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Part Fourth
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[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.
[1373] i.e., the Evil One’s, as before.
[1374] i.e., probably Jerusalem and the temple there.
[1375] Mundi.
[1376] Oehler’s “versus” (="changed the man rises”) is set aside for Migne’s “verus.” Indeed it is probably a misprint.
[1377] i.e., her own dwelling or “quarters,”—the body, to wit, if the reading “sua parte” be correct.
[1378] Egestas.
[1379] Eget.
[1380] I have ventured to alter the “et viventi” of Oehler and Migne into “ut vivendi,” which seems to improve the sense.
[1381] It seems to me that these ideas should all be expressed interrogatively, and I have therefore so expressed them in my text.
[1382] See line 2.
[1383] “Cernere quid fuerit conversa in pulvere quondam.”
Whether the meaning be that, as the soul will be able (as it should seem) to retrace all that she has experienced since she left the body, so the body, when revived, will be able as it were to look back upon all that has happened to her since the soul left her,—something after the manner in which Hamlet traces the imaginary vicissitudes of Cæsar’s dust,—or whether there be some great error in the Latin, I leave the reader to judge.
[1384] i.e., apparently remembering that she was so before.
[1385] Vivida virtus.
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