liber, who even after death paid his lover the promised reward of lust by imitating a shameful intercourse." ORELLI.

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(12) ‹anchor: Ex iisdem seminibus fratres› · note in col 1144

Ex iisdem seminibus fratres. Genus masculinum tamquam dignius saepissime sub se concludere foemininum, docet R. Bentleius ad Orat., I, Serm. I, 100. Sic Digest., II, 10, 38: Lucius et Titia fratres. Tacit., Annal., XII. 4: Fratrumque (Silani scil. et Juniae Calvinae) non incestum sed incustoditum amorem ad infamiam traxit. Liv. XXXVII, 3: Legati ab Ptolomaeo et Cleopatra, regibus Aegypti. ORELL.

"Brothers from the same seeds." That the masculine gender, as the worthier, very often includes the feminine under it is taught by R. Bentley on Horace, Satires I, 1, 100. So the Digest II, 10, 38: "Lucius and Titia, brothers [i.e. brother and sister]." Tacitus, Annals XII, 4: "and he dragged into infamy the love of the brothers (that is, of Silanus and Junia Calvina), not incestuous but unguarded." Livy XXXVII, 3: "Envoys from Ptolemy and Cleopatra, kings [i.e. king and queen] of Egypt." ORELLI.

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(13) ‹anchor: Concubitus, lectulos› · note in col 1144

Concubitus, lectulos. Concubitus tamquam glossema delendum existimant Meursius et Heraldus. Equidem nolim delere in Arnobio amante tales sermonis abundantias. ORELL.

"Couches, little beds." Meursius and Hérault think "concubitus" should be deleted as a gloss. For my part I would not wish to delete it in Arnobius, who loves such abundances of speech. ORELLI.

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(14) ‹anchor: Audientia tota claudenda est› · note in col 1144

Audientia tota claudenda est. Audientia pro aures, ut supra lib. III, cap. 29: Quem (Janum) in cunctis anteponitis precibus, et viam vobis pandere deorum ad audientiam creditis. ORELL.

"The whole hearing must be closed." Audientia for "ears", as above, book III, ch. 29: "whom (Janus) you put first in all prayers, and believe opens for you the way to the hearing of the gods." ORELLI.

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(15) ‹anchor: Ubi enim primam perfectamque naturam› · note in col 1144

Ubi enim primam perfectamque naturam, etc., etc. (continues)

"For where the first and perfect nature," etc., etc. (continues)

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(c) ‹anchor: non esse aspernatum› · call in col 1144

Ms. inepte: Aspernaturos.

The manuscript reads, absurdly, "aspernaturos".

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(d) ‹anchor: naturam intra› · call in col 1144

Inter Sab.

Sabaeus reads "inter".

COMMENTARIUS. (printed under page 574)

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(a) ‹anchor: sine ullius› · call in col 1145

Nullius Sab.

Sabaeus reads "nullius".

COMMENTARIUS. (printed under page 575)

(1) ‹anchor: (continued from previous page)› · note in col 1145

(continued) Respicere videtur Arnobius ad locum illum notissimum Terentii in Eunucho, act. III, scen. V, vers. 38, seqq.: Suspectans tabulam quamdam pictam, ubi inerat pictura haec, Jovem / Quo pacto Danaae misisse aiunt quondam in gremium imbrem aureum. / Egomet quoque id spectare coepi: et quia consimilem luserat / Jam olim ille ludum, impendio magis animus gaudebat mihi, / Deum sese in pretium convertisse, et per alienas tegulas / Venisse clanculum, per pluviam fucum factum mulieri. / At quem Deum? qui templa caeli summa sonitu concutit. / Ego homuncio hoc non fecerim? ego vero illud fecerim ac lubens. ORELL.

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(2) ‹anchor: XXX. — Qui deos esse› · note in col 1145

XXX. — Qui deos esse. Stewechius conj.: Qui deos hos esse. ORELL.

XXX. — "Who [doubts] that gods exist." Stewech conjectures "who [doubts] that these are gods". ORELLI.

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(3) ‹anchor: Cum si verum fiat atque habeatur examen› · note in col 1145

Cum si verum fiat atque habeatur examen. Meursius mavult: Cum si rerum fiat, etc. ORELL.

"Since, if a true examination is made and held." Meursius prefers "since, if an examination of the facts is made," etc. ORELLI.

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(4) ‹anchor: Quam si aperte hoc facere confessis maledictionibus combibissetis› · note in col 1145

Quam si aperte hoc facere confessis maledictionibus combibissetis. Combibere hoc loco significat penitus sibi in animum inducere. Eodem sensu imbibere ap. Lucretium, III, 1009: Qui petere a populo fasceis saevasque secureis / Imbibit. Et VI, 70: ...... Non quod violari summa Deum vis / Possit, ut ex ira poenas petere imbibat acreis. HERALD. Ed. Lugd. Bat. habet coimbibissetis, nescio an ex msto. Compositiones verborum ex con familiares quidem Arnobio, ut supra ostensum ad lib. II, cap. 18. Sed hoc loco nihil mutare ausim, cum combibere translate occurrat etiam, ap. Cic., de Finibb., III, cap. 18. Pro confessis Stewechius mavult contextis. Cod. ms. habet contestis. Et notum litteras st et x saepissime permutari ab librariis. ORELL.

"Than if you had openly resolved to do this with avowed curses." Combibere here means to take thoroughly into one's mind. In the same sense imbibere in Lucretius III, 1009: "who has set his mind on seeking from the people the rods and cruel axes." And VI, 70: "...... not that the supreme power of the gods can be outraged, so as in anger to set its mind on exacting sharp penalties." HÉRAULT. The Leiden edition has "coimbibissetis", whether from the manuscript I do not know. Compounds with con- are indeed familiar to Arnobius, as was shown above on book II, ch. 18. But in this place I would dare change nothing, since combibere occurs figuratively also in Cicero, On Ends book III, ch. 18. For "confessis" Stewech prefers "contextis" ("woven together"). The manuscript has "contestis". And it is well known that the letters st and x are very often interchanged by copyists. ORELLI.

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(5) ‹anchor: Fidem rebus non accommodat involutis› · note in cols 1145–1146

Fidem rebus non accommodat involutis. Πολλὰ γὰρ τὰ κωλύοντα εἰδέναι, ἥ τε ἀδηλότης καὶ βραχὺς ὢν ὁ βίος τοῦ ἀνθρώπου. Perstringit enim Protagorae sententiam. HERALD.

"He does not lend belief to things wrapped in obscurity." "For many are the things that hinder knowing: the obscurity [of the matter], and the shortness of man's life." For he is glancing at Protagoras's saying. HÉRAULT.

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(6) ‹anchor: Subsicivis tamen accumulat laudibus› · note in col 1146

Subsicivis tamen accumulat laudibus. Ita restituit Canterus, confirmante etiam codice msto, pro subcisivis, quod ineditis erat, subsicivum vel subsecivum dicebant agrimensores, quod superest extra lineam normalem, hoc est eam, quae latus quadrati claudit. Nam limitatio redigebatur ad quadraturam. Vide W. Goesi Antiquitt Agrar., c. 12, in Scriptt. Rei agrariae, p. 102, seqq. Etiam apud sutores dicebantur subseciva ea, quae de materia praecidentes quasi supervacua abjiciebant, a subseco, are, pro quo antiqui dicebant subsico, are. Vid. G. J. Voss., Etymol. rom., v. subsicivum, et interpp. ad Cic. Orat. Philipp. II, cap. 8, pag 244, vol. VI, ed. Graev.. Hinc translato subsecivae horae, operae ap. Cic. l. l., tempora, studia, et hoc loco subsicivae laudes. hoc est, laudes, quae hic in censum non veniunt. aliae, diversae ab iis, quas vos diis vestris vel tribuitis, vel tribuendas illis exspectatis aut postulatis, anderweitige Lobsprüche. ORELL.

"Yet he heaps them with supernumerary praises." So Canter restored, the manuscript also confirming it, for "subcisivis", which was in the editions. Land-surveyors called subsicivum what is left over outside the regular line, that is, the line that closes a side of the square; for the marking-out of land was reduced to squares. See W. Goes, Agrarian Antiquities ch. 12, in the Writers on Land Matters, p. 102 ff. Among cobblers too subseciva were the pieces they cut off from the material and threw away as superfluous, from subseco, -are, for which the ancients said subsico, -are. See G. J. Vossius, Etymologicum, s.v. subsicivum, and the interpreters on Cicero, Philippic II, ch. 8, p. 244, vol. VI, Graevius's edition. Hence figuratively "spare hours", "spare labours" in Cicero in the place cited, spare times and studies, and in this place "supernumerary praises", that is, praises which do not come into the reckoning here, other praises, different from those which you either give to your gods or expect or demand to be given them — anderweitige Lobsprüche. ORELLI.

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(7) ‹anchor: XXXI. — Propagatores› · note in col 1146

XXXI. — Propagatores. Fulv. Ursinus ed. propugnatores. ORELL.

XXXI. — "Propagators." Fulvius Ursinus printed "propugnatores" ("champions"). ORELLI.

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(8) ‹anchor: Num ex his quempiam› · note in col 1146

Num ex his quempiam. Gelenius et Salmasius ediderunt: Unum ex his quempiam. ORELL.

"Whether any of these." Gelenius and Salmasius printed "any one of these". ORELLI.

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(9) ‹anchor: Vel nominis saltem auctoritate› · note in col 1146

Vel nominis saltem auctoritate Meursius conj.: Vel numinis, etc. ORELL.

