[129]Compare such expressions in S. Paul’s letters as Rom. xvi. 5, 1 Cor. xvi. 11, etc.
[130]No doubt Macrianus is meant, who is mentioned further on, but it is difficult to account for the exact epithets which Dionysius here applies to him. Apparently he had been Valerian’s tutor in some kind of magic, and had allied himself somehow with the Jewish colony in Alexandria (hence ἀρχισυνάγωγος), who would, of course, be hostile to the Christians.
[131]Christian exorcists must be meant, though the claim to supernatural powers which Dionysius makes for them is sufficiently remarkable.
[132]This was a frequent charge against the Christians themselves. Here Dionysius turns it against their persecutors in Egypt.
[133]It is very difficult, without a knowledge of Latin and Greek, to understand Dionysius’s play on words throughout this section. The office which Macrianus held was that of, in Latin, Rationalis or Procurator summæ rei, in Greek ὁ ἐπὶ τῶν καθόλου λόγων (something like our Chancellor of the Exchequer): hence Dionysius says he was not rational (or reasonable) in his treatment of the Christians and showed no catholic spirit towards them.
[134]Ezek. xiii. 3. Dionysius takes the last phrase (τὸ καθόλου), as if it was the object of the verb, not an adverb, in order to suit his argument.
[135]This may perhaps mean that besides his other faults Macrianus was tainted with the atheistic views of the Epicureans, while Dionysius also alludes in this sentence to the accounts which Macrianus would have to present to the Emperor of his own administration.
[136]Cf. Eph. iv. 6 and Col. i. 17.
[137]Another play on words, as if Macrianus was derived from the Greek μακρός (far off), which is somewhat doubtful.
[138]Is. lxvi. 3, 4 (LXX). Here the reference is to Valerian falling into the hands of Sapor, the Persian King, who inflicted grievous insults upon him, and kept him in captivity till his death.