99. This is a literal translation of the puzzling words ouswphqei\j liparw~j pro_j au0to_n a3per filo~i polla&kij gi/nesqai par' o0fqalmo&n toiau~ta .
100. This statement is one of the indications that these words were written when Diocletian had subdivided the Empire, and there was an Augustus and a Caesar both of East and West.
101. The argument varies strangely according as first one reading is taken, "cast outside" ( e1cw ), and then the alternative, "cast down" ( ka&tw ). Macarius in his answer at once notices the variation of reading, and argues, like his opponent, from both.
102. lit. "a single windfall."
103. Man is termed o9 ko&smoj tou~ ko&smou .
104. This is the favourite patristic translation of the words Yeusth&j e0sti kai\ o9 path_r au0tou~ . (He is a liar and the father of it.) The whole argument turns on this questionable interpretation.
105. u9mei~j e0k tou~ patro_j tou~ diabo&lou e0ste . This is another ambiguity, and Macarius makes it fit with his argument by a translation which cannot now be accepted.
106. antiqe/uj .
107. This is the friend to whom the book is dedicated. In the Proem to Book IV he is said to have helped to win the victory for Macarius by his support.
108. The style of the questions is quite different from that of the answers. But whereas in the latter it is sometimes diffuse and somewhat turgid, the questions are in simpler and more direct language. The diction is, however, not without a strength of its own. Harnack says that this mixed style is modelled on Plato, Plutarch and Diodorus ( op. cit. p. 97).
109. Apollonius of Tyana is said by Eusebius to have been the hero whom Hierocles set up in opposition to the claims of Christ. Born at the beginning of the Christian era, he became a philosopher of the Neo-Pythagorean School. He was an ascetic, and after travelling in the East and studying Oriental mysticism, he returned to Europe as a magician. He set up a school at Ephesus. His life, written by Philostratus, is full of fictitious stories. He was accused of treason by both Nero and Domitian, but is said to have escaped in each case by miraculous means. Further details of his escape from Domitian are given in the answer of Macarius in ch. viii. p. 66, 1. 19. See p. 55. That his opponent regarded him as a hero is plain from Bk. iv. 25. (See p. 127.)
110. Reading kako&n instead of kalo&n .
111. kata_ kri/sin .
112. MS. kefa&laioj . Some word like kepa&taioj is what seems to be wanted.
113. kerai/aj .
114. See note on iii. 1.
115. a0paqh&j . Cp. II, xvi. p. 27.
116. u9f' e0n .
117. o9 dokw~n peponqe/nai . This expresses one side of the Christological views then current, but not the side which recommended itself to later theology. See iii. 9 for a fuller treatment of the current theory of the Atonement which explained the humility of the Passion as a cheating of the devil, by concealing the real power of the Redeemer, and luring him to do his worst.
118. The MS. gives ti/ ga_r mei~zon ; katelqei~n k.t.l . The use of this last word for returning from below is so unexpected that the correct emendation may perhaps be ti/ ga_r mei~zon ; katelqei~n h1 a0pelqei~n k.t.l .
119. Reading i3na mh_ pare/lqh| u9ma~j (MS. h9ma~j ) o9 peirasmo&j . Possibly pare/lqh| is to be translated "overcome you," but it looks as if the sentence had been confused with the parelqei~n in the previous one. Macarius in his answer only faces the general issue, and so does not mention this strangely incorrect quotation, which should of course have been i3na mh_ ei0se/lqhte ei0j peirasmo&n .
120. The same simile is found in Gregory of Nyssa, but it is not peculiar to him, for it is also in Rufinus and Amphilochius. See Introd., p. xix, for a discussion of the bearing of this on the date of Macarius.
121. monogenh&j , the alternative title of the Apocriticus, In this same answer Christ has already been referred to as o9 Monogenh_j kai\ mo&noj a0gwnisth&j .
122. Or, Ogygian.
123. Job xli. 1 : "Canst them draw out leviathan with a hook ? "