[461]. θεὸν φθαρτὸν εἰσαγόντων, καὶ τὴν οὐσίαν αὐτοῦ λεγόντων σῶμα τρεπτὸν διόλου καὶ ἀλλοιωτὸν, καὶ μεταβλητὸν.
[462]. The words in the text are, φιλανθρωπότατα ἐπιστρεπτικὸν, καὶ ψυχῶν μαθήματα οἰκονομήσαντα, for which we have adopted in the translation the emendation of Boherellus, φιλανθρωπότατα καὶ ψυχῶν ἐπιστρεπτικὰ μαθήματα.
[463]. ἀλλὰ κἂν τοὺς πεπονθότας τὴν περὶ τῆς μετενσωματώσεως ἄνοιαν ἀπὸ ἰατρῶν, τῶν καταβιβαζόντων τὴν λογικὴν φύσιν ὁτὲ μὲν ἐπὶ τὴν ἄλογον πᾶσαν, ὁτὲ δὲ καὶ ἐπὶ τὴν ἀφάνταστον.
[464]. Instead of οἱ φρονίμως Χριστιανοὶ ζῶντες, as in the text, Ruæus and Boherellus conjecture οἱ φρονίμως Χριστιανίζοντες, etc.
[465]. τοὺς κομιδῇ νηπίους.
[466]. ἀλαζὼν.
[467]. εἴτε χωρὶς τοῦ δημιουργοῦ θεοῦ εἴτε καὶ μετ’ ἐκείνου.
[468]. ἱερομηνίας.
[469]. The reading in the text is κομψοί, which is so opposed to the sense of the passage, that the conjecture of Guietus, ἄκομψοι, has been adopted in the translation.
[470]. ἁψῖδα.