Part Fourth

Footnotes

^[1352] i.e., with the Holy Spirit, the “Pledge” or “Promise” of the Father (see Acts i. 4, 5), “outpoured” upon “the peoples”—both Jewish and Gentile—on the day of Pentecost and many subsequent occasions; see, for instances,Acts x. and xix.

^[1353] The “mirandæ virtutis opus, invisaque facts,” I take to be the miracles wrought by the apostles through the might (virtus) of the Spirit, as we read in the Acts. These were objects of “envy” to the Enemy, and to such as—like Simon Magus, of whom we find record—were his servants.

^[1354] i.e., excommunicated, as Marcion was. The “last impiety” (extremum nefas), or “last atrocity” (extremum facinus),—see 218, lower down—seems to mean the introduction of heretical teaching.

^[1355] This use of the ablative, though quite against classical usage, is apparently admissible in late Latinity. It seems to me that the “his” is an ablative here, the men being regarded for the moment as merely instruments, not agents; but it may be a dative ="to these he preaches,” etc., i.e., he dictates to them what they afterwards are to teach in public.

^[1356] It must be borne in mind that “Dominus” (the Lord), and “Deus” (God), are kept as distinct terms throughout this piece.

^[1357] i.e., for which reason.

^[1358] i.e., as Marcion is stated by some to have taught, in the fifteenth year of Tiberius; founding his statement upon a perverted reading of Luke iii. 1. It will be remembered that Marcion only used St. Luke’s Gospel, and that in a mutilated and corrupted form.

^[1359] Orbi.

^[1360] i.e., of the Jews.

^[1361] “In fossa,” i.e., as Fabricius (quoted in Migne’s ed.) explains it, “in defossa.” It is the past part. of fodio.

^[1362] If this line be correct,—“Speratis pro pace truces homicidia blanda,”—though I cannot see the propriety of the “truces” in it, it seems to mean, “Do ye hope or expect that the master you are serving will, instead of the gentle peace he promises you, prove a murderer and lead you to death? No, you do not expect it; but so it is.”

^[1363] Mundi.

^[1364] Animalia.

^[1365] The sentence breaks off abruptly, and the verb which should apparently have gone with “e’en one” is joined to the “ye” in the next line.

^[1366] The Latin is:—

“Nec venit in mentem quod vos, a nomine Christi

Seductos, ad Marcionis tulit infima nomen.”

The rendering in my text, I admit, involves an exceedingly harsh construction of the Latin, but I see not how it is to be avoided; unless either (1) we take nomen absolutely, and “ad Marcionis infima” together, and translate, “A name has carried you to Marcion’s lowest depths;” in which case the question arises, What name is meant? can it be the name “Electi”? Or else (2) we take “tulit” as referring to the “terrible renegade,” i.e., the arch-fiend, and “infima” as in apposition with “ad Marcionis nomen,” and translate, “He has carried you to the name of Marcion—deepest degradation.”

^[1367] i.e., the Gospels and other parts of Holy Scripture.

^[1368] i.e., I take it, the resurrection. Cf. 2 Tim. ii. 17, 18.

^[1369] Whether this be the sense (i.e., “either tell us what it is which displeases you in our God, whether it be His too great patience in bearing with you, or what; or else tell us what is to hinder us from believing your God to be an incredible being”) of this passage, I will not venture to determine. The last line in the edd. previous to Oehler’s ran: “Aut incredibile quid differt credere vestrum?” Oehler reads “incredibilem” (sc. Deum), which I have followed; but he suggests, “Aut incredibilem qui differt cædere vestrum?” Which may mean “or else”—i.e., if it were not for his “too great patience”—“why”—“qui”—“does He delay to smite your incredible god?” and thus challenge a contest and prove His own superiority.

^[1370] i.e., the “terrible renegade.”

^[1371] The reference here is to Simon Magus; for a brief account of whom, and of the other heretics in this list, down to Hebion inclusive, the reader is referred to the Adv. omn. Hær., above. The words “to roam, to fly,” refer to the alleged wanderings of Simon with his paramour Helen, and his reported attempt (at Rome, in the presence of St. Peter) to fly. The tale is doubtful.

^[1372] The Latin runs thus:—

“Et ævo

Triginta tribuit cælos, patremque Profundum.”

But there seems a confusion between Valentine and his æons and Basilides and his heavens. See the Adv. omn. Hær., above.

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