J. C. Orelli, Supplementum adnotationum in Arnobii libros VII adversus gentes

SUPPLEMENT OF ANNOTATIONS

ON THE SEVEN BOOKS OF ARNOBIUS THE AFRICAN AGAINST THE GENTILES.

BOOK THE FIRST.

Col. 718, to the note Et velut quiddam..... add: — The Emperor Maximinus also, most hostile to the Christians, in that epistle which he wrote back to the cities demanding their persecution, and which Eusebius has preserved for us, Historia Ecclesiastica, Book IX, ch. 7, asserts that sharper calamities had befallen "on account of the destructive error of the hollow vanity of those lawless men, when it spread over their souls, and, so to speak, weighed down almost every part of the inhabited world with shames." Afterwards Symmachus also (in Ambrose, vol. II, p. 631 ff.) did not hesitate to ascribe the barrenness of the earth and public famine to the abrogation of the privileges of the Vestals and pagan priests: "Let no one think that I defend the cause of religious observances alone: from deeds of this kind have arisen all the misfortunes of the Roman race...... Public famine followed this deed, and a sickly harvest deceived the hope of all the provinces. These are not the faults of the lands..... by sacrilege the year dried up: for it was necessary that what was denied to religious observances should perish for all." Le Nourry, p. 324.

Col. 719, to the note Hostilibus condignos... add: — Moreover, condignus is an ancient word used several times by Plautus. See J. Fr. Gronovius on the Casina, Act I, v. 43. Orelli.

Col. 721, to the note Calore, exarsit... add: — Heumann conjectures aut intepuit. Yet such copulative particles are very often omitted by Arnobius. Orelli.

Col. 722, to the note Nec madidata... add: — The most learned Jena reviewer of my Arnobius (Jenaische Litteraturzeitung, January 1817, Nos. 11, 12), whose judgement, when the manuscript of this Appendix had already been sent to Leipzig, a certain friend communicated to me, conjectures that we should read arva succrescunt. Orelli.

Col. 723, in the note Inhabitabiles, after the word Heraldus, insert these words: — So below, Book VII, ch. 47, end (col. 1285 of our edition, line 17), terrisque inhabitabilibus discreta. For thus from the manuscript codex and the Roman edition it is to be restored

in place of habitabilibus. Therefore Heumann is not to be listened to when he conjectures that we should read: per habitabiles oras [through habitable shores].

Col. 723, to the note Et studiosae...., add: — Yet now, better instructed by the most learned Jena reviewer, I change my opinion and consider the common reading uniquely true: studiosae nativitatis [of a studious nativity]. Namely, Arnobius looks to the opinion of Plato and other ancient philosophers, who held that the seeds of the arts and disciplines are not received from outside, but, implanted from the first nativity and by the supreme Creator in the human mind, grow and increase with it, or even degenerate. There is a notable passage to this effect of Tertullian in the book De Anima, chap. 20, near the beginning: And hence therefore we conclude that all natural properties of the soul, as substantive to it, are inherent in it itself, and advance equally with it, from which it itself is reckoned. Just as our Seneca also often says: There are implanted in us the seeds of all arts and ages, and God the master brings forth talents out of the hidden, namely from seeds implanted and hidden through infancy, which are also the intellect. For from these are talents brought forth. Furthermore, just as in the seeds of crops there is one form of each kind, yet the developments are various—some turn out in an unblemished state, others respond even better, others degenerate according to the condition of sky and soil, according to the measure of labour and care, according to the issue of the seasons, according to the licence of chances—so also will it be permitted to reckon the soul uniform in seed, multiform in fruit, and what follows, most worthy of being read. In the same book, chap. 24, we read: Even if we acknowledge the soul to be immortal, as this belongs to divinity, yet passible, as this belongs to nativity (that is, native disposition). Therefore Arnobius calls studiosae nativitatis usuras the interest of the studies implanted in men from their first nativity. ORELLI.

Col. 724, after the note Tenorem..., insert the following one:

Veritatis absconditae sacramenta patefecit [He laid open the sacraments of hidden truth]. Sacramenta, that is, μυστήρια [mysteries]. Nothing more. For thus ecclesiastical writers employ this word not only of the sacred rites of Christians, but of all secrets of religion. So Zeno of Verona, Sermon on Judas, sacramentum numeri ternarii [the mystery of the ternary number] (of the Trinity); and Fulgentius, De

Incarnatione Christi, redemptionis sacramentum [the mystery of redemption]. See Isaac Casaubon, who has much on this word, Exercitationes ad Baronii Annales XVI, sect. 43, p. 478 et seqq. ORELLI.

Col. 724, to the note Quibus negotia..., in place of the word HERALD., add: — For that most oft-repeated βωμολόχευμα [buffoonery] which is in Plautus (Asinaria, act I, sc. 1, v. 21) is taken from the same source:

At the club-beaten, iron-clanking islands, where dead oxen assault living men. HERALDUS.

Ibid., in the note Felicitate..., at the end, in place of the passage: — ed. Kapp. Cf. Gierig., — read: — ed. Kapp. and Munker on Fulgentius, Mythologiae, book II, chap. 5, p. 672, ed. van Staveren. Cf. Gierig.

Ibid., after the note Felicitate... insert this one:

Si enim nos sumus in causa [For if we are the cause]. Thus Cicero, book I, epistle 1 to Lentulus: in causa haec sunt [these things are the cause]. ELMENHORST.

Ibid., after the note Irrupisse..., add the following:

Majorum in temporibus factitatas [practised in the times of our ancestors]. Heumann thinks in should be deleted. But Arnobius loves to place such prepositions περιττῶς [redundantly]. See below on chap. 5, at the words Chaldaeorum ex reconditis disciplinis, the note of Heraldus. ORELLI.

Col. 725, after the note Vastitate, add the following:

Quantae quoties et quae gentes famam senserint horridam [How great, how often, and what nations have experienced dreadful famine]. Very many examples of this thing occur in the ancient historians. Thus Livy, book IV, chap. 12, under the consuls Proculus Geganius and Lucius Menenius Lanatus, relates that there was so great a dearth of grain at Rome that many of the plebs, having lost hope, rather than be tortured by drawing out their life, with their heads muffled threw themselves headlong into the Tiber. So also by Eusebius in his Chronicle at the year 2022, and the eighth after the birth of Christ, a famine at Rome is noted to have become so huge that five pecks were sold for twenty-seven and a half denarii. Yet at that time the Christian name had not yet been heard either there or elsewhere. Cf. Dionysius of Halicarnassus, Antiquitates, book I, p. 21, ed. Sylburg, and Augustine, De Civitate Dei, book III, chap. 17. NOURRY, p. 327. — Quantae gentes for quot gentes [how many nations]. See Annotations on book V, chap. 12, vol. II, p. 290. ORELLI.

Ibid., in the note Accidunt..., after the word adierunt, insert these words: — Much less is Heumann to be listened to when he wishes to correct it to adurunt [scorch], although in the sense of harming (see the following column) Virgil said this even of rain by a most bold zeugma, Georgics I, v. 93 seq.:

Lest fine rains, or the keener might of the scorching sun, or the piercing cold of Boreas burn it.

Nevertheless I doubt exceedingly whether it can be said also of hail bruising plants by force and impact.

Col. 726, in the note Indicunt, in place of the passage: — Fulvius Ursinus reads inducunt, read: — Fulvius Ursinus and Heumann read inducunt.

Ibid., after the short note Historia..., insert the following:

Quoties prior aetas affecta sit [How often the former age was afflicted]. Cf. Tertullian, Apologeticus, chap. 40; Augustine, De Civitate Dei, book III, chap. 1, and book IV, chap. 2; Sextus Aurelius Victor on Trajan. ELMENHORST.

Col. 727, after the note Quando..., insert the following:

Cum feris bella [Wars with wild beasts]. See Gellius, Noctes Atticae, book VI, chap. 3, on the battle of Regulus at the river Bagradas in Africa with a serpent of immense size. ORELLI.

Ibid., to the note Ab insula... add: — Cf. Pliny, Historia Naturalis, book II, chap. 10; Strabo, Geographica, book II, p. 101; Casaubon; Seneca, Naturales Quaestiones, book VI, chap. 24; Tertullian, Apologeticus, chap. 40; Ad Nationes, chap. 9, and De Pallio, chap. 2; Ammianus Marcellinus, book XVII, chap. 7. NOURRY, p. 330.

Col. 728, to the note Captivitati..., in place of the word ORELL., add: — Moreover, Cellarius marks the verb subjugare itself as a word of declining Latinity in his Curae posteriores de Barbarismis linguae latinae, published at Jena in the year 1687, p. 126 et seq. ORELLI.

Ibid., after the short note Possimus, insert the following:

Sed sunt omnia vetera [But all things are old]. Heumann: sed sint [but let them be], etc., which is more pleasing on account of the preceding words cum novi fiat nihil [since nothing new is done]. ORELLI.

Ibid., after the note Bella..., add the following ones:

Malum malo rependi non oportere [That evil ought not to be repaid with evil]. Our Saviour Himself commands this in Matt. 5:38-39. ELMENHORST.

Injuriam perpeti quam irrogare esse praestantius [That it is better to endure an injury than to inflict one]. Matt. 5:39 et seqq. Cf. Lactantius, Institutiones, book VI, chap. 22. ELMENHORST.

Hostiles manus [Hostile hands]. Heumann without any necessity wishes to correct to hostilis manus [a hostile hand], so that the following cohibere would be for cohibere se [restrain itself]. ORELLI.

Col. 732, after the note Vocare... insert the following:

IX. — Quia vectoribus impediat vota [Because it hinders the prayers for passengers]. Heumann prefers: Quia vectoris [of the passenger], etc. ORELLI.

Ibid., after the note Quid si sole... insert the following:

Dicenda sunt nubila inimica obductione pendere [The clouds must be said to hang in hostile overspreading]. He imitated those words of Virgil, Georgics I, v. 214:

While the ground is dry and you may, while the clouds still hang. ELMENHORST.

Ibid., after the note Commodulis..., insert the following:

X. — Fovit [cherished]. Heumann: fovet [cherishes]. ORELLI.

Col. 754, after the note Genituris..., add the following:

Cur tam saeva prodigia genituris sperantibus addiderunt [Why have they added such savage monsters to hopeful offspring]. Why God created destructive animals is taught by Augustine, De Genesi contra Manichaeos, vol. II, book II, chap. 16; Lactantius, Institutiones, book VII, chap. 4; and Basil, Homily 9 on the Hexaemeron. ELMENHORST.

Col. 735, after the note Sine ullis..., insert the following:

Numquam omnino respirasse mortalia [That mortal affairs never breathed freely at all]. Dionysius of Alexandria: And when we ourselves had obtained a very brief breathing-space, this disease swooped down upon us. HERALDUS.

Col. 736, in the note Quemadmodum..., in place of the word ORELL., insert: — Meursius conjectures: Quemadmodum enim res aliae, et usque ad hoc tempus genus qui duraret mortalium [For just as other things, how the race of mortals also would endure even up to this time]. ORELLI. — Bona est...

Col. 737, after the note Si apud..., add the following:

Ariditatemque miserunt [And sent dryness]. I advise writing ariditatemque immiserunt [and sent dryness upon them], which Arnobius himself proves in this very same book, chap. 43: Aut mortiferam immittere quibus libuerit tabem [Or to send deadly wasting upon whom they pleased]; and in the same chapter: Inconcessi amoris flammas et furiales immittere cupiditates [To send in flames of unpermitted love and furious desires]. The doubling of the syllable was neglected. STEWECHIUS. — Moreover, that mittere for immittere is most frequent among writers of both the silver and the brazen age is taught by Munker on Hyginus, Fabulae 29. ORELLI.

Col. 738, to the note Cur ut..., add: — Canter reads ut irasci, etc., omitting cur, comparing a very similar passage of Arnobius below, book V, chap. 40, near the beginning: Et tamen, ut vobis ita se habere assentiamur res istas, id est, ut historiae aliud verbis sonent, nescio quid aliud more hariolantium dicant, ita non animadvertitis, non videtis quanta [And yet, to grant to you that those matters are so, that is, that the histories sound one thing in words, and say I know not what else after the manner of soothsayers, do you thus not notice, do you not see how great], etc. But here the construction is different, namely ut joined with the subjunctive, not with the indicative, as in our passage. ORELLI.

Ibid., to the note Quid est..., add: — For the rest, these words: Quid est enim aliud irasci...... bacchari? [For what else is it to be angry... to rave?] Heumann deleted as a gloss. ORELLI.

Col. 742, in the note At ex..., in place of the passage: — Quae conjecturae fere omnes fluxerunt, — read: — Quae conjecturae ex parte fluxerunt [Which conjectures in part flowed].

Col. 744, after the note Non nosse..., insert the following:

Et in hac rerum materia crassiore conditionis suae exsortes versari [And having no share in their own condition, they dwell in this grosser matter of things]. Concerning these demons Apuleius speaks thus in his book De Dogmate Platonis: In the regions of the air (he says) bordering on the earth, and no less contiguous to heaven, they dwell just as in each part of nature there are its own proper living creatures, both flying in the ether and walking upon the earth; and Minucius Felix, chap. 25: They are impure, wandering spirits, weighed down from their heavenly vigour by earthly stains and desires. Lactantius is also to be consulted, book II, chap. 25. STEWECHIUS. — To the same effect Augustine, De Civitate Dei, book VII, chap. 6: That between the circle of the moon and the summits of the clouds and winds there are aerial souls, but that they are seen by the mind, not by the eyes, and are called heroes and lares and genii. The spiritual things

of wickedness in the heavenlies St. Paul calls them at Eph. 6:12; where see Wetstein. ORELLI.

Col. 748, in place of the passage: — on Vibius Sequester, p. 265, who has much on this matter. ORELLI., — read: — on Vibius Sequester, p. 265, and Schneider on Nicander, Alexipharmaca, v. 11, p. 80 et seq., who has much on this matter. ORELLI.

Ibid., to the note Philesius, in place of the word ORELL., add: — Nay rather, it is extant in Pliny, Historia Naturalis, book XXXIV, chap. 19: Canachus made a nude Apollo, who is surnamed Philesius, in the Didymaeum, of Aeginetan bronze alloy. Where Hardouin thinks this Apollo is the same as the Apollo in Branchidae, where his oracle was, made of bronze by Canachus, which Pausanias mentions in Boeotica IX, p. 557, ed. Sylburg. Cf. Nourry, p. 537. ORELLI.

Col. 749, note Aut amet...: — tot millia in venerationem. ORELLI., — read: — tot millia in venerationem. Heumann: Aut amet substerni, et tot millium venerationem videre [Or love to have prostrations made before it, and to see the veneration of so many thousands]. ORELLI.

Col. 751, to the note Pausos..., add: — "Pausus among the Etruscans is Pase. Παῦσος to the Greeks signifies cessation, which pausa also does to the Latins. Yet under this name the Romans understood a principal god, the companion of Peace, or Peace herself. Nevertheless Etruscan religion seems to have distinguished Pausus from Peace." Thus the most learned Gori in his Dissertatio de Hellenismo Etruscorum, Symbolae Litterariae, vol. II, p. 65. Therefore the ancient Etruscans seem to have attributed to Pausus the presidency over armistices, but to Peace that over solid peace established by solemn treaties. ORELLI.

Ibid., after the note Pausos..., add the following:

Bellonas. At Rome towards the Carmental Gate there was a temple to this warlike goddess, as Augustine says in book III of De Civitate Dei, chap. 25, and book IV, chap. 11. It was built by Appius, and consecrated on the day before the Nones of July, of which Ovid in Fasti VI, 198 et seqq. sang thus:

On this day Bellona is said to have been consecrated in the Tuscan war, and she is ever present, propitious to Latium. Appius is the founder: he who, when peace was denied to Pyrrhus, saw many things with his mind, though he was deprived of sight. From the temple a small open space looks out upon the top of the Circus; there stands a little column of no little note. From here a spear, harbinger of war, is wont to be hurled by hand, when it is resolved that arms be taken up against a king and nations.

Moreover, of this temple and of the senate held in it there is frequent mention in Livy, X, 19; XXVI, 21; XXVIII, 9; and in others, and especially the poets, Horace, Lucan, and Tibullus. NOURRY, p. 413.

Col. 752, after the note Sortiti..., add the following:

Et in rerum numero recognoscunt [And recognize themselves in the number of things]. The edition of Elmenhorst has et in rerum numero cognoscunt. Heumann prefers et in deorum numero [and in the number of the gods], etc. But this would be a mere repetition of the preceding words: a quo ipsam deitatem.... sortiti esse sentiunt [from whom they perceive that they have obtained deity itself], and the common reading is altogether good, in rerum numero, that is, in the number of existing things, or, as it is barbarously called, in entium numero, in der Zahl, Reihe der existirendem Wesen [in the number, series of existing beings]. The sense therefore is: to which supreme God your gods, if they are such, owe both their very deity and their existence. ORELLI.

Ibid., after the short note Cujus voluntate... add this one:

Unum esse principem solum [That there is one prince alone]. The manuscript has Solem [the Sun], by an obvious fault. STEWECHIUS.

Ibid., after the note Ortus sui..., insert the following:

Interitionibus [By destructions]. An approved word even of golden Latinity. Thus Cicero, In Verrem, III, chap. 54, aratorum interitio [the destruction of the ploughmen]. For that we must read thus in place of internecio we learn from Nonius Marcellus (cf. Victorius, book III, Variae Lectiones, chap. 2). The uncertain writer of De Bello Hispaniensi appended to Caesar, chap. 24, also uses the same word: Ita pridie duorum Centurionum interitio hac adversariorum poena est litata [Thus the destruction of the two centurions on the day before was atoned for by this punishment of the adversaries]. Where see Morus, p. 760, ed. Oberlin; and our author below, book II, chap. 63: Cum ad sensum coeperit interitionis accedi [When an approach begins to be made to the sense of destruction]. ORELLI.

Col. 753, to the note Caecitate... add: — Hujus in

corporis [of this body], in place of hoc in corpore, which was read before, I restored from the Roman copy. CANTER.

Col. 754, after the note Solem Deum... insert the following:

Luna cum apud vos Dea sit [Since the Moon is a goddess among you]. Orpheus to the Moon:

Hear, O queenly goddess, light-bringer, divine Selene.

Cicero, De Natura Deorum, book III, chap. 20: If the Moon is a goddess, then Lucifer also and the rest of the wandering stars will obtain the rank of gods. An ancient inscription:

TO THE UNCONQUERED SUN AND THE ETERNAL MOON.

Cf. Lactantius, book II, chap. 5. ELMENHORST.

Col. 756, to the note Locus rerum..., add: — To the same effect Tertullian also, Adversus Praxeam, chap. 16: God is almighty, Who grasps the whole world in His hand like a nest, to Whom heaven is a throne and the earth a footstool, in Whom is every place, not Himself in a place, Who is the outermost boundary-line of the universe. NOURRY, p. 341.

Ibid., after the note Nulla... add the following:

De quo nihil dici et exprimi mortalium potis est significatione verborum [Concerning Whom nothing is able to be spoken and expressed by the signification of the words of mortals]. Gregory of Nazianzus, De Fide, Oration 49, with Rufinus as translator: God is this, which when it is spoken, cannot be spoken; when it is reckoned, cannot be reckoned; when it is defined, grows by the definition itself. ELMENHORST.

Col. 757, before the note Averruncetur... insert this one:

Plebeia atque humiliora [Plebeian and lowlier]. Understand numina [deities]. HEUMANN.

Ibid., to the note Si in ling... add: — Stewechius conjectures that we should write: Sensu animali vocis sonitum quirent [By animate sense they would be able to utter the sound of a voice], etc. Since below in chap. 38 Arnobius said: Animalibus causis lucem semper obscuritatemque resumens [From animate causes ever resuming light and obscurity]. But there is no necessity at all of changing it. ORELLI.

Col. 760, after the note Qui flumen... insert the following:

Coronide ille natus [He that was born of Coronis]. Hyginus, Fabulae 202: Apollo struck and slew the pregnant Coronis (namely, on account of adultery committed with Ischys, son of Elatus. ORELLI.), and reared Aesculapius cut out of her womb. ELMENHORST. — Cf. Apollodorus, Bibliotheca III, chap. 10, § 7-10, and Heyne there, V. S., Observationes, p. 277, new ed. ORELLI.

Ibid., note Arcitenentes...: — But if Arnobius had wished to use this word, he would without doubt have written circulantes, not circulati, etc. — These words must be deleted. For Seneca also uses the verb circulor, -ari for vagari [to wander about] in Epistle 88: Appion the grammarian, who under Gaius Caesar went about through the whole of Greece, where see Lipsius. Elsewhere circulari is to stand together in circles for the sake of conversing, as in Caesar, Bellum Civile I, 64: Throughout the whole camp indeed the soldiers stood in circles and grieved that the enemy was being let go from their hands, and that the war was unnecessarily being drawn out longer. Where see Oberlin in his Index. Cf. Petrus Victorius, Variae Lectiones VIII, 13. ORELLI.

Col. 761, after the note Tyndaridae... add the following:

Et crudo inexsuperabilis cestu [And unconquerable with the raw-hide cestus]. Below, book VII, chap. 33: amicitiarum fide salva contundere se alios et crudis mutilare se cestibus [with the faith of friendships intact, that others bruise one another and mutilate one another with raw-hide cestuses]. Virgil, Georgics III, 20:

. . . . . and Greece will contend with the raw-hide cestus. HERALDUS.

Servius: duro [hard], because cestuses are made of hard leather. ORELLI.

Col. 764, after the note Sed concedamus... insert the following ones:

Quod panis, Cererem [Because of bread, Ceres]. Lucretius, book V, v. 14:

For Ceres is said to have instituted grain for mortals, and Liber the draught of vine-born liquor.

Ancient inscription: SACRED TO FRUITFUL CERES. Thus ELMENHORST.

Si Triptolemum, quod aratri [If Triptolemus, because of the plough]. Virgil, Georgics I, v. 19:

. . . and the boy who was the shower of the curved plough.

Where Servius says: Some mean Triptolemus, others Osiris, which is more true. ELMENHORST. — Cf. above all Böttiger, who most learnedly illustrates the fable about Triptolemus in Vasengemälde, vol. I, part II, p. 193 seq. ORELLI.

Col. 765, note Cur luna....: — Semper in motu ne quis creditur, — read: — Semper in motu idem ne quis creditur [Always in motion, lest anyone be believed the same].

Ibid., in the same note, after the words — male audiente, — insert these words: — (Yet now, better instructed by a repeated reading of this passage, I retract this conjecture, and coming very close to the emendation of Gelenius, I think we should write: Cur luna semper in motu indemnisque redditur [Why is the moon always in motion and restored unharmed], etc.?)

Col. 766, note Elatas..., at the end, in place of the passage: — Therefore nothing is to be changed, — read: — And that nothing at all is to be changed in our passage is clear from a very similar passage of Zeno of Verona, Sermo de Praecepto: Attende tibi (which Heraldus cites): For look for me upon some ambitious man, both puffed up with a huge brow of probity and bearing in his outer attire a certain image of sobriety. ORELLI.

Col. 768, after the short note Trunco, insert the following ones:

Et eos ipsos divos quos esse mihi persuaseram [And those very ones, whom I had persuaded myself were gods]. It must be punctuated with Meursius: et eos ipsos, divos quos esse mihi persuaseram. ORELLI.

Digna de dignis sentio [I think worthy things of the worthy]. Meursius prefers: digna de divis sentio [I think worthy things of the gods]. But the common reading is much more expressive. ORELLI.

Col. 770, note Vivum...: — Mihi videntur haec verba profecta, — read: — Mihi verba post poenas profecta videntur [To me the words post poenas seem to have proceeded].

Col. 771, to the note Quae ab... add: — Several such formulas of speaking, e.g., in memoriam habere, in potestatem habere, in possessionem esse, in fugam esse, in servitutem remanere, etc., have been collected from ancient writers by Philippus Carolus in his Animadversiones on Aulus Gellius's Noctes Atticae, published at Nuremberg, 1663, book VI, chap. 14, p. 350. ORELLI.

Col. 775, note Nominis..., at the end: — in Thesauro, — read: — in Thesauro and above all Munker on Fulgentius, Mythologiae, book II, Fab. 6, p. 675, ed. van Staveren. ORELLI.

Col. 777, after the note Cujus vocem... add the following:

Pedem ferebat inlutum [Set his foot unwashed]. Heumann conjectures in tutum [into safety]. Badly. Both illotus and (more rarely indeed) illutus, inlutus are said; properly dirty, in this passage in the primary sense untouched by waters, unbenetzt, nicht nass [unwetted, not wet]. Thus we find illutibilis in Plautus, illutibarbus in Apuleius, Florida I, 3. ORELLI.

Ibid., to the note Calcabat..., after the word ELMENH., add: — Compare Schoettgen on Juvencus, Historia Evangelica I, v. 637, p. 114, ed. Reusch. ORELLI.

Col. 779, to the note Quid esset..., after the word HERALD., add: — Heumann conjectures quod esset Deus verus [that He was the true God], namely Christ. ORELLI.