"Or at least by the authority of the name." Meursius conjectures "or of the godhead," etc. ORELLI.

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(10) ‹anchor: Scitulos pusiones› · note in col 1146

Scitulos pusiones. Vide supra, ad cap. VI, hujus libri, et Oudend., in Apulei. Met., lib. VII, pag. 486. ORELL.

"Pretty little boys." See above on ch. VI of this book, and Oudendorp on Apuleius, Metamorphoses book VII, p. 486. ORELLI.

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(11) ‹anchor: Venustissimis lineis› · note in col 1146

Venustissimis lineis. Lineae, lineamenta corporum, Gesichtszüge. Metaphora ducta a pictoribus. Vide Salmas., ad Solini Proaem. Exercitt. Plinian., pag. 5, et quae nos supra observavimus ad lib. III, cap, 13. ORELL.

"With most charming lines." Lines, the lineaments of bodies, Gesichtszüge (features). The metaphor is drawn from painters. See Salmasius on Solinus's preface, Plinian Exercitations p. 5, and what we observed above on book III, ch. 13. ORELLI.

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(12) ‹anchor: Inhoneste› · note in col 1146

Inhoneste. Ita Elmenhorstius et ed. Lugd. Bat. ex emendatione Meursii. Antea injuste. ORELL.

"Dishonourably." So Elmenhorst and the Leiden edition, from Meursius's emendation. Before: "injuste" ("unjustly"). ORELLI.

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(13) ‹anchor: Abscissos› · note in col 1146

Abscissos. scil. (κατὰ) genitalia. ORELL.

"Cut off", that is, (as to) the genitals. ORELLI.

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(14) ‹anchor: Sepulturas etiam meruisse terrenas› · note in col 1146

Sepulturas etiam meruisse terrenas. Γηΐνων τάφων τυχεῖν. Hoc enim mereri heic, locisque aliis infinitis. HERALD. — Vide ad lib. I, cap. 3. ORELL.

"To have received even earthly burials." "To have obtained earthly tombs." For that is what mereri means here and in countless other places. HÉRAULT. — See on book I, ch. 3. ORELLI.

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(15) ‹anchor: Deorum in contumelias crimina› · note in col 1146

Deorum in contumelias crimina. Ita Canterus ex msto. Antea: In contumeliis. ORELL.

"Charges to the insult of the gods." So Canter from the manuscript. Before: "in insults". ORELLI.

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<!-- Two series: LECTIONES VARIANTES (calls a–b in the author's text), then the COMMENTARIUS (lemma notes, no call letters), each keyed by its lemma. --> LECTIONES VARIANTES. (printed under page 576)

(a) ‹anchor: qui dicit› · call in col 1147

Dicet Sab.

Sabaeus reads "dicet".

(printed under page 576)

(1) ‹anchor: Nostri nominis causa› · note in col 1147

Nostri nominis causa. Hoc loco confirmatur, supra lib. I, cap. 5, legendum esse: Nostri nominis effectum est caussa. ORELL.

"Because of our name." This passage confirms that above, book I, ch. 5, we should read: "it has been brought about because of our name." ORELLI.

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(2) ‹anchor: XXXII. — rerum in sectatione› · note in col 1147

XXXII. — rerum in sectatione. Equidem puto scribendum una voce rerum (hoc est nostrarum religionum) in insectatione. ORELL.

XXXII. — "In the pursuit of things." For my part I think we should write, as one word, "in insectatione" — "in the attack on our things" (that is, on our religion). ORELLI.

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(3) ‹anchor: Nec quas facile quivis possit ingenii vivacitate pernoscere› · note in col 1147

Nec quas facile quivis possit ingenii vivacitate pernoscere. Vivacitatem appellat saepe Arnobius animi promptitudinem et robur: quomodo et pectus vivum (supra lib. III, cap. 6, ubi vid. notas), Nam contra tardi homines quasi mortui videntur. Servius, ad lib. VI. Aeneid.: In sano enim corpore alia est vivacitas mentis, in aegro pigrior. HERALD. — Vid. J. Fr. Gronov. Observat., lib. III, cap. 4, pag. 352, ed. Platneri. ORELL.

"Nor such as anyone could easily discern by liveliness of wit." Arnobius often calls readiness and strength of mind vivacitas, just as he says "a living breast" (above, book III, ch. 6; see the notes there). For slow men, on the contrary, seem as though dead. Servius on Aeneid book VI: "For in a healthy body the liveliness of the mind is one thing, in a sick body more sluggish." HÉRAULT. — See J. F. Gronovius, Observations book III, ch. 4, p. 352, Platner's edition. ORELLI.

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(4) ‹anchor: Sed allegoricis sensibus› · note in col 1147

Sed allegoricis sensibus, etc. Vid. Plato, in Cratylo; Theodoret., Serm. III. contra Graecos, pag. 44 et 45; Firmicus, de Errore prof. rel.; Clemens, Recognit., lib. X, pag. 163. ELMENH.

"But in allegorical senses," etc. See Plato, Cratylus; Theodoret, Discourse III against the Greeks, pp. 44 and 45; Firmicus, On the Error of Profane Religions; Clement, Recognitions book X, p. 163. ELMENHORST.

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(5) ‹anchor: Veneris complexiones› · note in col 1147

Veneris complexiones. Meursius corrigere voluit: Cereris complexiones Male, Veneris complexiones sunt complexiones Venereae, amatoriae, περιπλοκαὶ πορνικαί, nil amplius. ORELL.

"Embraces of Venus." Meursius wanted to correct to "embraces of Ceres". Wrongly. "Embraces of Venus" are venereal, amorous embraces, whorish entwinings, nothing more. ORELLI.

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(6) ‹anchor: Jovem pro pluvia, pro tellure Cererem nominat› · note in col 1147

Jovem pro pluvia, pro tellure Cererem nominat, C. Barthius ad Stat., Theb., IV, 758, pag. 1256, legendum conjicit Rheam, cum sequatur statim mentio filiae, Cereris scil. At supra, cap. 20, legimus: Diespiter cum in Cererem suam matrem libidinibus improbis atque inconcessis cupiditatibus aestuaret, nam genetrix haec Jovis regionis ejus ab accolis traditur. Nihil igitur mutandum. ORELL.

"He names Jupiter for rain, Ceres for the earth." C. Barth, on Statius, Thebaid IV, 758, p. 1256, conjectures we should read "Rhea", since mention of the daughter, namely of Ceres, follows at once. But above, ch. 20, we read: "When Diespiter burned for Ceres his mother with wicked lusts and forbidden desires — for she is handed down by the inhabitants of that region as the mother of Jupiter." So nothing is to be changed. ORELLI.

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(7) ‹anchor: Qui raptam Dite a patre Proserpinam› · note in col 1147

Qui raptam Dite a patre Proserpinam. Firmicus l. l. Frugum substantiam volunt Proserpinam dicere, quia fruges hominibus, cum seri coeperunt, prosunt. ELMENH.

"Who [says] Proserpina was carried off by Father Dis." Firmicus, in the place cited: "They mean by Proserpina the substance of the crops, because crops, when they begin to be sown, profit men." ELMENHORST.

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(8) ‹anchor: Non (ut reris) in turpissimos appetitus› · note in col 1147

Non (ut reris) in turpissimos appetitus. Ita Fulv. Ursinus e cod. ms. Editio princeps: Non ut Cereris, corruptissime Gelenius: non vi Cereris. ORELL.

"Not (as you suppose) for the most shameful appetites." So Fulvius Ursinus from the manuscript. The first edition: "non ut Cereris"; Gelenius, most corruptly: "non vi Cereris". ORELLI.

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(9) ‹anchor: XXXIII. — Nam quoniam rectas accipere lectiones pudet, dedecet› · note in cols 1147–1148

XXXIII. — Nam quoniam rectas accipere lectiones pudet, dedecet, decursum est in has partes. Ita Salmasius. Codex mstus habet: Indecorum est in has partes, nullo sensu. Sabaeus et Gelenius correxerunt: inclinatum est in has partes. Stewechius supplet: pudet, dedecet, indecorum est, itum in has partes, Heraldus: inde catum (antique pro cautum) est in has partes, et in Curis II: Itur in has partes. Equidem salmasianae emendationis, vestigia sequens propius ad codicis msti lectionem sic emendaverim: inde cursum est in has partes. Lectiones hoc loco sunt scriptorum sententiae, quo sensu Tertullianus hanc vocem usurpat aliquoties. ORELL.

XXXIII. — "For since it shames and misbecomes you to accept the plain readings, recourse has been had to these parts." So Salmasius. The manuscript has "indecorum est in has partes", which makes no sense. Sabaeus and Gelenius corrected: "inclinatum est in has partes" ("there has been a leaning to these parts"). Stewech supplies: "it shames, misbecomes, is unseemly; one has gone to these parts". Hérault: "inde catum (old form for cautum) est in has partes", and in his Second Thoughts: "itur in has partes". For my part, following the traces of Salmasius's emendation, I would emend thus, nearer to the manuscript's reading: "inde cursum est in has partes" ("thence there has been a running to these parts"). Lectiones here are the meanings of the writers, in which sense Tertullian uses this word several times. ORELLI.

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(10) ‹anchor: In verborum eminentium significatione› · note in col 1148

In verborum eminentium significatione. Stewechius conjecit emanantium, male. Nam verba eminentia bene opponuntur obscurae sensuum menti. ORELL.

