611 Matt. iii. 17.
613 Inferre coneris.
615 Phil. ii. 7.
617 Hominem eum tantummodo ex Maria.
618 Or, effect, per profectum.
619 Effect. [i.e., progressively.]
620 Routh puts this interrogatively = Is it then your position that He really is a man, that is to say, one who is flesh and blood' Well, but if so, then it will follow, etc.
621 Or, as.
622 Reading "sicut homo, hac opinione," for the "sicut homo ac opinione" of the Codex Casinensis.
623 The Codex Casinensis reads, "hanc quaestionem diffigenter aptare tam manifestarem atque manifeste dissolverem." We follow the emendation, "hanc quaestionem diligenter aptatam manifestarem," etc.
624 [A signum verecundiae which rebukes the awful inquisitiveness concerning the conception of Mary which disgraced the late pontiff, Pius IX. To what blasphemous pruriency of thought and expression has not such an invasion of decency given rise! See St. Bernard, Opp. tom. i. p. 392. He rebukes the heresy as profane.]
625 The text gives tempus recusat. Routh proposes tempus requirit = which the occasion requires.
626 This is a purely conjectural reading, "ut dicam silex," etc. The Codex Casinensis gives, "ut dicam dilere non homo." But Routh, in reference to ch. xv., throws out the idea that we should read delire = thou dotard, or, lunatic. [P. 190, supra, as if Manes = maniko\j.]
627 Columbarium furem.
628 The text gives suae. Routh suggests tuae.
629 The text is, "non solum autem, sed adventus nomen delebitur." It may perhaps be = and not the foundation, but the name, of an advent would be done away.
630 Phil. ii. 7.
631 The text gives "quo magnum," etc., for which we adopt "quod magnum," etc.
632 Matt. iv. 3.
633 Or perhaps, = which was also, quod erat tabernaculum, etc.
634 The Codex Casinensis gives "Ignorabat autem propter qui genuisset Filium Dei praedicabat regnum coelorum, qui erat," etc. We follow generally the emendations adopted in Migne: "Ignorabat autem propter quid genuisset Filium Dei, qui praedicabat regnum coelorum, quod erat habitaculum magnum," etc. Routh would read "genitus esset Filius Dei," etc.
635 John xix. 37.
636 Matt. iii. 17.
637 Pugillum plenum solis mihi affer aut modium plenum.
638 2 Cor. v. 21.
640 The text is, "et ultra ei non sinerent ad propria remeare." Routh suggests ultro for ultra.
641 Reading unus, instead of "vos, comitibus," etc.
642 Reading "quem etiam" instead of "quae etiam."
643 Th; Codex Casinensis gives, "ipse quidem me dicere recusavit," etc. We adopt the correction in Migne, "sed ne ipse quidem dicere recusavit," etc.
644 Superiores quidem causas Domini, etc.
645 Reading "sed et optimus architectus ejus, fundamentum," etc. The Codex Casinensis has the corrupt lection, "sed et optimos architectos ei fundamentum," etc. [Had this been said of Peter?]
646 Cf. 1 Cor. iii. 10. [Had this been said of Peter, what then?]
647 Cf. Acts xiv. 23.
648 Cf. 1 Tim. iii. 1. [Clement cap. xliv., vol. 1. p. 17, this series.]
649 Various other forms are found for this name Scythianus. Thus we find Scutianus and Excutianus,-forms which may have arisen through mere clerical errors. The Codex Reg. Alex. Vat. gives Stutianus. [But see Routh, R.S., vol. v. p. 186.]
650 This seems the general idea meant to be conveyed. The text, which is evidently corrupt, runs thus: "in qua cum eum habitaret cum Aegyptiorum sapientiam didicisset." The Codex Reg. Alex. Vat. reads, "in qua cum habitaret, et Aegyptiorum," etc. In Migne it is proposed to fill up the lacunae thus: "in qua cum diu habitaret, depravatus est, cum Aegyptiorum sapientiam didicisset." Routh suggests, "in qua cum ea habitaret," etc.