Ibid., to the note Cum ea..., after the word ORELL., add: — For the rest, Arnobius in this passage looks to the dogma of the Stoics, who say that the fates can in no way be changed. Ammianus Marcellinus, Historiae, book XXIII, chap. 5: No human force or virtue has ever been able to merit that what the fateful order has prescribed should not come to pass. Cf. Augustine, De Civitate Dei, book V, chap. 8, and Firmicus, Astronomica, book I, chap. 3. ELMENHORST.

Col. 782, after the note Nec reputare... insert the following.

Cum naturalis infirmitas peccatorem hominem faciat, non voluntatis seu judicationis electio [Since natural infirmity makes man a sinner, not the choice of will or of judgement]. Thus the Leiden edition. Previously sed judicationis [but of judgement] was read; for which Heumann rewrote et judicationis [and of judgement]. Heraldus endeavours to defend the common reading sed judicationis, noting these things: "Arnobius says this, that we sin by human infirmity, not by choice of the will, but of judgement; because in truth we do not will evil nor choose it, but by natural blindness we judge that to be good which nevertheless in reality is evil; which was the opinion of some, which Aristotle refutes in the third book of the Nicomachean Ethics. And it is altogether most false that we sin not by choice of the will, but by blindness of judgement alone, which opinion Arnobius, not yet sufficiently versed in Christian doctrine, had drawn from the school of the Platonists. Lactantius, book V, chap. 14: Therefore they say that those who seem evil do not sin of their own accord, nor choose evils in preference, but having slipped through the appearance of good things fall into evils, while they are ignorant of the distinction of good and evil things. Moreover, this opinion

Arrian defends most sharply in his Dissertationes Epicteti in several passages, and especially book I, chap. 27. For the whole chapter is occupied with this argument." Thus Heraldus. But Arnobius in this passage seems to oppose natural infirmity, whereby blinded by affections and as it were swept away we slip into vices, to the choice of will or of judgement, der Wahl des freyen selbststandigen Willens und der prüfenden und urtheilenden Vernunst [the choice of the free, independent will and of the examining and judging reason]. ORELLI.

Ibid., after the note Non meriti... add the following:

Sed infirmitate [But by infirmity]. This most true emendation is owed to Theodorus Canter. Previously sed firmitate [but by firmness], most badly. ORELLI.

Col. 783, after the note Ne qua... add the following:

Verminantium membrorum cruces...... vermina passionum [The torments of worm-fretted limbs... the shooting pains of sufferings]. Verminare and vermina are words of ancient and approved Latinity. Festus: Vermina is the name given to pains of the body with a certain minute movement, as if it were being rent by worms. Where see Scaliger, p. 588, ed. Dacier. Lucretius, V, 995:

Until cruel griping pains deprived them of life.

Hence verminari, to suffer griping pains. See Nonius, De Proprietate Sermonum, p. 40, ed. Mercier. ORELLI.

Col. 791, note Ipsi faciant..., at the end: — and indeed, as seems to me, to the latter. For fremorem verborum colligere [to collect the murmur of words] could scarcely be said. ORELLI. — These words, which carelessness poured forth, must be deleted. For the construction is: adjiciant..... colligant (omne) quidquid malefici graminis nutricant terrarum sinus, quidquid virium continet fremor ille verborum [let them add... let them collect (all) whatever baneful herb the bosoms of the earth nourish, whatever strength that murmur of words contains], etc.

Col. 792, note Nunquam..., at the end, in place of the word ORELL., read: — Credulitatis [Of credulity], that is, of faith.

See Corrigenda and Addenda to vol. II, p. 462. ORELLI.

Col. 793, after the note Aut puerili, insert the following:

Unanimiter viverere [To live unanimously]. Unanimiter is an adverb of the middle age, which Christian writers above all used: also Vopiscus in Tacitus, chap. 4: Quod me unanimiter delegistis [Because you have chosen me unanimously], that is, with one mind and one voice. Cf. Cellarius, who collected more examples, De Latinitate Mediae et Infimae Aetatis, p. 103. ORELLI.

Col. 794, note Sed conscriptores.... — Conscriptor is familiar to Arnobius. See the following chapter. For Conscriptor familiare Arnobio read (Conscriptores οἱ συγγραφεῖς [writers, historians], as Heumann well notes in the margin). See the following chapter.

Col. 795, note Aut appreh..., after the words — quin in textum reciperem, — add: — Heumann wishes to delete the word locum as a gloss. ORELLI.

Col. 796, after the note Sed ab... add the following ones:

Vide ne magis haec fortior causa sit [See whether this be not rather a stronger cause]. Heumann: Videte [See ye], etc. The same scholar (which it may suffice to have warned of once) in place of inquit [he says] (namely, the adversary), constantly wishes to restore inquiunt [they say]. Badly, as has already been observed several times in our Annotations. ORELLI.

Ampliare [To enlarge]. Heumann: ignara (namely, scripta) ampliari [that unknown writings are enlarged]. Well. ORELLI.

Col. 797, after the note Inflectatur... add the following.

Pompa ista sermonis [That pomp of speech]. Thus Cassiodorus, book XI, epistle 1: The pomp of Roman eloquence shines forth; and Minucius Felix, who perhaps had our author before his eyes, Octavius, chap. 16, end: And also the more unskilled the speech, the more illustrious is the reasoning, since it is not painted over by the pomp of eloquence and grace, but, as it is, is sustained by the rule of right. Where see Cellarius, p. 49. ORELLI.

Col. 798, before the note Et sophistica... insert the following:

Ne corrumperent scilicet gravitatis rigorem [Lest forsooth they should corrupt the rigour of gravity]. Clement of Alexandria, Stromata I: ...for not only a frugal way of life, but also a speech free from superfluity and over-elaboration must be practised by him who has taken up the true life, if indeed we reject luxury as deceitful and prodigal, etc. See if you please more things in the same place to the same effect. Moreover, Seneca treats this argument professedly in certain epistles. HERALDUS.

Col. 799, to the short note Hic sanguis..., after the word ELMENH.,

add: — Thus Ennius also in Cicero, De Finibus V, chap. 11:

The blood retreats in the timid man, and he turns pale with fear.

Cf. Philippus Carolus, who collected more examples, in Animadversiones on Aulus Gellius, Noctes Atticae, book III, chap. 7, p. 200. ORELLI.

Col. 800, note Intentissimae..., before the word ORELL. add: — Heumann agrees with me. ORELLI.

Col. 801, before the note Vel qualitate... insert the following:

Assumpsit igitur hominis formam [He therefore assumed the form of man]. Arnobius enumerates the causes of the incarnation of Christ, yet he omits the true and principal cause, which ignorance indeed must be ascribed to Arnobius, not to the doctrine of the age. Most excellently therefore Origen, Contra Celsum, says that a human body was assumed by Christ, that He might dwell on earth, and suffer death for our redemption, and as true man make satisfaction for the human race to divine justice: But we say that He assumed a human body, as from a woman, having come to sojourn in life, and capable of a man's death, etc., book I. HERALDUS. — Yet Arnobius by no means omits the true cause of the incarnation of the divine Saviour in the following words: atque omnes res exsequeretur eas [and might accomplish all those things], etc.; hinting both at His divine deeds and at the death which He suffered for the salvation of men. ORELLI.

Ibid., note Latent...: — latentes involutae. Stewechius. — read: — latentes, involutae. Bertius in Meursius: et illo genere noluit? Latenter involutatae. Stewechius.

Ibid., after the note Homo... add the following ones:

Non caecum est [It is not blind]. That is, not hidden, whose cause is unknown. Thus caecus very often in the best writers, e.g. Cicero, De Oratore II, chap. 87: Res caecae et adspectus judicio remotae [Matters dark and removed from the judgement of sight]. Ovid, Metamorphoses IX, 174:

And with the marrows melted by an unseen wasting. ORELLI.

Et similitudini proxime constitutum [And set very close to a likeness]. That is, it comes very close to a likeness (namely, the following one of the Sibyl, Bacis, and Helenus), es hat grosse Aehnlichkeit mit folgenden Beyspielen [it has a great similarity with the following examples]. ORELLI.

Col. 803, note Et in..., after the words — et consignati, — add: — Thus in the school of Pythagoras some were ἀκούοντες [hearers], while to others the mysteries of philosophy were opened in the inner treasury. Origen, Contra Celsum, book I: Moreover, that there are certain doctrines as it were beyond the exoteric ones, not reaching the multitude, is peculiar not only to the teaching of Christians, but also to that of the philosophers, among whom some discourses were exoteric and others esoteric; and some were hearers of Pythagoras, as he himself said, while others were taught in secret the things not worthy to reach profane and not yet purified ears. HERALDUS.

Ibid., after the note Durissisimisque... add this one:

Nec imputandum putavit [And did not think it should be imputed]. In the Roman codex is read haec reputandum. I read nec reputandum putavit. CANTER.

Col. 807, after the note Cruentis... add the following ones:

Nec si video causam [Nor if I see the cause]. Stewechius on book VII, p. 142, Leiden ed., conjectures that we should read nec hic, etc. ORELLI.

Securioris quinimo expectationis impleret [Nay rather, would fill with a more secure expectation]. Should we not read implerent [they would fill]? For the rest, implere with the genitive is most customary in the best writers, namely by a Greek construction. Thus Virgil, Aeneid I, 219:

They are filled with old wine and fat venison.

And Cicero, Ad Familiares, book IX, epistle 18: Ollam denariorum implere [To fill a pot with denarii], where see Corte, p. 467. Cf. Vechner, who gathered a cloud of examples in Hellenolexia, book I, part II, chap. 24, p. 324 seq., ed. Heusinger. ORELLI.

BOOK THE SECOND.

Col. 814, to the note Ut non in....., in place of the word ORELL., add: — Previously was read: Ut non omnium amore in cunctos lumen et praetenderit vitae [That out of love of all He did not also hold forth the light of life to all]. But the words

omnium virtutum amore [out of love of all virtues] the Leiden editor and after him Oberthür seem to have deliberately expunged as a gloss, and that, as it seems to me indeed, most rightly. For Christ cannot well be said to have removed the danger of ignorance from men by the love of all virtues which He instilled into the minds of men, but rather by His salutary precepts which He delivered concerning God and divine things. Yet if we read periculum interitionis [the danger of destruction], then those words are good, nor are they to be disturbed. ORELLI.

Ibid., to the note Et fons..., in place of the word ORELL., add: — The Jena reviewer defends the common reading res perpetuas [perpetual things], explaining it as things following one another in a continuous and uninterrupted order, believing that Arnobius in this passage speaks of that creation which theologians call the second. ORELLI.

Col. 815, before the note Quid si... insert the following:

III. — Honoris impartitione viduatos [Bereft of the bestowal of honour]. Thus all editions, except the Leiden one, where we read impertitione. But both are said, impartior (or anciently impartio) and impertior: hence also impartitio and impertitio. Which word is cited as a ἅπαξ λεγόμενον [once-said word] in Gesner's Thesaurus. ORELLI.

Col. 816, before the note Id est... insert the following:

Ut teneri et comprehendi nullius possint anticipationis attactu [That they cannot be held and grasped by the touch of any preconception]. Possint for possit, which the old editions have, Salmasius well restored, with Heumann following him. Anticipatio, πρόληψις [preconception], das Vorerkennungsvermögen [the faculty of preconception]. See Ernesti, Clavis Ciceroniana, under Πρόληψις. ORELLI.

Ibid., after the note Immensi... insert the following:

Quod nulla natio est tam barbari moris [That no nation is of so barbarous a custom]. Origen, Contra Celsum: And having proved stronger than so many antagonists, He prevailed still more over the barbarian world, and converted countless thousands of souls to the religion according to Him. HERALDUS.

Col. 817, after the note Quibus statuerint... insert the following:

Cum genera poenarum tanta [When such great kinds of punishments], etc. Heumann in the margin takes tanta for tot [so many]. See Annotations on book V, chap. 12, p. 290. But in this passage tanta seem to be such atrocious kinds of punishments. ORELLI.

Col. 818, before the short note Unde... insert this one:

Ea quae nobis promittimus [Those things which we promise ourselves]. Should we not read quae vobis promittimus [which we promise you]? ORELLI.

Ibid., note Marsyam..., at the end, in place of the word ORELL., put: — Marsyas was worshipped by the ancients as the champion of liberty, as Servius testifies on Virgil, Aeneid III, 20: In free states there was a statue of Marsyas, who is under the guardianship of Father Liber. And on Aeneid IV, 58: Liber is fittingly for free cities the god of liberty, whence also Marsyas, his attendant, set up for cities in the forum, is a token of liberty, who with uplifted hand testifies that nothing is lacking to the city. And so to the statue of Marsyas set up in the Roman forum the ancient Romans seem to have affixed sheets full of witticisms, σκώμμασι [jibes], or even abusive poems (pasquinades), as modern Romans do to the statue of Pasquino. Hence the Marsyas of Pomponius mentioned by Arnobius seems to have been some poem stuffed with obscene jests. For the rest, the commentators on the Picturae Herculanenses illustrate at length the well-known fable of Marsyas flayed by Apollo, vol. II, plate 19, p. 122 et seqq. ORELLI.

Col. 819, after the note Sapientiam... insert the following:

Primum et ipsi [First they themselves also]. In the Roman edition is read: Primum et quae ipsi, etc. Perhaps we should read, to follow the ancient traces, primum itaque ipsi [first therefore they themselves]. CANTER. — The Leiden edition has primum ecquid ipsi, etc. ORELLI.

Col. 820, to the note Naturalia..., after the word HERALD., add: — Thus Ovid, Metamorphoses XV, 145: Augustae reservabo oracula mentis [I will unlock the oracles of an august mind], and Valerius Flaccus, Argonautica, book II, v. 437:

And meeting them, the priest Thyotes receives the Minyae into the lands and shrines, unlocking the secrets for the guests. ELMENHORST.

Col. 822, note Ipse...., after the word ORELL., add: —

Besides these, Pythagoras in Minucius (Octavius, chap. 19), Plato, De Legibus, chap. 5, and Augustine, De Civitate Dei, book VII, chap. 5, hold that the mind is God. ELMENHORST.

Ibid., to the short note Cur in..., after the word HERALD., add: — Similarly Servius on Virgil, Aeneid VI, v. 724: Bodies, according as they are either lively or sluggish, so also make the minds: which can be proved even in one and the same body. For in a healthy body the liveliness of the mind is one thing, in a sick one more sluggish, in the insane feeble and lacking reason, as we see in frantic persons: to such a degree that when the soul has come to the body, it does not use its own nature, but is changed according to its quality. See Galen in his very elegant treatise, ὅτι τὰ τῆς ψυχῆς ἤθη ταῖς τοῦ σώματος κράσεσι ἕπεται [That the habits of the soul follow the temperaments of the body]. ELMENHORST.

Col. 825, after the note Sed Officiant... insert the following:

Plurimum quo minus habeatis [Most, whereby you may have less]. Plurimum, although it can be tolerated, nevertheless is not free from suspicion. And certainly it seems to be an imperfect gloss. Someone had perhaps noted on the margin of his book the remarkable phrase which immediately follows, plurimum habere; whence plurimum remained and was finally added to the text. And indeed the phrase plurimum (that is, plus, after the manner of Arnobius; see in this Appendix of Notes above on vol. I, p. 300, line 12. ORELLI.) and minus habere is noteworthy and transferred from the elegance of the Greeks. For they say πλεῖον ἔχειν [to have more] and μεῖον ἔχειν or ἔλαττον ἔχειν [to have less]. Arrian, book II, Dissertationes Epicteti, chap. 6: Nor be indignant if some others have more than you in those things. HERALDUS.

Col. 826, after the note Et judicare... insert the following:

Et quod levissimum multo est [And what is lightest by far]. For et quod levius multo est [and what is lighter by far]. The superlative for the comparative, as not rarely among these writers. Thus Trebellius Pollio in Triginta Tyranni, chap. 11: Now I would cause Gallienus, the most squalid of all women, to understand his father's generals. Where see Casaubon. Cf. G. J. Vossius, De Constructione, p. 382. ORELLI.

Col. 828, to the note Res patrias... after the word ORELL. add: — The laws of Numa on sacrifices, auspices, burials, etc., are preserved even to this day in the fragments of the Twelve Tables. That the books of the same king on pontifical law were found and burned by decree of the senate, when Cornelius Balbus and Baebius were consuls, Lactantius has handed down to memory, book I, chap. 22. Moreover, I read ritibus [by rites] for artibus [by arts]. For he who does not know that the noun ritus is peculiar to sacred things, and that the ritual books of the Etruscans were named thence, let him read Pompeius Festus. STEWECHIUS.

Col. 829, after the note Superfundendi... insert the following:

Eripiendae vobis fidei [Of snatching away faith from you]. Heumann conjectures that we should read eripiendae nobis fidei [of snatching away faith from us]. But the common reading is good. The sense is: You have given to them (the impostors) an opportunity of hindering you from believing, from having faith in the Christian religion. Nay more, that we must read thus is taught also by the following words, subjiciendi contemptus [of suggesting contempt], which openly regard the Gentiles, not the Christians. ORELLI.

Ibid., after the short note Inequitare... insert this one:

Quae nobis dici pronuntiarique ridetis [Which you laugh at being said and pronounced by us]. Heumann conjectures quae a nobis dici, etc. But the common reading can be tolerated, namely by a Greek construction, such as our Arnobius loves. ORELLI.

Col. 830, to the note Quam quidem..., in place of the word ORELL., add: — In place of dicere [to say] Heumann prefers docere [to teach]. But dicere is to affirm that it is, in Greek φάναι. ORELLI.

Ibid., after the short note Ad incunabula..., insert this one:

Id est ipsi nobis [That is, we ourselves to ourselves]. Heumann: ipsis nobis. ORELLI.

Col. 831, note Trabalibus... at the end, in place of the word ORELL., add: — Elmenhorst with Cruquius on Horace, book I, Ode 35, interprets clavos trabales [beam-nails] as sharp stakes driven from the lowest part of the body right up to the highest in the bodies of criminals, but without example. ORELLI.

Ibid., after the note Trabalibus..., insert the following:

Quid illi sibi volunt secretarum artium ritus [What do those rites of secret arts mean]. Below, chap. 62: Neque quod Magi spondent, commendatitias habere se preces, quibus emolitae nescio quae potestates vias faciles praebeamt ad coelum contendentibus subvolare [Nor what the Magi promise, that they have commendatory prayers, whereby I know not what powers, softened, afford easy ways to fly up for those striving towards heaven]. HERALDUS.

Ibid., after the note Quid Plato... insert the following:

Et homo prudentiae non pravae [And a man of no perverse wisdom]. Canter: parvae [small]. Badly. Namely, Arnobius opposes the true wisdom of Plato to the false or perverse wisdom of the Sophists. ORELLI.

Col. 833, after the note Quod a... insert the following ones:

Et immoderata sui opinione sublatis [And puffed up with an immoderate opinion of themselves]. This most true emendation is owed to Gelenius. Previously was read: et immoderata sibi opinione sublatis. Heraldus conjectures et immoderata sub opinione sublatis, citing the words of Arnobius adduced above in chap. 7: et in opinionem scientiae sub inflati pectoris opinione tollamur. But this example proves nothing. For there sub is not redundant (παρέλκει), but, as we have edited it, we must read subinflati as one word. Moreover, Arnobius calls their opinion immoderate (as the same Heraldus well explains) because he thinks that they extend the dignity of the soul further than was fitting. ORELLI.

Deo verum ac principi gradu proximas dignitatis [Yet next to God the Prince in degree of dignity], etc. That the soul of man is a part of the divine nature, and of the same essence with God, was taught by the Manichaeans, whom Augustine refutes in Contra Adimantum Manichaeum, chap. 22, and Contra Faustum Manichaeum, book III, chap. 6. ELMENHORST.

Ibid., note Dehonestamenta..., after the word ELMENH., add: — Dehonestamentum [dishonour, blemish] is a good word and approved by the best writers. Sallust, Historiae, book I, in the Oration of Lepidus, § 21: Fufidius, a base handmaid, the dishonour of all offices. Apuleius put inhonestamentum in his Apologia: I labour sedulously lest I admit any spot or dishonour upon myself. Cf. Philippus Carolus, who cites a cloud of examples in Animadversiones on Aulus Gellius, book II, chap. 26, p. 168. ORELLI.

Col. 834, note Aut non..., after the word Gruteri, in place of ORELL., put: — Aut non for ut non is from the correction of Heraldus. ORELLI.

Ibid., after the short note Ossibus... insert this one:

Comparili ratione [In like manner]. The very rare form comparilis for compar [like, equal] we read also in Ausonius, Eclogae II, 38:

Knows not how to form equal figures of sides. ORELLI.

Col. 835, after the note Cura illis... insert the following:

Morborum incommoditatibus [By the indispositions of diseases]. Incommoditas very often stands for disease among ecclesiastical writers, e.g. Hegesippus, De Excidio Hierosolymitano, book I, chap. 45: He was now almost yielding to the tortures of so great an indisposition. See Gronovius, Monobiblos ad Scriptores Ecclesiasticos, chap. 1, p. 15. Our Unpässlichkeit [indisposition]. ORELLI.

Col. 836, note Artificiosa..., in place of the passage: — navitate. Sed non opus, — read: — navitate with Heumann approving, but there is no need.

Col. 837, after the note Aut rerum..., insert the following:

Ex assidua reprehensione [From continual fault]. Reprehensio in this passage in an unusual sense seems to be taken of the error itself or deed worthy of reprehension, Fehlgriff, Missgriff [blunder, mistake], not of blame. The consequent for the antecedent. ORELLI.

Col. 828, to the note Suppara... in place of the word ORELL., add: — Concerning suppara Lucan speaks thus in Pharsalia II, 362:

And clinging to the top of the shoulders, narrow linen shifts gird the bared upper arms.

That the supparum was a garment of women, the Picturae Herculanenses teach us, where in vol. I, plate 22, we see a woman clad in a supparum most elegantly depicted. See the commentators there, p. 118, and vol. IV, p. 260. ORELLI.

Ibid., to the note Trabeas, in place of the word ORELL., add: — Joannes Lydus describes the trabea in De Magistratibus Romanis, book I, chap. 7, ed. Hase: Now the trabea was the ceremonial dress (la pariture) of the king alone,

as it were a distinguished robe. And it was a tunic and a semicircular mantle, which the story goes that Agathocles the tyrant of Sicily first invented. ORELLI.

Col. 839, before the note Quia grammaticam..., insert the following:

Summitati [To the summit]. Thus book I, chap. 25: Deum summitatem omnium summorum obtinentem adorare [To adore God holding the summit of all highest things]. See on this word of declining Latinity Christoph Cellarius, in Curae posteriores de Barbarismis et Idiotismis sermonis latini, p. 155. ORELLI.

Ibid., after the note Ut terrarum... insert the following:

Uniformiter [Uniformly]. Thus below, chap. 64 of this book: Qui sublimibus, infimis, servis, feminis, pueris uniformiter potestatem veniendi ad se facit [Who uniformly grants to the lofty, the lowest, slaves, women, and boys the power of coming to Him]. Cf. Cellarius, Curae posteriores de Barbarismis latinis, p. 233. ORELLI.

Ibid., note Neque divinas..., in place of the passage: — divine eruditas. ORELLI., read: — divine eruditas or even divinas, eruditas, that is, neither divine nor learned. ORELLI.

Col. 840, after the note Quod si ea..., insert the following:

Manifestum et promptum est [It is manifest and evident]. This also is from the storehouse of Lucretius, book II, 246:

For we see this to be in readiness and manifest. HERALDUS.

Col. 842, to the note Ex cinere..., after the word HERALD., add: — Cf. Pliny, Historia Naturalis, V, 16; and Broukhusius on Tibullus, II, v. 138, p. 215. ORELLI.

Col. 843, note Aevitatem, in place of the word ORELL., add: — Aevitas, ἡλικία, χρόνος [age, time]. Hence by syncope aetas. See Heraldus, Adversaria, book I, chap. 1, p. 2. ORELLI.

Col. 844, note Solifugas, at the end, in place of the word ORELL., add: — The Jena reviewer defends the common reading solifugas as an epithet of vipers, as below in book VII, chap. 16: cumque illis salamandras, natrices, viperas, solifugas [and with them salamanders, water-snakes, vipers, sun-shunning ones]. ORELLI.

Col. 845, to the note Mitra, in place of the word ORELL., add: — The mitra, as Servius teaches (on Aeneid IV, v. 215, and IX, 216), was a curved cap from which hung a covering of cheeks, which the Phrygians and Lydians used, and the Trojans imitated. Moreover, he adds that to some it seemed that the mitra belonged to harlots, and was ascribed to those to whom effeminacy was imputed as a reproach. Furthermore, it was a head-covering of women, as is clear from these words of Pliny, Historia Naturalis, book XXXV, chap. 9: Polygnotus of Thasos first painted women in bright attire, and covered their heads with parti-coloured mitres. And Isidore, Origines, book XIX, chap. 31: The mitra is a Phrygian cap protecting the head, such as is the head-ornament of consecrated women. But the pileum is of men, whereas the mitra is of women. NOURRY, p. 559. — Cf. Commentary on Picturae Herculanenses, vol. II, plate 18, p. 116; and Visconti in Museo Pio-Clementino, vol. III, p. 29. ORELLI.

Col. 846, to the note Manete, in place of the word ORELL., add: — See if you please such a towel (mantele) most elegantly depicted in Picturae Herculanenses, vol. V, plate 85; cf. the Commentary there, p. 372. ORELLI.