"In the meaning of words standing out plainly." Stewech conjectured "emanantium" ("flowing out"), wrongly. For "words standing out" are well opposed to "the obscure mind of the senses". ORELLI.

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(11) ‹anchor: Ac ne tamen videamur inspicere, quale sit istud quod dicitur nolle› · note in col 1148

Ac ne tamen videamur inspicere, quale sit istud quod dicitur nolle. Construe: Attamen ne videamur nolle inspicere, quale sit istud quod dicitur. ORELL.

"And yet, lest we seem to inspect what this is that is said to be unwilling." Construe: "And yet, lest we seem unwilling to inspect what this is that is said." ORELLI.

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(12) ‹anchor: Si modo commodare patientiam vultis› · note in col 1148

Si modo commodare patientiam vultis. Meursius legendum putat: commodare parientiam, id est obedientiam. Sed cum hoc vocabulum nulla scriptorum veterum, sed criticorum tantummodo id in Agellio, Cassiodoro, Salviano, Pandectis, etc., restituentium auctoritate fulciatur, nolim contra codicum fidem mutare patientiam, id est aures patientes. ORELL.

"If only you are willing to lend your patience." Meursius thinks we should read "to lend parientia", that is, obedience. But since this word is supported by the authority of no ancient writer, but only of the critics who restore it in Gellius, Cassiodorus, Salvian, the Pandects, etc., I would not wish, against the faith of the manuscripts, to change "patientiam", that is, patient ears. ORELLI.

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(13) ‹anchor: Primum allegorico genere› · note in col 1148

Primum allegorico genere. Primum hoc loco prorsus abundat, cum praecesserit: Primum illud a vobis..... exquirimus. ORELL.

"First, in an allegorical manner." Here "primum" ("first") is wholly redundant, since there has preceded: "First we ask of you this ....." ORELLI.

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(14) ‹anchor: Unde est vobis cognitum, vel unde intimatum?› · note in col 1148

Unde est vobis cognitum, vel unde intimatum? In consilium scriptores advocavere vos scilicet? aut tum in eorum pectoribus latitabatis, etc. Sic edidi ex interpunctione Heraldi et Oberthurii. Antiqua lectio erat: Unde est vobis cognitum, vel unde intimatum in consilium scriptores advocare? vos scilicet tum in eorum pectoribus latitabatis, etc. ORELL.

"Whence is it known to you, or whence made known? Did the writers, I suppose, call you into council? or were you then lurking in their breasts," etc. So I have printed, following the punctuation of Hérault and Oberthür. The old reading was: "Whence is it known to you, or whence made known, to call the writers into council? You, I suppose, were then lurking in their breasts," etc. ORELLI.

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(15) ‹anchor: Intimatum› · note in col 1148

Intimatum. Glossae: Intimare.... γνωρίσαι. Martianus Capella, de Nupt. Philol., lib. VI, p. 192: Quae etiam ipsos edocui, quod numquam fere accidit, Romuleis ut potero vocibus intimabo. lib. VII, p. 136: Cuncta ejus auribus intimavit. Usus hac voce Apuleius (continues)

"Made known." The Glosses: "intimare .... to make known." Martianus Capella, On the Marriage of Philology, book VI, p. 192: "What I have taught even them, which hardly ever happens, I will make known as best I can in Roman words." Book VII, p. 136: "She made all things known to his ears." Apuleius used this word… (continues)

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(b) ‹anchor: aut tum› · call in col 1148

Bene utrum ms. Meurs.

The manuscript reads "utrum", rightly. Meursius.

COMMENTARIUS. (printed under page 576)

<!-- Two series: LECTIONES VARIANTES (calls a–b in the author's text), then the COMMENTARIUS (lemma notes, no call letters), each keyed by its lemma. --> LECTIONES VARIANTES. (printed under page 577)

(a) ‹anchor: (call in the author's text above)› · call in col 1149

Quid Sab.

Sabaeus reads "quid".

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(1) ‹anchor: (continued from previous page)› · note in col 1149

(continued) et Firmicus, Astron., lib. VI, cap. 12; Prudentius, in Martyrio Romani; Aelius Spartianus in Pescennio Nigro, cap. 7. ELMENH. — Cognitum et intimatum differunt. Intimare, γνωρίσαι, ἐμφανίσαι, φανερῶσαι: intimatum igitur τὸ φανερωθὲν, cognitum τὸ γνωσθὲν δι' ἡμῶν. Sic eodem libro scire et cognoscere distinguit Arnobius, vide, qui de hoc verbo multus est, Herald., Adversar., lib. I, cap. 3, pag. 7. sq., nec non Casaubon. et Salmas., ad Script. Hist. August., vol. I, p. 405, seq. ORELL.

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(2) ‹anchor: Inter veritate capta› · note in col 1149

Inter veritate capta. Tmesis familiaris Arnobio pro intercepta veritate, ut alii corrigunt, male. Ita adquaesitum pro adquisitum, aedifacere pro aedificare; etc. STEWECH.

"Taken away from the truth" (inter … capta). A tmesis familiar to Arnobius for "intercepta veritate", as others correct, wrongly. So adquaesitum for adquisitum, aedifacere for aedificare, etc. STEWECH.

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(3) ‹anchor: Ut quod illi noluerunt, vos velitis intelligere, vos scire› · note in col 1149

Ut quod illi noluerunt, vos velitis intelligere, vos scire, etc. Meursius haec ita transponit: Ut, quod illi noluerunt vos intelligere, velitis vos scire, etc. Non male. ORELL.

"That what they did not want, you should want to understand, you to know," etc. Meursius transposes this thus: "That what they did not want you to understand, you should want to know," etc. Not badly. ORELLI.

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(4) ‹anchor: XXXIV. — Cervas pro Iphigeniis dici› · note in cols 1149–1150

XXXIV. — Cervas pro Iphigeniis dici. Proverbialis locutio: Cervae pro Iphigeniis, vel: Cerva pro virgine, ἔλαφος ἀντὶ παρθένου. Achilles Tatius, Amor., lib. VI, cap. 2: κἀκεῖνος, ὡς τὸ εἰκὸς, θέαμα ἰδὼν παραδοξότατον, τῆς κατὰ τὴν ἔλαφον ἀντὶ παρθένου παροιμίας, ἐξεπλάγη καὶ ἔστη σιωπῇ. Ubi vid. Boden., pag. 506 seq. Proverbium dictum in eos, qui vel magna spe excidentes exiguum quid referunt, vel qui criminis puri, rei tamen accusati, liberantur, vel tandem, ut hoc loco quum aliud pro alio, falsum pro vero fraudulenter substituitur. Vid. Hadr. Junii Adag., cent. VI, No. 2. Fundus est notissima fabula de Iphigenia, filia Agamemnonis, quae Aulide, cum pro salute Graecorum immolanda arae jam imposita esset a patre, rapta dicitur a Diana, et in ejus locum cerva supposita. Vid. Euripid., Iphigen. in Aul. vers. 1585, seqq.; Ovid. Metam., XII, 34; Hygin., Fab. 78 et 261. ORELL.

XXXIV. — "That hinds are spoken of in place of Iphigenias." A proverbial expression: "hinds for Iphigenias", or "a hind for a maiden", ἔλαφος ἀντὶ παρθένου. Achilles Tatius, Leucippe [Amores] book VI, ch. 2: "And he, as was likely, seeing a most unexpected sight, like the proverb of the hind for the maiden, was astounded and stood in silence." See Boden there, p. 506 f. The proverb is said of those who, falling from great hope, bring back something slight; or of those who, clean of a crime but accused of it, are acquitted; or finally, as here, when one thing is fraudulently substituted for another, the false for the true. See Hadrianus Junius, Adages, century VI, no. 2. Its source is the very well-known tale of Iphigenia, daughter of Agamemnon, who at Aulis, when she had already been placed on the altar by her father to be sacrificed for the safety of the Greeks, is said to have been carried off by Diana, and a hind put in her place. See Euripides, Iphigenia at Aulis, line 1585 ff.; Ovid, Metamorphoses XII, 34; Hyginus, fables 78 and 261. ORELLI.

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(5) ‹anchor: Panditis› · note in col 1150

Panditis. et Lugd. Cat. . Expanditis. ORELL.

"You lay open." The Leiden edition [printed "Lugd. Cat."]: "expanditis". ORELLI.

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(6) ‹anchor: XXXV. — Si accommodum ducitis› · note in col 1150

XXXV. — Si accommodum ducitis, accommodus idem quod simplex commodus. Virgilius Aen., XI, 522, seq.: Est curvo anfractu vallis, accommoda fraudi / Armorumque dolis. ORELL.

XXXV. — "If you think it fitting." Accommodus is the same as the simple commodus. Virgil, Aeneid XI, 522 f.: "There is a valley of winding bend, fit for ambush and the tricks of arms." ORELLI.

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(7) ‹anchor: Omnes de Diis fabulas› · note in col 1150

Omnes de Diis fabulas. Ita Salmasius ex emendatione Meursii. Antea legebatur: omnes de his fabulas. Heraldus in Curis II, mavult: Omnesne has fabulas. ORELL.

"All the tales about the gods." So Salmasius, from Meursius's emendation. Before, the reading was "all the tales about these". Hérault in his Second Thoughts prefers "all these tales?" ORELLI.

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(8) ‹anchor: Id est singulas› · note in col 1150

Id est singulas. Delet haec Meursius tamquam interpretamentum τοῦ omnes. ORELL.

"That is, each one." Meursius deletes these words as a gloss on "omnes". ORELLI.

