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# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter XLII

42. You worship, says my opponent, one who was born a mere human being. Even if that were true, as has been already said in former passages, yet, in consideration of the many liberal gifts which He has bestowed on us, He ought to be called and be addressed as God. But since He is God in reality and without any shadow of doubt, do you think that we will deny that He is worshipped by us with all the fervour we are capable of, and assumed as the guardian of our body? Is that Christ of yours a god, then? some raving, wrathful, and excited man will say. A god, we will reply, and the god of the inner powers; and—what may still further torture unbelievers with the most bitter pains—He was sent to us by the King Supreme for a purpose of the very highest moment. My opponent, becoming more mad and more frantic, will perhaps ask whether the matter can be proved, as we allege. There is no greater proof than the credibility of the acts done by Him, than the unwonted excellence of the virtues He exhibited, than the conquest and the abrogation of all those deadly ordinances which peoples and tribes saw executed in the light of day, with no objecting voice; and even they whose ancient laws or whose country’s laws He shows to be full of vanity and of the most senseless superstition, (even they) dare not allege these things to be false.

## Footnotes

* ↑ The phrase potentiarum interiorum is not easily understood. Orelli is of opinion that it means those powers which in the Bible are called the “powers of heaven,” the “army of heaven,” i.e., the angels. The Jews and the early Fathers of the Church divided the heaven into circles or zones, each inhabited by its peculiar powers or intelligent natures, differing in dignity and in might. The central place was assigned to God Himself, and to Christ, who sat on His right hand, and who is called by the Fathers of the Church the “Angel of the Church,” and the “Angel of the New Covenant.” Next in order came “Thrones,” “Archangels,” “Cherubim and Seraphim,” and most remote from God’s throne the “Chorus of Angels,” the tutelar genii of men. The system of zones and powers seems to have been derived from the Chaldeans, who made a similar division of the heavens. According to this idea, Arnobius speaks of Christ as nearest to the Father, and God of the “inner powers,” who enjoyed God’s immediate presence. Reference is perhaps made to some recondite doctrine of the Gnostics. It may mean, however, the more subtile powers of nature, as affecting both the souls of men and the physical universe.
* ↑ So Orelli with most edd., following Ursinus, for the ms. suo ge-ne-ri-s sub limine, which might, however, be retained, as if the sense were that these ordinances were coeval with man’s origin, and translated, “tribes saw at the beginning of their race.”
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter XLVI

46. Was He one of us, I say, who by one act of intervention at once healed a hundred or more afflicted with various infirmities and diseases; at whose word only the raging and maddened seas were still, the whirlwinds and tempests were lulled; who walked over the deepest pools with unwet foot; who trod the ridges of the deep, the very waves being astonished, and nature coming under bondage; who with five loaves satisfied five thousand of His followers: and who, lest it might appear to the unbelieving and hard of heart to be an illusion, filled twelve capacious baskets with the fragments that remained? Was He one of us, who ordered the breath that had departed to return to the body, persons buried to come forth from the tomb, and after three days to be loosed from the swathings of the undertaker? Was He one of us, who saw clearly in the hearts of the silent what each was pondering, what each had in his secret thoughts? Was He one of us, who, when He uttered a single word, was thought by nations far removed from one another and of different speech to be using well-known sounds, and the peculiar language of each? Was He one of us, who, when He was teaching His followers the duties of a religion that could not be gainsaid, suddenly filled the whole world, and showed how great He was and who He was, by unveiling the boundlessness of His authority? Was He one of us, who, after His body had been laid in the tomb, manifested Himself in open day to countless numbers of men; who spoke to them, and listened to them; who taught them, reproved and admonished them; who, lest they should imagine that they were deceived by unsubstantial fancies, showed Himself once, a second time, aye frequently, in familiar conversation; who appears even now to righteous men of unpolluted mind who love Him, not in airy dreams, but in a form of pure simplicity; whose name, when heard, puts to flight evil spirits, imposes silence on soothsayers, prevents men from consulting the augurs, causes the efforts of arrogant magicians to be frustrated, not by the dread of His name, as you allege, but by the free exercise of a greater power?