Ibid., to the note Mastruca, in place of the word ORELL., add: — Cf. Dempster, De Etruria Regali, vol. I, book III, chap. 54, and also H. Meyer and J. Schulze in Observationes on the Works of Winckelmann, vol. III, p. 463. ORELLI.

Col. 847, after the note Tribula, insert the following:

Vannus [Winnowing-fan]. Servius on Virgil, Georgics I, v. 166, at the words et mystica vannus Iacchi [and the mystic winnowing-fan of Iacchus], observes these things: They take the mystic winnowing-fan thus, that they call the vannus a broad wicker vessel, into which on account of its capacity the rustics themselves are wont to gather the first-fruits of the crops and perform a sacred rite to Liber and Libera. For the shape of the winnowing-fan among the ancients, somewhat different from that which rustics use today, see in Picturae Herculanenses, vol. II, plate 28 (Commentary, p. 170) and vol. V, plate 75 (p. 335). ORELLI.

Col. 848, to the note Polubrum, in place of the word ORELL., add: — A Herculanean plate has a most neat figure of Cupid pouring water with a ladle into a wash-basin (polubrum),

vol. III, no. 35, where see the Commentary, p. 168. Cf. Nourry, p. 561. ORELLI.

Ibid., to the note Radius, in place of the word ORELL., add: — See if you please a woman (perhaps the Muse Urania) carrying a rod (radius) in her right hand, and a solid sphere in her left, such as Martianus Capella describes in De Nuptiis Philologiae, book II, most neatly depicted in Picturae Herculanenses, vol. II, plate 8, where see the Commentary, pp. 50 and 51. ORELLI.

Col. 849, to the note Quid sit..., in place of the word ORELL., add: — Joseph Scaliger in his book De Re Nummaria, p. 8, thinks that Arnobius by the word dibus wished to signify a deunx or dibussis, that is, two parts of a tripartite as. The Jena reviewer defends dibus on account of the following words: bis bina, bis terna [twice two, twice three]. For my part I should prefer cubus on account of the immediately following aut dynamis, to which dibus would correspond less well. ORELLI.

Col. 851, to the note Cum altero..., after the word ORELL., add: — The author of De Differentiis Vocum: We converse (sermocinamur) when we join speech with someone. ELMENHORST.

Ibid., note Ex crateribus... Delete the note on these words and in place of it insert the following: — Arnobius looks to those words of Plato in the Timaeus: Πάλιν ἐπὶ τὸν πρότερον κρατῆρα, ἐν ᾧ τὴν τοῦ παντὸς ψυχὴν κεραννὺς ἔμισγε [Back again to the former mixing-bowl, in which He blended and mixed the soul of the universe]; which Cicero translates thus: To the former mingling, in which (God) tempering the whole mind of universal nature mixed it thoroughly. Cf. Tennemann's Geschichte der Philosophie, vol. II, p. 416 et seq.; and Annotations on chap. 52, p. 78. ORELLI.

Ibid., note Demoretur..., in place of the passage: — aere, with no sense, — read: — aerio, with no sense.

Ibid., the same: — in Curae Secundae: velut in aere, — read: — in Curae Secundae: valeat velut in aere.

Col. 855, before the note Non est... insert the following:

Quem teneant in rebus gradum [What rank they hold in things]. The Roman edition has quem teneant, etc., which Canter defends in vain. For the construction is: Quemadmodum sciunt........ quem teneant [How do they know... what rank they hold], etc. Therefore the following question marks in the text must be deleted, except that after attraxerint. ORELLI.

Ibid., to the note Desinite..., in place of the word ORELL., add: — Canter punctuates the passage thus: Desinite hominem ... adscribere ordinibus, primis cum sit inops (primis, namely bonis), da es ihm an dem erstem und hauptsächlichsten mangelt [since he lacks the first and chief thing], as in Cicero in De Claris Oratoribus, chap. 70: non tardus sententiis, non inops verbis [not slow in thoughts, not poor in words]; or if, because inops is wont to be constructed with the genitive, you prefer to take primis in the dative case: primis (namely, ordinibus) cum sit inops (da er für die ersten Classen zu arm ist [since he is too poor for the first classes]). But I prefer the common reading. ORELLI.

Col. 857, to the note Quamvis..., in place of the word HERALD., add: — Properly and philosophically also does Arnobius speak when he says indolis [of natural disposition]. Because modesty, whereby we are kept from shameful deeds, is not properly the praise of a steadfast man established with firm roots in the purpose of virtue, but rather of a well-natured youth (εὐφυοῦς) and of a disposition inclined to virtue, and is an affection (πάθος) rather than a habit (ἕξις). Aristotle teaches this, Nicomachean Ethics, book IV, last chapter. Read also if you please Plutarch, Περὶ Δυσωπίας [On Comaisance]. HERALDUS.

Ibid., to the short note Supernae... after the word ORELL. add: — Thus Arnobius below, book IV: Is it thus, I pray, among you that the eminence of supernal powers is born? ELMENHORST.

Ibid., after the same note insert the following:

Nec in alterius altera [Nor one in that of another], etc. Meursius conjectures: nec vi alterius altera [nor one by the force of another], etc. Badly. The construction is: nec in conditionis aequalitate alterius (namely, animae, which must be understood in common, ἀπὸ τοῦ κοινοῦ) altera (anima) possit vexari [nor in the equality of condition of the one soul can the other soul be harassed]. ORELLI.

Col. 859, after the note Nec in... insert the following:

Eas passivas atque interibiles invenitur [It is found that they are passible and perishable]. Should we not read: atque interibiles esse invenitur? Esse seems to have been absorbed by the last syllable of the word interibiles. For the rest, interibilis is a word of ecclesiastical Latinity, used several times by Tertullian. See Gesner in his Thesaurus. ORELLI.

Col. 861, to the note Protegimus... add: — "Some suspect that the Greeks gave the name to the Psylli of Africa from ψύλλοι, from fleas (pulices), because after the manner of fleas

they sucked out blood, namely so that they might thus heal those struck by serpents. Concerning these Celsus speaks thus in book III, chap. 27, where he treats of the bite of serpents: A man must be employed to suck out the wound, nor by Hercules do those who are called Psylli have a special science, but a boldness confirmed by practice itself." Thus Bochart in Hierozoicon, book IV, 19, vol. II, p. 477, ed. Rosenmüller. ORELLI.

Col. 862, after the note Institoribus..., insert the following:

Atque planis [And vagabond cheats]. Plani are the same as sycophants, deceitful seducers and impostors (Gaunerstreichenpack [a pack of swindlers]). Cicero, Pro Cluentio, chap. 26: This most wicked vagabond cheat, fed on judicial gain; and Horace, book I, epistle 17, v. 52:

Nor do the crossroads, once mocked, care to lift up the vagabond with a broken leg.

Cf. Aulus Gellius, book XVI, chap. 7. NOURRY, p. 561. — Glosses: planum, deceitful; from πλανᾶν [to lead astray] the Greeks also say πλάνος [impostor]. See Salmasius on Julius Capitolinus, Antoninus Philosophus, chap. 13; and Ernesti, Clavis Ciceroniana, under this word. ORELLI.

Ibid., after the note Quid non..., insert the following:

Quod eum, qui nobis spondet [Because Him who pledges to us]. The first edition most faultily has: quam cum qui nobis spondet. Meursius: cum eum, etc. Fulvius Ursinus: quin eum. Heraldus: quod eum, etc. ORELLI.

Ibid., note Vos cum...: — abieritis senodes, with no sense. Ad hanc autem, — read: — abieritis senodes, with no sense. Stewechius: abieritis senodes, that is, loosed from knots. Ad hanc autem.

Col. 863, note Si ejus...: — Meursius and Stewechius, — read: — Meursius and Stewechius with Heumann.

Col. 865, to the note Non esse... after the word ORELL., add: — But the heresy of Carpocrates, which in part was compounded out of those earlier ones, and in part had its own peculiar monsters, Arnobius seems chiefly to have followed. This is manifest and evident from Tertullian, De Praescriptione, chap. 48: Furthermore Carpocrates brought forward this sect. He says that there is one principal power in the upper regions; that from this were produced angels and powers: which, being far distant from the upper powers, founded this world in the lower regions; that Christ was not born of the Virgin Mary, but begotten of the seed of Joseph as a man only, doubtless better than the rest in the cultivation of justice and integrity of life; that He suffered among the Jews, and His soul alone was received in heaven, because it was firmer and stronger than the rest: from which he inferred, with the salvation of souls alone retained, no resurrections of the body. This therefore Arnobius had received from the Carpocratians, Marcionites, and other heretics of that kind. Moreover, Seleucus also and Hermias and afterwards the Messalians attributed the creation of souls to angels. See Philastrius. HERALDUS.

Col. 868, to the note Desultores... in place of the word ORELL., add: — Desultores [vaulters on horses], in Greek κέλητες, whose arts Homer already described in most elegant verses, Iliad XV, 679. Cf. also Livy, XLIII, chap. 29; and Suetonius, Caesar, chap. 39. The Picturae Herculanenses also show the image of such a vaulter, vol. III, plate 24. See the Commentary there, p. 229 seq., and Nourry, p. 554. ORELLI.

Ibid., to the note Funiambulos, in place of the word ORELL., add: — Concerning rope-dancers Manilius writes most elegantly in Astronomica, book V:

And if perchance in mind he rises to some arts, he will give his zeal to precipitous feats, and will surpass talent by peril: or daring slender steps without a boundary, he plants sure footsteps along stretched ropes, and practising a path of the sky will lose his footsteps.

Where see Scaliger, p. 421, ed. Boecler. For the rest, on the arts of rope-dancers, tumblers, and other men of that kind, consult if you please the Commentary on Picturae Herculanenses, vol. III, plate 32, exhibiting two rope-dancers wearing broad-brimmed hats and standing upon a rope, p. 158 et seq. ORELLI.

Col. 870, to the note Quid fullones..., after the words ELMENH. and ORELL., add: — Juvenal, Satire VII, v. 224 seqq.:

Because from the middle hour of the night you sat where no smith would sit, where no one would sit who teaches how to card wool with slanting iron.

That is, a wool-worker (lanarius), as the ancient scholiast interprets it. HERALDUS.

Ibid., to the note Phrygiones, in place of the word ORELL., add: — See below in Corrigenda et Addenda, p. 463. Cf. Commentary on Picturae Herculanenses, vol. V, plate 68, p. 303, and above all Salmasius on Flavius Vopiscus, Carinus, chap. 20, Historia Augusta, vol. II, p. 850 et seq. ORELLI.

Col. 871, after the note Exugerent... insert the following:

Proluvie linerent et madidarent se sua [Would smear and drench themselves with their own filth]. Glosses: Proluvies... κοιλίας ὑπερέκτρωσις [excessive discharge of the belly]. Below, book VI, chap. 16: In quascumque se detulerit deonerati proluvies podicis [Into whatever parts the discharge of the unburdened fundament has carried itself]. Virgil, Aeneid III, 217:

Maidenly are the faces of the birds, most foul the discharge of their belly. HERALDUS.

Ibid., note Ut ad...: — Some (Meursius) wish vocibus to be read. But the common reading, — read: — Some wish to read: Meursius vocibus [by voices], Heumann nutibus [by nods]. But the common reading.

Col. 873, after the note Rubigine..., insert the following:

Vi famis humanis cadaveribus incubarent [By the force of famine would fall upon human corpses]. Petronius, Satyricon, chap. 141: The Saguntines, hard pressed by Hannibal, ate human flesh, nor did they wait for an inheritance. The people of Petelia did the same in extreme famine.... When Numantia was captured by Scipio, mothers were found holding in their bosom the half-eaten bodies of their own children. Cf. Seneca, Controversiae, book IV, 27, and Juvenal, Satire 15, and the interpreters there. ORELLI.

Col. 876, to the note In gratiam... add these words:

Let it be permitted to transcribe to the same effect the most elegant passage of Prudentius, Contra Symmachum, book II, v. 189 et seqq. (concerning a Vestal virgin watching gladiatorial games):

Thence to the tiers of the theatre goes Kindly Modesty, and Piety unstained by blood, to behold with sacred eyes the bloody encounters of men, and deaths and wounds sold for keep. She sits conspicuous in the venerable trappings of fillets, and enjoys the trainers of gladiators. O tender and gentle soul! She rises at the blows; and as often as the victor plunges the steel into a throat, she says he is her darling, and with turned thumb the modest virgin orders the breast of the fallen man to be rent open, lest any part of life lie hidden in the deep vitals, while the pursuer quivers with the sword pressed deeper in.

Cf. Cyprian, Epistle 2, to Donatus. ELMENHORST.

Col. 878, to the note Vigorem... in place of the word ORELL., add: — Exponere for deponere [to lay aside] is most frequent in ecclesiastical writers and in our Arnobius. See Annotations on book IV, chap. 21, p. 221. ORELLI.

Col. 879, to the note Ut spirulas, add these words:

In an emblem of the Picturae Herculanenses, vol. V, plate 14, the commentators seemed to themselves to recognize a good sausage (botulus), and on p. 383 they derive the word botulus from botones, that is, mounds raised by heaped-up earth (Glosses of the Agrimensores in Rigault), as if botonuli. Apicius teaches us the method of making botuli or botelli in De Arte Coquinaria, book II, chap. 3: You shall make a sausage thus: with hard-boiled egg-yolks and chopped pine-nuts you shall add onion, chopped leek, mix raw broth (namely, with pulp well pounded and rubbed, which must be repeated from the preceding paragraph on womb-sausage), crushed pepper, and thus stuff the intestine, add garum and wine, and thus cook it; where see Hummelberg, p. 65, ed. Jansson. ORELLI.

Ibid., note Catillamenta..., after the words: — from licking dishes (Tellerlecker), — add: — Mazzocchi on Picturae Herculanenses, vol. V, p. 382, prefers castellamenta and compares it with those little castles which boys at play build with three nuts below and one placed above

(we Swiss call it ein Hoc Nüsse, Italian castelletto).

Ibid., in the same note, at the end, in place of the word ORELL., add: — Apicius, loc. cit.: The making of Lucanian sausages... pepper, cumin, savory, rue, parsley, seasoning, laurel-berries, and garum are ground, and well-pounded pulp is mixed in, so that it is rubbed well once more with the pounded mixture itself, with garum mixed in, whole pepper, abundant fat, and pine-nuts; you shall stuff an intestine drawn out very thin, and thus it is hung up in the smoke. Cf. Nourry, p. 558, and Rader on Martial, book XIII, epigram 35, p. 859. ORELLI.

Col. 881, to the note Scabillorum... in place of the word ORELL., add: — Cf. Le Pitture antiche di Ercolano, vol. IV, plate 13, p. 62, and I Bronzi di Ercolano, vol. II, plate 41, p. 155. ORELLI.

Col. 882, to the note Sambucistriae..., in place of the word ORELL., add: — Livy also joins these together, who after the defeat of Antiochus, king of Syria, commonly called the Great, says in book XXXIX, chap. 7: For the origin of foreign luxury was brought into the City by the Asiatic army... then female harpists and sambuca-players and banquet-entertainments of games. Where Döring says that the sambuca was an instrument almost similar both in shape and in use to that which among us is called Harfe [harp]. Cf. Spanheim on Callimachus, Hymn to Delos, v. 253 (p. 541, ed. Ernesti) and the Commentators on Picturae Herculanenses, who dispute most learnedly concerning these and other similar musical instruments, vol. II, plate 6, pp. 35-38. ORELLI.

Col. 885, note Ut ferarum..., at the end: — De Idololatria, book IV, chap. 96, p. 599. ORELLI., — read: — De Idololatria, book IV, chap. 46, p. 599, and the distinguished Schneider, who most diligently collected the testimonies of ancient and modern physicians concerning blister-beetles (cantharides) and their poison, on Nicander, Alexipharmaca, v. 115, p. 114 et seqq. ORELLI.

Col. 887, to the note Non enim..., after the word ELMENH., add: — The words of Jerome, loc. cit., are: But if they do not think that the small things belong to the same creators to whom the great things also belong, they ought according to Valentinus, Marcion, and Apelles to introduce for me one creator of the ant, worms, gnats, and locusts, and another of heaven, earth, sea, and angels. BOCHART, Hierozoicon, book IV, chap. 6, vol. II, p. 325, ed. Rosenmüller.

Col. 888, after the note Et obtinere... add the following:

Tam vana [So vain], that is, of no use. ORELLI.

Col. 889, note Scaevitate...: — See above on book I. ORELLI. — read: — See above on book I, chap. 22. Stewechius prefers: Servitute innumerabili vitiorum [By an innumerable servitude of vices]. ORELLI.

Ibid., after the note Scaevitate... insert the following:

Audaces, temerarios, praecipites, caecos [Bold, rash, headlong, blind]. Arnobius here after his manner heaps up several expressions, which although they seem to signify one and the same thing, nevertheless differ in some way, and each has certain special properties attached to it which are not in the rest. Boldness (audacia) is the fountain and head of rashness (temeritas); for from the fact that someone is undaunted towards perils and a little bolder, is born rashness, that is, προπέτεια [headlong haste], as the glosses of the ancients rightly interpret it, which also has blindness attached to it, whence Arnobius well joins temerarios, praecipites, caecos. For when we are borne headlong somewhere, we cannot fix the gaze of our eyes, so that on that account we see some things imperfectly, and others we do not even see at all. Wherefore Seneca the Tragedian also pronounced rashness blind in Agamemnon, v. 145. HERALDUS. Thus we also say: Kur verwegen, blind und tolldreist [Bold, rash, blind and madly daring]. ORELLI.

Ibid., after the short note Invalidos... insert the following:

Generositas principalis [Princely nobleness], that is, original. HEUMANN. Nay rather, proceeding from God, the Prince of all things, as Heraldus well explains. See the following note. Thus below, chap. 64: Aut ab indulgentia principali quemquam repellit [Or repels anyone from His princely indulgence]. ORELLI.

Col. 894, after the note Cumque... insert the following:

Cujus animam fecerat universitatis istius [Of which he had made the soul of that universe]. Meursius, p. 75, thinks these words mutilated. But all things cohere most excellently. The sense is: he (Plato) did not wish the souls of the human race to be of the same pureness

of mixture (or of pure mixture), of which pureness he had made (or had taught to be in his Timaeus) the soul of that universe (or the soul of the world). ORELLI.

Col. 895, before the note Parvarum... add the following:

LIII. — Utpote a rebus non principalibus editas [Inasmuch as they were brought forth by non-principal things]. The various opinions of diverse Gnostics concerning the origin of souls, which Arnobius follows in this whole disputation, Tertullian has reduced to a brief compendium in his book De Anima, chap. 23, which passage, since it sheds light upon our writer, let it be permitted to transcribe here in full. "Some," says he, "believe that men came down from the heavens, with as great a persuasion as that with which they promise that they will undoubtedly return thither; as Saturninus, the disciple of Simonian Menander, introduced, affirming that man was made by angels, at first a futile and feeble and unstable work, quivering upon the earth like a worm because strength to stand firm was lacking, and afterwards out of the mercy of the supreme power, after whose likeness, though not fully beheld, he had been rashly fashioned, obtained a little spark of life, which roused him up and raised him erect and animated him with constancy, and after the departure of life will carry him back to the womb-stock. Moreover Carpocrates also claims so much for himself from the upper regions that his disciples already both make their own souls equal even to Christ, to say nothing of the apostles, and when they wish prefer them, as having conceived them from time to time from the sublime power that looks down upon the world-ruling principalities. Apelles relates that souls were enticed by earthly meats down from the supercelestial abodes by the fiery angel, the God of Israel and ours, who thereupon moulded sinful flesh around them. The swarm of Valentinus poured the seed of Sophia into the soul, through which they recognize the histories and Milesian tales of their aeons from the images of visible things. I grieve in good faith that Plato has been made the spice-dealer of all heretics, etc." See Pamelius there. ORELLI.

Col. 896, after the note Mali... insert the following:

Nesciente, ignaro, ac nescio [Unwitting, ignorant, and unknowing]. I should prefer insciente, since nescio follows. ORELLI.

Ibid., after the short note Puncta... insert this one:

Uritur et laceratur [Is burned and torn]. See the note on book I, chap. 3, vol. I, p. 284. In place of laceratur Stewechius prefers lancinatur [is mangled]. ORELLI.

Col. 897, to the note Quam sine... after the word ORELL., add: — Do I read? Nay rather, to remain more in the bounds of nescience and ignorance than to know how to say that nothing happens beyond the will of God. MEURSIUS, p. 75.

Col. 899, note Aut nulla...: — ut nulla, — read: — at nulla.

Col. 900, before the short note Mundus... insert this one:

LVIII. — Quae causa hominem finxerit [What cause fashioned man]. Meursius, p. 76, prefers qua causa [from what cause]. Badly. Quae causa is equivalent to what author, founder. ORELLI.

Col. 903, after the note Quid venas... insert the following ones:

Oculis nos illuminare [To give light to us by the eyes]. Heumann: illuminari [that we are given light]. Most excellently. ORELLI.

Ad periculum caecitatis [At the peril of blindness]. The same Heumann: ob periculum [on account of the peril]. ORELLI.

Col. 906, note Sapor...: — sensu. Equidem autem Heraldo, — read: — sensu, whence Stewechius more boldly reshaped the whole passage thus: Ipsa deinde haec quid sint, sapor, odor, idem sapor, et caeterae qualitatum distantiae quibus ex rationibus ducantur [Then what these things themselves are, taste, smell, the same taste, and from what principles the remaining differences of qualities are derived]. For my part, however, with Heraldus.

Col. 907, after the note Auras... insert the following:

Rebus enim ex omnibus, quas augustae continet divinitatis obscuritas [For out of all things which the obscurity of august divinity contains]. If the reading is true, the sense will be: out of all things which august divinity keeps wrapped in darkness (or obscurities), (von allen den Dingen, welche das erhabenste Wesen den Sterblichen verborgen halt, in Dunkelheit hullt [of all the things which the most sublime Being keeps hidden from mortals, wraps in darkness]). Yet I think we should read: Rebus enim ex omnibus, quas angustae continet divinationis obscuritas [For out of all things which the obscurity of narrow divination contains]; in this sense: out of all things which our narrow reason (that is, circumscribed by tight limits), divining rather than perceiving the truth, is able to grasp. But let more learned men judge. ORELLI.

Col. 909, after the note Qui longae vas... insert this one:

Ut alii praestare id quod ipsi sunt valeant [That they may be able to impart to another that which they themselves are]. This most true correction is owed to Stewechius. Previously: ut alii praestare vel quod ipsi sunt, etc., with no sense. ORELLI.

Col. 910, short note Deponite...: — exponite, from the manuscript. ORELLI. — read: — exponite, from the manuscript, which, with Canter also approving, ought to have been received. See on book IV, chap. 21, the words: ut fletam exponeret ineptissime tractum. ORELLI.

Col. 911, after the note Si aut... add the following:

Quid est enim tam injustum [For what is so unjust], etc. Horace in Ars Poetica, v. 467:

He who saves a man against his will does the same as one killing him. ELMENHORST.

Col. 914, after the short note Constiterit, insert this one:

Laetius [More joyfully]. Heumann: lectius [more choicely]. Not badly. ORELLI.

Col. 919, after the note Sacras... insert the following:

Et simulacris deorum [And with images of the gods]. Namely, of those under whose guardianship without doubt were either the sacred tables or others, at which the pagans reclined after first invoking the gods. Now is not one of these gods he of whom Statius sings in Silvae IV, 6, v. 32:

. . . the genius and guardian of the chaste table.

And a little after, v. 50:

. . . the Pellaean ruler will hold him, a venerable deity to joyful tables.

Truly the pagans afterwards rejected these things as old wives' superstitions. NOURRY, p. 317.

Col. 920, to the note Matres...., after the words ELMENH. and ORELL. — add: — Moreover, that women not only of the lowest or middle, but even of the first rank, and not only in the times of the nascent republic, but even of the republic yielding to the rule of one man, were trained thus, we learn from Suetonius, who in chap. 64 relates these things of Augustus: He trained his daughter and granddaughters in such a way that he even accustomed them to wool-spinning, and forbade them to say or do anything except openly and such as might be entered in the daily journals. Likewise chap. 73: He scarcely used any other raiment than home-spun, made by his wife and daughter and granddaughters. NOURRY, p. 318. — Cf. Philippus Carolus, Animadversiones on Quintus Curtius, p. 613. ORELLI.

Col. 921, to the note Potionibus, after the word ORELL., add: — Valerius Maximus gives the cause of the prohibition of wine in book II, namely lest they should slip into some disgrace, because the next step from Father Liber of intemperance is wont to be to unpermitted Venus. For the rest, see Philippus Carolus, who has much on this matter in Animadversiones on Aulus Gellius, book X, chap. 23, p. 435 et seq. Athenaeus, Deipnosophistae, book X, chap. 13, relates that wine was forbidden to women because when Hercules asked for a drink a woman handed him water instead of wine. ORELLI.