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(9) ‹anchor: Totas ambifarias› · note in col 1150

Totas ambifarias. Sic emendavit Gelenius, sequentibus caeteris. Cod. mstus habet: An bifarias, quod tuetur Stewechius. ORELL.

"Wholly two-sided." So Gelenius emended, the rest following. The manuscript has "an bifarias", which Stewech defends. ORELLI.

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(10) ‹anchor: Et pro Libera ac patre Dite, submersionem seminis atque jactum› · note in col 1150

Et pro Libera ac patre Dite, submersionem seminis atque jactum. Verissima haec emendatio debetur Meursio. Libera est Proserpina, ut supra ostensum. Antea legebatur: et pro Libero et pro patre Dite, quae lectio Fulv. Ursinum movit sequentia ita corrigere. submersionem seminis atque vini jactum. ORELL.

"And for Libera and Father Dis, the sinking and casting of the seed." This most true emendation is owed to Meursius. Libera is Proserpina, as was shown above. Before, the reading was "and for Liber and for Father Dis", which reading moved Fulvius Ursinus to correct what follows thus: "the sinking of the seed and the casting of the wine". ORELLI.

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(11) ‹anchor: Brimo› · note in col 1150

Brimo. Sic restituit Th. Canterus ex msto, ut supra cap. 20, ubi vide Notas. ORELL.

"Brimo." So Theodor Canter restored from the manuscript, as above at ch. 20; see the notes there. ORELLI.

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(12) ‹anchor: Comprehensaeque isto faces› · note in col 1150

Comprehensaeque isto faces. Isto, scil. igne, quae codicis msti lectio confirmatur verbi praecedentibus, cap. XXIV: Sumit faces geminas flammis comprehensas Aetneis. Antea edebatur: comprehensaeque istae faces. STEW. et ORELL.

"And the torches kindled from it." "From it", that is, from the fire; this reading of the manuscript is confirmed by the preceding words, ch. XXIV: "She takes two torches kindled with Etna's flames." Before, "and those torches kindled" was printed. STEWECH and ORELLI.

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(13) ‹anchor: Quid novatio› · note in col 1150

Quid novatio. Verissimam hanc codicis msti lectio- (continues)

"What [means] the renewing." This most true reading of the manuscript… (continues)

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(b) ‹anchor: (call in the author's text above)› · call in col 1149

Sentiri Fulv.

Fulvius reads "sentiri".

COMMENTARIUS. (printed under page 577)

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(1) ‹anchor: (continued from previous page)› · note in col 1151

(continued) nem, temere sollicitatam a Stevechio, qui scribendum suspicatur quid nudatio, bene defendit Salmasius ad Aelii Lamprid. Heliogabal., cap. 31. Scrip. Hist. Aug., vol. I, p. 871. Novare ap. Latinos eleganter pro nitidare et quasi nova facere. Valerius Flaccus: Hic sale purpureo, vivaque nitentia lympha / Membra novat. Hinc barbam novare, id est expolire et quasi novam facere: novaculum instrumentum, quo barba novatur et raditur cutisque expolitur. Bene itaque novatio, id est, levigatio pudendorum, quae fecerat sumere habitum puriorem, ut supra dixit cap. 25. ORELL.

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(2) ‹anchor: Neque potestis supponere› · note in col 1151

Neque potestis supponere. Ita Meursius pro opponere, verissime. Nam antea dicit: quid oporteat subjici. Adhaeserat. s fini praecedentis dictionis, et o pro u more suo scripserat librarius. ORELL.

"Nor can you substitute." So Meursius, for "opponere", most truly. For earlier he says: "what ought to be put under". The s had stuck to the end of the preceding word, and the copyist had, after his habit, written o for u. ORELLI.

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(3) ‹anchor: Nec alterum rerum vocare contextum› · note in col 1151

Nec alterum rerum vocare contextum. Revocavi in textum lectionem hanc editionis primae proxime accedentem ad scripturam Codicis depravatam: nec alterutrum..... contextum. Alterum, diversum, mutatum, ut ap. Horat. II, Od. X. 14.: Sperat infaustis, metuit secundis / Alteram sortem bene praeparatum / Pectus. vocare pro advocare, recipere ad vestram, scil. causam. Rerum contextus est rerum continuatio, cum omnia inter se consentiunt et inter se apta sunt. Ita Cic., de Finibb., lib. V c. 28: Et, Hercle, mirabilis apud illos contextus rerum: respondent extrema primis, media utrisque, omnia omnibus. Sensus itaque nostri loci hic erit: nisi potestis alium, plane diversum a vero tenorem rerum nexumque advocare ad vestram causam, wenn ihr nicht einen ganz andern Zusammenhang der Dinge annehmen konnet. Quod non intelligentes mutarunt Gelenius: Nec ad rerum vocare contextum, scilicet singula; Stewechius: Neque ad alterum rerum vocare contextum; Heraldus et Meursius: Neque ad verum rerum vocare contextum; editor Lugd. Bat.: Neque ad alterum sensum rerum vocare contextum. ORELL.

"Nor call in another connection of things." I have restored to the text this reading of the first edition, which comes nearest to the corrupt writing of the manuscript, "nec alterutrum ..... contextum". Alterum: different, changed, as in Horace II, Ode X, 14: "A breast well prepared hopes in adversity, fears in prosperity, for the other lot." Vocare for advocare, to take in for your, namely, cause. The contextus of things is the continuity of things, when all agree with one another and fit one another. So Cicero, On Ends book V, ch. 28: "And, by Hercules, wonderful is their connection of things: the last answer to the first, the middle to both, all to all." So the sense of our passage will be: unless you can call in for your cause another course and nexus of things, wholly different from the true one — wenn ihr nicht einen ganz andern Zusammenhang der Dinge annehmen könnet. Not understanding this, they changed it: Gelenius, "nor call to the connection of things", namely each item; Stewech, "nor call to another connection of things"; Hérault and Meursius, "nor call to the true connection of things"; the Leiden editor, "nor call the connection of things to another sense". ORELLI.

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(4) ‹anchor: Quid allegoriis obscuratis honestis id› · note in col 1152

Quid allegoriis obscuratis honestis id. Sine dubio legendum inhonestis. Nam turpes et obscoenae hae fabulae, quas affert Arnobius. ORELL.

"Why [do you veil] that with obscured, honourable allegories?" Without doubt we should read "inhonestis" ("dishonourable"). For these tales which Arnobius brings forward are shameful and obscene. ORELLI.

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(5) ‹anchor: XXXVI. — Caeterum partes alias esse communiter scriptas› · note in col 1152

XXXVI. — Caeterum partes alias esse communiter scriptas. Id est, simpliciter et communem ad intelligentiam. Nescio igitur, cur hunc locum interpolare voluerint. HERALD. — Fulv Ursinus ed.: uniter scriptas. Lugd. Bat.: communiter conscriptas, nescio an e codice msto. Communiter itaque idem est quod nos dicimus popular. ORELL.

XXXVI. — "But that other parts are written in common fashion." That is, simply and for common understanding. So I do not know why they wanted to tamper with this passage. HÉRAULT. — Fulvius Ursinus printed "uniter scriptas" ("written as one"). The Leiden edition: "communiter conscriptas", whether from the manuscript I do not know. So communiter is the same as what we call popular (in German, populär). ORELLI.

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(6) ‹anchor: Urbana est ista subtilitas, et quibuslibet brutis patens› · note in col 1152

Urbana est ista subtilitas, et quibuslibet brutis patens. C. Barthius, in Adversar., lib. XXIX, cap. 14, legendum censet: Urbana est ista subtilitas: at quibuslibet brutis patens. Putat scil. vir doctus, jocari hic verbisque ludere Arnobium, et quia urbanam dixerat subtilitatem, Bruti, urbani rectoris et primi consulis, nomen ambiguo sensu ponere, quod virum in altera sapientem, stolidum altera significatione indicat. Sed hac emendatione non opus habemus, si urbanam subtilitatem interpretemur non facetam et elegantem, sed levem, jocularem subtilitatem (gemeine, abgedroschne Subtilität). Vide Victor. Var. Lectt., IV, 12; J. Fr. Gronov., de Sestert., lib. IV, cap. 9, pag. 318, seqq., et Ernesti, in Clav. Cic., v. urbanus. ORELL.

"That is a city-bred subtlety, and open to any dullards." C. Barth, Adversaria book XXIX, ch. 14, judges we should read: "That is a city-bred subtlety: but open to any Brutus." The learned man thinks, that is, that Arnobius is joking and playing on words here, and, having called the subtlety "urbane", sets down in an ambiguous sense the name of Brutus, ruler of the city and first consul, which in one meaning indicates a wise man, in the other a stupid one. But we have no need of this emendation if we interpret "urbane subtlety" not as witty and elegant, but as a light, jesting subtlety (gemeine, abgedroschene Subtilität — common, threadbare subtlety). See Vettori, Variant Readings IV, 12; J. F. Gronovius, On the Sesterce, book IV, ch. 9, p. 318 ff.; and Ernesti in the Clavis Ciceroniana, s.v. urbanus. ORELLI.

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(7) ‹anchor: Differitas› · note in col 1152

Differitas. Sic restituit L. Carrio ex msto. Alii: differentia. Vide supra, ad lib. II, cap. 16. ORELL.

"Difference" (differitas). So Louis Carrion restored from the manuscript. Others: "differentia". See above on book II, ch. 16. ORELLI.

