81 Mal. iv. 1.
82 Isa. xxx. 30.
83 Prov. iii. 8.
84 Ps. li. 8.
85 Od., xi. 222.
86 Il., xvi. 856.
87 xxiii. 71.
88 Hos. xiv. 9.
89 We have adopted the reading of Wolf in the text. The reading of the mss.. is, "He who desires to learn should desire to learn." Perhaps the most satisfactory emendation if that of Heumann, who reads filomuqei=n instead of filomaqei=n: "He who desires to learn should also desire to discuss subjects, and hold conversations on them." In this case, Theophilus most probably borrows his remark from Aristotle, Metaphysic. i. c. 2.
1 While in Egypt, Pythagoras was admitted to the penetralia of the temples and the arcana of religion.
2 Viz., in the first book to Autolycus.
3 [The body of Christ is human flesh. If, then, it had been the primitive doctrine, that the bread and wine cease to exist in the Eucharist, and are changed into natural flesh and blood, our author could not have resented this charge as "most barbarous and impious."
4 [The body of Christ is human flesh. If, then, it had been the primitive doctrine, that the bread and wine cease to exist in the Eucharist, and are changed into natural flesh and blood, our author could not have resented this charge as "most barbarous and impious."
5 Not in the first, but the fifth book of the Republic, p. 460.
7 As this sentence cannot be intelligibly rendered without its original in Plato, we subjoin the latter: "As for those youths who excel either in war or other pursuits, they ought both to have other rewards and prizes given them; and specially this, of being allowed the freest intercourse with women, that, at the same time, under this pretext the greatest number of children may spring from such parents."
8 [This statement reflects light upon some passages of Hermas, and shows with what delicacy he has reproved the gross vices with which Christians could not escape familiarity.]
10 Or, right worship.