Ibid., before the note Nonne sub... insert the following:

LXVIII. — In Albano antiquitus monte [Of old on the Alban Mount], etc. Namely, Livy relates in book I, chap. 31, that under Servius Tullius, king of the Romans, it rained stones on the Alban Mount, and then, he says, they seemed to hear a mighty voice from the grove on the topmost summit, that the Albans should perform the sacred rites after their ancestral custom, which, as if the gods also had been left behind together with their fatherland, they had given over to oblivion. The same author, book V, chap. 52, introduces Camillus speaking these words to the Romans: See what a difference there is between us and our ancestors. They left to us certain sacred rites to be performed on the Alban Mount and at Lavinium. We read it handed down in writing also by Dionysius of Halicarnassus, book IV, p. 250, that in order that the treaty struck by Tarquin with the Volscians and Hernicans might be perpetual, it was decreed by the unanimous consent of all that festivals should be celebrated yearly on a high mountain overlooking Alba, where sacred rites should be performed to Jupiter Latiaris, and as the common victim of all a bull should be slain. Now does not Arnobius hint that this bull was white and complain of the alteration of this rite? NOURRY, p. 318 seq. — The power of rendering oxen snow-white out of reddish ones is attributed to the Clitumnus, a river of the Faliscans, by Propertius, book II, elegy 19, and Pliny, Historia Naturalis, book II, chap. 3; and when this virtue vanished, Dausqueius thinks that reddish bulls began to be sacrificed, on Silius Italicus, book VIII, p. 359. ORELLI.

Ibid., to the note Et hunc..., after the word ORELL., add: — Macrobius, loc. cit., uncovers and explains this whole fraud in these words: "When for a long time they believed that they appeased Dis with human heads and Saturn with victims of men, on account of an oracle in which was:

And send heads to Hades and a man (or light) to the Father.

They say that Hercules afterwards, returning through Italy with the cattle of Geryon, persuaded their descendants to exchange inauspicious sacrifices for auspicious ones, bringing to Dis not the heads of men, but little masks skilfully fashioned after the human likeness, and honouring the altars of Saturn not by slaughtering men, but by kindled lights, because φῶτα signifies not only a man, but also lights: thence began the custom of sending wax tapers to and fro during the Saturnalia." NOURRY, p. 319.

Col. 923, after the note Theutin... insert the following:

Tibicinem [Prop]. Tibicen, as Paulus testifies (in Festus, under tibicines), is sometimes taken for a pillar or support whereby some building or house or something else is propped up. And certainly in that sense Juvenal said, Satire III, v. 203:

We inhabit a city propped up by a slender prop.

Ovid also, Fasti IV, v. 695:

She was just now sweeping the farmhouse standing by a prop.

NOURRY, p. 321. — Glosses: ... tibicines... ἀντηρίδες, δοκοί [buttresses, beams]. Festus sets forth the cause of the name: from the likeness of flute-players, for just as they support those singing, so those props support buildings. Cf. Commentary on Picturae Herculanenses, vol. V, plate 70, p. 314, and Heraldus in Adversaria, book I, chap. 8, p. 43. ORELLI.

Col. 926, to the note Quis picum... after the word ORELL., add: — Concerning these Virgil sang in most elegant verses, Aeneid VII, v. 45 et seqq.:

. . . . . . King Latinus, now aged, was calmly ruling the fields and cities in long peace. Him we hear to have been begotten of Faunus and the Laurentine nymph Marica; Picus was father to Faunus, and he traces his parent to you, O Saturn: you are the remotest founder of their blood.

Col. 927, after the note Vultis... insert the following:

Trecenti ergo sunt pleni et sexaginta post hos anni [There are therefore three hundred and sixty full years after these]. This interval of time in the Chronicle of Eusebius is contracted much more in these words (at the year 838): The first king of the Romans after the capture of Troy was Aeneas. Before him Janus, Saturn, Picus, and Faunus reigned about 150 years, namely fewer by at least as many years as Arnobius gratuitously conceded to the Gentiles. Concerning these first kings of the Latins see if you please Dionysius of Halicarnassus, Antiquitates, book I, pp. 24 and 34; Lactantius, book I, chap. 22; Augustine, book XVIII, chap. 15, and others. NOURRY, p. 312.

Ibid., after the note Aeneae... insert the following:

Albani oppidi conditoris [Founder of the town of Alba]. The hitherto unknown history of the kings of ancient Latium from Aeneas right down to Amulius has very recently received light from a notable fragment of the Chronicle of Eusebius, which is extant in full in an Armenian codex preserved at Milan in the Ambrosian Library, and which, translated into Latin as a foretaste of a most desired work, along with several other pieces, the most learned Angelo Mai published in the book entitled: Philonis Judaei, Porphyrii Philosophi et Eusebii Pamphili Opera inedita, Milan, 1816, in octavo. Which fragment, since it consists of only a few sheets, let it be permitted to transcribe here in full, pp. 65-69.

On the Founding of Rome.

"There is the greatest controversy concerning the founding of the City, namely concerning the time and its founders, and, as seems to me, no historian has handed down the matter well enough. Since these things are ascertained, let it suffice to have hinted at them. However, Cephalion of Gergesa (read Gergitha), an eminent writer and man, says that in the second generation after the Trojan war the City was built by those who survived safe from Ilium and joined themselves as companions to Aeneas, etc."

Four pages, whose publication we await in the complete work. From Book VII of Diodorus on the Origin of the Ancient Romans.

"Several historians have supposed that the Romuli (that is, Romulus and Remus, who founded Rome) were born of the daughter of Aeneas. But that is far removed from the truth: for a huge series of years intervenes between the reigns of Aeneas and of Romulus, by whom Rome was founded in the second year of the seventh Olympiad. Wherefore the building of the city is later than the Trojan war by more than 433 years. For Aeneas in the third year after the capture of Troy occupied the kingdom of the Latins, which he also held for three years, until he was taken away from the sight of men and obtained divine honours. His son Ascanius, who succeeded to his rule, founded Alba, which is now called Longa: and he gave the name to that city from the river, which was then called Alba, and is now the Tiber.

"But as far as pertains to the name of that city, Fabius, the writer of Roman history, devises other fables. An oracle, he says, was uttered to Aeneas, that some quadruped would point out to him beforehand the place for founding a city. Now when by chance Aeneas was bringing a pregnant white sow to sacrifice, she slipped from the hands of the sacrificer and escaped in flight to a certain hill, and there brought forth thirty young. Then Aeneas, struck with admiration and zealous to fulfil the oracle, resolved to found a city in that place: but in his sleep he was deterred from that undertaking and warned that after thirty years, namely according to the number of the litter, he should build the city. Therefore Aeneas abstained from peopling the city with citizens."

"When Aeneas was taken from life, Ascanius, his son and heir to the kingdom, thirty years afterwards occupied the hill with buildings, and gave the name to the city of Alba from the colour of the sow. For the Latins in their tongue call album what we call λευκόν [white]. He added also the name Longa, because it was very small in breadth, but stretched out to an excessive length. He (Fabius) says besides that Alba was chosen by Ascanius as the seat for his kingdom, and that many neighbouring peoples were destroyed by him. Having accomplished these exploits well, Ascanius became famous, and died in the 38th year of his reign."

"When Ascanius had met his fate, a tumult of the people arose on account of two rivals contending to seize the kingdom. For both Julius, son of Ascanius, claimed his father's rule for himself, and Silvius, brother of Ascanius, begotten of Aeneas and Silvia, previously wife of Latinus, aspired to the same kingdom. (Namely, when Aeneas died, Ascanius had cast out into the mountains the boy, whom he desired to destroy; yet he was reared there by shepherds, and therefore obtained the name of Silvius from the name of the place.) At length, after very much wrangling of the factions, Silvius obtained the kingdom by the vote of the common people. Julius, cast down from the hope of sovereign rule, was nevertheless honoured with the dignity of the supreme pontificate, and was second to the king. From him they say the Julian gens was propagated, which survives at Rome even to this day.

"King Silvius did nothing memorable, and died in the 49th year of his reign. His son Aeneas succeeded him, to whom the surname Silvius was given: and he ruled for more than 30 years. Afterwards reigned Latinus, who was likewise called Silvius, for 50 years. He became famous through very many exploits and battles fought. He both destroyed the adjacent towns and founded 18 ancient cities of the Latins, namely Tibur, Praeneste, Gabii, Tusculum, Cora, Pometia (Armenian Codex: Comedia), Lanuvium, Labicum, Scaptia, Satricum, Aricia, Tellenae, Crustumerium, Caenina, Fregellae, Cameria, Medullia, Boila, which others call Bola. (Cf. Virgil, Aeneid VI, 768 et seqq.) When Latinus died, Alba Silvius, begotten of him, was made king, who held the kingdom for 38 years. Next Capetus Silvius for 26 years, whom Capys succeeded for 28 years. Presently Calpetus, his son, for 13 years. Then his son Tiberinus for 8 years. He attacked the Tyrrhenians in arms, and when he was leading his army across the river Alba, he was drowned, and by that mishap the name Tiberinus was given to the river. Next Agrippa ruled over the Latins for 41 years. Then Aulus Silvius for 19 years. He is said to have been so puffed up with pride that he even opposed Jupiter himself

and threatened him. And indeed once at the season of fruits, when huge thunderclaps were often uttered, he ordered all his soldiers together at the nod of one man to beat their shields with their swords, so that forsooth the crash of the thunderclaps might be surpassed thereby. Therefore the gods did not suffer his pride to go unpunished, and he perished by thunderbolts, plunged with his whole house into the Alban Lake. As a proof of the matter the Roman dwellers by the lake still point out a column projecting from the surface of the waters at that place where the royal family was plunged. (See Dionysius of Halicarnassus, Antiquitates I, 71, who calls that king Agrippa, Allades, or Allodius according to the variety of readings. Cf. also Syncellus, p. 185, ed. Goar.) Aventinus followed him, who reigned 37 years. Defeated in a war of the suburban peoples, he was forced to flee to the Aventine hill, which forsooth then first drew that name from him. Next Proca Silvius was appointed to the rule for 13 years; when he died, Amulius, his younger son, seized the tyranny, while Numitor, his elder brother, was travelling far abroad. This Amulius reigned for more than 43 years, until he was slain by Romulus and Remus, who founded Rome." Thus Eusebius. There reigned therefore at Alba:

Ascanius 37 years; Silvius 49; Aeneas Silvius 30; Latinus 50; Alba Silvius 38; Capetus Silvius 26; Capys 28; Calpetus 13; Tiberinus 8; Agrippa 41; Aulus Silvius 19; Aventinus 37; Proca Silvius 13; Amulius 43; total 432.

Which somewhat exceeds the computation of Arnobius. ORELLI.

Col. 929, to the note Quid? vos..., in place of the word ORELL., add: — Cf. H. Meyer and J. Schulze, Anmerkungen zu Winckelmanns Geschichte der Kunst, Book II, no. 399, Werke Winckelmanns, vol. III, p. 349. ORELLI.

Col. 930, to the note Apollinis... in place of the word ORELL., add: — Cf. Aulus Gellius, XIII, 22; Vossius, De Idololatria I, 12; Gutherius, De Veteri Jure Pontificio I, 20; Brissonius, De Formulis I, 105; and Commentary on Picturae Herculanenses, vol. IV, plate 17, p. 84. The Indigitamenta were therefore the Ritual Books which Numa Pompilius had taken from the Etruscans, in which, as Festus says, it was prescribed by what rite cities should be founded, altars and temples consecrated, with what sanctity walls, by what law gates, and in what manner tribes and centuries should be distributed, etc. ORELLI.

Col. 933, after the note Cum ergo..., insert the following:

Perquiramus et nos contra [Let us also inquire on the other hand], etc. Augustine, De Civitate Dei, book I, chap. 29: Let the pagans, who insult the probity of Christians and say to them, when perchance they have fallen into some temporal evils, "Where is your God?", say themselves where their own gods are when they suffer such things, for the avoiding of which they either worship them or contend that they ought to be worshipped. ELMENHORST.

Ibid., to the note Acerras... in place of the word ORELL., add: — And now I incline to the latter explanation concerning an incense-casket. Nor is anything to be changed. Conficiatis, that is, consumatis (warum ihr alle eure Weyhrauehkastchen auf die vollen altare ausschuttet, ausleert [why you pour out, empty all your incense-caskets upon the full altars]). In a Herculanean painting, vol. II, plate 33, is seen a woman carrying an acerra, that is, an incense-casket, with laurel. See the most learned commentators there, p. 197, and Visconti in Museo Pio-Clementino, vol. IV, p. 5. ORELLI.

Col. 934, after the note Amissionem... insert the following:

Sublatis ingenuitatibus [With statuses of free birth taken away]. Ingenuitas among the Romans belonged to those who were born of free parents: hence

the right of free birth (jus ingenuitatis), the signs of which were in men the plain toga (toga pura), in boys the bulla and the bordered toga (toga praetexta): for a free-born man was a citizen with the fullest right. Cicero, In Verrem I, chap. 58: For that attire moved no one, which custom and the right of free birth gave him, namely the toga praetexta. Cf. Sigonius, De Antiquo Jure Populi Romani I, chap. 6, vol. I, p. 75, Leipzig ed. ORELLI.

BOOK THE THIRD.

Col. 937, before the first note put the following:

I. — Jam dudum quidem criminibus his omnibus, maledictionibus potius [Long since indeed to all these charges, or rather revilings]. He calls crimina accusations, which can stand without revilings and insults. Since therefore the charges of the Gentiles were not simple and bare accusations, but steeped in all the gall of bitterness, on that account he adds maledictionibus potius [or rather revilings]. Similar are those words of Origen, Contra Celsum, book III: These things therefore sufficed also against the revilings rather than accusations of Celsus. HERALDUS.

Col. 939, before the short note Ad fidem... insert this one:

Aut eo esse comprobabitur vera [Or will thereby be proved true]. Aut, that is, neque understood in common (ἀπὸ τοῦ κοινοῦ). HEUMANN in the margin. — Thus Cicero, Ad Familiares II, last epistle: They neither signified whence nor on what day the letters were sent, nor at what time I should expect you. ORELLI.

Ibid., after the same short note add the following:

Consensionis unitae [Of united agreement]. Unire, unitus, words of ecclesiastical Latinity. In the age of Nero they were not yet in use, except in the circles of philosophers. Seneca, Quaestiones Naturales, book II, chap. 2: I could not extricate myself if I had wished to use the language of philosophers, so as to say united bodies (unita corpora). See Cellarius, De Barbarismis linguae latinae, p. 148, and in the Addenda, p. 156. In our author nothing is more frequent. ORELLI.

Ibid., after the note Possumus... insert the following:

Divinorum omnium quaecumque sunt [Of all divine beings, whatsoever they are]. Heumann conjectures quicumque, taking the word divinorum in the masculine gender. But Arnobius uses it in the same sense for diis in book VI, chap. 3, cui debent divina nobiscum [to Whom divine beings along with us owe], which I could now wish had not been changed by me into dii una nobiscum. ORELLI.

Col. 941, note An haec..., after the words: — But the emendation of Meursius is uniquely true, — add: — Heumann conjectures an ipsi haec sibi (that is, to the gods themselves, namely) diebus imposueritis lustricis [whether you yourselves imposed these names upon them on purification days]. Badly. ORELLI.

Col. 944, after the note Neque... add the short note:

Quinam isti sunt divi [Who those gods are]. Heumann: sint, well. ORELLI.

Col. 945, to the short note Verborum... add: — Heumann: luculentia. But nothing is to be changed. See Corrigenda et Addenda, p. 466. ORELLI.

Ibid., last note: — De hoc. That is, on account of this, as often. See, — read: — Ab hoc, that is, on account of this, as often (Heumann conjectures ob hoc). See.

Col. 946, note Erroris...: — dictave, — read: — dictare.

Ibid., after the note Erroris... insert the following:

VIII. — Pronuntiamus genere masculino [We pronounce in the masculine gender]. Jerome to Pope Damasus, Epistle 143: Nor must it be thought that there is sex in the powers of God, since even the Holy Spirit Himself according to the idioms of the Hebrew tongue is uttered in the feminine gender, RUHA; of the Greek in the neuter, τὸ πνεῦμα; of the Latin in the masculine gender, spiritus. From which it is to be understood that when disputation is held concerning higher beings, and something masculine or feminine is put, sex is not so much signified as the idiom of the language sounds: since God Himself, invisible and incorruptible, in almost all languages is expressed in the masculine gender, whereas sex does not fall upon Him. ELMENHORST.

Ibid., note Nam consuestis... after the middle: — and in the solemn words of the Roman people. For the rest, — read: — and in the solemn words of the Roman people, and also Philippus Carolus, Animadversiones on Aulus Gellius, loc. cit., p. 171 et seqq., who has much on this matter. For the rest.

Col. 949, to the short note Aboriri... after the word ORELL., add: — Papias: aboriri... to be ill-born. Nonius: aboriatur, miscarries... Varro: ...wine which has been grown there in a certain place, if a pregnant woman drinks it, it comes to pass that she miscarries. ELMENHORST.

Col. 950, to the note Hespontiacum, after the word ORELL., add: — Etymologicum Magnum, under the word: Abarnis, a city of Lampsacus. And it was named from such a cause: Aphrodite, having fallen in love with Dionysus, lay with him; and when he withdrew to Media (read India, as the Scholiast of Apollonius has it), she was married to Adonis. Afterwards, when Dionysus returned, Aphrodite wove a crown and met him; but she begged off from following him because she was already married; and withdrawing to Lampsacus, she wished to destroy the child she was carrying by him. But Hera, moved with jealousy, touched her belly with a bewitched hand, and caused her to bring forth a boy, who was named Priapus, unshapely and with huge genitals; and Aphrodite herself disowned (ἀπαρνηθῆναι) him; and from this it was called Aparnis, and by interchange of the letter, Abarnis. The Scholiast on Apollonius Rhodius, I, 932, has the same things in almost the same words. Cf. Zoëga, who most learnedly illustrates this base fable in the book entitled Li Bassirilievi antichi di Roma, vol. II, plate 80, p. 165 et seqq. ORELLI.

Col. 951, to the note Tortari, in place of the word ORELL., add: — Heumann conjectures plorare [to weep]. Badly. ORELLI.

Col. 953, after the note Aut si... insert the following:

Coagmenta [Joints]. Nonius must be emended under this word: Coagmenta is the name given to close joinings and framings (compares, read compages) from cogendo [forcing together], that is, binding tight. MEURSIUS, p. 93.

Col. 955, to the note Cum arteriis, in place of the word ORELL., add: — Heumann: Spiralibus [breathing-tubes]. Badly. ORELLI.

Col. 956, to the note Cilunculos, in place of the word ORELL., add: — Cf. Dausqueius on Silius Italicus, p. 2, who prefers silunculos and compares it with the word Σιμιχίδας in Theocritus: which however rather suits those whom a little after Arnobius calls illos resimis naribus [those with upturned nostrils]. ORELLI.

Col. 963, to the note Caeteri, after the word HERALD., add: — Heumann construes: Caeteri enim dii non sunt (divini) [For the rest of the gods are not divine], which must be repeated from what precedes. ORELLI.

Col. 964, to the note Sunt in... in place of the word ORELL., add: — Andreas Cirino in his Commentatio de Urbe Roma, chap. 24, inserted in Sallengre's Novus Thesaurus Antiquitatum Romanarum, vol. II, p. 266, thinks either that Caspar Barth's conjecture in sidereis sedibus [in starry abodes] should be received, or that we should read: in sidereis sedibus, montibus silvae (after the manner of Arnobius, who is wont to omit the conjunction), observing these things: "Indeed he follows the opinion of Anaxagoras and Democritus, who, as Plutarch testifies in De Facie in Orbe Lunae and in Placita Philosophorum, taught that the moon is a fiery firmament which contains in itself plains, mountains, and valleys. Heraclitus thought it a dark earth covered with a cloud; Philolaus with the Pythagoreans babbles similar things. Perhaps they point out symbolic emblems of virtues placed in the summit of the heavens, and since Orion excels among the constellations, the hunter and the hare showed this abode to hunters as the goal of illustrious labours and immortal glory." ORELLI.

Ibid., to the note Ut difficiles, in place of the word ORELL., add: — Heumann conjectures corrigatque. Badly. ORELLI.

Col. 965, before the short note Scienda, insert this one:

XXII. — Atque ut vita sit instructior [And that life might be better furnished]. I read: atque ut vita sit his instructior [and that life might be better furnished by these]. MEURSIUS, p. 93.

Col. 970, before the note Et nisi... insert the following:

XXIV. — Tutelaribus diis [Tutelary gods]. Arnobius below, book IV: Si et has dicitis partes suis agere sub tutelaribus divis [If you say that these parts also act under their own tutelary gods]. Dionysius of Halicarnassus, Antiquitates Romanae, book IV, p. 220: He ordered them to set up altars to the gods who are overseers and guardians of the district; book VI, p. 393: Capitoline Zeus, and gods who are overseers of the city. Jerome, vol. IV, on Isaiah, chap. 58: Rome, mistress of the world, in each tenement-block and house venerating with wax tapers and lamps an image of Tutela, whom they call by that name for the protection of the buildings. An ancient inscription:

TO THE TUTELARY GOD AEMILIUS SEVERIANUS, MIME-WRITER, SET THIS UP. TO MERCURY AND MINERVA, TUTELARY GODS. ELMENHORST.

Col. 971, note Unctionibus..., at the end, in place of the passage: — the girdle was bound with a Herculean (that is, most tight) knot, — read: — the girdle was bound with a Herculean (that is, most tight, on which the distinguished Böttiger has much in Griechische Vasengemälde, vol. I, part II, p. 103) knot.

Col. 975, before the note Alius..., insert the following ones:

XXIX. — Dissolventiaque se ipsa [And dissolving themselves]. Se is lacking in the manuscript codex. Heraldus: dissolventia ipsa se. ORELLI.

Quos esse singulos semper [That they are always single], etc. Arnobius in this passage in a more unusual sense seems to have said singulos for defined in number (von einer bestimmten eingeschranhten Anzahl [of a definite, limited number]). Opposed to innumeri [innumerable]. ORELLI.

Ab Jano..... patre [From Father Janus], etc. Servius on Aeneid VIII, v. 605: Some will have Janus called the lord in whom is rising and setting.... Others, of the whole year, which it is agreed is divided into four seasons. Moreover, that he is the god of the year is proved by that fact, that from him the first part of the year is named. For from Janus is called January. Others take Janus as the world, whose enclosures are therefore closed in peace because the world is closed on every side, and in time of war are opened for seeking aid, that they may lie open. He adds that by others, just as by Cicero, he is called Janus or Eanus from going (ab eundo), and that he is Mars, while by others he is called Clusivius or Patulcus or Janonius, and also Quirinus. Macrobius moreover, Saturnalia, book I, chap. 9, says that this very god by some, as by Nigidius, is called the same as the Sun and Apollo, while by several he is called the world and heaven, and by others is called by the same names which Servius recounts, and above all Janonius, as if, says he, holding the entrances not only of the month of January, but of all the months. Cf. Augustine, De Civitate Dei VII, chap. 7. NOURRY, p. 140. — Cf. Joannes Lydus, De Mensibus, p. 55 et seqq., and above all the most learned Creuzer in the book entitled Symbolik und Mythologie der alten Völker, vol. II, p. 450 seqq. ORELLI.

Col. 976, to the note Patrem, after the word ORELL., add: — The god Fontus or Fontinalis of the Latins the Tuscans called Fontir from φυτεύω, to bring forth and send out, whence fons [fountain] among the Latins, just as among the same people scaturigo [springing water] is formed from scateo [to bubble forth]. GORI, Dissertatio de Hellenismo Etruscorum in Symbolae Litterariae, vol. II, p. 66.

Ibid., to the note Juturnae, near the end, after the word ORELL., add: — Goddess of lakes among the ancient Latins, as Virgil testifies, Aeneid XII, 138:

Forthwith the goddess thus addressed the sister of Turnus, a goddess who presides over pools and sounding rivers: this honour the high king of the ether, Jupiter, consecrated to her in return for her ravished virginity.

Cf. the Commentators on Picturae Herculanenses in the Observationes added at the end, vol. I, p. 171. ORELLI.

Col. 980, to the note Aethereum, in place of the word ORELL., add: — A dogma of the Egyptians, as Diodorus Siculus testifies, book I, chap. 12, whose words, preserved also by Eusebius, Praeparatio Evangelica, book III, chap. 3, since they are classic on this matter, it is pleasing to transcribe in full: And the air they say they called Athena, when the word is translated, and considered her the daughter of Zeus, and supposed her a virgin both because the air is by nature uncorrupted and because it holds the topmost place of the whole universe; wherefore the myth was told that she was born from the head of Zeus; and that she was named Tritogeneia from her nature changing thrice a year, in spring, summer, and winter; and that she is also called Glaucopis [gleaming-eyed], not, as some of the Greeks supposed, from having bluish-grey eyes (for this is silly), but from the air having a bluish-grey aspect. NOURRY, p. 443 seq.

Col. 981, to the note Nulla est..., in place of the final word ORELL., add: — For my part I know that Mens [Mind] and Victoria [Victory] were held to be goddesses, the latter of whom Atilius Regulus first consecrated, and afterwards Aemilius Scaurus, and the former in the Samnite war Atilius's colleague in the consulship, Marcus Postumius Megellus. But this was at Rome, not in Greece, where this goddess was born. Nevertheless Victory was worshipped at Athens also, where she even had an image deprived of wings. MEURSIUS, p. 99.