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(8) ‹anchor: XXXVII. — Flores Proserpina virago lectitabat› · note in col 1152

XXXVII. — Flores Proserpina virago lectitabat. Virago ex msto addidit J. Meursius, probante Heraldo. ORELL.

XXXVII. — "Proserpina, a maiden, was gathering flowers." J. Meursius added "virago" from the manuscript, with Hérault approving. ORELLI.

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(9) ‹anchor: Nam quadrigae, currus› · note in col 1152

Nam quadrigae, currus. Meursius conj.: Quid quadriga currus, adjective. Sed apud Arnobium haud infrequentes tales sermonis abundantiae. ORELL.

"For four-horse team, chariot." Meursius conjectures "what [means] the four-horse chariot", taking it as an adjective. But in Arnobius such abundances of speech are not infrequent. ORELLI.

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(10) ‹anchor: Summanus› · note in col 1152

Summanus. Vide supra, ad lib. III, cap. 44, et I. Fr. Gronov., in Lectt. Plaut., pag. 87; Plautus Curc., III, 46, finxit inde verbum summanare pro furari, avide rapere. ORELL.

"Summanus." See above on book III, ch. 44, and J. F. Gronovius, Plautine Readings, p. 87. Plautus, Curculio III, 46, coined from it the verb summanare for "to steal, to snatch greedily". ORELLI.

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(11) ‹anchor: Ut in aliud subito converteretur historia› · note in col 1152

Ut in aliud subito converteretur historia. Subito, quod in prioribus editionibus abest, primus e cod. ms. in textum revocavit Th. Canterus. ms. habet aliud, quod tuetur Meursius tamquam antiquum et Lucretianum. Vid. Doering. ad Catull, carm. LXVI. vers. 28. Sed vix credendum Arnobium hoc uno loco usum esse (continues)

"That the story should suddenly be turned into something else." "Suddenly", which is missing in the earlier editions, Theodor Canter was the first to restore to the text from the manuscript. The manuscript has "aliud", which Meursius defends as archaic and Lucretian. See Döring on Catullus, poem LXVI, line 28. But it is hardly to be believed that Arnobius in this one place used… (continues)

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<!-- Two series: LECTIONES VARIANTES (calls a–c in the author's text), then the COMMENTARIUS (lemma notes, no call letters), each keyed by its lemma. --> LECTIONES VARIANTES. (printed under page 579)

(a) ‹anchor: evidentia constitutum› · call in col 1153

Constitutum est Sab.

Sabaeus reads "constitutum est".

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(b) ‹anchor: (call in the author's text above)› · call in col 1153

Genitis Sab. male.

Sabaeus reads "genitis", wrongly.

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(1) ‹anchor: (continued from previous page)› · note in col 1153

(continued) antiqua hac forma et obsoleta, quae alibi nusquam occurrit in toto hoc opere. ORELL.

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(2) ‹anchor: Suis hic moribus et conditionibus dicta sunt› · note in col 1153

Suis hic moribus et conditionibus dicta sunt. Id est moribus et conditionibus Diis illis propriis. Frustra igitur locum sollicitavit Stewechius legendum suspicans: Suis hic notionibus et conditionibus dicta sunt, ut supra lib. I.: Pestilentiam, grandines qua potuit notione signare. Fulv. Ursinus conj.: nominibus et distinctionibus. ORELL.

"Here they are spoken of with their own characters and conditions." That is, with the characters and conditions proper to those gods. So Stewech tampered with the passage in vain, suspecting we should read "here they are spoken of with their own notions and conditions", as above, book I: "by what notion he could designate pestilence, hailstorms". Fulvius Ursinus conjectures "with their own names and distinctions". ORELLI.

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(3) ‹anchor: Ad verum Jovem› · note in col 1153

Ad verum Jovem. Meursius legendum conjicit: Ad verbum Jovem. Male. ORELL.

"To the true Jupiter." Meursius conjectures we should read "to the word Jupiter". Wrongly. ORELLI.

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(4) ‹anchor: XXXVIII. — Conversionem non potest in allegoricam duci› · note in col 1153

XXXVIII. — Conversionem non potest in allegoricam duci. Sic e msto codice restituit Canterus. Antea legebatur: In allegoriam. Quid si legamus cum Elmenhorstio conversione non potest in allegoriam duci? ORELL.

XXXVIII. — "It cannot be led into allegorical conversion." So Canter restored from the manuscript. Before, the reading was "into allegory". What if we read with Elmenhorst: "it cannot be led into allegory by conversion"? ORELLI.

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(5) ‹anchor: Potest quidem proscriptio, quemadmodum Tullius ludit› · note in col 1153

Potest quidem proscriptio, quemadmodum Tullius ludit, pugna dici appellarique Cannensis. Cicero pro Roscio Amerino, cap. XXXII: Te pugna Cannensis accusatorem sat bonum fecit. Multos caesos non ad Thrasimenum lacum, sed ad Servilium vidimus. ELMENH.

"A proscription can indeed, as Tully jests, be said and called a battle of Cannae." Cicero, For Roscius of Ameria, ch. XXXII: "The battle of Cannae made you a fairly good accuser. We have seen many slain not at Lake Trasimene but at the Servilian [lake]." ELMENHORST.

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(6) ‹anchor: Quae gesta est dudum, pugna esse non potest eadem eademque proscriptio› · note in col 1153

Quae gesta est dudum, pugna esse non potest eadem eademque proscriptio. Fulv. Ursinus et Stewechius conj.: quae gesta est dudum pugna, pugna esse non potest, etc. ORELL.

"That which was fought long ago cannot be one and the same battle and proscription." Fulvius Ursinus and Stewech conjecture: "the battle which was fought long ago cannot be a battle," etc. ORELLI.

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(7) ‹anchor: XXXIX. — Unde igitur probamus historias has rerum esse gestarum conscriptiones› · note in col 1153

XXXIX. — Unde igitur probamus historias has rerum esse gestarum conscriptiones. Etiam hic vox deest. Scribo: omnes allegoricas rerum, etc. Lege praecedentia et videbis. MEURS.

XXXIX. — "Whence then do we prove that these histories are records of deeds done?" Here too a word is missing. I write: "that all allegorical [writings] of things," etc. Read what precedes and you will see. MEURSIUS.

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(8) ‹anchor: Vel quae in abdito tradunt gentes› · note in col 1153

Vel quae in abdito tradunt gentes. Audax est nec necessaria conjectura Salmasii: vel quae in abdito traduntur initiatis. ORELL.

"Or what the nations hand down in secret." Salmasius's conjecture is bold and unnecessary: "or what is handed down in secret to the initiated". ORELLI.

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(9) ‹anchor: Pinus illa solemniter, quae in Matris infertur sanctum deae› · note in col 1154

Pinus illa solemniter, quae in Matris infertur sanctum deae. Et hoc loco Stewechius corrigere vult sanctuarium. Male. Vide supra ad hujus libri cap. VI et XVI, et Ez. Spanh., de Usu et Praest. Numism., diss. VI, tom. I, p. 313. ORELL. — Jul. Firmicus, de Errore prof. Rel. (pag. 457. ed. J. Gronov.): In sacris Phrygiis, quae Matris Deum dicunt, per annos singulos arbor pinea caeditur, et in media arbore simulacrum juvenis subligatur. ELMENH. — Meursius mavult in matris..... Deum, recte: nam constanter ita eam appellat noster. ORELL.

"That pine which is solemnly carried into the sanctuary of the Mother goddess." Here too Stewech wants to correct to "sanctuarium". Wrongly. See above on chs. VI and XVI of this book, and Ezechiel Spanheim, On the Use and Excellence of Coins, dissertation VI, vol. I, p. 313. ORELLI. — Julius Firmicus, On the Error of Profane Religions (p. 457, J. Gronovius's edition): "In the Phrygian rites, which they call those of the Mother of the Gods, every year a pine tree is cut, and in the middle of the tree an image of a young man is tied." ELMENHORST. — Meursius prefers "into [the sanctuary] of the Mother ..... of the Gods", rightly: for our author constantly calls her so. ORELLI.

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(10) ‹anchor: Sibi Attis virum..... abstulit› · note in col 1154

Sibi Attis virum..... abstulit. Virum, id est vilia, ut supra observavimus. ORELL.

"Attis took away his manhood from himself." Virum, that is, the virile parts, as we observed above. ORELLI.

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(11) ‹anchor: Phallorum› · note in col 1154

Phallorum. Ita ms. Alii: Ithyphallorum. ELMENH.

"Of the phalli." So the manuscript. Others: "of the ithyphalli". ELMENHORST.

