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Tatian
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Introductory Note to Taitian the Assyrian
[440] [Kaye’s rendering of this passage should be compared. See his Justin, p. 182.]
[441] Gen. iii. 1 [First-born. ἄγγελος πρωτόγονος.]
Chapter VIII.—The Demons Sin Among Mankind.
[442] Il., i. 599; Od., viii. 326.
[443] On fleeing from Apollo, she became a bay-tree.
[444] It is uncertain from whom this line is quoted.
Chapter IX.—They Give Rise to Superstitions.
[445] Comp. ch. viii. init.
[446] The signs of the Zodiac (Gesner).
[447] Literally, “Tell me by God,” or, “in the name of God.”
[448] The Deltotum was a star of the shape of a triangle.—Otto.
[449] [οἰκόνομος. So cap. xii., infra: “the constitution of the body is under one management,” μιᾶς ἐστὶν οἰκονομἱας. Also cap. xxi., p. 74, infra, note 5.]
Chapter X.—Ridicule of the Heathen Divinities.
[450] [He uses the verb θεολογεῖν as = θεοποιεῖν; but Kaye directs attention to Justin’s use of the same as = to discourse on divine things, and again in calling Christ God.]
[451] Hercules—a sign in the sky. Leaning on his right knee, he tries to crush with his left foot the right side of the dragon’s head.
[452] A writer of mimes.
Chapter XI.—The Sin of Men Due Not to Fate, But to Free-Will.
[453] Or, reading with Maranus, κἃν … γεν., “even though,” etc.
[454] [Think of a Chaldean heathen, by the power of grace, thus transformed. Sapiens solus liber, but the Christian alone is wise. This chapter compares favourably with the eloquence of Chrysostom in his letter to Cyriac, which, if spurious, is made up of passages to be found elsewhere in his works. Tom. iii. p. 683. Ed. Migne, Paris, 1859.]
[455] [Comp. cap. xv., infra, and the note 6, p. 71.]
Chapter XII.—The Two Kinds of Spirits.
[456] [See cap. xv., infra.]
[457] Literally, “brought forth” or “forward.” The word does not imply that matter was created by God.
[458] Tatian’s words are somewhat obscure. We have given substantially the opinion of Worth, as expressed in his translation. The sense is: The body is evidently a unity in its organization and its activity, and the ultimate end which it serves in creation is that with which it is occupied, yet there are differences in respect of the parts. Otto renders: “For as the constitution of the body is of one plan, and in reference to the body the cause of its origin is occupied.”
[459] [Demons. The Paris editors have a note here, bidding us to read with caution; as our author seems rashly to imagine the demons to be material creatures. p. 151, ed. 1615.]
[460] [“Which, though one and the same, is thus variously modified.” Kaye’s rendering in his Justin, p. 184.]
Chapter XIII.—Theory of the Soul’s Immortality.
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