## Footnotes

* ↑ Cf. John ii. 25. [He often replies to thoughts not uttered.]
* ↑ No such miracle is recorded of Christ, and Oehler suggests with some probability that Arnobius may have here fallen into confusion as to what is recorded of the apostles on the day of Pentecost.
* ↑ The Latin is, per puræ speciem simplicitatis, which is not easily understood, and is less easily expressed.
# An Etymological Dictionary of the German Language/Düne

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Düne | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Düne, f., ‘down, dune,’ simply ModHG. from the equiv. LG. düne (OSax. *dûna), Du. duin (whence Fr. dune); respecting ModHG. ü from Du. ui, comp. Büse, Süden. Akin to AS. dûn, ‘hill,’ E. down (‘plateau’), So too E. down, adv.; for AS. adûne, ofdûne, ‘from the mountain, towards the valley,’ corresponds exactly to MidHG. ze tal (comp. Fr. à mont, ‘up the stream’). Likewise Gr. θύραζε, ‘before the door,’ has the general meaning ‘outside’; MidHG. ze bërge is ‘aloft, upwards’; comp. ModHG. die, Haare stehen einem zu Berge, ‘one's hair stands on end.’ The düne group (E. down) seems to have spread from Eng. into Du. and LG. (comp. besides Bake, Boot, Prahm). Hence the assumption that AS. dûn is of Kelt. origin is not to be discarded — OIr. dûn, ‘hill’ (comp. the OKelt. names of towns ending in dûnum, Augustodiunum, Lugdunum); though the attempt to show that it is primit. allied to Gr. θῖν (nom. θίς), ‘sea-beach,’ and Sans. dhánu-s, ‘dry land, continent, inhospitable land,’ cannot be recommended; AS. dûn would be pre-Teut. dhûnâ (the indubitable form of the cognate word in Ind.).
# An Etymological Dictionary of the German Language/Ebenbaum

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Ebenbaum | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Ebenbaum, m., ‘ebony-tree,’ from the equiv. MidHG. and late OHG. ebênus, adopted as a foreign word (still declined after the Lat. method in OHG.) from Lat. ebenus (Gr. ἔβενος).
# An Etymological Dictionary of the German Language/Eber

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Eber | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Eber, m., from the equiv. MidHG. ëber, OHG. ëbar, m., ‘wild boar’; corresponds to AS. eofor, m., ‘wild boar’ (E. York from AS. Eoforwic, lit. ‘boar-town’), OIc. jǫfurr, ‘wild boar,’ figuratively ‘prince’ (also jórbjúga, ‘a kind of sausage’); Goth. *ibrus, *ibarus. With the pre-Teut. base eprús some have connected OBulg. veprĭ, m., Lat. aper, m., ‘wild boar.’ Similarly in the terms for Ferkel and Schwein, the West Aryan languages only partially agree.
# An Etymological Dictionary of the German Language/Döbel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Döbel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Döbel, m., ‘peg, wedge,’ from MidHG. tübel. m., ‘pin, plug, nail’; OHG. tubilî, n., ‘plug’ Comp. E. dowel, Du. deuvik, ‘plug.’ The Teut. root dub, upon which it is based, appears in Swed. dubba; so, too, perbups in Lith. dùbti, ‘to get hollow,’ daubà, důbě, ‘pit.’ The d of the ModHG. word is due to MidG. influence.
# An Etymological Dictionary of the German Language/Düfte

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Düfte | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Düfte, Deute, Tüte, f., ‘paper bag, screw’; merely ModHG. from LG. tüte (akin to Du. tuit, ‘pipe’?); respecting the LG. and Du. ü sound, see under Büse. In Swab. and Bav. the terms are gugge, gucken.
# An Etymological Dictionary of the German Language/Dünkel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Dünkel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Dünkel, m., ‘fancy, imagination, arrogance, prejudice,’ simply ModHG. Related to the vb. dünken, from MidHG. dunken (pret. dûhte), ‘to seem, appear to,’ OHG. dunchan (chiefly impers. with dat.), ‘to seem’ (pret. dûhta); Goth. þugkjan, þûhta, mostly impers. with dat. ‘to seem’; AS. þyncan, E. to think, which, however, really represents the meanings of AS. þencan, OHG., MidHG. and ModHG. denken. Dünken appears to have been originally a str. vb., of which denken was perhaps the factitive form. The Teut. þunk, þank, is based upon an old Aryan root tng, teng, and this, again, appears in OLat. tongêre, ‘to know’ (comp. Prænest. tongitio, ‘notion’). Comp. denken, Dank.
# An Etymological Dictionary of the German Language/E