Col. 982, to the short note Stygii... add: — Heumann conjectures nullius dei est nomen Neptunus [Neptune is the name of no god]. ORELLI.

Col. 983, to the note Mercium... add: — Merces et commercia (Handel und Wandel [trade and traffic]). ORELLI.

Col. 984, to the note Quam Nigidius... after the word OCHSN., add: — He was a celebrated writer, a man of praetorian rank, most skilled in human arts, philosophy, astrology, and medicine. Moreover, there is extant a Fragment of Cicero (p. 25), where the learning of this Publius Nigidius is commended, just as by Macrobius, Saturnalia VI, chap. 5; Aulus Gellius, book XIX, chap. 16; and Servius on Aeneid X, 583. Cf. Cicero, Ad Familiares IV, epistle 13. By Aulus Gellius, book VI, chap. 6, he is surnamed Figulus [Potter] (on which surname see Augustine, De Civitate Dei, book V, chap. 3), by which name he is also called by Lucan, book I, v. 693:

But Figulus, whose care it was to know the gods and the secrets of the sky, whom Egyptian Memphis could not equal in observation of the stars and in numbers that move the constellations.

Eusebius in his Chronicle at the year 1973: Nigidius Figulus, a Pythagorean and magician, dies in exile. NOURRY, p. 545.

Ibid., to the note Quem esse... add: — Varro also, De Lingua Latina, book IV, p. 18: From the greater force and violence of fire he was called Vulcan; and still more expressly Servius on Aeneid VIII, v. 414: Vulcan, as we have said, is fire: and he was called Vulcanus, as if Volicanus, because he flies (volet) through the air; for fire is born from the clouds: whence Homer also says that he was hurled headlong from the air upon the earth, because every thunderbolt falls from the air. NOURRY, p. 449.

Col. 985, to the note Proserpinam, in place of the word ORELL., add: — Hence Proserpina was reckoned among the deities of husbandmen. The same Varro in Augustine, De Civitate Dei, book VII, chap. 24: They think Tellus [Earth] is Ops, because she becomes better by labour (opera); Mother, because she brings forth very many things; Proserpina, because from her the crops creep forth (proserpant); Vesta, because she is clothed (vestiatur) with herbs. Cf. Graevius, Lectiones Hesiodeae, chap. 11, and Munker, who has much on this goddess, on Fulgentius, Mythologiae, book I, chap. 9, p. 635, ed. van Staveren. ORELLI.

Col. 988, after the note In unius... insert the following:

Nullis propriis adficiatur e motibus [Is affected by no movements of its own]. E is redundant (παρέλκει), as above, book I, chap. 39, in incudibus deos et e malleis fabricatos [gods forged on anvils and with hammers], where see the note of Heraldus, vol. I, p. 323. ORELLI.

Ibid., after the short note Ut neque... add the following:

Unus Deus constituatur mundus [The world would be established as one God]. Heumann wishes to delete the word mundus. Badly. For Arnobius is speaking of those who held the world or the soul of the world to be God. ORELLI.

Col. 990, note Novilenses... in place of the passage: — excussit, Cum Pisone, — read: — excussit. Cf. the distinguished Creuzer in the book entitled Symbolik und Mythologie, vol. II, p. 476. Cum Pisone.

Col. 991, before the note Concessum... add the following:

Apud Trebiam constitutos [Placed at the Trebia]. The Trebia is a river not far from Placentia, which from the Apennines, as Strabo wrote, book V, p. 217 (ed. Casaubon), falls into the Po. Moreover at this river Hannibal routed the consul Scipio with the greatest slaughter, as Polybius relates, book III, p. 220 et seq. (ed. Casaubon), whence this song of Lucan, book II, v. 448:

O of wretched lot, that we were not born a youth for the Punic times of Cannae and of the Trebia! (NOURRY, p. 452.)

Ibid., to the same note after the word HERALD. add: — See more in Nourry, p. 537 et seq. ORELLI.

Ibid., to the note Cornificius... add: — Perhaps he is the same of whom Eusebius in his Chronicle at the year 1576 speaks thus: Cornificius the poet, deserted by his soldiers, perished, whom when fleeing he often called helmeted hares. His sister was Cornificia, whose notable Epigrams are extant. NOURRY, p. 540.

Col. 993, to the note Nigidius... add: — Cf. Commentary on Picturae Herculanenses, vol. IV, plate 31, p. 147, and above all the distinguished Creuzer in the book entitled Symbolik

und Mythologie, vol. II, p. 306 et seq., 439. ORELLI.

Col. 994, to the note Genium... add the following: — Yet truly the most learned Creuzer has most excellently illustrated this very difficult passage in book I, vol. II, p. 441, where he treats of the religion of the ancient Etruscans (for Arnobius in this passage looks to their doctrine concerning genii). Whose words let it be permitted to transcribe here in full: Every god, every man, every house, every city according to this teaching had its Genius; those of the gods were called Penates, and in general there were 4 classes of Genii: those of Tina (Jupiter), of Neptune, of the subterranean gods, and of men. It was a system of beings which in descending order linked the higher gods with the lower, and the deity with men, a great pyramid as it were, whose apex was lost in the world-ruling centre Tina (Jupiter), and whose broad base rested upon earth towards all 4 quarters of the world. Thus Creuzer. And this is altogether to be observed: of omnipresent gods or gods acting in two places at the same time there are no traces among the Greeks, unless perhaps you should wish to refer hither the words of Homer in the Necyomantia, Odyssey XI, v. 600 et seq., concerning Hercules:

And after him I perceived the might of Heracles, his phantom; for he himself among the immortal gods takes his delight at feasts, and has fair-ankled Hebe.

When they themselves had resolved either to reward the good or to punish the wicked, leaving Olympus, they visit the earth. (See the fables of Deucalion, of Lycaon, of Philemon and Baucis.) The Etruscans held otherwise. According to their doctrine (which had its fountain in Egypt, and which both the Romans and the other peoples of Italy received from them) Jupiter and the rest of the gods never leave their abode, heaven, but each has his own genii, at once companions and attendants, through whom they communicated with men: the highest of whom was the genius of Jupiter mentioned by our Arnobius and in an inscription in Muratori, p. 587, TO JUPITER LIBER OR TO THE GENIUS OF JUPITER. Nay more, Gori in Museum Etruscum, vol. II, p. 319, teaches that three genii were assigned to Jupiter by the Etruscans. Thus we behold the genius of Minerva in the form of a winged boy with the aegis most elegantly depicted in Picturae Herculanenses, vol. I, plate 11; the genius of Diana (a winged boy serving food in a dish to a hind), ibid., plate 60, where see the Commentators disputing most learnedly on this matter, p. 263 et seqq. Concerning the genii, or Penates, of peoples, cities, and individual men, Prudentius, Contra Symmachum II, 370 et seqq., sang thus:

But the skilful orator says that the city is fated since by its genius it spends its own proper age: for into all peoples or city-walls there is implanted, says he, either a fate or a genius after the manner of our souls, which under an unequal lot enter into new bodies. ORELLI.

Ibid., to the note Ac Palem..., in place of the word ORELL., add: — Servius on Aeneid III, 325: The Tuscans call Ceres, Pales, and Fortuna the Penates. You will see an image of Pales with her head wreathed with ears of grain in Picturae Herculanenses, vol. V, plate 5. Cf. the most learned Mazzocchi there. ORELLI.

Col. 995, to the note Hos consentes..., in place of the final word ORELL., add: — Concerning the Dii Consentes Salmasius disputes most learnedly in his Epistle to Ménage added at the end of Book I of his Epistles, published after his death at Leiden, 1656, p. 15. ORELLI.

Col. 996, to the note Quod una... add: — Rather the rising and setting of the twelve signs of the Zodiac. But not even this has place there; oriri [to rise] and occidere [to set] are the same as nasci [to be born] and mori [to die]: nothing more. See the words of the most learned Schelling which we shall presently cite. ORELLI.

Ibid., to the note Et miseratione..., in place of the final word ORELL., add the following: — Yet light has now been restored to a most vexed passage by the distinguished Schelling in the book entitled Über die Gottheiten von Samothrace, Stuttgart, 1815, in octavo. Accordingly the most learned man reads, with Fulvius Ursinus, memorationis parcissimae

[of most sparing mention], in this sense: of whom there was no or sparing mention (namely, among the Etruscans) in prayers and sacrifices, inasmuch as they had no rule at all or very little over human affairs, being added to supreme Jupiter as councillors. A council of gods therefore (these are his words, p. 59, compared with p. 115), a coherent whole of gods is found among the ancient Etruscans: the individual names were unknown, but all of them together were called Consentes and Complices, which is only an explanation, nay a literal translation of the name of the Cabiri. There were of them 6 male and 6 female beings, but besides these, to whom they were jointly subordinated, Jupiter (in the Etruscan language Tina). (According to this they were therefore only intermediate beings, whom Jupiter employed in the government of the world as his menservants and maidservants.) Different gods, they are yet together like one. Thither to the Tuscan land, as is historically known, Pelasgian colonists had brought their gods; on the coast of Lavinium Aeneas disembarked the Trojan Penates. And of these very Tuscan gods Varro assures us that they were called Complices because they can only live together and die together. It would be impossible to add anything to this expression, or to designate more aptly the true thought of those united gods. For the rest, the most learned Schelling thinks the Dii Consentes of the Etruscans are the same as the Cabiri gods of the Samothracians, which even the name Consentes signifies, which corresponds most exactly to the name of the Cabiri: חבר joined together, חבר companion, חברים companions, e.g. Judges 20:11, כאיש אחד חברים all joined together as one man, verbunden, alle fur einen Mann [united, all as one man]. Hence the Greek κάβειροι and κάβιροι, Consentes, Complices. See Schelling, ibid., p. 107 et seqq. With whom in explaining the words of Arnobius the distinguished Creuzer also agrees in the book entitled Symbolik und Mythologie, vol. II, p. 439 et seq. ORELLI.

Col. 999, to the note Nunc esse... add: — Schelling, loc. cit., p. 93 et seqq., thinks that these gods were of old called Digiti, Δάκτυλοι [Fingers], on account of the very small and finger-like stature in which they were fashioned by the Samothracians. Digiti, as if Dwarfs, Pygmies, Thumb-men, Lilliputians, Little Mountain-men. The same scholar cites an ancient gloss in Scherz's Glossarium Germanicum Medii Aevi II, p. 2011: Wichtelein, Wichte, Schretlein [brownies, elves, sprites]; Penates. ORELLI.

Ibid., note Larvas...: — Larvam nuncupant. Hos, read: — Larvam nuncupant. (If it was uncertain what they deserved, they were called Manes; see Augustine, De Civitate Dei, book IX, chap. 10, and Nourry, p. 458.) Hos...

BOOK THE FOURTH.

Col. 1005, to the note Salutem, after the word ELMENH., add: — Livy, book X, chap. 1: Gaius Junius Bubulcus as dictator dedicated the temple of Salus, which he had vowed as consul (in the Samnite war) and contracted for as censor (in the consulship of Lucius Genucius and Servius Cornelius, in the year of the founding of the City 451). ORELLI.

Ibid., after the note Virtutem, insert the following:

Honorem, Virtutem [Honour, Virtue]. Livy, book XXVII, chap. 25 (with whom Plutarch agrees), is our authority that Marcellus in the Gallic war at Clastidium vowed a temple to Honour and Virtue, the dedication of which was hindered by the pontiffs, who denied that one shrine could duly be dedicated to more than one god. Yet Valerius Maximus, book I, chap. 8, testifies that by that aforementioned admonition of the pontiffs it was brought about that Marcellus set up the images of Honour and Virtue in separate shrines. Moreover Vitruvius made mention of both temples, book III, chap. 1, and book VII, in the preface, and also Symmachus, who in book I, Epistle 14, to Ausonius wrote in these words: Well and wisely did our ancestors, as are other things of that age, place twin shrines to Honour and Virtue conjoined, devising what we have seen in you, that the rewards of honour are there where the merits of virtue are. Pliny moreover, Historia Naturalis, book XXXV, chap. 10, handed down that this temple of Honour and Virtue was restored by Vespasian Augustus. Finally from Livy, book XXIX, chap. 11, we learn again that another temple of Virtue was consecrated by Marcus Marcellus, son of the Marcellus mentioned by us, at the

Capene Gate. NOURRY, p. 483 seq.

Col. 1007, to the note Pax, after the word ELMENH., add: — We learn besides from Suetonius (Vespasian, chap. 9) that the temple of Peace next to the forum was founded by the emperor Vespasian, which Pliny, Historia Naturalis, book XII, chap. 19, Xiphilinus, Josephus, De Bello Judaico VII, 24, and others have mentioned. Moreover, the statue of Cheimon, as Pausanias attests in book VI, p. 179, was carried off to Rome into the temple of Peace. NOURRY, p. 484.

Col. 1008, after the last line insert the short note:

Quod illis adversum est [Which is adverse to them]. Canter supplied est from the Roman edition. The remaining editions and the Leiden edition do not have it. ORELLI.

Col. 1009, after the note Luperca... insert the following:

Inquit [He says]. Heumann: inquitis [you say]. Which in this passage seems altogether to be restored. For here Arnobius does not, as before, address the adversaries of the Christian faith in general, but specially the Romans, lords of the world, whose goddess was Luperca. ORELLI.

Col. 1013, after the note Dictusque... add the following:

Quod ex laterculis crudis [Because of unbaked bricks], etc. See Pliny, Historia Naturalis, book XXXV, chap. 14. ORELLI.

Ibid., in the note Quid ergo... in place of the word HERALD., insert these words: — The Greeks called it so; and this is the part, they say, which has the smoke-vent, says Eustathius; tiled (κεραμὶς) therefore, whether of baked tile or of bricks. For in reality there is little difference. HERALDUS.

Ibid., to the short note Coquinas, after the word ELMENH., add: — Nonius: The ancients called a kitchen (culina) coquina. Although the examples which he adduces there seem to prove that colina, not coquina, was written by him. HERALDUS.

Foculis [Braziers]. Plautus in Persa: For already within the braziers of the belly are smoking. The same author, Captivi, act IV, sc. 2, v. 65:

Do you bid or do you not bid the pots to be set on? the dishes to be washed out? the bacon and viands to be kept warm on glowing braziers?

But foculus is a little altar, of which matter we spoke before (on book III, chap. 24). HERALDUS and ORELLI.

Col. 1014, to the note Praegustatoris..., after the word ORELL., add: — Praegustator [foretaster], he who tastes beforehand the first portions of food. Suetonius, Claudius, chap. 44: And that he was slain by poison is agreed: some relate that it was given to him while feasting on the citadel with the priests through the eunuch Halotus, his foretaster (where see Burmann, p. 805. ORELLI.). An ancient inscription:

TITUS FLAVIUS DIADUMENUS LURNESIANUS, FORETASTER OF AUGUSTUS, GLADLY AND DESERVEDLY FULFILLED HIS VOW TO SILVANUS. ELMENHORST.

Col. 1016, before the note Et quae... insert the very small note:

Quia ad nodos. We must write with Meursius qui ad nodos [who at the knots]. ORELLI.

Col. 1018, to the note Libentinam... add: — Nourry thinks that in place of Libentinam we should read Liberam, who, as Augustine testifies in De Civitate Dei, book VII, chap. 2, was also considered to preside over lust. ORELLI.

Col. 1022, to the note Patres..., add: — Cf. also the distinguished Hottinger on the Epistle of St. James, chap. 1, v. 17, at the words: Ἀπὸ τοῦ πατρὸς τῶν φώτων [From the Father of lights], p. 31. ORELLI.

Ibid., to the note Quia non... after the final word ORELL., add: — Cf. the most learned Commentators on Picturae Herculanenses, vol. III, plate 39, p. 178 et seqq., and on Antiquitates Herculanenses (Bronzi), vol. II, plate 94, p. 382. ORELLI.

Col. 1024, before the note Vel quod, insert the following:

Et invocati ab haruspicibus parent [And when invoked by the haruspices they obey]. Julius Firmicus, Mathesis, book II, last chapter: This reason also confounds the haruspices. For whatsoever is invoked by them, because it is of lesser power than that which is in the emperor, will not be able to unfold its substance. HERALDUS.

Col. 1031, to the note Jovis quarta... after the word ORELL., add: — And she is called Hippeia [Equestrian] by the Greeks. Moreover the name of Coryphe is corrupted in Suidas also: Hippeia Athena: they say she is the daughter of Poseidon and Coryphe (for thus we must read in place of Polyphe), daughter of

Oceanus; and that because she first constructed a chariot she was on this account called Hippeia. MEURSIUS, p. 100. — See Kuster there, vol. II, p. 141. ORELLI.

Col. 1032, after the note Aut si... add the following:

Ut haesitet religio conturbata [That religion, thrown into confusion, hesitates]. This uniquely true reading is owed to Salmasius. The Roman editio princeps has ut haec sit et religio conturbata. Gelenius: ut haec sit religio, etc. ORELLI.

Col. 1034, to the note Quorum... add: — For the rest, on this and other names of Minerva among the ancient Egyptians, Greeks, Etruscans (by whom she was called Tana and Menerva), Romans, etc., and their etymology, the most learned Commentator on Antiquitates Herculanenses, vol. VI (Bronzi II), plate 5, p. 17 et seq., has much. ORELLI.

Col. 1039, to the note Usu... after the word NOURRIUS., add: — Manuscript: usu farreo. Stewechius conjectures usu, farreatione [by cohabitation, by confarreation], citing Ulpian in Fragmenta Institutionum, tit. 8, and Boethius in Topica. Opposed to diffarreatio. ORELLI.

Col. 1040, to the note Et quod..., after HERALD., add: — Franciscus Modius from an old book supplied me with this reading: et quod participes, et quid fescenninorum non essent. I restore: et quod participes aeque fescenninorum non essent [and because they were not equally partakers of the Fescennine verses]. STEWECHIUS.

Col. 1046, after the note Quod flectere... insert this one:

Lynceus ille [That famous Lynceus]. Lynceus is well known from the history of the Argonauts. Of whom Valerius Flaccus writes, book I, v. 462 seqq.:

But his (Idas's) brother Lynceus is reserved for great uses, whom Arene bore: who could pierce the earth and with his gaze sent through catch sight of silent Styx.

Cf. Orphic Argonautica, v. 175; Hyginus, Fabulae 14; and Pieter Burmann, who most diligently collected all the testimonies of the ancients concerning him in the Catalogue of Argonauts prefixed to Valerius Flaccus. ORELLI.

Col. 1048, note Numquid cupidinis, in the middle, delete the words put twice: — Et Tertullianus...... fulmine judicatum.

Col. 1051, note Quis ei..., at the end: — Fragmentum, p. 394 seq., new ed. ORELLI.; — read: — Fragmentum, p. 394 seq., new ed., and Bochart in Hierozoicon, book II, chap. 19, and chap. 56, where from Plutarch, Quaestiones Romanae 111, he teaches that the Spartans also imitated the example of the Carians, nay more, that all the Greeks sacrificed a dog in expiatory rites, and as Pliny testifies, Historia Naturalis, book XXIX, chap. 4, at Rome also the Luperci slaughter a dog in the month of February, which was named from februando, that is, purifying, p. 798, ed. Rosenmüller. ORELLI.

Col. 1055, after the note Arsinoa... insert the following:

Inconsulti pectoris appetisse fervoribus [Sought with the fervours of an unadvised breast]. He says this because Apollo is called consultus [advised], σύμβουλος [counsellor], as Clement of Alexandria calls him in this very passage which Arnobius imitated. HERALDUS.

Ibid., to the note Jupiter..., in place of the final word ORELL., add: — For the rest, on the loves of Jupiter see the most elegant passage of Ovid, Metamorphoses VI, 102-114, and Gierig there. ORELLI. — Concerning the same Gregory of Nazianzus also sang, vol. II, poem 61, p. 152 (ed. Billius):

Behold first of all how many things he became through his lusts: bull, swan, gold, serpent, husband, bear, all things whatsoever swift love and the feeble boy bade him; as the fashioners themselves of feeble gods relate. NOURRY, p. 395.

Col. 1056, after the note Modo in... add the following:

In satyrum ludricrum [Into a sportive satyr]. Namely, having intercourse with Antiope, daughter of Nycteus, from whom were born the twins Amphion and Zethus. Ovid, Metamorphoses VI, v. 110 seq.:

She added how Jupiter, hidden under the image of a satyr, filled the fair daughter of Nycteus with twin offspring.

Cf. Hyginus, Fabulae 8; Apollodorus, III, chap. 5; Scholiast on Apollonius Rhodius, IV, 1090; Lutatius on Statius, Thebaid IX, 423. ORELLI.

Col. 1057, to the note Hercules..., after the word ORELL.,

add: — The words of Varro, loc. cit., are: Aelius Gallus said that Dius Fidius was the son of Diovis, the Dioscurus Castor, and thought that he was Sancus from the Sabine tongue, and Hercules from the Greek. MEURSIUS, p. 136.

Ibid., to the note Hylam..., after the final word ORELL., add: — Concerning Hylas see Valerius Flaccus, III, 530 et seqq.; Hyginus, Fabulae 270; Prudentius, Contra Symmachum, book I. ELMENHORST.

Col. 1059, to the note Matrem..., in place of the word ORELL., add: — Cf. above all the most learned Creuzer in the book entitled Symbolik und Mythologie, vol. II, p. 319 seqq., and vol. III, p. 566 et seqq. ORELLI.

Col. 1063, after the note Specioso..., insert the following ones:

XXX. — Vel operulam [Or a little service]. Operula is a rarer form of the diminutive for opella. Yet Apuleius also has it, Metamorphoses, book I, p. 105, ed. Elmenhorst: I also bestowed upon her the little earnings (operulas) which while still vigorous I earned by plying the cloak-trade. Where see Elmenhorst in his Index, and Gesner in his Thesaurus under this word. ORELLI.

Magis.... ignominiosius [More... more ignominiously]. A double comparative after the manner of Arnobius: and ignominiose, for which writers of approved Latinity said cum ignominia, is an adverb of declining Latinity. Eutropius, book IV, chap. 24 and 26, ignominiose pugnavit [fought ignominiously]; and Orosius, book VII, chap. 7 (of Nero), ignominiosissime fugiens [fleeing most ignominiously]. See Cellarius, Curae posteriores de Barbarismis linguae latinae, p. 146, and in the Index to Eutropius. ORELLI.

Col. 1070, note Majestatis..., at the beginning: — revocavit. Antea legabatur: — read: — revocavit. The same scholar reads obministraverit from the manuscript, badly. Antea legebatur.

Ibid., in the same note, after the final word ELMENH., add: — Theodosius the Great afterwards mitigated this law. See if you please in the Justinian Code, book I, tit. 7 and 8, and in the Theodosian Code (vol. III, p. 41) the laws concerning revilings against the prince, and the observations which Gothofredus made upon them. NOURRY, p. 433.

Ibid., before the note Senatorem... insert the following:

Magistratum in ordinem redigere [To reduce a magistrate to the ranks]. Others say in the same sense in ordinem cogere (that is, to diminish his authority or dignity, demüthigen, herabsetzen [to humble, degrade]. ORELLI.) Livy, book XXV, chap. 4: That Postumius had broken up the assembly of the plebs and forced the tribunes into the ranks; and book XLIII: Upon that deed the tribune, complaining that the assembly had been called away from him and that he had been forced into the ranks, departed. Cf. Pliny, book I, epistle 28 (GUILELMUS RONCHINUS, Variae Lectiones, book I, chap. 12, in Hermann Schmincke's Syntagma Criticum Variorum Auctorum, I, published at Marburg, 1717, p. 23). — Cf. Döring on Livy, book VI, chap. 38, p. 93. ORELLI.

Col. 1072, after the note Quindecim... insert the following:

Nec non et castae virgines [And also the chaste virgins], etc. Prudentius in the latter book Contra Symmachum:

Thence to the tiers of the theatre goes Kindly Modesty..... HERALDUS.

Which passage we have cited above in this Appendix. ORELLI.

Col. 1074, to the note Ab officiis..., in place of the final word ORELL., add: — In a bad sense for a brand of crime elogium occurs most frequently among ecclesiastical writers. Tertullian, De Corona Militis, chap. 5: Elogium sacrilegii [the charge of sacrilege]; Apologeticus, chap. 24: Irreligiositatis elogium [the charge of irreligion]; De Monogamia, chap. 9: Adulterii elogium [the charge of adultery]. Jerome, Epistolae Selectae (ed. Canisius) I, 8: He had put off the stigma of an accursed man. A glossator in Barth, Adversaria, book XXXVII, chap. 12: Elogium.... a record of evil deeds with ignominy. Cf. Casaubon on Vulcatius Gallicanus, Historia Augusta, vol. I, p. 470, and above all Munker and van Staveren on Fulgentius, Mythologiae, book I, chap. 1, p. 623, and also Perizonius on Aelian, Varia Historia, book XIV, chap. 43. ORELLI.

