[4265] Lit., "debauched and scoffers."
[4266] So Orelli, reading et quando; ms. and other edd. et si--"and if ever."
[4267] Arnobius is generally thought to refer here to the persecution under Diocletian mentioned by Eusebius, Hist. Eccl., viii. 2.
[4268] The service in which these prayers were offered was presided over by the bishop, to whom the dead body was brought: hymns were then sung of thanksgiving to God, the giver of victory, by whose help and grace the departed brother had been victorious. The priest next gave thanks to God, and some chapters of the Scriptures were read; afterwards the catechumens were dismissed; the names of those at rest were then read in a clear voice, to remind the survivors of the success with which others had combated the temptations of the world. The priest again prayed for the departed, at the close beseeching God to grant him pardon, and admission among the undying. Thereafter the body was kissed, anointed, and buried.--Dionysius, Eccl. Hier., last chapter quoted by Heraldus. Cf. Const. Apost., viii. 41. With the Church's advance in power there was an accession of pomp to these rites. [Elucidation IV.]
[4269] Cf. the younger Pliny, Epist., x. 97: "They affirmed that they bound themselves by oath not for any wicked purpose, but to pledge themselves not to commit theft, robbery, or adultery, nor break faith, or prove false to a trust."
[4270] Lit., "whom our society joins together," quos solidet germanitas. [Lardner justly argues that this passage proves our author's familiarity with rites to which catechumens were not admitted. Credibil., vol. iii. p. 458.]
37. But this is the state of the case, that as you are exceedingly strong in war and in military power, you think you excel in knowledge of the truth also, and are pious before the gods, [4271] whose might you have been the first to besmirch with foul imaginings. Here, if your fierceness allows, and madness suffers, we ask you to answer us this: Whether you think that anger finds a place in the divine nature, or that the divine blessedness is far removed from such passions? For if they are subject to passions so furious, [4272] and are excited by feelings of rage as your imaginings suggest,--for you say that they have often shaken the earth with their roaring, [4273] and bringing woful misery on men, corrupted with pestilential contagion the character of the times, [4274] both because their games had been celebrated with too little care, and because their priests were not received with favour, and because some small spaces were desecrated, and because their rites were not duly performed,--it must consequently be understood that they feel no little wrath on account of the opinions which have been mentioned. But if, as follows of necessity, it is admitted that all these miseries with which men have long been overwhelmed flow from such fictions, if the anger of the deities is excited by these causes, you are the occasion of so terrible misfortunes, because you never cease to jar upon the feelings of the gods, and excite them to a fierce desire for vengeance. But if, on the other hand, the gods are not subject to such passions, and do not know at all what it is to be enraged, then indeed there is no ground for saying that they who know not what anger is are angry with us, * and they are free from its presence, [4275] and the disorder [4276] it causes. For it cannot be, in the nature of things, that what is one should become two; and that unity, which is naturally uncompounded, should divide and go apart into separate things. [4277]
[4271] i.e., in their sight or estimation.
[4272] Lit., "conceive these torches."
[4273] Lit., "have roared with tremblings of the earth."
[4274] The ms. reads conru-isse auras temporum, all except the first four edd. inserting p as above. Meursius would also change temp. into ventorum--"the breezes of the winds."
[4275] So the ms., reading comptu--tie, according to Hild., followed by LB. and Orelli.
[4276] Lit., "mixture."
[4277] The words following the asterisk (*) are marked in LB. as spurious or corrupt, or at least as here out of place. Orelli transposes them to ch. 13, as was noticed there, although he regards them as an interpolation. The clause is certainly a very strange one, and has a kind of affected abstractness, which makes it seem out of place; but it must be remembered that similarly confused and perplexing sentences are by no means rare in Arnobius. If the clause is to be retained, as good sense can be made from it here as anywhere else. The general meaning would be: The gods, if angry, are angry with the pagans; but if they are not subject to passion, it would be idle to speak of them as angry with the Christians, seeing that they cannot possibly at once be incapable of feeling anger, and yet at the same time be angry with them. [See cap. 13, note 4, p. 480, supra.]