* A - B - C - D - E - F - G - H - I - J - K - L - M - N - O - P - Q - R - S - T - U - V - W - Z
* Ebbe
* eben
* eben
* Ebenbaum
* Eber
* Ebritz
* echt
* Eck
* Ecker
* edel
* Egel
* Egge
* ehe
* Ehe
* eher
* ehern
* Ehni
* Ehre
* Ei
* Eibe
* Eibisch
* Eiche
* Eichel
* Eichhorn
* eichen
* Eichhorn
* Eid
* Eidam
* Eide
* Eidechse
* Eider
* Eifer
* eigen
* Eiland
* eilen
* eilf
* Eimer
* ein
* einander
* Einbeere
* Einfalt
* eingefleischt
* Eingeweide
* einig
* Einöde
* einsam
* Einsiedel
* ein
* einst
* Eintracht
* einzeln
* einzig
* Eis
* Eisbein
* Eisen
* eitel
* Eiter
* Ekel
* Ekelname
* Elch
* Elefant
* elend
* Elentier
* Elf
* elf
* Elfenbein
* Elle
* Ellenbogen
* Eller
* Elrifze
* Elster
* Eltern
* empfangen
* empor
* empören
* emsig
* Ende
* Endivie
* eng
* Engel
* Engerling
* Enke
* Enkel
* Enkel
* ent-
* entbehren
* Ente
* Enterich
* entern
* entgegen
* entrüstet
* entsetzen
* entweder
* Epheu
* Eppich
* er
* er-
* Erbe
* Erbse
* Erchtag
* Erde
* Erdbeere
* erdrosseln
* Ereignis
* erfahren
* ergötzen
* erhaben
* erinnern
* Erker
* erlauben
* erlaucht
* Erle
* Ermel
* Ernst
* Ernte
* erobern
* erörtern
* erquicken
* erschüttern
* erst
* ersticken
* erwähnen
* Erz
* Erz-
* es
* Esche
* Esel
* Espe
* Esse
* essen
* Essen
* Essig
* Estrich
* etlich
* euch
* euer
* Eule
* Eust
* Euter
* ewig
* extern
# An Etymological Dictionary of the German Language/Ebritz

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Ebritz | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Ebritz, m., ‘southern-wood,’ from the equiv. late MidHG. eberitz (ebereize), f., from Lat. abrotanum (whence also Aberraute, see aber), but corrupted by connection with Eber.
# An Etymological Dictionary of the German Language/Ebbe

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Ebbe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Ebbe, f., ‘ebb,’ merely ModHG., borrowed, like many terms relating to the sea, from LG.; comp. Du. ebb, ebbe, f., Dan. ebbe, Swed. ebb, m. The word is first found in AS., where ebba, m., is the form (comp. E. ebb, whence also Fr. ébe), nautical terms being generally recorded at an earlier period in that language than elsewhere; comp. Boot, Leck, Schote (2.), Steven, and Bord. Had the OTeut. word been preserved in Ger. we should have expected OHG. eppo, ModHG. Eppe. It is possible that the word is connected with the cognates of eben (Ebbe, lit. ‘leveller,’? ‘plain’?). Yet Ebbe, from its meaning, is more appropriately connected with Goth. ibuks, ‘backwards, back’ (OHG. ippihhôn, ‘to roll back’); hence Ebbe is lit. ‘retreat’; the connection with eben (Goth. ibns) is not thereby excluded. Scand. has a peculiar word for Ebbe — fjara, ‘ebb,’ fyrva, ‘to ebb.’ No Goth. word is recorded.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter XXXVII

37. We worship one who was born a man. What then? do you worship no one who was born a man? Do you not worship one and another, aye, deities innumerable? Nay, have you not taken from the number of mortals all those whom you now have in your temples; and have you not set them in heaven, and among the constellations? For if, perchance, it has escaped you that they once partook of human destiny, and of the state common to all men, search the most ancient literature, and range through the writings of those who, living nearest to the days of antiquity, set forth all things with undisguised truth and without flattery: you will learn in detail from what fathers, from what mothers they were each sprung, in what district they were born, of what tribe; what they made, what they did, what they endured, how they employed themselves, what fortunes they experienced of an adverse or of a favourable kind in discharging their functions. But if, while you know that they were born in the womb, and that they lived on the produce of the earth, you nevertheless upbraid us with the worship of one born like ourselves, you act with great injustice, in regarding that as worthy of condemnation in us which you yourselves habitually do; or what you allow to be lawful for you, you are unwilling to be in like manner lawful for others.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book II/Chapter III

3. But He did not permit men to make supplication to the lesser gods. Do you, then, know who are, or where are the lesser gods? Has mistrust of them, or the way in which they were mentioned, ever touched you, so that you are justly indignant that their worship has been done away with and deprived of all honour? But if haughtiness of mind and arrogance, as it is called by the Greeks, did not stand in your way and hinder you, you might long ago have been able to understand what He forbade to be done, or wherefore; within what limits He would have true religion lie; what danger arose to you from that which you thought obedience? or from what evils you would escape if you broke away from your dangerous delusion.