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(12) ‹anchor: Nebridarum familiam pellicula cohonestavit hinnulae› · note in col 1154

Nebridarum familiam pellicula cohonestavit hinnulae. Non memini uspiam legere familiam ullam in Attica hoc nomine fuisse. Sed Arnobius, vel auctor ille, unde sumpsit, quum legisset Νεβριδῶν familiam in Coa insula (vid. Stephan. Byzant. v. Κῶς), eam in Atticam transtulit, quia Cereris sacris qui initiabantur, hinnulei pellicula, quam Graeci νεβρίδα vocant, cingerentur. Bacchus vel Iacchus in illis initiis Cereris Atticis simul colebatur, cujus ministri et bacchae νεβρίδας gestabant, ut ex infinitis auctorum testimoniis patet. In Eleusiniis itaque mysteriis, quae communia Cereris et Iacchi fuere, νεβρίδες etiam ab initiantibus usurpatae. Νεβρίζειν hoc vocabant et νεβρισμόν Vide Harpocrationem in ea voce. Confudit itaque τοὺς Νεβρίδας Coenses (dictos a Nebro, Hippocratis magni avo, ut docet L. Holstenius ad Stephan., l. l., pag. 184.) et τοὺς νεβρίζοντας Atticae. SALMAS. Exercit. Plin. in Solin., pag. 607. Heraldus Nebridas dictos putat Cereris mystas, eo quod Ceres filiam quaerens et per terrarum vastitates oberrans hinnuli pellicula (continues)

"She honoured the family of the Nebridae with the skin of a fawn." I do not remember reading anywhere that there was any family of this name in Attica. But Arnobius, or the author from whom he took it, having read of the family of the Nebridae on the island of Cos (see Stephanus of Byzantium s.v. Κῶς), transferred it to Attica, because those who were initiated into the rites of Ceres were girded with the skin of a fawn, which the Greeks call νεβρίς. Bacchus or Iacchus was worshipped together in those Attic initiations of Ceres, and his ministers and the Bacchants wore fawnskins, as is clear from countless testimonies of authors. So in the Eleusinian mysteries, which were common to Ceres and Iacchus, fawnskins were also used by the initiators. They called this νεβρίζειν and νεβρισμός; see Harpocration under that word. So he confused the Nebridae of Cos (named after Nebrus, grandfather of the great Hippocrates, as L. Holstenius teaches on Stephanus, in the place cited, p. 184) with those who "wore the fawnskin" in Attica. SALMASIUS, Plinian Exercitations on Solinus, p. 607. Hérault thinks the mystae of Ceres were called Nebridae because Ceres, seeking her daughter and wandering over the wastes of the earth, [was clothed?] with a fawn's skin… (continues)

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(c) ‹anchor: frustra atque inania› · call in col 1154

Ita Sab. Inaniter alii.

So Sabaeus. Others read "inaniter".

COMMENTARIUS. (printed under page 579)

<!-- Two series: LECTIONES VARIANTES (call a in the author's text), then the COMMENTARIUS (lemma notes, no call letters), each keyed by its lemma. --> LECTIONES VARIANTES. (printed under page 580)

(a) ‹anchor: (call in the author's text above)› · call in col 1155

Scribe: Foedorum. Notas. Foederum ms. Mendose.]

Write "foedorum" ("of the shameful"). [See the] notes. The manuscript reads "foederum", faultily.

COMMENTARIUS. (printed under page 580)

(1) ‹anchor: (continued from previous page)› · note in col 1155

(continued) contecta fuerit, cujus autem rei, quod sciam, nulla apud veteres mentio. Sed Bacchi et bacchantium insigne hinnuli pellis. Clemens Alexandr. in Protrept. ἧκε, ὦ παραπλὴξ, μὴ θύρσῳ σκηριπτόμενος, μὴ κιττῷ ἀναδούμενος, ῥῖψον τὴν μίτραν· ῥῖψον τὴν νεβρίδα, σωφρόνησον. Pro hinnulae. Fulv. Ursinus edidit hinnulea. ORELL.

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(2) ‹anchor: Si rebus actis› · note in col 1155

Si rebus actis, etc. Idem Fulvius: si e rebus actis? etc. ORELL.

"If with things done," etc. The same Fulvius: "if from things done?" etc. ORELLI.

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(3) ‹anchor: Qui sibi ritum religionis affixerint› · note in col 1155

Qui sibi ritum religionis affixerint. Meurs.: affinxerint. Male. Sic enim Arnobius infra. lib. VI, cap. 1: Consuestis crimen nobis maximum impietatis affigere. Et cap. 26: torpedine in perpetua affigeretur. Ubi male, Meursius: affligeretur. ORELL.

"Who fastened on themselves a rite of religion." Meursius: "affinxerint" ("feigned for themselves"). Wrongly. For so Arnobius below, book VI, ch. 1: "You are accustomed to fasten on us the very great charge of impiety." And ch. 26: "he would be fastened in perpetual numbness", where Meursius wrongly reads "affligeretur". ORELLI.

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(4) ‹anchor: XL. — Labem imbris e caelo› · note in col 1155

XL. — Labem imbris e caelo. Labem hoc loco idem quod lapsum. Nihil amplius. ORELL.

XL. — "The fall of rain from the sky." Labes here is the same as lapsus ("falling"). Nothing more. ORELLI.

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(5) ‹anchor: Madorem› · note in col 1155

Madorem. Vide ad lib. I, cap. 2. ORELL.

"Moisture." See on book I, ch. 2. ORELLI.

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(6) ‹anchor: Rei rusticae de opere proloqui› · note in col 1155

Rei rusticae de opere proloqui. Verissimam hanc lectionem primus e codice msto eruit Stewechius, qui tamen mavult legere: de opere loqui. Antea edebatur: Cum nota Ditis patris rei rusticae Dei proloqui, ineptissime. Quis enim umquam dixit Ditem patrem Deum rei rusticae? ORELL. — Scribo: cum nota Ditis patris et rei rusticae Dei, pro Dea. Sic lib. III: Dianam, Cererem, Lunam caput esse unius Dei triviali germanitate pronuntiant. Sic Virgilius: Descendo ac ducente Deo flammam inter et hostes. Conf. Macrob. Saturn., lib. III, cap. 8. MEURS., pag. 174. — Sed in appendice accedit idem lectioni codicis msti. ORELL.

"To speak out of the work of husbandry." Stewech was the first to dig out this most true reading from the manuscript; he prefers, however, to read "to speak of the work". Before, there was printed: "with the mark of Father Dis, to speak out of the god of husbandry", most absurdly. For who ever called Father Dis the god of husbandry? ORELLI. — I write: "with the mark of Father Dis and of the deity of husbandry", Deus for Dea. So book III: "They declare that Diana, Ceres and the Moon are the head of one deity, in a threefold kinship." So Virgil: "I descend, and with the deity [Venus] leading I pass between flame and foes." Compare Macrobius, Saturnalia book III, ch. 8. MEURSIUS, p. 174. — But in the appendix the same scholar comes over to the manuscript's reading. ORELLI.

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(7) ‹anchor: Atque scaturiginem istam vocis et strepitum foedae loquacitatis amittere› · note in cols 1155–1156

Atque scaturiginem istam vocis et strepitum foedae loquacitatis amittere, etc. Codex ms. habet: quam scaturiginem, etc.; unde Stewechius locum sic refinxit: quam scaturiginem istam vocis et strepitum foedae loquacitatis emittere. Non male. ORELL.

"And to lose that gush of voice and din of foul garrulity," etc. The manuscript has "than that gush", etc.; from which Stewech refashioned the passage thus: "than to emit that gush of voice and din of foul garrulity". Not badly. ORELLI.

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(8) ‹anchor: XLI. — Antea mos fuerat allegoricas dictiones honestissimis sensibus obumbrare› · note in col 1156

XLI. — Antea mos fuerat allegoricas dictiones honestissimis sensibus obumbrare, res turpes et foedas prolatu honestorum convestirier dignitate. Dedi lectionem antiquam, quae sensum bonum et expeditum habet, scil. morem fuisse allegoricas dictiones (obscoenas nimirum) honestissimis sensibus sive explicationibus obumbrare. Meursio placet obumbrari, quod etiam mihi placet ob sequens convestirier. Salmasius autem, nescio an codicis msti nisus auctoritate, sic edidit: Antea mos fuerat in allegorica dictione, honestissimis sensibus obumbrare res turpes, et foeda prolatu, etc. ORELL.

XLI. — "Formerly it had been the custom to overshadow allegorical expressions with most honourable senses, and to clothe things foul and shameful to utter in the dignity of honourable ones." I have given the old reading, which has a good and clear sense, namely that it had been the custom to overshadow allegorical expressions (obscene ones, of course) with most honourable senses or explanations. Meursius likes "obumbrari" ("to be overshadowed"), which I like too because of the following "convestirier". But Salmasius, whether relying on the authority of the manuscript I do not know, printed thus: "Formerly it had been the custom, in allegorical expression, to overshadow with most honourable senses things shameful and foul to utter," etc. ORELLI.

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(9) ‹anchor: Commemorantur› · note in col 1156

Commemorantur. Sic optime Meursius et Salmasius pro commorantur. ORELL.

"Are mentioned." So, excellently, Meursius and Salmasius, for "commorantur" ("linger"). ORELLI.

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(10) ‹anchor: Ut quod olim pravitas foedorum verecundia contegebatur› · note in col 1156

Ut quod olim pravitas foedorum verecundia contegebatur, nunc verniliter turpiterque dicatur dignorum elocutione mutata. Dedi lectionem codicis msti merito revocatam a Salmasio, et si postrema verba dignorum, etc., exceperis, sanissimam. Primus editor Sabaeus omnia mutavit audacissime sic edendo: ut quod olim pravitas foedae rei verecundia contegebatur, nunc scurriliter turpiterque dicatur digna res elocutione mutata. Qua in lectione, ut alia taceam, verniliter pessime mutatum in scurriliter. Sed omnia sana erant, modo post v. dignorum inseramus unam vocem: gravitas, scil. ut opponatur dignorum gravitas pravitati foedorum. ORELL.