651 The Codex Casinensis reads Terbonem for Terebinthum. But in Cyril of Jerusalem, in his Catechesis, 6, as well as in others, we regularly find Te/rbinqon, Terbinthum, or Terebinthum, given as the name of the disciple of Scythianus. The form Tereventus is also given; and the Codex Reg. Alex. Vat. has Terybeneus. The statement made here as to these books being written by Terebinthus is not in accordance with statements made by Cyril and others, who seem to recognise Scythianus alone as the author. As to the name Terebinthus itself, C. Ritter, in his Die Stupa's, etc., p. 29 thinks that it is a Graecized form of a predicate of Buddha, viz, Tere-hintu, Lord of the Hindoos. Others take it simply to be a translation of the Hebrew hl/)
, the terebinth. See a note on this subject in Neander's Church Hist., ii. 166 (Bohn). [Routh, ut supra, p. 187.]
654 The Codex Reg. Alex. Vat. inserts here, "omnibus quaecunque ejus fuerant congregatis" = gathering together all that was his.
655 Reading "habetur." But Codex Reg. Alex. Vat. gives habitatur, is inhabited.
656 The Codex Casinensis gives, "sed aliud cujusdam homine." We adopt "sed alium Buddam nomine," with which the narratives of Cyril, Epiphanius, and others agree. Routh proposes "alio Buddam nomine" = by another name, Buddas. [Buddha is a title, not a name.]
657 The text gives "natum esse, simul et ab angelo." The Codex Reg. Alex. Vat. reads, "natum se esse simulabat et ab angelo."
658 On these Persian priests, see Epiphanius on this heresy, num. 3.
659 Reading arguebant, with Routh, for arguebat.
660 Animosa exaggeratio.
661 Ante seculum.
662 Or, in the origins of things, principiis.
663 Particeps ejus.
664 Reading tunc for nunc.
665 Solarium quoddam excelsum.
666 The Codex Casinensis gives, "ut inde ab aliquo convinci possit." But the Codex Reg. Alex. Vat. reads, "ut ne ab aliquo," etc. We adopt, therefore, "ne ab aliquo," etc., taking the idea to be, as is suggested in Migne, that Manes went up alone, because he feared that, if observed by Parcus and Labdacus, the priests of Mithras, he might expose himself to punishment at the hands of the Persian rulers for an offence against their religion. [Manes here seems put for Terebinthus.]
667 Sub terras eum detrudi per spiritum.
668 But the Codex Reg. Alex. Vat. reads, "erat enim multum pecuniae arida"-for she had a great greed for money.
669 But Cyril, Epiphanius, and others, make the name Cubricus (Kou/brikoj).
671 This may express with sufficient nearness the original, "nec Manem sed Manes."
672 The Codex Casinensis gives sexaginta regularly. The Codex Reg. Alex. Vat. reads septuaginta, seventy.
673 Transfert eos. It may be also "translated them."
674 The text gives, "edictum proposuit in vita," etc. For in vita it is proposed to read invitans; and that is confirmed by the Codex Reg. Alex. Vat.
675 We adopt the reading "qui cubum, guod nomen est tali, ludere solent." The text gives, "qui cibum quod nomen est tale eludere solent." The Codex Reg. Alex. Vat. seems to read, "qui cubum quod nomen est aleae ludere solent."
676 Ferri talento.
677 The text gives, "quique fugientes licet nunquam cessarunt," etc. Codex Reg. Alex. Vat has, "licet nunquam cessarent" etc.
678 Reading "dicebam." But the Codex Casinensis gives "dicebant," and the Codex Reg. Alex. Vat. has "decebat"-as became them.