Col. 1076, to the note Cur immaniter... after the word HERALD., add: — Concerning these before-dawn assemblies of the Christians the epistle of Pliny the Younger to Trajan, book X, ep. 97, is most worthy of being read, which Orosius, book VII, Tertullian in his Apologeticus, and Eusebius

in his Chronicle have mentioned. Nay more, I remember that all heretics also were forbidden by the Augusti Arcadius and Honorius to assemble in profane meetings by night or by day to hold a litany. From which constitution it is clear that Pliny in his aforesaid epistle by these words, carmenque Christo quasi Deo dicere [and to recite a hymn to Christ as to a God], designated nothing else than the litanies (λιτανείας) and public supplications of the Christians. To the epistle of Pliny, just as to the imperial constitution, pertains the ancient law in the Twelve Tables: LET NO ONE IN THE CITY HOLD NOCTURNAL ASSEMBLIES. Porcius Latro mentions it in his Oration against Catiline; nor was it beside the mark that the ancients called it the unseasonable night (noctem intempestivam), as Varro notes from Brutus and Aelius, De Lingua Latina, book V, because there is then no time for doing business; and Censorinus noted the same in his book De Die Natali, chap. 10. STEWECHIUS.

Col. 1077, to the note Et cum..., after the word ORELL., add: — That was customary for Christians, that they gladly heard themselves called or were called brothers. Witnesses are the Epistles of St. Paul and others; likewise Minucius Felix in Octavius, where among other things he says: And they promiscuously call themselves brothers and sisters. STEWECHIUS. — Arnobius the Younger on Psalm 133: Now tell me, why have you met together in one, you who are named brothers, or whence are you all brothers? Show it. From one Father, Christ, says he, and from one mother, the Church. ELMENHORST. — Cf. also Tertullian, Apologeticus, chap. 39, p. 324, ed. Havercamp. ORELLI.

Col. 1078, before the note Et propter... insert the following:

Propter praesules non probatos [On account of leaders of the dance not approved]. Praesul properly among the Romans was the name given to the chief of the Salii, ὁ ἐξάρχων τοῦ ὀρχεῖσθαι [the leader of the dancing], to whom pertained the care of the Salian hymns and axamenta. See Turnebus, Adversaria, book XIX, chap. 10, and above all Casaubon and Salmasius on Julius Capitolinus, Antoninus Philosophus, chap. 4, Historia Augusta, vol. I, p. 302. In this passage, however, it must be taken in general for praesultor or, as the ancient glosses call him, prosaltor [public dancer]. For Arnobius without doubt looks to that story which he relates below, book VII, chap. 36 (of our edition), concerning the slave driven with rods through the circus by his master. ORELLI.

Ibid., after the short note Corrupisse, insert the following:

Auras temporum [Breezes of the seasons]. A monstrosity! I read: auras ventorum [breezes of the winds]. MEURSIUS, p. 143. — To me the common reading seems preferable. By auras temporum Arnobius means the winds blowing over the earth through seasonal changes, that is, the four seasons of the year. ORELLI.

BOOK THE FIFTH.

Col. 1081, to the note Egeriae.... add the following:

Egeriae monitu [By the admonition of Egeria]. Augustine, De Civitate Dei, book VII, chap. 35, relates that Numa used hydromancy, and cites Varro as witness, by whom he is said to have taken the nymph Egeria to wife because he had drawn forth (egesserat) or carried out water wherewith to practise hydromancy. Moreover Valerius Maximus, book I, chap. 2; Florus, book I, chap. 2; Aurelius Victor, De Viris Illustribus, chap. 2; Dionysius of Halicarnassus, Antiquitates, book II, p. 122; and others hand down that he feigned that he did all things by the admonition and counsels of his wife Egeria. NOURRY, p. 463.

Col. 1082, after the note Sed cum... insert the following:

Aviditer [Greedily]. Archaically (Ἀρχαϊκῶς). Thus duriter in Terence, Andria, act II, sc. 1, v. 47; blanditer, Plautus, Asinaria, act I, sc. 3, v. 69; praeclariter, Quadrigarius, Fragmenta Annalium: Et ita rebus praeclariter gestis domum revertemur [And thus having achieved things most nobly we shall return home]; duriter, Catullus, poem 76, 19, where see Volpi, p. 441. ORELLI.

Ibid., to the note Injecisse..., in place of the word ORELL., add: — Cf. also Broukhusius on Tibullus I, Elegy 2, v. 45, p. 45. ORELLI.

Col. 1083, note Expiabis...: — the Leiden editor. Fulgurita. — read: — the Leiden editor. (Thus cresse, cesse for crevisse, cessisse in Lucretius, III, 683, and I, 1104. Thus divisse, produxe, promisse, sumpse, consumpse. See Ausonius Popma, De Usu Antiquae Locutionis, book I, chap. 12, p. 770, ed. Messerschmid. And perhaps Valerius Antias wrote thus, from whom Arnobius drew his material.) Fulgurita.

Col. 1085, to the note Et sacrorum, in place of the final word ORELL., add: — This usage is especially familiar to ecclesiastical writers. See Munker on Fulgentius, Mythologiae, book II, chap. 6, p. 674, ed. van Staveren. ORELLI.

Col. 1087, to the note Puerilium..., in place of the final word ORELL., add: — In place of in promptu est, Stewechius prefers in promptum est, after the manner of the ancients. ORELLI.

Col. 1090, after the note Mugitibus... insert the following:

Materno ab nomine cognominatus Acdestis [Surnamed Acdestis from his mother's name]. Namely from the rock Agdus, upon which Jupiter poured his lust. Yet truly that the Mother of the gods herself among the Phrygians was called Agdistis is testified by Strabo, book XII, p. 567 (ed. Casaubon): And Pessinus is the greatest mart in those parts, having a temple of the Mother of the gods that enjoys great veneration; and they call her Angidistis (thus; read Agdistis). And the priests of old were certain potentates, reaping the fruit of a great priesthood; now indeed their honours have been much diminished, but the mart endures, etc.; with whom Hesychius also agrees: Agdistes... the same as the Mother of the gods. Where see the interpreters, p. 39, ed. Alberti, and Nonnus on Gregory of Nazianzus, Invectives I, 59: The Mother of the gods among the Phrygians had her womb cut off by the Corybantes on account of her many fornications. Nor does Pausanias differ in his Achaica, or book VII, chap. 17; whose words, complete indeed, though scattered in three places, we have given on pp. 273, 275, and 279 (compared with cols. 1090, 1092, 1095), although he does not say in express words that Agdestis was the same as the Mother of the gods. Our Arnobius therefore follows another ground of the fable. For the rest, see the distinguished Creuzer, Symbolik und Mythologie, vol. II, p. 37 et seqq.; and above all Zoëga, who most learnedly illustrated all the testimonies of the ancients and monuments of antiquity concerning the Mother of the gods and her worship, in the book entitled Li Bassirilievi antichi di Roma, vol. I, note on Plate 13, p. 100 et seqq. ORELLI.

Col. 1091, to the note Exhalata..., after the word ORELL., add: — I correct: Exultans ille vehementi corripit, etc., or even: Excitatus ille, etc. For ci could easily pass into a and l arise from doubled t. MEURSIUS, p. 153. — Yet the emendation of Scaliger is uniquely true.

Col. 1092, to the note Repertum..., in place of the final word ORELL., add: — Bochart in Hierozoicon, book II, chap. 53, thinks we should read: Repertum nescio quis formis lactis alit hirquini [Someone or other nourishes the foundling with moulds of goat's milk], that is, with cheeses, where Rosenmüller, vol. I, p. 741, in a note cites Ménage's Origines de la Langue Françoise under the word Fromage. The same Bochart derives the name of Attis from the Hebrew עתוד athoud [he-goat]. ORELLI.

Col. 1093, to the note Vel quia..., after the word Ἀδαγοούς, add: — Cf. Jablonski, De Lingua Lycaonica, p. 64, ed. Te Water. ORELLI.

Ibid., after the note Et qua... insert the following:

Et ab eo donis sylvestribus honorari [And was honoured by him with woodland gifts]. Properly and accurately. For gifts are a sign of honour. Elegantly says the Philosopher, Rhetoric, book I, chap. 5: Gifts are prized among all; for a gift is both the giving of a possession and a token of honour; wherefore both lovers of money and lovers of honour desire them; for to both it has what they need; for it is both a possession, which lovers of money desire, and has honour, which lovers of honour desire. HERALDUS.

Col. 1094, to the note Ac ne scaevus, in place of the final word ORELL., add: — Thus Orosius, Historiae, book IV, chap. 6: Just as among us also it is often wont to seem to the eyes of enemies that those whom they execrate do nothing that is not perverse, nothing that is not base, nothing that is not somewhat untoward (subscaevum; for so we must read with Havercamp in place of subsicivum), nothing by word or deed that is not to their own hurt; where see Havercamp, p. 231. ORELLI.

Ibid., after the note Fecit..., add the following:

Quod esse turritum ratione ab hac coepit [Which from this reason began to be turret-crowned]. Concerning the turret-crowned Mother of the gods the classic passage is in Lucretius, book II, v. 599 et seq.:

Wherefore she alone has been called great Mother of the gods, and mother of wild beasts, and parent of our body. Her the learned ancient poets of the Greeks sang as driving a yoked pair of lions aloft in her chariot... and they girt the top of her head with a mural crown, because fortified in eminent places she sustains cities.

Cf. Phurnutus, De Natura Deorum, chap. 6, and Zoëga, who most learnedly illustrates the matter in Bassirilievi antichi, vol. I, p. 93 et seq. ORELLI.

Col. 1095, to the note Rapit..., in place of the word ORELL., add: — That pipes, flutes, and other instruments of that kind along with cymbals and timbrels were most customary in the sacred rites of Cybele, Zoëga teaches at length, loc. cit., vol. I, p. 104. ORELLI.

Col. 1097, to the note Pausatae..., in place of the word ORELL., add: — Heumann in the margin explains: fixed in the earth so as to stand firmly. ORELLI.

Ibid., to the note Digitorum..., in place of the word ORELL., add: — Several examples of such more unusual superlatives, e.g. assiduissimus (Suetonius, Octavius, chap. 71), parissimus (Plautus, Curculio, act IV, sc. 2), noxiissimus (Seneca, De Clementia I, 26), celerissimus (of Ennius in Priscian), egregiissimus (in Pacuvius), postremissimus, piissimus, crebrissimus, and also of comparatives, idoneior, Poenior, Neronior, necessarior, tenuior, extremior, noxior, etc., have been collected by Philippus Carolus in Animadversiones on Aulus Gellius, book II, chap. 30, p. 178 et seq. ORELLI.

Col. 1099, to the note Pausam... after the word ELMENH., add: — Cf. Cellarius, De Barbarismis linguae latinae, p. 252. ORELLI.

Col. 1106, to the note Idcirco..., in place of the word ORELL., add: — "Sufficere, officere, inficere, conficere (says Salmasius in Epistle 108 to J. F. Gronovius, Epistolae Posthumae, p. 24) are words of dyers, yet in a different kind and degree of dyeing, all of which we have examined in the minutest detail on Arnobius." Since however the commentaries of the most learned man have not hitherto seen the light, we shall attempt to explain them to the best of our ability. Inficere therefore is the general word, when we dye cloth into any colour whatsoever. Sufficere, as we explained above, is to lay a ground-colour beneath, over which another is then applied, just as for instance white cloths to be dyed with red colour are first dyed with blue, so that the red colour may cling the more firmly. Conficere seems to be to dye cloth with two or more colours so that all appear at the same time on the surface (mottled, meliert, mélange). Officere on the other hand is to dye cloth with two colours at the same time in such a way that, according as you look at it either in the sun or in the shade, the one obscures the other (iridescent colour, Schillerfarbe). ORELLI.

Ibid., to the note Quod ex..., in place of the word ORELL., add: — Bochart in Hierozoicon, Part II, book IV, chap. 12, reads ex sanguine saporato [from flavoured blood], teaching on this occasion that besides our author Tertullian and Ammianus Marcellinus also said saporatum for conditum [seasoned], but no writer of the Augustan age. ORELLI.

Col. 1110, after the note Priusquam... insert the following:

Lavit utique balsamis atque unxit [Washed indeed and anointed with balsams]. Meursius, p. 161, prefers: lavit utique atque balsamis unxit. But such transposition of particles is familiar to Arnobius. ORELLI.

Col. 1112, to the note Quid enim..., in place of the final word ORELL., add: — Cf. the authors whom the most learned Zoëga cites in Li Bassirilievi antichi, vol. I, p. 102, Note no. 117. ORELLI.

Col. 1114, before the note Cur more... insert the following:

Quo se numen ab Cereris fruge. I write: quo se numen Cereris ab fruge [whereby the deity of Ceres from grain]. MEURSIUS, p. 162.

Col. 1115, to the note Faunam.... after the final word ORELL. add: — Macrobius, Saturnalia, book I, chap. 12, related these matters a little more clearly than Arnobius, yet not without some difference, and in this manner: Fauna, says he, and Fatua by some, and chiefly by Cornelius Labeo and in the books of the Pontiffs, is said to be the same as Maia, Bona Dea, Ops, Terra, and Magna Mater, to whom in the month of May on the very Kalends of this month a sacred rite is performed; by others however she is considered the same as the daughter of Faunus, who when she had withstood the will of her father, by whom she was desperately loved, was beaten by him with a myrtle rod. Then he adds: Of all these things they adduce this as a token, that it is unlawful for a myrtle rod to be kept in her temple; that a vine is spread above her head, wherewith especially her father attempted to beguile her; that wine is wont to be brought into her temple not under its own name, but the vessel in which the wine is put is named a honey-vessel (mellarium), and the wine is called milk, and serpents

appear in her temple neither terrifying nor fearing. NOURRY, p. 166. — Cf. Gierig on Ovid, Fasti V, v. 148, and in his Index under Bona Dea, and the most learned Creuzer in Symbolik und Mythologie, vol. II, p. 488. ORELLI.

Col. 1117, to the note Quem cum..., after the word ELMENH. add: — Ovid narrates the same base fable in most elegant verses, Fasti VI, 627-636; where see Gierig, p. 358. ORELLI. — Compare Pliny, book XXXVI, chap. 27. MEURSIUS, p. 164.

Col. 1118, to the note Quibus..., after the word ORELL. add: — On these Omophagies [raw-flesh-eatings] and Ophiophagies [serpent-eatings] the most learned Visconti has much in the book entitled Museo Chiaramonti, vol. I, p. 96, teaching that whereas of old in memory of Pentheus torn to pieces by the Maenads sacrifice had been made to Bacchus with human heads, afterwards, when this monstrous sacrifice was abolished, it was instituted that the initiates of Bacchus on stated days in memory of it should feed on the raw flesh of bullocks, and citing the most elegant verses of Catullus, Poem 64, on the Nuptials of Peleus and Thetis, v. 255 et seqq.:

Who then briskly raged on all sides with frenzied mind, revelling "Evoe!", bending their heads "Evoe!". Part of these brandished thyrsi with covered point; part snatched limbs from a mangled bullock; part girt themselves with writhing serpents; part celebrated dark orgies with hollow caskets, orgies which the profane desire in vain to hear.

Cf. Seneca, Phoenissae, v. 365; Troades, v. 674. And no less learnedly does the distinguished Creuzer illustrate the matter in Symbolik und Mythologie, vol. III, p. 341. ORELLI.

Col. 1121, after the note Invocatus.... insert the following:

Grassatores [Footpads, highwaymen]. Gloss: ... grassator... one who contrives murder either out of lust or for rewards. Thus namely was called among the Romans a kind of robbers that beset the streets in the city and beat, despoiled, and terrified with death passers-by exposed to injury, Banditen, Strassenrauber [bandits, highwaymen]. Cicero, De Fato, chap. 15: For in this way a well-dressed traveller also would be said to have been the cause to the footpad why he was despoiled by him; and Petronius, Satyricon, chap. 82: A soldier noticed me, whether he was a vagabond cheat or a nocturnal footpad. Where see the interpreters, p. 406, first ed. of Burmann. Cf. Torrentius and Casaubon on Suetonius, Augustus, chap. 32, and Ernesti, Clavis Ciceroniana, under this word. In this passage, however, Arnobius seems to have said grassatores in general for evildoers, Frevler, Bosewichte [transgressors, villains]. ORELLI.

Ibid., note Cujus rei..., in the middle: — Bacchae gerebant. nam sacra; — read: — Bacchae gerebant. (See Commentary on Picturae Herculanenses, vol. III, plate 38, p. 190.) Nam sacra.

Col. 1124, after the note Bene grandibus... insert the following:

In gremium projicit et jacit hos ejus [Flings and casts these into her lap]. The words et jacit seem to me to be deleted as a gloss. Yet something of the sort must perhaps be tolerated in Arnobius. ORELLI.

Col. 1125, to the note Quibus..., after the word ORELL., add the following: — An ancient inscription:

SILIUS METIUS ZETHUS TO JUPITER SABAZIUS GAVE THIS GIFT GLADLY. TO JUPITER SABAZIUS QUINTUS NUNNIUS ALEXANDER GLADLY AND DESERVEDLY FULFILLED HIS VOW.

ELMENHORST. — By several scholars it has been noted that Bacchus is called Sabasius and his mysteries Sabasia. For in Cicero (De Natura Deorum, III, 23) we read it written: The third Dionysus (or Bacchus) they say was born of Caprius as his father and ruled as king over Asia, in whose honour the Sabasia were instituted. Diodorus Siculus also writes (book IV, chap. 4) that another Dionysus or Bacchus is brought forward, sprung from Jupiter and Proserpina, who by some is named Sabasius, whose birth and sacrifices and honours they introduce by night and in secret, on account of the shame following from the intercourse; and they say that he excelled in sagacity and first undertook to yoke oxen, and through them to accomplish the sowing of crops,

from which indeed they also represent him as horned. (See Picturae Herculanenses V, plate 5. ORELLI.) Whence again Cicero (De Legibus II, 15): Moreover new gods, and nocturnal vigils in worshipping them, Aristophanes, the wittiest poet of the Old Comedy, so lashes that in him Sabazius and certain other gods, judged to be foreigners, are cast out of the state. Finally, to pass over Strabo and others, Suidas under the word Σεβάσιος openly declares that Sebasius is the same as Dionysus or Bacchus. Why therefore, you will say, are the very mysteries also in which Jupiter above all was worshipped called Sabasia or Sebasia? Is it on this account, because Jupiter also had the surname Sabasius? For Gruter exhibits various inscriptions: TO JUPITER SABASIUS. Yet some, just as Vossius, De Origine et Progressu Idololatriae, book II, chap. 14, think that Jupiter is the same as Bacchus or Liber. What wonder therefore if those most base mysteries, in which the double adultery of Jupiter was celebrated, were called Sabasia? To this is added the fact that in these mysteries, as Clement of Alexandria noted, mention was made of the Corybantes and of Bacchus. NOURRY, p. 469. — It is pleasing on this matter to adduce the words of the most learned Goerenz on Cicero, De Legibus, loc. cit., p. 159: "Concerning this god," writes he, "sufficient inquiry has not yet been made. For the things which are read here and there in the ancients concerning him and his worship require, not without mature judgement, the hand of one putting together as it were scattered limbs into one body. The worship of this god is traced both from the Phrygians and from the Thracians (see Scholiast on Aristophanes, Wasps, v. 9. ORELLI.), and his origin both from King Caprius and from Jupiter. Moreover in name he is called either Jupiter or Iacchus; for to account these different is not permitted to one weighing the matter more accurately. Finally the surname of Sabazius is likewise handed down to have flowed now from the Thracians, now from the Phrygians, among whom grammarians and scholiasts in no small number assert that σαβάζειν is the same as εὐάζειν [to cry Evoe]. Yet there is scarcely a doubt that the sacred rites of this god passed from the Phrygians to the Thracians. Moreover his diverse origin and name seem to arise from this, that the Greeks and Romans, who are wont to fit the names of their own gods to foreign ones, when they had detected in this god the attributes both of Jupiter and of Bacchus, called him now by this, now by that name." Thus Goerenz. Cf. Commentary on Picturae Herculanenses, vol. III, plate 38, p. 190, and the distinguished Creuzer, who most learnedly illustrates the matter in the book entitled Symbolik und Mythologie, vol. III, p. 360 et seqq. ORELLI.

Col. 1126, after the note Quod genus... insert the following:

Luteamque personam [And a mud-made mask]. That is, most vile and of no value. Plautus, Truculentus, act IV, sc. 4, 1: Insipid and mud-made is a harlot, unless she is wise in wine for her own profit. The same author in Poenulus, act IV, sc. 2, 3:

Neither is there another more perjured nor worse anywhere in the world than my master is, nor so mud-made, nor so besmeared with filth.

Cicero, In Verrem III, chap. 14: Then in this the mud-made fellow even wishes to be cunning and an old fox. Where see Hotman, p. 28, ed. Graevius. ELMENHORST and ORELLI.

Col. 1129, note Pervigilia..., at the beginning: Nam privilegium — read: — Nam pervigilium.

Ibid., in the same note, after the middle: — Novimum — read: — Novimus.

Col. 1133, to the note Ludibriorum..., after the word ORELL., add: — Thence also harlots are called Miraculae [little monsters] in Plautus, Nervolaria:

Two-obol drabs, rush-perfumed strumpets, little monsters. MEURSIUS, p. 168.

Col. 1137, after the note Jejunavi.... insert the following:

Jejunavi [I fasted]. Who outside the Church said jejunare does not appear. Tertullian, De Jejuniis, chap. 2: That one should fast indifferently at one's own discretion, not by the command of a new discipline. Jerome, Epistle 22, chap. 13: When about to read Tully I used to fast. Prudentius, Hymn of the Fasters, v. 177:

Since long ago Jesus, weighed down with frail limbs, fasted with dedicated heart.

For although Arnobius in this passage transfers this verb to the Eleusinian

sacred rites, yet on that account it must not be exempted from the roll of ecclesiastical words, because he, inasmuch as he was a Christian man, translated into Latin the Greek words of a Greek rite after his own bent. In place of this verb Cornelius Nepos, Atticus, chap. 22, elegantly said cibo se abstinere [to abstain from food]. CELLARIUS, Antibarbarus, p. 47, and Curae Posteriores, p. 266.

Ex cista sumpsi [I took out of the casket]. Concerning the mystic casket (cista) or little chest which in the Eleusinian rites was carried round by the Cistophori, and in which besides other frivolous things to be used by no one save the initiated there was chiefly hidden a phallus, to which the devotees sang the phallic song (τὸ φαλλικὸν), see Spanheim on Callimachus, Hymn to Ceres, v. 3; Wesseling on Diodorus Siculus, I, 22; Ernesti, Clavis Ciceroniana, under Cistophorus; Döring on Catullus, poem 64, v. 260; Commentary on Picturae Herculanenses, vol. II, plate 28, p. 270; and Visconti in the book entitled Museo Chiaramonti, vol. I, plate 34, p. 83. ORELLI.

In calathum misi [I put into the basket]. Concerning the basket (calathus) carried on the head by the noblest virgins in the festival of Eleusinian Ceres, see if you please Spanheim on Callimachus, Hymn to Ceres, v. 1, p. 735 seq., ed. Ernesti, where we behold its figure most neatly engraved in copper, and the Commentary on Picturae Herculanenses, loc. cit. For the rest, as is clear even from this passage of Arnobius, that calathus must by no means be confounded with the mystic casket. For the calathus was not among the secret things (ἐν ἀποῤῥήτοις). ORELLI.

Col. 1141, to the note Prosumnus..., in place of the word ORELL., add: — Cf. Verheyk on Antoninus Liberalis, chap. 41, p. 282, and Creuzer, Symbolik, vol. IV, p. 43. ORELLI.

Col. 1142, to the note Heraclito..., after the word ORELL., add: — Diogenes Laertius recounts five Heraclituses in book IX, to whom Ménage added three others. Moreover, the things which our author related from Heraclitus concerning the fable of Liber and Prosumnus seem to suit better either Heraclitus the author of the Homeric Allegories, or Heraclitus the lyric poet, who had sung the praises of the twelve gods. NOURRY, p. 543.

Col. 1143, after the short note Vel nominis... insert the following:

Cum suis virginibus.... patres [Fathers with their maidens]. Virginibus for filiabus [daughters], as in Cornelius Nepos, Epaminondas, chap. 3: For when either some one of his fellow-citizens had been captured by the enemy, or the marriageable maiden of a friend could not be given in marriage on account of poverty, he used to hold a council of friends, etc. ORELLI.

Col. 1154, to the note Nebridarum..., in place of the final word ORELL., add: — Νεβρὶς [fawn-skin], the badge of the Bacchantes. Seneca, Oedipus, 435:

Now among the Cadmean mothers the impious Maenad has come as companion to Ogygian Iacchus, her side girt with the sacred fawn-skin.

(Where see Delrio, p. 109.) Sidonius, Epithalamium of Ruricius, Preface, v. 15:

Alcides then sported with his club, Mavors with his spear, the Arcadian then with his wand, Bromius then with his fawn-skin.

See Picturae Herculanenses, vol. III, plate 37, where a Maenad is clad in a fawn-skin, and the most learned Commentators there, p. 183 seq. ORELLI.

Col. 1155, to the note Atque scaturiginem..., after the word ORELL., add: — Thus Prudentius, Peristephanon:

Let the very place be burst open, that the loquacity of gushing speech may lose its breaths. ELMENHORST.