"So that what the depravity of the foul was once covered with modesty, is now spoken slavishly and shamefully, the [gravity] of the worthy being changed in expression." I have given the reading of the manuscript, rightly restored by Salmasius, and very sound if you except the last words "of the worthy," etc. The first editor, Sabaeus, changed everything most boldly, printing thus: "so that what the depravity of a foul thing was once covered with modesty is now spoken scurrilously and shamefully, a worthy thing changed in expression." In this reading, to say nothing of the rest, "verniliter" ("slavishly") was very badly changed to "scurriliter". But everything was sound, provided that after the word "dignorum" we insert one word: "gravitas", so that, namely, the gravity of the worthy is opposed to the depravity of the foul. ORELLI.

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(11) ‹anchor: Voluisses..... indicaris› · note in col 1156

Voluisses..... indicaris. Ita ed. Lud. Bat. Alii: voluisset..... indicaret. ORELL.

"You had wished ..... you indicated." So the Leiden edition. Others: "he had wished ..... he indicated". ORELLI.

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(12) ‹anchor: Periculum habuit ullum?› · note in col 1156

Periculum habuit ullum? Ita lego cum Meursio pro: periculum habuit nullum? ORELL.

"Did it carry any danger?" So I read with Meursius, for "did it carry no danger?" ORELLI.

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<!-- Two series: LECTIONES VARIANTES (calls a–b in the author's text), then the COMMENTARIUS (lemma notes, no call letters), each keyed by its lemma. --> LECTIONES VARIANTES. (printed under page 581)

(a) ‹anchor: (call in the author's text above)› · call in col 1157

Ms. iterum: Foederum.

The manuscript again reads "foederum".

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(1) ‹anchor: Foedae rei species› · note in col 1157

Foedae rei species. Et hic in msto: foedorum. HERALD.

"The appearance of a foul thing." Here too the manuscript has "foedorum" ("of the foul"). HÉRAULT.

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(2) ‹anchor: Subjiciat› · note in col 1157

Subjiciat. Ita Gelenius. Editio princeps: subeat. OR.

"Should put under." So Gelenius. The first edition: "subeat" ("should go under"). ORELLI.

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(3) ‹anchor: XLII. — Aut cur ea dissolvere in allegoriarum explicatione curatis?› · note in col 1157

XLII. — Aut cur ea dissolvere in allegoriarum explicatione curatis? Ita ed. Lugd. Bat. verissime. Alii: in explicationem. ORELL.

XLII. — "Or why do you take care to dissolve them in the explanation of allegories?" So the Leiden edition, most truly. Others: "into the explanation". ORELLI.

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(4) ‹anchor: Connumeratis et dicitis› · note in col 1157

Connumeratis et dicitis. Forsitan legendum: commemoratis. CANTER.

"You reckon and say." Perhaps we should read "commemoratis" ("you mention"). CANTER.

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(5) ‹anchor: Cui inter sacros cultus res videmus fieri specialiter annuas nominatimque divinas› · note in col 1157

Cui inter sacros cultus res videmus fieri specialiter annuas nominatimque divinas. Trajectio verborum familiaris Arnobio pro: cui inter sacros cultus res divinas annuas videmus fieri specialiter nominatimque (hoc est ejus Attidis, non solis nomine invocando.) ORELL.

"For whom, among the sacred rites, we see yearly ceremonies held specially and by name, divine ones." A transposition of words familiar to Arnobius for: "for whom, among the sacred rites, we see yearly divine ceremonies held specially and by name" (that is, by invoking the name of Attis himself, not that of the sun). ORELLI.

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(6) ‹anchor: Sin hirquinum et Phrygium est› · note in col 1157

Sin hirquinum et Phrygium est. Supra, cap. 6: vel quia hircos Phryges suis Attagos elocutionibus nuncupant, inde Attis nomen ut sortiretur, effluxit. ORELL.

"But if it is goatish and Phrygian." Above, ch. 6: "or because the Phrygians in their speech call goats attagi, it came about that he received the name Attis from that." ORELLI.

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(7) ‹anchor: Abscisso ab homine› · note in col 1157

Abscisso ab homine. Meursius legendum suspicatur: abscissi agnomine. Male. Nam modo dixerat: an ab homine ad solem facta translatio est? scil. nominis Attis. ORELL.

"Cut off from the man." Meursius suspects we should read "by the surname of the castrated one". Wrongly. For he had just said: "or has the transfer been made from the man to the sun?" — of the name Attis, that is. ORELLI.

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(8) ‹anchor: Dignus videretur vocari› · note in col 1157

Dignus videretur vocari. Probabilis est conjectura Stewechii: Divus videretur vocari. Elmenh. leg.: dignius. ORELL.

"Should seem worthy to be called." Stewech's conjecture is probable: "should seem to be called divine". Elmenhorst reads "dignius" ("more worthily"). ORELLI.

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(9) ‹anchor: XLIII. — In Jovis et Cereris coetu› · note in col 1157

XLIII. — In Jovis et Cereris coetu. Alii coitu, male. Vide supra. ORELL.

XLIII. — "In the union of Jupiter and Ceres." Others read "coitu" ("intercourse"), wrongly. See above. ORELLI.

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(10) ‹anchor: Occultatio seminis› · note in col 1157

Occultatio seminis. Sic restituo pro occupatio, quae lectio hunc locum legenti statim sese offert. ORELL.

"The hiding of the seed." So I restore for "occupatio" ("seizing"); this reading at once offers itself to one who reads this passage. ORELLI.

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(11) ‹anchor: XLIV. — Versuras› · note in col 1157

XLIV. — Versuras. Hoc est, mutationes, τρόπους, sensu proprio et primario. Ita foliorum versura ap. Varron., de Re rust., I, cap. XLVI, ubi vid. Ind, Schneideri. ORELL.

XLIV. — "Turnings." That is, changes, τρόποι, in the proper and primary sense. So "the turning of leaves" in Varro, On Agriculture I, ch. XLVI; see Schneider's index there. ORELLI.

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(12) ‹anchor: Quid enim subjiciemus pro illi fustibus› · note in col 1158

Quid enim subjiciemus pro illi fustibus. Fustes dicit Arnobius ramum illum ficulneum validissimum, quem in humani speciem penis elaboratum figit Liber super aggerem tumuli, sub quo humatus erat Prosumnus, ut legimus supra cap. 48. Quare non video, quid moverit Salmasium fustibus mutare in fluctibus. ORELL.

"For what shall we substitute for those clubs?" By "clubs" Arnobius means that very strong fig branch, worked into the shape of a human penis, which Liber fixes on the mound of the tomb under which Prosumnus had been buried, as we read above, ch. 48 [sic]. So I do not see what moved Salmasius to change "fustibus" ("clubs") into "fluctibus" ("waves"). ORELLI.

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(13) ‹anchor: Semeleiae subolis urigo contorsit› · note in col 1158

Semeleiae subolis urigo contorsit. Ita legendum esse pro origo, quod habet editio princeps, docuerunt Stewechius et Salmasius ad Soliu., pag. 28 et 628. Fulv. Ursinus et Heraldus corrigunt prurigo. Sed urigo idem significat, scil. pruriginem coitus, κνυθμὸν, κραῦσιν [?] (die Brunst). Sic Apuleius, Met, I: Illa mox urigine percita, cubili suo (me) applicat. Ubi vid. Stewech. et Oudendorp., pag. 35. Plura exempla collegit Meursius pag. 175. Eodem sensu uri de amore flagrantissimo usurpant poetae veteres, verbi causa Virgilius: Uritur infelix Dido, etc. Ovidius: Uror, ut inducto ceratae sulphure taedae, / Ut pia fumosis addita thura rogis. Substantivo urigo caret Thesaurus Gesneri. Contorquere sensu obscoeno, ut simplex torquere supra cap. 28: Huc atque illuc clunes torquet. ORELL.

"The itch of Semele's offspring twisted." That we should read so, for "origo", which the first edition has, Stewech and Salmasius have shown, on Solinus, pp. 28 and 628. Fulvius Ursinus and Hérault correct to "prurigo". But urigo means the same, namely the itch for intercourse, [Greek: itching, burning (?)] (die Brunst, rut). So Apuleius, Metamorphoses I: "She, soon roused by burning desire, draws (me) to her bed." See Stewech there and Oudendorp, p. 35. Meursius collected more examples, p. 175. In the same sense the old poets use "to be burned" of most ardent love; for example Virgil: "Unhappy Dido burns," etc. Ovid: "I burn, as do waxed torches when sulphur is put to them, as does pious incense laid on smoking pyres." Gesner's Thesaurus lacks the noun urigo. Contorquere is used in an obscene sense, as is the simple torquere above, ch. 28: "he twists his buttocks this way and that." ORELLI.

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(14) ‹anchor: Ecquid pro illis Ganymedibus raptis› · note in col 1158

Ecquid pro illis Ganymedibus raptis. Sic restituit Canterus ex emendatione L. Fruterii. Antea: Ganymedibus partis. ORELL.

"What for those Ganymedes carried off?" So Canter restored, from L. Fruytiers's emendation. Before: "Ganymedes acquired". ORELLI.

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(15) ‹anchor: In libidinum magisteria substitutis› · note in col 1158

In libidinum magisteria substitutis. Si sana lectio est, sensus erit, substitutum fuisse Ganymedem, libidines ut doceat Jovem. Ita supra cap. 29.: Homo...... magisterio sanctae divinitatis adjutus. quod falsissimum. Quare amplector conjecturam C. G. Schwarzii ad (continues)

"Put in place for the masterships of lusts." If the reading is sound, the sense will be that Ganymede was put in place to teach Jupiter lusts. So above, ch. 29: "Man ...... aided by the mastership of holy divinity." Which is utterly false. So I embrace the conjecture of C. G. Schwarz on… (continues)

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(b) ‹anchor: (call in the author's text above)› · call in col 1158

Ita Sab. Alii: Subeat.

