[2]Most of those who read this will be aware that παῖς (Lat. _puer_) can be used in various senses, like our “boy” and French _garçon_. [3]Not the Prefect of Egypt of that name mentioned by Dionysius on p. 46, though he did afterwards try to usurp the throne (see p. 16). [4]For Dionysius’s share in this dispute see his letter on p. 50. [5]Dionysius’s phrase about him on p. 66 is “tutor and chief ruler of Egyptian magicians”; see note 3 _in loco_. [6]This Æmilianus was one of several who afterwards attempted to seize the throne; see above, p. 14. Macrianus was another of them in Egypt (p. 68, _n._). [7]The office indicated seems to be the same as that of _Rationalis_ mentioned above on p. 16. [8]I was much assisted in drawing up this summary of περὶ Φύσεως and also in writing the notes upon the extracts from the text by Professor H. Jackson, of Cambridge fame. [9]The particular passage, however, adduced by Procopius above is Gen. iii. 21. [10]On this point C. H. Turner’s article in Hastings’s _Dictionary of the Bible_, Vol. V, pp. 496 f. (on Patristic Commentaries), may be consulted. [11]The passage on Luke xxii, quoted by Dr. Sanday (_Inspiration_, p. 36), is of very doubtful authenticity. [12]“Martyr” in this case need not necessarily be taken strictly as meaning “one put to death for the Faith,” though no doubt the mediæval tradition was in favour of his martyrdom in that sense. [13]It looks as if Dionysius was afraid to mention his name. Perhaps it was Sabinus the Prefect. The word “poet” in Greek means properly “maker,” and there is evidently a _double entendre_ in its use here. [14]_i. e._ against Christ (1 Cor. xii. 3). [15]The reference is to Heb. x. 34. It will be noticed that Dionysius attributes this Epistle to S. Paul, either inadvertently or in accordance with the Alexandrine tradition, which Origen also accepts (Eus., _H. E._, vi. 25). [16]Viz. the revolt of Decius in Oct. 249. [17]_i. e._ Philip the Arabian, who was popularly supposed to be half a Christian. [18]The reference is obviously to Matt. xxiv. 24 (Mark xiii. 22) though Dionysius has substituted “cause to stumble” (σκανδαλίσαι) for “cause to go astray” (πλανῆσαι or ἀποπλανᾶν). [19]The reference is very loosely to Matt. xix. 23 and 25. [20]Viz. those who held no prominent position; the ordinary folk. [21]Cp. Gal. ii. 9. [22]Cp. Acts xxviii. 23 and Rev. i. 9. [23]There is evidently an allusion here to Matt. v. 11 and Luke vi. 22. [24]Viz. the _ungulæ_, with which the flesh was torn from the bones. [25]Only three are mentioned in the text. [26]_i. e._ some time between 251, when persecution ended with the death of Decius, and 257, when Valerian revived it. [27]The first was a martial offence, the second a civil. [28]_i. e._ by being allowed to follow Christ’s example. [29]This was the _catasta_, or platform, which corresponded to our prisoner’s dock.