Col. 1160, to the last note, in place of the word ORELL., add: — In place of sed oratio sordida est, the old editions have: Et oratio sordida sit; which Heumann corrected to: Et oratio sordida fit [And speech becomes mean]. Most excellently. ORELLI.

BOOK THE SIXTH.

Col. 1161, to the note Crimen..., in place of the word ORELL., add: — Valois however and Gronovius on Ammianus Marcellinus, book XIV, chap. 1, prefer affigere [to fasten upon], which in ecclesiastical writers, Jerome, Facundus, Boethius,

etc., is most frequent. Thus Macrobius also, Saturnalia, book VII, chap. 2, says that marks of censure are fastened or have been fastened upon someone by the censors. ORELLI.

Col. 1163, after the note Inoffensae... insert the following:

Non prodigiosas ostentare formidines [Do not display prodigious terrors]. Nothing could be said more expressly. For thus he embraces prodigies and portents at the same time. And he says prodigiosas formidines, because portents and monsters are never announced or presented without terror slipping therefrom into the minds of men. And the case is such that although portents are not perpetually of evil omen, yet more often they seem to portend pestilence and calamity. Cedrenus: And it is said to signify no good things to the cities in which these things happen. HERALDUS.

Col. 1170, after the note Hoc est... insert the following:

Non partiliter uspiam [Nowhere in parts]. Glosses of Isidore: Partiliter... separately, by parts, distributively. Thus Firmicus, Astronomica, book II, chap. 18, partiliter exposita [set forth by parts]; and Fulgentius, Mythologiae, book III, chap. 2: For it is better to be taught piecemeal with safer labour than from an oncoming necessity to be terrified suddenly (repentaliter), where see Munker, p. 707, ed. van Staveren. Thus also the later age put partile for divisible. Claudianus Mamertus, De Statu Animae, book I, chap. 18: Then you will persuade me that the same soul is local or divisible (partilem), where see Caspar Barth in his Index. ORELLI.

Ibid., note Non coenatum...: Scholiastes Θηριακοῖς addit: — read: — Scholiastes Θηριακοῖς v. 612, addit.

Col. 1172, to the note Tholis..., in place of the word ORELL. add: — Hesychius: Θόλος... properly a vaulted chamber, and by extension a building constructed with a roof ending in a point. Therefore the most ancient use and signification of tholus seems to have been of a round roof placed upon and supported by columns (la cupola, as the most learned Commentators on Picturae Herculanenses well interpret it, vol. III, plate 60, p. 315, and vol. I, plate 44, p. 251). Servius on Aeneid IX, v. 408: Tholus, says he, is properly as it were a small shield which is in the middle of the roof, in which the beams meet: on which gifts were wont to be hung up. Others say the tholus of sacred temples is a kind of structure similar to that of Vesta and of the Pantheon. Moreover they say that round temples ought to be built to three gods, Vesta, Diana, Hercules, or Mercury. Afterwards however peaked roofs of temples, whether they were round or square, seem to have been called tholi. Nor indeed did temples only, but other buildings also, e.g. baths, have tholi. See Valois on Ammianus Marcellinus, XXVIII, chap. 4, vol. III, p. 241, ed. Wagner; and above all the distinguished Schneider, who disputes most learnedly on this word, on Vitruvius, book IV, chap. 8, p. 294 et seqq. ORELLI.

Col. 1184, before the note Si simulacra..., to the preceding note, in place of the word ORELL., add: — Another explanation of this most obscure passage has been brought forward by Janus Broukhusius on Tibullus, book II, elegy 1, v. 55, p. 219 et seq.: "Arnobius (says he) alludes to the fable whereby Bacchus is related to have fought with the giants after putting on the form of a lion, and tore them to pieces with claws and teeth. See Horace, book II, Ode 19, v. 21, where an unpublished Scholiast in the margin of the Graevian codex says: He touches upon a fable. While the giants over mountains piled on mountains were assailing the realms of Jupiter, Father Liber, son of Jupiter, having put on the skin of a lion, with claws and jaw hurled back one of the giants named Rhoetus, and cast him headlong backward. Which skin is said to have been that of the Nemean lion, which Hercules gave to him. Moreover, why he named Bacchus Frugifer [Fruit-bearer] is not obscure from Diodorus Siculus, book I, chap. 11, whom Maro follows in the Georgics and Tibullus, I, elegy 7, 29. Nevertheless if anyone prefers that the words of Arnobius be referred to the Sun, I shall not stubbornly oppose it: for that the Sun is the same as Bacchus, and is sometimes designated by the effigy of a lion, the masters of ancient wisdom teach us. (See Diodorus, loc. cit. ORELLI.) A wooden statue of Bacchus among the people of Phelloe was seen daubed with vermilion; the people of Phigalia had another likewise brightened with vermilion, on the authority of Pausanias in his Achaica and Arcadica." Thus Broukhusius. On the custom of the ancients of dyeing with vermilion the statues of the gods, especially of the husbandmen's gods, Bacchus, Pan, and Priapus,

see Dalechamps and Hardouin on Pliny, Historia Naturalis, book XXXIII, chap. 7 (36 Hardouin) and Commentary on Picturae Herculanenses, vol. IV, plate 52, p. 253, and on the Sun worshipped under the form of a lion by the Persians, Munker on Albricus, De Deorum Imaginibus, chap. 5, p. 901, ed. van Staveren. ORELLI.

Col. 1187, to the note Itaque Hammon add the following:

Hammon. Concerning the form and aspect of Jupiter Hammon the classic passage is in Curtius, book IV, chap. 7, § 23: That which is worshipped as a god does not have the same likeness which artists have commonly fitted to the gods; as far as the navel it is like a ram, its vesture set with emeralds and gems. Where see the interpreters and the figures of Jupiter Hammon stamped on coins in Snakenburg's edition, p. 215 seq. Cf. Silius Italicus, book III, v. 8 seqq.:

Ancient faith is preserved in the shrines from a long age, where sitting aloft, rivalling the Cyrrhaean caverns, horn-bearing Hammon among the panting Garamantes unfolds the coming ages in his prophetic grove.

Where see Dausqueius, p. 101. Macrobius, Saturnalia I, 21, thought that Hammon was the setting sun. Cf. Corrigenda et Addenda, p. 476. ORELLI.

Col. 1188, after the note Liber..., insert the following:

Venus nuda et aperta [Venus naked and uncovered]. Clement of Alexandria, Cohortatio, p. 38: Even if someone sees a woman painted naked, he understands her to be golden Aphrodite. Moreover concerning her and Bacchus Theodoret says, Discourse 3, on Angels and Demons, vol. IV, p. 520: Both statue-makers and sculptors fashion Aphrodite, the teacher of these things, naked, and do not even cover her with a little tunic... and indeed Dionysus also, limb-relaxing and naked, is fashioned by them. NOURRY, p. 489.

Col. 1197, after the short note Diducere..., insert the following:

Augustat [Makes august]. That is, renders august. A word said only once (ἅπαξ λεγόμενον). See Gesner in his Thesaurus. ORELLI.

Col. 1198, after the note Sub istorum... insert the following:

Stelliones [Newts, geckos]. The stellio is an animal of the lizard kind nesting in buildings; in Greek ἀσκαλαβώτης. Phavorinus: Σκαλαβώτης... a little creature like a lizard creeping up on the walls of houses; on which Bochart also has much in Hierozoicon, book IV, the whole of chap. 7, where Rosenmüller in a note, vol. II, p. 515, subjoins a description of this little animal from Hasselquist's Itinerary. By the Italians it is called Gekko. Cf. Schneider on Nicander, Alexipharmaca, p. 260 seq. ORELLI.

Col. 1202, before the note Sacra..., to the preceding note, after the word HERALD., add: — Also itus, -us [a going], an ancient and Lucretian word, e.g. III, v. 389 seq.:

Nor do we feel the going of every creeping creature whatsoever, nor each several print of its feet.

Yet Suetonius also uses it, Tiberius, chap. 38. Cf. Laurenberg, Antiquarius, under this word. ORELLI.

Col. 1203, note Sub ipso...: — Alii nomine. Vide supra — read: — Alii nomine, Heumann molimine. Vide supra.

Col. 1206, after the note Cur oris... insert the following:

Cur oris contumeliam levigati... non justa persecutus est ultione? [Why did he not avenge with just punishment the insult of his smoothed face?] To the same effect Ambrose, De Virginibus, book II, chap. 5: The gods, says he, have been held in such derision that neither has Jupiter been able to defend his garment, nor Aesculapius his beard, nor has Apollo yet begun to grow a beard, nor have all who are called gods been able to draw back the bowls which they held, not so much fearing the guilt of theft as having no sense. Who therefore would worship those who can neither defend themselves as gods nor hide themselves as men? NOURRY, p. 498.

Col. 1208, after the note Cum Capitolium... insert the following:

Jovemque ipsum Capitolinum cum uxore corripuisset et filia [And had seized Capitoline Jupiter himself together with his wife and daughter]. Besides the temple dedicated to Juno by Camillus on the Aventine, and besides that which was set up to Juno Moneta, there was another on the Capitol in common with Jupiter and Minerva, where the three deities were worshipped in separate shrines conjointly and were invoked together, as in Silius Italicus, book X,

v. 433 et seqq.; Cicero, Oratio pro Domo, chap. 57, and In Verrem V, 72; Valerius Maximus, V, 10, ex. 2. Cf. Lactantius, book I, chap. 11, and Augustine, De Civitate Dei, book IV, chap. 10. See more if you please in Dausqueius on Silius, loc. cit., p. 435, and Ruperti, vol. II, p. 89. ORELLI.

Col. 1210, to the note Varro... in place of the final word ORELL., add: — Symmachus also calls Varro Menippean in an Epistle first published by the same Carrion, book I: You imitate indeed the study of Menippean Varro, but you surpass his talent. Cf. Havercamp on Tertullian, Apologeticus, chap. 14, p. 146. ORELLI.

Col. 1211, before the note Habitationibus... to the preceding note, in place of the word ORELL., add: — "Perhaps we should read Chanabeni. Chanabeni is an Oriental word corrupted from the Hebrew גנבים [gannabim], thieves. In the same sense Arnobius could also have said Saraceni from the Arabic sarak, he stole, he carried off." Thus the most learned Jena reviewer. The Leipzig reviewer also thinks that by this word Arnobius wished to signify clandestine thieves, not robbers breaking open the bolts of doors by force and assault. ORELLI.

Col. 1213, to the note Riciniatus..., in place of the final word ORELL., add: — Cicero, De Legibus II, 23, testifies that the ricinium was a woman's mantle which they used in adversity and mourning. Cf. Ernesti in his Clavis under this word, and Salmasius, who after his manner most learnedly illustrates the matter, on Vopiscus, Aurelian, 45, Historia Augusta, vol. II, p. 541 et seqq. ORELLI.

Col. 1214, before the note Cum psalteriis... insert the following:

Deum Mater cum tympano : cum tibiis et cum psalteriis Musae [The Mother of the gods with a timbrel; with flutes and with psalteries the Muses]. I doubt whether we should not punctuate: Deum Mater cum tympano, cum tibiis : et cum psalteriis Musae, so that the flutes are attributed to the Mother of the gods. For the flute was an invention of the Phrygians. Pollux, book IV, § 74: And the kinds of flutes are the transverse, the lotus-wood, an invention of the Libyans... the elymos, of boxwood in material, and the invention of the Phrygians; and a horn curving upwards is attached to each of the two flutes, and it plays to the Phrygian goddess. And flutes were most customary in the sacred rites of Cybele. Ovid, Fasti VI, 189 (on the festival of the Idaean Mother):

I should like to inquire into many things, but the sound of shrill bronze terrifies me, and the curved lotus-flute with its dreadful sound.

Cf. Zoëga, who most learnedly illustrates the matter in Bassirilievi antichi, vol. I, p. 104 (and on the timbrel of Cybele, p. 94, and Commentary on Picturae Herculanenses, vol. II, plate 29, p. 175). Nay more, Cybele herself on ancient monuments is sometimes seen adorned with a flute, e.g. in Montfaucon's Antiquité Expliquée, plate 1, fig. 5, Schatz's Compendium. But since Arnobius said tibiis in the plural number, I should be unwilling to desert the common reading. ORELLI.

Ibid., to the same note Cum psalteriis..., in place of the final word ORELL., add: — On the difference between the psaltery and the cithara it is pleasing to transcribe the words of Isidore, Origines, book III, chap. 21: The psaltery, says he, which is commonly called canticum, is named from psallendo [plucking strings], because to its voice the chorus responds in harmony. Moreover it is like a barbarian cithara in the shape of the letter Δ: but between the psaltery and the cithara there is this difference, that the psaltery has that hollow wood whence the sound is rendered at the top, and the strings are struck below and sound from above, whereas the cithara on the contrary has the hollow of the wood below, etc. We behold a Muse with a cithara most elegantly delineated in Picturae Herculanenses, vol. II, plate 5, and a Muse with a psaltery, plate 6; where see the annotations or rather disputations of the most learned Mazzocchi, p. 33 et seqq. For the rest, in this passage Arnobius by the word psalteriorum seems to have included also the lyre, the cithara, and other instruments of that kind which are attributed to the Muses. Cf. the Commentators on Picturae Herculanenses, who dispute most learnedly concerning these instruments, vol. II, plate 6, p. 34 et seqq. ORELLI.

Ibid., after the note Aesculapius... insert the following:

Aut in Liberi dextra pendens potorius cantharus [Or the drinking-tankard hanging in the right hand of Liber]. The cantharus was a kind of larger two-handled drinking-vessel, from which wine was poured into smaller cups or bowls; on whose shape see Scaliger on Ausonius, Epigram 30, p. 26, ed. Tollius; and Drakenborch on Silius Italicus, VII,

v. 196. To drink from full tankards (plenis cantharis bibere, as we say aus vollen Humpen trinken [to drink from full bumpers]) was the mark of topers, as is clear from Plautus, Persa, act V, sc. 2, v. 40:

Come, pass round the honeyed wine; give us to drink right on from full tankards.

Hence the cantharus is the perpetual badge of Bacchus and Silenus. Virgil, Eclogues VI, 17:

And the heavy tankard hung by its worn handle.

Macrobius, Saturnalia, book V, chap. 21: The scyphus is the cup of Hercules, just as the cantharus is that of Father Liber. For the figure of Bacchus with a cantharus see if you please in Montfaucon's Antiquité Expliquée, plate 28, fig. 9, Schatz's Compendium. ORELLI.

Ibid., after the short note Anubis... insert the following:

Aut genitalibus propriis inferior Priapus [Or Priapus shorter than his own genitals]. Inferior, that is, smaller, shorter. HEUMANN, in the margin.

Ibid., after the note Caliendra insert the following:

Talaria [Winged sandals]. Thus by way of pre-eminence (κατ' ἐξοχὴν) are called the winged sandals of Mercury. Virgil, Aeneid IV, 239 et seqq.:

He prepared to obey the command of his great father; and first he binds upon his feet the golden sandals, which bear him aloft on wings, whether over seas or land, abreast of the swift blast.

Concerning which I remember that I read a most learned disputation in the distinguished Voss's Mythologische Briefe, which book I do not now have at hand. ORELLI.

Col. 1215, note Personarum..., after the cited verse of Persius, insert these words: — Where the scholiast on Satire I says: There are three kinds of grimaces (sannarum): either to imitate a stork with the hand, or with the thumb placed against the temples to imitate asses' ears, or the tongue of a thirsty dog. Moreover sanna is the name given to a mouth distorted together with the countenance, which we make when we mock others. Thence buffoons (sanniones) are named, who do not have a straight countenance. Cf. Commentary on Antiquitates Herculanenses, vol. VI (Bronzi, vol. II), p. 379.

BOOK THE SEVENTH.

Col. 1221, before the first note Et habere... insert the following:

Alicujus alimonii genere [By some kind of nourishment]. Above, book IV, chap. 21, and below, book VII, chap. 16 and 39, we have alimonia, -ae. But both occur already in the most ancient writers, Plautus, Lucretius, etc. ORELLI.

Ibid., to the short note Aut animalis..., after the word ORELL., add: — The words of Macrobius are, Saturnalia, book III, chap. 5: Trebatius in book I of De Religionibus teaches that there are two kinds of victims: one, in which the will of the god is inquired into through the entrails; the other, in which the life-breath (anima) alone is consecrated to the god, whence the haruspices also call these victims animales. Thus Strabo also, book XV, p. 732 (ed. Casaubon), says of the Persians: For they say that God requires the soul of the victim, and nothing else. NOURRY, p. 501. — But in this passage animalis hostia is a victim or sacrifice from a slaughtered animal, nothing more. ORELLI.

Col. 1223, to the note Deos..., after the final word HERALD., add: — In place of credit should we not read credat? Sollte jemand wohl glauben konnen? [Could anyone well believe?] ORELLI.

Col. 1226, to the note Silentio..., in place of the word ORELL., add: — Heumann conjectures silentio patior abire damnatum [I suffer it to pass condemned in silence]. Badly. For Arnobius signifies that he wishes to do a favour to his adversaries in that he lets these things go and passes them by in silence. Therefore donatum [forgiven, granted] must by no means be disturbed. ORELLI.

Ibid., to the note Pavus... in place of the word ORELL., add: — Thus Ausonius several times, for example, Epigram 69, v. 4:

And a peahen from a peacock stood before the eyes.

And Epistle 20, 10:

Surpasses your hundred eyes, O royal peacock.

In the same manner they also said capo and capus [capon]. See Munker on Fulgentius, Mythologiae II, chap. 3, p. 668, ed. van Staveren. ORELLI.

Ibid., to the note Passerculos... add the following:

Passerculos [Little sparrows]. Little sparrows were a most customary plaything of boys among the ancients, of which mention has already been made in

the Old Testament, Job 40:24: Will you play with him as with a bird, or bind him as a sparrow for a little child? And to whom are not known the sweetest verses of Catullus:

Sparrow, the darling of my girl.

Cf. Bochart, who has much on this matter in Hierozoicon, Part II, book I, chap. 22, vol. II, p. 727 et seq., ed. Rosenmüller. ORELLI.

Col. 1227, to the note Numquid..., in place of the word ORELL., add: — Heumann conjectures tuum numen qui ostenderet, aut te traduxi [who would show your deity, or have I exposed you]. Very badly. ORELLI.

Col. 1229, note Dissignationibus...: — Dissignationibus, namely, of victims. — Delete these words and add: — Arnobius (as Heumann well explains in the margin) said dissignationes [misdeeds, outrages] in a wholly unusual sense for sins, which a little before he called commissa. For the rest, the word dissignatio is said only once (ἅπαξ λεγόμενον). See Gesner in his Thesaurus.

Col. 1230, after the short note Et ex... insert the following ones:

Universus illle doctissimorum chorus [That whole chorus of most learned men]. He understands the Stoics. See Justus Lipsius, De Constantia, book I, chap. 18; Opera, vol. IV, p. 553 seqq., Wesel ed. ORELLI.

Vacant odia [Hatreds are idle]. Vacant, that is, are of no use. Thus Tertullian in Apologeticus, chap. 2: And now if they (tortures) are anticipated by confession, they will be idle (vacabunt). Where see Havercamp, p. 41, citing our passage also. ORELLI.

Ibid., after the short note Si voluerint... insert the following:

Quibunt [They will be able]. I do not remember having read this future elsewhere. Lucretius has nequibunt, I, v. 380:

Whither furthermore will the waves be able to withdraw, when the fishes will not be able (nequibunt) to go?

Col. 1231, to the note Sed ineluctabili, in place of the word ORELL., add: — See Ernesti, Clavis Ciceroniana, under this word; Oudendorp on Suetonius, Caesar, chap. 20, who teaches that confici and confieri are very often confounded by copyists; and van Staveren on Hyginus, Poetica Astronomica, book IV, chap. 1, p. 545. ORELLI.

Ibid., after the short note Si cum... insert the following:

Frustratoriis [Deceptive]. Frustratorius belongs to the African writers. Thus Tertullian, De Anima, chap. 47, calls dreams: Vana et frustratoria et turpida et ludibriosa et immunda [Vain and deceptive and turbid and mocking and unclean]. Cf. Cellarius, Antibarbarus, p. 41. ORELLI.

Col. 1232, to the note Si modo..., after the word HERALD., add: — Heumann conjectures: Neque in hujus nominis exceptione ponendi. Badly. The sense is: If they are worthy to be excepted from those whom you name gods, who are not true gods. ORELLI.

Col. 1233, note Ut si..., near the end: — Wesel ed. Peculiaris — read: — Wesel ed., and Philippus Carolus on Aulus Gellius, book II, chap. 2, p. 114 et seqq. Peculiaris.....

Ibid., after the same note Ut si... insert the following:

Via decedat [Give way from the road]. Of this the lictors going before the consul admonished the people with this formula, which Plautus has preserved for us in Aulularia, act III, sc. 1:

Give way to the consul, make the streets lie open.

Cf. Seneca, Epistle 94. See Philippus Carolus, Animadversiones on Aulus Gellius, p. 115, and Brissonius, De Formulis, book VIII, 54, p. 700. ORELLI.

Col. 1234, to the note Cum etiam..., in place of the word ORELL., add: — Perhaps Arnobius looks to those words of Christ in Mark 10:42, 43. ORELLI.

Col. 1236, to the note Ab omni..., after the final word HERALD., add: — Concerning this ablution Macrobius says, Saturnalia, book III, chap. 1: It is agreed that one about to perform sacred rites to the gods above is purified by an ablution of the body; but when sacrifice is to be made to the gods below, it seems sufficient if sprinkling alone takes place. NOURRY, p. 509.

Col. 1238, after the note Immussulos... insert the following ones:

Salamandras [Salamanders]. Concerning salamanders Eutecnius speaks thus in his Paraphrase on Nicander's Theriaca, v. 818: And a grievous beast also is the so-called salamander; now it is not harmed at all by fire, but dwells therein, and abides by the fire, and passes through it unharmed, and the salamander has its whole skin spotted. The scholiast adds: And its entrails strip off hair; and the creature is like a lizard, four-footed, short-tailed. Where see Schneider,

p. 267, and on Alexipharmaca, v. 538, p. 260 seq., where he has collected the testimonies of ancient physicians concerning this venomous little animal. ORELLI.

Viperas solifugas [Sun-shunning vipers]. Thus, as the most learned Jena reviewer most truly judges, we must read, not solipugas. For in this passage, as also in book II, chap. 23, the discourse is of amphibians, not of insects, and Arnobius loves such epithets. Thus he said in book VI, chap. 16, blattas lucifugas [light-shunning cockroaches]. ORELLI.

Ibid., before the short note Carduos insert the note:

Bulbos [Bulbs]. All round, coated roots were properly called bulbi, such as are those of the lily, crocus, narcissus, colocasia, and reeds. See Gesner in his Thesaurus. In this passage, however, a certain special kind seems to be designated by Arnobius, used by the ancients for food, chiefly at wedding suppers, because they stimulated lust, as Martial testifies, book XIII, Epigram 34, and Apicius, who indicates the method of preparing bulbs for food, De Arte Coquinaria, book VII, chap. 12; where Martin Lister, p. 207, ed. Jansson, understands either a certain species of orchids or the roots of tulips, which are edible and very sweet bulbs, and in Asia and Greece very frequent and used for food. Cf. the distinguished Schneider in Lexicon Rusticum under this word. ORELLI.

Ibid., after the short note Radices add the notes:

Cucurbitas [Gourds]. Gourds were among the most pleasing foods among the ancients. Moreover, as Martin Lister observes on Apicius, book III, chap. 4, p. 79, we must understand those very long and slender ones which even now are in great and daily use in Italy and warmer regions, but are wholly unknown to our kitchen-gardeners. Their seasoning among the Romans, as the same Apicius testifies, loc. cit., was mint, celery, and pennyroyal, of which our Arnobius discourses in this passage. ORELLI.

Rutam [Rue]. Rue, especially the berry of rue, that is, the pod with the seed, is praised several times by Apicius among the most customary seasonings of food, e.g. book VI, chap. 2. ORELLI.

Mentam [Mint]. Menta or mentha. Dioscorides, book III, chap. 41, μένθη. Pliny, book XIX, chap. 8: The sweetness of its smell changed the name of mint among the Greeks, whereas otherwise it was called mentha, whence our ancients inflected the name. Namely, it was called by the Greeks ἡδύοσμος [sweet-smelling]. Moreover Julius Pollux, Onomasticon, book VI, chap. 10, following Strabo, book VIII, notes that mint is named from Mintha, the concubine of Pluto, transformed into this plant. JOHANNES RHODIUS, in Lexicon Scribonianum, under this word. — The same Pliny, book XX, chap. 14: Mint is suited to the stomach and is received in manifold ways into the use of seasonings. Moreover there was a twofold kind of mint, namely wild and garden mint, of the latter of which, which the Jews especially used for strewing the floors of houses and synagogues, ἡδύοσμον, mention was also made by the Divine Saviour in Matthew 23:23. See Schleusner, who has much on this word, in Lexicon Novi Testamenti, and Lister on Apicius I, chap. 29, p. 44. Our Münze, Gartenmünze [mint, garden-mint]. ORELLI.