So Sabaeus. Others read "subeat".

COMMENTARIUS. (printed under page 581)

<!-- Notes on this page are lemma notes (Orelli's variorum commentary): no call letters are printed; each note opens with the italic lemma it explains. Column of each lemma not determinable from the foot images. --> (printed under page 582)

(1) ‹anchor: (continued; lemma on previous page)› · lemma note, no call

(continued) Plin. Paneg. legentis: In libidinum ministeria substitutos. Vid. Burmann., ad Valer. Flacc, VII, 536, et Sueton. Aug. cap. 11. ORELL.

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(2) ‹anchor: Pellux› · lemma note, no call

Pellux. Vide supra ad lib. IV, cap. 36. ORELL.

Pellux (concubine). See above on Book IV, ch. 36. Orelli.

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(3) ‹anchor: Conscriptione de superis tali› · lemma note, no call

Conscriptione de superis tali. Fulv. Ursinus ed. conscriptioni, etc., male. ORELL.

By such a writing about the gods above. Fulvius Ursinus edited conscriptioni etc., wrongly. Orelli.

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(4) ‹anchor: Addidistis, ut dicitur, garo gerrem› · lemma note, no call

Addidistis, ut dicitur, garo gerrem. Scripturam hanc codicis msti, ex quo illam protulit Meursius in Appendice, verissimam et elegantissimam Arnobio reddidit N. Heinsius, Adversar., lib. VI, cap. 8, p. 619 (ed. Burmann.), et Salmasius, in ed. Lugd. Bat. Garo gerrem addere, proverbium dictum in eos, qui res pretiosissimas et augustissimas inquinant et honore suo privant, res vilissimas et abjectissimas cum illis conjungentes. (Simile proverbium, spurcum quidem ac turpiusculum, etiamnum in usu est apud homines plebeios: D..... in die Milch machen.) Nam garum, liquamen exquisitum ex intestinis piscium (scombrorum praecipue, quorum optimi capiebantur in Hispania) sale maceratis, in pretiosissimis habebatur eduliis. Vide Apic. Coel., lib. I, cap. 7, ibique Lister., intpp. ad Petron., cap. 36; Gesner., in Thesauro, et imprimis, Geoponic. lib. XX, cap. 46, ibique Niclas, pag. 1270; it. Heindorf. V. Cl., ad Horat. II, satir. VII, 46, pag. 437. Contra gerres tamquam vilissimos pisciculos commemorant Plinius, Hist. nat., lib. XXXII, cap. 53, (ubi vide Harduin., pag. 594, vol. II) ac Martialis, lib. III, epigr. 76.: Teque juvant gerres et pelle melandrya cana. et lib. XII, epigr., 32: Fuisse gerres, aut inutiles maenas / Odor impudicus urcei fatebatur. Ausonius, in Prooem., ad Idyll. XI, pag. 448, ed. Tollii: Misi itaque ad te frivola gerris Siculis vaniora: ut, cum agis nihil, haec legas: et ne nihil agas, defendas. Glossae: Gerres, μαινίδες. Vide Turneb., Adversar., lib. XXIV, cap. ult. Quod non intelligens Sabaeus, sequentibus reliquis editoribus usque ad Salmasium, edidit: addidistis, ut dicitur, gangraenam, quod Hadr. Junius in Supplementis ad Erasmi Adagia centur. VIII, Proverb. 5, exponit: geminastis malum, veterem culpam novae noxae additione gravastis. Gangraena enim cancri species. Lucilius in Satyris: Serpere uti gangraena malo atque herpestica possit. Sed multo elegantior et significantior Codicis lectio, quam Oberthurium in editionem suam non recepisse valde miror. ORELL.

You have added, as the saying goes, a sprat to the fish-sauce. This reading of the manuscript codex, from which Meursius brought it forward in his Appendix, was restored to Arnobius as most true and most elegant by N. Heinsius, Adversaria, Book VI, ch. 8, p. 619 (Burmann's edition), and by Salmasius in the Leiden edition. To add a sprat to garum is a proverb said of those who defile the most precious and most august things and rob them of their honour, by joining the vilest and most abject things to them. (A similar proverb, foul indeed and rather indecent, is still in use among the common people: D..... in die Milch machen.) For garum, an exquisite sauce made from the entrails of fish (chiefly mackerel, the best of which were caught in Spain) steeped in salt, was counted among the most precious dishes. See Apicius Caelius, Book I, ch. 7, and Lister there; the interpreters on Petronius, ch. 36; Gesner in his Thesaurus; and above all the Geoponica, Book XX, ch. 46, and Niclas there, p. 1270; also the distinguished Heindorf on Horace, Satires II, 7, 46, p. 437. Gerres, on the other hand, are mentioned as the cheapest of little fish by Pliny, Natural History, Book XXXII, ch. 53 (see Hardouin there, p. 594, vol. II), and by Martial, Book III, epigram 76: "And sprats delight you, and grey-skinned tunny-scraps." And Book XII, epigram 32: "The shameless smell of the jar betrayed that it had held sprats or worthless sprat-fish." Ausonius, in the Preface to Idyll XI, p. 448 of Tollius's edition: So I have sent you trifles emptier than Sicilian sprats, that you may read them when you are doing nothing, and, so as not to be doing nothing, defend them. The Glossaries: Gerres, mainides (sprats). See Turnebus, Adversaria, Book XXIV, last chapter. Not understanding this, Sabaeus, followed by the other editors down to Salmasius, printed you have added, as the saying goes, gangrene, which Hadrian Junius, in his Supplements to Erasmus's Adages, century VIII, proverb 5, explains as you have doubled the evil: you have made an old fault heavier by adding a new offence. For gangrene is a kind of cancer. Lucilius in the Satires: "So that gangrene and the creeping sore may spread by the evil." But the reading of the Codex is far more elegant and more expressive, and I much wonder that Oberthür did not take it into his edition. Orelli.

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(5) ‹anchor: Conquinavistis› · lemma note, no call

Conquinavistis. Stewechius mavult: Coinquinavistis, ut supra lib. IV, cap. 34.: Carmen malum conscribere, quo fama alterius coinquinetur et vita, observans ex Festo, verba inquinare et coinquinare ducta esse ab antiquo cunire, quod significat stercus facere. Sed conquino et dici et scribi vult Victorinus de Orthographia, pag. 2467. Collect. Putschii. Conf. Scaliger. et Mercer. ad Plauti Pseudol., act III, scen. II, vers 75. ORELL.

You have defiled. Stewechius prefers Coinquinavistis, as above in Book IV, ch. 34: To write an evil song by which another's reputation and life may be defiled, observing from Festus that the verbs inquinare and coinquinare derive from the ancient cunire, which means to void excrement. But Victorinus, On Orthography, p. 2467 of Putsch's collection, would have conquino both said and written. Compare Scaliger and Mercerus on Plautus, Pseudolus, Act III, scene 2, line 75. Orelli.

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(6) ‹anchor: Indubitabili› · lemma note, no call

Indubitabili. Alii: indubitabile.

Indubitable (ablative). Others read indubitabile.

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(7) ‹anchor: XLV. — Da veram judicii formam› · lemma note, no call

XLV. — Da veram judicii formam. Sic e cod. msto emendavit Stewechius citans locum geminum, lib. II, cap. II: Da verum judicium, ubi autem cum Heraldo legendum: Da puerum judicem. Alii: Ad veram judicii formam. Pro formam Meursius conjicit normam. ORELL.

Ch. 45. — Give a true form of judgement. So Stewechius corrected from the manuscript codex, citing a twin passage, Book II, ch. 2: Give a true judgement, where, however, one should read with Heraldus: Give a boy as judge. Others read: For a true form of judgement. For formam Meursius conjectures normam (rule). Orelli.

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(8) ‹anchor: Sed oratio sordida est› · lemma note, no call

Sed oratio sordida est, verbis fuerit polluta si talibus, Verecundia laude condigna, etc. Cod. ms habet: Verecundia ac laude condigna, unde Stewechius legendum suspicatur: Verecundi ac lauti condigne erubescitis, etc., homines lautos explicans homines ad gravitatis studium eruditos, quo sensu occurrit libro VII. Meursius, in Appendice legendum censet: Verecundia haec laude condigna. Ed. Lugd. Bat.: Sed oratio sordida, verbis fuerit polluta si talibus, verecunda ac laude condigna (per ironiam scil.). Equidem nolim quidquam mutare invitis Cod. ORELL.

But speech is base if it has been polluted with such words, a modesty worthy of praise, etc. The manuscript codex has: worthy of modesty and praise, from which Stewechius suspects one should read: You modest and refined men blush fittingly, etc., explaining "refined men" as men trained to the pursuit of seriousness, the sense in which it occurs in Book VII. Meursius, in his Appendix, thinks one should read: This modesty worthy of praise. The Leiden edition: But speech is base, if it has been polluted with such words, modest and worthy of praise (ironically, that is). For my part I would not wish to change anything against the Codex. Orelli.

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(a) ‹anchor: libidinibus Venerem› · call in col 1160

UNSURE: the call a is printed before Venerem; its variant line stands under the left half of LECTIONES VARIANTES, which was not in the images read for this check. Set it from the page.

(b) ‹anchor: Sed oratio› · call in col 1160

Alii: Et.

Others read "Et" ("And").