91 Some read "slumbers" for "all men."
92 "Cling to" is another reading.
93 Otherwise read, "But how great a fault it is."
94 "To urge them" is the reading in some text.
95 "Of all men" is another reading.
97 Otherwise, "devote," and other readings.
98 [A reverent allusion to the Crucified, believed in and worshipped as God.]
100 [See Justin Martyr's Dialogue with Trypho, chap. lxxxix. et seqq. vol. i. p. 244. S.]
101 [See Reeves's Apologies (ut supra), vol. ii. p. 144, note. S.]
102 By medicaments and drinks.
103 [Fronto is called "our Cirtensian" in cap. ix. supra; and this suggests that the Octavius was probably written in Cirta, circa a.d. 210. See supra, p. 178.]
104 According to some editions, "conscience."
105 [Minucius is blamed for not introducing more Scripture! He relates his friend's argument with a scoffing Pagan. How could Octavius have used the Scriptures with such an antagonist?]
106 [Wars of the Jews, b. v. cap. 9, etc.]
107 This passage is very indefinite, and probably corrupt; the meaning is anything but satisfactory. The general meaning is given freely thus: "Further, it is a vulgar error to doubt or disbelieve a future conflagration of the world."
108 This passage is very variously read, without substantial alteration of the sense.
109 Otherwise, "to God Himself alone, the artificer."
110 This is otherwise read, "the work of the mimic or buffoon."
112 [1 Cor. xv. 36, Job, xiv. 7-15.]
113 pur swfronoun is an expression of Clemens Alexandrinus, so that there is no need for the emendation of "rapiens" instead of "sapiens," suggested by one editor.
114 "Are known as" is another reading.
116 Otherwise read, "both more truly."
117 Some read, "I will speak at length."
118 Probably a better reading is "strive for them."
119 "Arridens," but otherwise "arripiens," scil. "snatching at," suggesting possibly the idea of the martyrs chiding the delays of the executioners, or provoking the rush of the wild beasts.
120 Otherwise, "unhoped-for." [This chapter has been supposed to indicate that the work was written in a time of persecution. Faint tokens of the same have been imagined also, in capp. 29 and 33, supra.]
121 This passage is peculiar; the original is, "Ut ingenium eorum perditae mentis licentiae potestatis liberae nundinentur," with various modifications of reading.
122 The probable reading here is, "You apply to a lifeless person, either if he has feeling, a torch; or, if he feels not, a garland."
123 "We who do not," etc., is a conjectural reading, omitting the subsequent "we."