Ibid., after the note Ocimum insert the following:

Puleium [Pennyroyal]. Puleium or pulegium (see Rhodius, Lexicon Scribonianum), our Poley, Poleymünze [pennyroyal], is to moderns a medicinal plant, whereas to the ancients it was a food or rather a most frequent seasoning of foods, especially of olives, as Palladius testifies, November, chap. 22. See the distinguished Schneider in Lexicon Rusticum, and Lister on Apicius III, 3, p. 79. ORELLI.

Col. 1240, after the short note Ea quae... insert the following:

Offis saevitias ponere [Lay aside their fierceness for morsels]. Should we not read offis oblatis saevitias ponere [lay aside their fierceness when morsels are offered]? ORELLI.

Col. 1242, to the note Color furvus add these words:

For the rest, concerning the diverse kind of victims to be sacrificed to the gods above and below, and concerning the manner in which sacrifice ought to be made to each, there is extant a most celebrated oracle of Apollo, which Eusebius has preserved for us from Porphyry in Praeparatio Evangelica, book IV, chap. 9, and which, since the work of Eusebius is in the hands of few, let it be permitted to transcribe in full. Thus namely speaks Apollo:

Perform your work, friend, having come into this God-given path, nor be forgetful of the blessed ones when slaying sacrifices, partly to the earthly, partly to the heavenly, and at times to the very

kings of the ether, and of the moist-pathed air, and to those of the sea, and to all those under the earth; for all the fulnesses of nature admit of these. And how it is lawful to accomplish burnt-offerings of living creatures I will sing, and do you engrave my oracle upon tablets: Three to the earthly, and three to the heavenly gods; bright victims to the heavenly, and to the earthly such as are like in colour; divide in three the sacrifices of the earthly when slaying them, bury those of the nether gods, and send the blood into a trench. Pour honey to the nymphs and the gifts of Dionysus; and as many as are ever flying about the earth, for these, having filled the altar all round to overflowing with gore, cast into the fire the body of a winged creature after sacrificing it, and having mixed honey with Demeter's barley-meal, cast thereon steams of frankincense and sprinkling of whole barley-grains. And when you go upon the sands, having poured grey salt over the head, sacrifice and cast the whole living creature forth into the deep wave of the sea. Having accomplished all these things, betake yourself to the broad choir of the airy celestials. And then for all the starry and ethereal gods let the blood from the throats form a pool in streams around the offerings, and prepare the limbs as a banquet for the gods, giving the extremities to Hephaestus, and consuming the rest, filling all the flowing air with savoury steams; and send up prayers over these. NOURRY, p. 507, and ORELLI.

Col. 1243, after the note Tetreque... insert the following:

Lacte, oleo sanguini. It seems we should read: Lacte, oleo sanguinem. The sense is: Dye all the frankincense, salted fruits, libations, and blood which you offer to the gods — the blood indeed with milk and oil, that it may lay aside its purple colour; upon those other things, however (since they are of a yellow colour), that they may become black, pour soot with ashes. The somewhat more embarrassed and intricate construction gave occasion to the error. ORELLI.

Col. 1244, to the note Certaque..., in place of the word ORELL., add: — For the rest, supplicamentum (for which the ancient Romans, e.g. Livy, book XXII, chap. 57, and Sallust, Catiline, chap. 9, said supplicium) is a word of declining Latinity and used especially by African writers, Apuleius (Metamorphoses XI, p. 265) and Tertullian, and designates both victims and sacrifices, and prayers and supplications, in general the whole apparatus of ceremonies whereby the gods are rendered propitious. ORELLI.

Col. 1245, after the short note Hic ut... insert the following:

Aliarum eadem rejiciantur ab victibus [The same things are rejected from the diet of other nations]. Meursius, p. 211, conjectures aliorum eadem, etc. Badly. For there preceded: ut gentibus fieri moris diversissimi fama est [as the report is that it happens among nations of the most diverse custom]. ORELLI.

Col. 1246, after the note Quam cuncti... insert the following:

Virgo Tritonia [The Tritonian Virgin]. They tell the fable that Minerva earned the name of Tritonia because she was first seen on the bank of Lake Triton in Africa in the times of King Ogyges, which Festus noted. STEWECHIUS. — Pomponius Mela, book I, chap. 8: Above this Greater Syrtis a huge marsh receives the river Triton, itself called Tritonis, whence also the surname was given to Minerva, born there, as the inhabitants suppose; and they lend some credit to that fable because they celebrate what they think to be her birthday with games of virgins contending with one another. Where see the interpreters. Cf. Servius on Aeneid II, 171, and Broukhusius on Lucan, Pharsalia IX, 354, p. 699, ed. Oudendorp. ORELLI.

Col. 1247, to the note Et ad..., in place of the final word ORELL., add: — Yet now, better instructed by a repeated reading of these words, I reject Canter's conjecture quae fati sunt; for this would be equivalent to minati [what they threatened]. But our Arnobius in this passage is not speaking of the threats of the gods, but of their nature prone to anger and vengeance. Nor could he even well have said that the gods by an irresistible necessity are led to that which they had threatened. Wherefore until that Graecism which Heraldus assumes can be proved by examples, I prefer to follow Heumann reading ad ea, ad quae facti sunt [to those things for which they were made]. ORELLI.

Col. 1249, after the note Quid offae insert the following:

Ex quibus quod primum est [The first of which]. Namely, taeda (for Arnobius now explains one by one the things which he had named before). Taedae were therefore small sausages stuffed with lard or fat cut up into tiny bits; Speckwürste [lard-sausages]. ORELLI.

Ibid., after the note In exiguas... insert the following:

Suxis perexsiccata vitalibus [Thoroughly dried of its vital juices]. Now Arnobius describes the naenia,

which was the intestine through which filth is discharged (der Mastdarm [the rectum]), stretched out either by a press or in some other way, and then dried with smoke, so that, having lost all vital juice, it remained for a long time untouched by putrefaction. ORELLI.

Col. 1250, to the note Ex quibus..., in place of the word ORELL., add: — Omentum [caul], in Greek ἐπίπλοον, is a thin and fatty membrane wherewith the lower parts of the belly are covered and the windings of the intestines are wrapped. Above, book III, chap. 13, he said omentorum membranulas [the little membranes of the cauls]. Cf. Pliny, Historia Naturalis, book IX, chap. 37, and Isidore, Origines, book II, chap. 1. NOURRY, p. 512. — German das Netz [the caul]. ORELLI.

Ibid., after the same note Ex quibus insert the following:

Bovis cauda est palasea, siligine et sanguine delibuta [The palasea is an ox-tail, smeared with fine wheat-flour and blood]. Siligo is flour from the best wheat most thoroughly cleansed from bran (Semmelmehl [fine wheat-flour]. ORELLI.). Whence this verse of Juvenal (Satire V, 69) concerning bread:

But a tender and snow-white loaf, made of soft fine wheat-flour, is kept for the master. NOURRY, p. 512.

Ibid., to the note Quid fitilla... in place of the word ORELL., add: — Under these unknown names, therefore, Arnobius describes various kinds of sacred cakes or flat-cakes, the use of which was in sacred rites (for these were called liba by the ancients). And it is altogether agreed that manifold kinds of sacred cakes, diverse both in material and in shape according to the nature of the gods to whom they were offered, were of old used in sacrifices. Thus among the Greeks we find πόπανα, πέλανοι, ψαιστά, φθοῖς, etc., on which see Spanheim on Aristophanes, Plutus, v. 660. Thus Pollux, Onomasticon VI, § 76: And pelanoi are common to all the gods, and they have been called from their shape, just like the ox-cake; for it is a cake having horns fixed on it, offered to Apollo, and Artemis, and Hecate, and Selene; the honey-cake (μελιττοῦτα) however to Trophonius, and the propitiation-cake (ἀρεστὴρ, which name seems to have a certain likeness to the gratilla of Arnobius), and the health-cake (ὑγίεια) likewise; for hygieia also is a kind of barley-cake. Thus also it is agreed from Athenaeus, Deipnosophistae, book XIV, chap. 14, where he recounts several kinds of cakes, that cakes fashioned in the shape of a phallus were offered in sacrifices to Priapus, and in the shape of the female pudendum, which were called μύλλοι, to Ceres. Cf. also the most learned Commentators on Picturae Herculanenses, vol. III, plate 36, p. 178. ORELLI.

Ibid., to the note Carnem... in place of the word ORELL., add: — The words of Festus are: By the Umbrian name strebula Plautus calls the haunches of victims, which the Greeks call μηρία [thigh-pieces], which were wont to be laid upon the altars, as Plautus in Frivolaria: strebula agnina tene [hold the lamb's haunches]. Where see Dacier, p. 529 seq. ORELLI.

Ibid., after the note Pulpamenta add the following ones:

Pulpamenta non assa, quae in verubus exta sunt [Fleshy bits not roasted, which are entrails on spits], etc. The obscurity of this text sufficiently shows that it has been corrupted by an unskilful or drowsy copyist. Wherefore, that some light, if possible, may be brought to it, it is helpful to observe that pulpamentum is without doubt derived from pulpa. Now pulpa, as Donatus remarks (on Terence, Hecyra, act III, sc. 4), is properly that flesh which is chewed, because it is beaten (pulsetur) and cut up. Isidore moreover (Origines, book II, chap. 1): Pulpa, says he, was so called because of old it was eaten mixed with pottage (pulte); and elsewhere (book XX, chap. 2), better, as seems to many: Pulpa is flesh without fat, so called because it throbs (palpitet); for it often springs back. Most people also call this viscum, since it is glutinous. Having thus observed these things, the negative particle non in the text of Arnobius seems to us displaced from its proper position and to be restored before the noun pulpamenta, and before the word exta either to be understood or placed again, so that it be written thus: Non placet nominare carnem strebulam....... non pulpamenta assa, quae in verubus sunt, non exta animata, etc. For thus this sense of Arnobius will be clear: That in sacrifices fleshy bits roasted on spits — that is, the soft and delicate parts of flesh without fat, which quiver on account of their softness — are burned in vain, and in vain also are offered the entrails of animals, previously endowed with life and broiled over coals, which indeed could be broiled not on spits, but

only over kindled coals. And if you doubt that those things were offered to the gods, Festus will inform you under the word exta, who thinks that they obtained their name therefrom: Exta, says he, were so called because those parts are cut off for the gods which project (extant) and stand out most. NOURRY, p. 514.

Non salsamina denique, quae sunt una commixtio quadrinis copulata de frugibus [Finally, not the salted meal-offerings, which are a single mixture joined together from fourfold grains]. Without doubt he understands the salted grains, or salted meal (mola salsa), the use of which in sacred rites is well known. Moreover, that to prepare this meal for sacred uses was the duty of the Vestal Virgins we learn from Servius on Virgil, Eclogues VIII, 82: Pious spelt, says he, that is, chaste, salted meal, is made thus: the three eldest Vestal Virgins from the Nones of May to the day before the Ides of May on alternate days put ears of spelt in harvest-baskets, and the virgins themselves roast, pound, and grind those ears, and thus store up what has been ground. From that spelt the virgins thrice a year make the meal, at the Lupercalia, at the Vestalia, and on the Ides of September, adding boiled salt and hard salt. Thus Servius, from whom our Arnobius differs somewhat in saying that those salted meal-offerings or salted meals were not made from spelt alone, but mixed from fourfold grains (that is, of fourfold kind; perhaps spelt, emmer, wheat, and barley). ORELLI.

Ibid., to the note Non similiter, after the word ORELL., add: — Macrobius, In Somnium Scipionis, book I, chap. 6, teaches that there are three internal parts, the first of which is called dissipium, otherwise disseptum, by the Greeks διάφραγμα [diaphragm]; the second the middle one, μεσεντέριον [mesentery]; and the third that which the ancients called hira, and which is accounted the chief of all the intestines and carries down the refuse of food. Arnobius therefore says that fendicae are the same as hirae, which by a plebeian name were called hillae, and are nothing else than the jejunum intestine. NOURRY, p. 515.

Col. 1252, to the note Impensarum, in place of the final word ORELL., add: — Cf. Corrigenda et Addenda, p. 479, at the beginning. Yet the explanation of Theodorus Marcilius is altogether to be approved. For thus Apicius, book VIII, chap. 8: stuffing-sauce for a hare (impensam in leporem), where he enumerates its ingredients, namely pepper, date, laser, garum, etc. Here therefore the discourse is of seasoning, for next he adds for a stuffed hare (in leporem farsum) and teaches the method of preparing it; and in Arnobius also it must be taken of seasoning, since fartibus [stuffings] had just preceded. ORELLI.

Col. 1253, to the note Frustilla..., in place of the word ORELL., add: — For the rest, frustillum for frustulum [little bit] is a diminutive peculiar to our Arnobius. Thus above, book II, chap. 58, he said frustilla haec ignea [these fiery little bits]. ORELLI. — We read frustillatim [piecemeal] in Plautus, Curculio, act IV, sc. 4:

Now I will make the ants here carry you off piecemeal. NOURRY, p. 555.

Ibid., after the note Sed ut... insert the following:

Appetitu voracitatis [With an appetite of voracity]. Voracitas for edacitas [gluttony] is a word of Silver Latinity. Eutropius, book VII, chap. 18, of Vitellius: He ruled with much disgrace and grievous cruelty, notable chiefly for gluttony and voracity. Where Grosse in his Index cites Apuleius, Metamorphoses VII, near the end, and Pliny, Historia Naturalis II, 107, at the beginning, as having used this word. Cellarius adduces more examples in Curae Posteriores on Antibarbarus Linguae Latinae, p. 130. ORELLI.

Col. 1255, before the note Locum... insert the short note:

Tempestatibus tantis [For so great seasons], that is, so long. ORELLI.

Ibid., after the same note Locum... add also the short note:

Novitas [Newness]. In this passage for a later, more recent age, in a most unusual sense. ORELLI.

Col. 1256, after the note Suffitionibus insert the following:

Spiraminibus [Breathing-passages]. That is, faculties of breathing. Thus Lucan, Pharsalia, book II, v. 183:

One lops off the ears, another the nostrils of the hooked nose.

and Statius, Thebaid XII, v. 269:

She refreshes the breathing-vents of her wearied torch, and wildly bursts into the dreadful plains. NOURRY, p. 566.

Col. 1257, to the note Non si... in place of the final word ORELL.,

add: — An anonymous writer On Frankincense in Salmasius, Exercitationes Plinianae, p. 1151: And the male frankincense is named chalcolibanos [amber-frankincense], sun-like (read bronze-like, χαλκοειδὴς) and reddish or yellow. Cf. Bochart in Hierozoicon, Part II, book VI, chap. 16, vol. III, p. 895, ed. Rosenmüller. ORELLI.

Ibid., after the note Non sit... insert the following:

Nebulositate [Cloudiness]. That is, with overflowing vapours of burnt frankincense whereby as with a cloud the whole air is shut in and covered. NOURRY, p. 560. — Nebulositas is a word said only once (ἅπαξ λεγόμενον). ORELLI.

Col. 1258, after the note Hostiumque... insert the following:

Date bibant [Grant that they drink]. Heumann conjectures date, ut bibant. But ut is omitted (ἐλλείπει) by a Greek construction. ORELLI.

Col. 1262, after the note Dormitiones add the following:

Lenes audiendae sunt naeniae [Gentle ditties must be heard]. See the Annotations on book VI, chap. 12, col. 1190: "It must be noted namely that naenia is also said of a joyful matter, as of the songs which were sung at the Trojan games. Varro, De Vita Populi Romani, book IV, in Nonius, as emended and joined by Scaliger: That there Pergama was wont to be praised by a woman who had the best voice, and then a Naenia was sung to the flute and strings in honour of those who had run courses at the Trojan games. Because, as I suppose, those were praised who had fallen at Troy, or others, certainly it was a eulogy. And because many frivolous things were sung in these Naeniae, hence that word is also used of a boyish and artless song. Horace, book II, Epistle 1, v. 62 seq.:

Tell me, pray, is the Roscian law better, or the boys' ditty, which offers kingship to those who do right?

These and many other things says Gisbert Cuper, who has much on this word in Observationes, book I, chap. 1, p. 6 seq., Leipzig ed. On the etymology of the word Joannes Lydus speaks thus in De Magistratibus Romanis, book I, chap. 33, at the end, p. 56, ed. Fuss: And among them (the Romans) the funeral dirge is called nenia, rather from a Greek etymology, because the Greeks call the lowest of the strings on the cithara nete (νήτη). ORELLI.

Ibid., to the note Lavatio..., after the final word NOURR., add: — With this solemn ablution of the Mother of the gods Dausqueius on Silius Italicus, book VIII, p. 345, appositely compares the very similar rite of the ancient Germans mentioned by Tacitus, De Moribus Germanorum, chap. 40: Presently the chariot (of the goddess Hertha) and the vestments and, if you care to believe it, the deity herself are washed in a secluded lake. For the rest, Augustine complains in De Civitate Dei, book II, chap. 4, that many unspeakable and base things were sung and perpetrated at this festival: We took delight in most base games which were exhibited to gods and goddesses — to the Celestial Virgin and to the Berecynthian mother of all, before whose litter on the solemn day of her washing such things were sung in public by the most worthless stage-players as it would befit, I do not say the Mother of the gods, but not even the very mother of the stage-players to hear. Cf. Zoëga, who most learnedly illustrates the matter in Bassirilievi antichi, vol. I, on plates 13 and 14, note 109, p. 103. ORELLI.

Col. 1264, to the short note Telluris, after the word ORELL., add: — Yet the birthdays not of Tellus alone, but of various gods also, as of Mercury, Minerva, and Jupiter Ammon, are noted in the ancient Calendar, on which you may read the notes of Lambeck. Whence Lactantius, Institutiones, book VI, chap. 20: The celebrations of games, says he, are festivals of the gods, inasmuch as they were instituted on account of their birthdays or the dedications of new temples. NOURRY, p. 526.

Col. 1265, to the note Et Megalensibus, after the word ORELL., add: — In the Praenestine Calendar, in Foggini, Fasti Verriani, p. 108, on the day before the Nones of April: The games of the Great Idaean Mother of the Gods are called Megalesia, because that goddess is called Megale (μεγάλη [Great]). In another ancient Calendar, in Graevius's Thesaurus, vol. VIII, from the day before the Nones to the fifth day before the Ides of April: the Megalesian games, that is, from the 4th to the 9th day of April. See more in Zoëga, Bassirilievi antichi, vol. I, p. 91. ORELLI.

Col. 1267, before the note Salapittarum, to the preceding note, in place of the final word ORELL., add: — That fools were kept as pets among the ancients and had their heads shaved, the most learned Commentator on Antiquitates Herculanenses, vol. VI (Bronzi, vol. II), plate 92 (where we behold such men most elegantly depicted), p. 370, wishes to prove by an Epigram

of Lucian in the Anthology, book II, chap. 3, 6 (Brunck, Analecta, vol. II, p. 311):

If you behold a bald head, and breast and shoulders, ask nothing: you see a bald fool.

Which however the distinguished Jacobs more truly interprets as a gibe (σκῶμμα) against a certain Cynic. ORELLI.

Ibid., after the same note Salapittarum... add the following:

Fascinorum ingentium rubore [With the redness of huge phalluses]. He calls phalluses fascini, which the ancients hung as amulets around the necks of boys to ward off bewitchments (fascinationes). Varro, De Lingua Latina VI (p. 80, Dordrecht ed.): A certain somewhat indecent object is hung around the neck of boys, lest anything harm them, for the sake of a good omen (bonae scaevae causa). Where see Scaliger, p. 152. (Bonae scaevae causa, namely, is equivalent to boni ominis causa [for the sake of a good omen]. For, as Festus testifies, scaeva was a neutral word: The common people indeed call scaeva both in a good and in a bad matter, when they say a good and a bad scaeva; yet writers have been accustomed to put it in a bad sense. Scaevus is from the Greek σκαιός [left]: hence bona scaeva, which for the Romans was the left hand, whereas to the Greeks and barbarians the right was auspicious, as Dacier well explains.) Suidas: Φαλλὸς.... a leathern privy member; and afterwards made of red skins, having the shape of a man's privy member; and putting this upon themselves both on their necks and in the midst of their thighs, they danced out, celebrating honour to Dionysus in the Dionysia. Cf. González de Salas on Petronius, chap. 138, p. 243, ed. Burmann, and Commentary on Antiquitates Herculanenses, vol. VI (Bronzi II), plate 97, p. 398. ORELLI.

Col. 1269, to the note Si ex..., after the word ORELL., add: — The passage of Livy is book VII, chap. 2: That kind of games, received from the Oscans, the youth kept for themselves, nor did they suffer it to be polluted by stage-players; and the custom remains that the actors of Atellane plays are neither removed from their tribe nor excluded from military service, as being unconnected with the stage-player's art. Where Döring says: "The Atellana was a sportive and witty kind of drama, almost similar to those which by a word borrowed from the French we call Farcen [farces]. It drew its name from Atella, a town of Campania situated between Capua and Naples." NOURRY, p. 348. — He thinks Atella is the same as that which today is Aversa. ORELLI.

Ibid., to the note Et clunibus..., in place of the word ORELL., add: — Canter thinks we should read et clunibus fluctuare crissatis, citing Juvenal, Satire VI, v. 322:

She herself adores the undulating motion of wriggling Medullina.

Badly. See on book II, loc. cit. ORELLI.

Ibid., to the note Et quia... in place of the word ORELL., add: — Heumann conjectures gaudere laetioribus. ORELLI.

Col. 1274, after the short note Sed flecti... insert the following:

Altiore in culmine figeretur [Might be set up on a higher pedestal]. See Cicero, Oratio in Catilinam III, chap. 8. ORELLI.

Ibid., after the last line add the note:

Evocarique se hoc genere ludicri. I read avocarique [and are diverted], etc. Thus above in the same book, chap. 8: Ut parvuli pusiones... passerculos, populos, equuleos, Panes accipiunt, quibus avocare se possint [As little boys receive sparrows, dolls, little horses, and puppets, wherewith they may divert themselves]. Jerome, Epistle to Laeta: Let her first learn the Psalter. With these songs let her divert herself (se avocet), and in the Proverbs of Solomon let her be instructed unto life. The same author to Marcella: The sweating reaper diverts himself with psalms, and the vine-dresser pruning the vine with curved sickle sings something of David. Ancient glosses: Avocat .... περιστία (read περισπᾷ [distracts]), καταργεῖ, ἀποσχολεῖ. In the same sense Plutarch in the Life of Solon used παράγειν. HERALDUS, Adversaria, book I, chap. 3, p. 8 et seqq. — This correction of Heraldus is a masterpiece and deservedly to be received into the text. ORELLI.

Col. 1275, after the note Cantherios... insert the following:

Eos tamen gaudere transire. See whether we should not read: eos tamen gaudere videntem (namely, Jupiter) transire [yet that he, seeing them, rejoices that they pass], etc. ORELLI.

Col. 1276, after the note Pestilentiam... add the following:

Exhibitor ludorum [Exhibitor of games]. That is, giver of games (editor ludorum). Cellarius notes the word exhibitor as barbarous in Antibarbarus Linguae Latinae, p. 37, and Curae Posteriores, p. 209. ORELLI.

Col. 1278, before the note Quaenam insert this one:

Urere [To burn, afflict]. Namely, with pestilence; see Annotation on book II, chap. 3. ORELLI.

Col. 1279, after the last line add the little notes:

Holy god. An ancient inscription found at Rome, in Gruter, page LXX:

TO AESCULAPIUS THE HOLY. D. JUNIUS AGATHOPUS AND TERENTIA RUFINA, GIVING THANKS TO YOUR DIVINITY, GAVE [and] DEDICATED [this]. ORELLI.

Prohibitor ["one who forbids"]. A word of declining Latinity. Apuleius, On the God of Socrates, page 52: Socrates never needed anyone to urge him on, but did sometimes need one to hold him back. ORELLI.

Col. 1280, after the note Quo mentiri... insert the following:

How weakly and feebly it is said. Infirmiter for infirme (which Cicero uses, Ad Familiares XV, Letter I) is an adverb of suspect Latinity. See Cellarius, Antibarbarus, page 57. ORELLI.

Col. 1282, at the note Silex..., after the word ELMENHORST, add: — By the books of fate, that is, the Sibylline books; by the answers of the seers, [those] of Apollo. LE NOURRY, page 477.

Col. 1283, before the little note Coloris... insert this one:

By King Attalus. Attalus, that is, the king of Phrygia, had entered into a treaty with the Romans against Philip of Macedon,

who was Hannibal's ally. See Livy, book XXIX, chapter 11. ORELLI.

Ibid., at the same note Coloris..., in place of the word ORELLI, add: — Prudentius, [Hymn to the] Martyr Romanus 206:

A blackish stone, to be carried forth in a carriage, sits enclosed in silver in the form of a woman's face.

and Martial, book III, Epigram 41, alluding to its dark colour, calls it the farrum of the Phrygian Mother. Compare Claudian, On the Rape of Proserpine, I, 200 and following, and the passage which is the classic one, Herodian, History, book I, chapter 11, § 7. But Zoega has gathered all the testimonies of the ancients most diligently in the Bassirilievi antichi, volume I, page 88 and following. ORELLI.

Col. 1284, after the note Angellis... insert the following:

And presenting for an image a face not very distinctly expressed by resemblance. Zoega, in the place cited, thinks that the stone sent to Rome by Attalus was cut from some rock in Phrygia which, to superstitious men looking at it from a distance, showed a certain shape of a human face. ORELLI.