## Footnotes

* ↑ It seems necessary for the sake of the argument to read this interrogatively, but in all the edd. the sentence ends without any mark of interrogation.
* ↑ Typhus—τῦφος.
* ↑ Lit., “He chose…to stand.”
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter XXXV

35. But suppose they be one, as you wish, and not different in any power of deity and in majesty, do you therefore persecute us with undeserved hatred? Why do you shudder at the mention of our name as of the worst omen, if we too worship the deity whom you worship? or why do you contend that the gods are friendly to you, but inimical, aye, most hostile to us, though our relations to them are the same? For if one religion is common to us and to you, the anger of the gods is stayed; but if they are hostile to us alone it is plain that both you and they have no knowledge of God. And that that God is not Jove, is evident by the very wrath of the deities.

## Footnotes

* ↑ So the ms.; for which Meursius would read, nobis vobisque, communis esset (for cessat)—“is to us and to you, the anger of the gods would be shared in common.”
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book II/Chapter IV

4. But all these things will be more clearly and distinctly noticed when we have proceeded further. For we shall show that Christ did not teach the nations impiety, but delivered ignorant and wretched men from those who most wickedly wronged them. We do not believe, you say, that what He says is true. What, then? Have you no doubt as to the things which you say are not true, while, as they are only at hand, and not yet disclosed they can by no means be disproved? But He, too, does not prove what He promises. It is so; for, as I said, there can be no proof of things still in the future. Since, then, the nature of the future is such that it cannot be grasped and comprehended by any anticipation, is it not more rational, of two things uncertain and hanging in doubtful suspense, rather to believe that which carries with it some hopes, than that which brings none at all? For in the one case there is no danger, if that which is said to be at hand should prove vain and groundless; in the other there is the greatest loss, even the loss of salvation, if, when the time has come, it be shown that there was nothing false in what was declared.

## Footnotes

* ↑ Lit. “the ignorance of wretched men from the worst robbers,” i.e., the false prophets and teachers, who made a prey of the ignorant and credulous. John viii. 46.
* ↑ Lit., “Are the things clear with you which,” etc.
* ↑ So the ms., followed by both Roman edd., Hildebrand and Oehler, reading passa, which Cujacius (referring it to patior, as the editors seem to have done generally) would explain as meaning “past,” while in all other editions cassa, “vain,” is read.
* ↑ Lit., “the touching of no anticipation.”
* ↑ Lit., “purer reasoning.”
* ↑ Lit., “that is.” This clause Meursius rejects as a gloss.
* ↑ i.e., If you believe Christ’s promises, your belief makes you lose nothing should it prove groundless; but if you disbelieve them, then the consequences to you will be terrible if they are sure. This would seem too clear to need remark, were it not for the confusion of Orelli in particular as to the meaning of the passage.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book I/Chapter XXXIX

39. But lately, O blindness, I worshipped images produced from the furnace, gods made on anvils and by hammers, the bones of elephants, paintings, wreaths on aged trees; whenever I espied an anointed stone and one bedaubed with olive oil, as if some power resided in it I worshipped it, I addressed myself to it and begged blessings from a senseless stock. And these very gods of whose existence I had convinced myself, I treated with gross insults, when I believed them to be wood, stone, and bones, or imagined that they dwelt in the substance of such objects. Now, having been led into the paths of truth by so great a teacher, I know what all these things are, I entertain honourable thoughts concerning those which are worthy, I offer no insult to any divine name; and what is due to each, whether inferior or superior, I assign with clearly-defined gradations, and on distinct authority. Is Christ, then, not to be regarded by us as God? and is He, who in other respects may be deemed the very greatest, not to be honoured with divine worship, from whom we have already received while alive so great gifts, and from whom, when the day comes, we expect greater ones?