679 Reading "converti ad salutem," for "conventi," etc., as it is given in the Codex Casinensis.
680 Conscribebantur. [Note this concerning the Christian books.]
681 Nuntios. But Codex Reg. Alex. Vat. gives "novitios," novices.
682 The text gives "fatigarent." But Codex Reg. Alex. Vat. gives "fugarent"-expel.
683 The text gives "invenientes." The Codex Reg. Alex. Vat. more correctly has "inveniens"-when he came upon.
684 But Codex Reg. Alex. Vat. reads "Stracum fluvium."
685 The text gives, "evadere potuit dum nemo eum insequeretur. Sed populus, cum Archelai quem libenter audiebant relatione teneretur." etc. The Codex Reg. Alex. Vat. reads "evadere potuit dum ne eum insequeretur is populus, et Archelai quem libenter audiebant relatione tenerentur." Routh suggests, "dum eum nemo insequeretur, sed populus Archelai," etc.
686 The same Codex Vat. reads Adrabion here.
687 'I'he Codex Reg. Alex. Vat. ends with these words.
688 [See p. 177, supra A fair discussion as to authenticity.]
690 Codex Casinensis reads, "non ex Manen originem mali hujus Manes esse." We adopt the conjecture, "non ex Mane originem mali hujus manasse."
691 The following note on this Basilides may be given from Migne:-"Although Eusebius (Hist. Eccles., iv. 7) tells us that the Basilides who taught heresy shortly after the times of the apostles was an Alexandrian, and opened schools of error in Egypt, the Basilides mentioned here by Archelaus may still be one and the same person with that Alexandrian, notwithstanding that it is said that he taught his heresy among the Persians. For it may very well be the case that Basilides left Alexandria, and made an attempt to infect the Persians also with his heretical dogmas. At the same time, there is no mention among ancient authorities, so far as I know, of a Persian Basilides. The Alexandrian Basilides also wrote twenty-four books on the Gospel, as the same Eusebius testifies; and these do not appear to be different from those books of Tractates which Archelaus cites, and from the Exegetics, from the twenty-third book of which certain passages are given by Clement of Alexandria in the fourth book of his Stromateis. It is not clear however, whether that Gospel on which Basilides wrote was the Gospel of the Apostles, or another which he made up for himself, and of which mention is made in Origen's first Homily on Luke, in Jerome's prologue to his Commentary on Matthew, and in Ambrose's prologue to the Gospel of Luke." We may add that Gieseler (Studien und Kritiken, i. 1830, p. 397) denies that the person meant here is Basilides the Gnostic, specially on account of the peculiar designation, Basilides quidam antiquior. But his objections are combated by Baur and Neander. See the Church History of the latter, ii. p. 50, ed. Bohn.
692 The text is, "aliis dictis proposuit adversariis." Perhaps we may read. "aliorum dicta," etc.
693 The text is, "necessarium sermonem uberemque salutaris sermo praestavit." May it be = the word of salvation furnished the word which was requisite, etc.?
694 The text is, "per parvulam divitis et pauperis naturam sine radice et sine loco rebus supervenientem unde pullulaverit indicat." The reading seems defective. But the general intention of this very obscure and fragmentary sentence appears to be as given above. So Neander understands it as conveying a figurative description of the two principles of light and darkness, expressed in the Zoroastrian doctrine immediately cited,-the rich being the good principle, and the poor the evil. He also supposes the phrase "without root and without place" to indicate the "absoluteness of the principle, that springs up all at once, and mixes itself up with the development of existence."-See Church History, ii. 51 (Bohn). Routh confesses his inability to understand what can be meant by the term parvulam, and suggests parabolam.
697 Routh adopts the interrogative form here, so as to make the connection stand thus: But is this the only topic which the book contains? Does it not also contain another discussion, etc.?
700 By the barbari here are evidently meant the Persians.
702 The text is, "non quae esse dicebantur." Routh proposes, "non quae factae, or genitae, esse dicebantur," = which were not declared to have been made.