1 Salutem, a word implying well-being generally as well as health.

2 That is, the Recognitions. See the Preface to Rufinus' Translation in this volume, with the explanatory note prefixed to it.

3 Gen. xlix, ii.

4 This is a mistaken reading (though said by Vallarsi to be accepted by both Ambrose and Augustin), Cilicium for eliki. Rufinus adopts the latter. "Binding his ass's colt to the tendril of the vine."

5 The word in the text rucinnulos is unknown in Latin. The most likely conjecture as to the right reading is ruscarias quibus (that is ruscarias falculas - sickles for weeding out butcher's broom, as mentioned by Cato and Varro).

6 Capreolos. Properly little goats, thus used for the props, the fork of which resembled the horns of the goat. The word is also used for the tendrils of the vine, and is by some derived from capio.

7 That is about the translation of the IIeri 'Arxwn. See the Preface to this further on.

1 That is to Rome.

1 See the account in Rufinus' Apology I. 11.

2 The word may also mean On beginnings, or On Principalities and Powers: these ideas being connected together in the speculation of the Alexandrian theology.

1 Daniel x. 11, Daniel ix. 23. The name Macarius means Blessed.

2 Rom. x, 10.

3 Matt. xii, 37.

4 See the Epilogue, infra.

5 1 Thess. v. 21, 22.

6 Gal. vi, 16.

1 Rufinus was deceived as was the whole world until the revival of learning, in believing this fabrication to be the work of Clement. It is really a romance in the form of an autobiography of Clement, supposed to be addressed to James of Jerusalem; and was written probably in Asia Minor or Syria about a.d. 200. See Article "Clementine Literature" in Dict. of Ch. Biog.

2 The letter is headed "On the adulteration and corruption of his books; from the 4th book of the letters of Origen: a letter written to certain familiar friends at Alexandria."

3 1 Cor. vi, 10.

4 2 Thess. ii, 1-3.

5 1 Cor. xiv, 32.

6 1 Cor. xii, 13.

7 Poictiers.

8 There seem to be no means of throwing light upon this story. Hilary was not at the council of Ariminum, but at that of Seleucia, held the same year (359). On his return to Gaul in 361 he endeavoured, in various meetings of bishops to reunite with the Homoousians those who had subscribed the creed of Ariminum. (See Art. on Hilary Pictav. in Dict. of Christ. Biography.) It may have been in one of these meetings that this scene occurred.

9 This was in 382, the year after the Council of Constantinople. Jerome had come from Constantinople to Rome with the Eastern Bishops Epiphanius of Salamis in Cyprus and Paulinus of Antioch. His position at Rome is described in the words of his letter (cxxiii) to Ageruchia, c. 10. "I was assisting Damasus in matters of ecclesiastical literature, and answering the questions discussed in the Councils of the East and the West."

10 Jerome.

11 Apollinaris, in his reaction from Arianism, held that the Godhead supplied the place of the human soul in Christ. Hence their objection to this expression.

12 This is believed to refer to Epiphanius, whose anti-Origenistic sermon at Jerusalem in the year 394 greatly irritated the Bishops John and Rufinus. See Jerome Ep. li, and "Against John of Jerusalem," c. 14.

13 Epiphanius.

14 1 Cor. ix, 16.

15 Adapted from 1 Cor. xi, 16.

16 Diaboloj (diabolus) from diaballw to slander.