## Footnotes

* ↑ It was a common practice with the Romans to hang the spoils of an enemy on a tree, which was thus consecrated to some deity. Hence such trees were sacred, and remained unhurt even to old age. Some have supposed that the epithet “old” is applied from the fact that the heathen used to offer to their gods objects no longer of use to themselves; thus it was only old trees, past bearing fruit, which were generally selected to hang the spoila upon.
* ↑ [This interesting personal confession deserves especial note.]
* ↑ Vel personæ vel capiti.
# Ante-Nicene Fathers/Volume VI/Arnobius/Adversus Gentes/Book II
## Contents

* Chapter I
* Chapter II
* Chapter III
* Chapter IV
* Chapter V
* Chapter VI
* Chapter VII
* Chapter VIII
* Chapter IX
* Chapter X
* Chapter XI
* Chapter XII
* Chapter XIII
* Chapter XIV
* Chapter XV
* Chapter XVI
* Chapter XVII
* Chapter XVIII
* Chapter XIX
* Chapter XX
* Chapter XXI
* Chapter XXII
* Chapter XXIII
* Chapter XXIV
* Chapter XXV
* Chapter XXVI
* Chapter XXVII
* Chapter XXVIII
* Chapter XXIX
* Chapter XXX
* Chapter XXXI
* Chapter XXXII
* Chapter XXXIII
* Chapter XXXIV
* Chapter XXXV
* Chapter XXXVI
* Chapter XXXVII
* Chapter XXXVIII
* Chapter XXXIX
* Chapter XL
* Chapter XLI
* Chapter XLII
* Chapter XLIII
* Chapter XLIV
* Chapter XLV
* Chapter XLVI
* Chapter XLVII
* Chapter XLVIII
* Chapter XLIX
* Chapter L
* Chapter LI
* Chapter LII
* Chapter LIII
* Chapter LIV
* Chapter LV
* Chapter LVI
* Chapter LVII
* Chapter LVIII
* Chapter LIX
* Chapter LX
* Chapter LXI
* Chapter LXII
* Chapter LXIII
* Chapter LXIV
* Chapter LXV
* Chapter LXVI
* Chapter LXVII
* Chapter LXVIII
* Chapter LXIX
* Chapter LXX
* Chapter LXXI
* Chapter LXXII
* Chapter LXXIII
* Chapter LXXIV
* Chapter LXXV
* Chapter LXXVI
* Chapter LXXVII
* Chapter LXXVIII
# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/Of Kneeling

Chapter XXIII.—Of Kneeling.
In the matter of kneeling also prayer is subject to diversity of observance, through the act of some few who abstain from kneeling on the Sabbath; and since this dissension is particularly on its trial before the churches, the Lord will give His grace that the dissentients may either yield, or else indulge their opinion without offence to others. We, however (just as we have received), only on the day of the Lord’s Resurrection ought to guard not only against kneeling, but every posture and office of solicitude; deferring even our businesses lest we give any place to the devil. Similarly, too, in the period of Pentecost; which period we distinguish by the same solemnity of exultation. But who would hesitate every day to prostrate himself before God, at least in the first prayer with which we enter on the daylight? At fasts, moreover, and Stations, no prayer should be made without kneeling, and the remaining customary marks of humility; for (then) we are not only praying, but deprecating, and making satisfaction to God our Lord. Touching times of prayer nothing at all has been prescribed, except clearly “to pray at every time and every place.”

## Footnotes

* ↑ Eph. iv. 27.
* ↑ i.e. abstaining from kneeling: kneeling being more “a posture of solicitude” and of humility; standing, of “exultation.”
* ↑ i.e. at fasts and Stations. [Sabbath = Saturday, supra.]
* ↑ For the meaning of “satisfaction” as used by the Fathers, see Hooker, Eccl. Pol. vi. 5.
* ↑ Eph. vi. 18; 1 Thess. v. 17; 1 Tim. ii. 8.
# Ante-Nicene Fathers/Volume III/Ethical/On Prayer/Of Place for Prayer

Chapter XXIV.—Of Place for Prayer.
But how “in every place,” since we are prohibited (from praying) in public? In every place, he means, which opportunity or even necessity, may have rendered suitable: for that which was done by the apostles (who, in gaol, in the audience of the prisoners, “began praying and singing to God”) is not considered to have been done contrary to the precept; nor yet that which was done by Paul, who in the ship, in presence of all, “made thanksgiving to God.”

## Footnotes

* ↑ Matt. vi. 5, 6, which forbids praying in public.
* ↑ Paul and Silas (Acts xvi. 25).
* ↑ I have followed Muratori’s reading here.
* ↑ Mr. Dodgson renders “celebrated the Eucharist;” but that rendering appears very doubtful. See Acts xxvii. 35.