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Part Fourth
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[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.
[1386] I rather incline to read for “hæc captiva fuit mortis,” “hæc captiva fuat mortis” =
“Is this
To be death’s thrall?”
“This” is, of course, the flesh.
[1387] For “Quod cupit his fieri, deest hoc virtute reduci,” I venture to read, “Quod capit,” etc., taking “capit” as ="capax est.” “By these,” of course, is by wisdom and art; and “virtue” ="power.”
[1388] i.e., the Evil One.
[1389] i.e., may learn to know.
[1390] Oehler’s “visus” seems to be a mistake for “vivus,” which is Migne’s reading; as in the fragment “De exsecrandis gentium diis,” we saw (sub. fin.) “videntem” to be a probable misprint for “viventem.” If, however, it is to be retained, it must mean “appearing” (i.e., in presence of God) “wholly,” in body as well as soul.
[1391] i.e., the double gift of a saved soul and a saved body.
[1392] In æternum.
Book II.—Of the Harmony of the Old and New Laws.
[1393] I have so frequently had to construct my own text (by altering the reading or the punctuation of the Latin) in this book, that, for brevity’s sake, I must ask the reader to be content with this statement once for all, and not expect each case to be separately noted.
[1394] The “foe,” as before, is Satan; his “breathing instruments” are the men whom he uses (cf. Shakespeare’s “no breather” = no man, in the dialogue between Orlando and Jacques, As you Like it, act iii. sc. 2); and they are called “renegades,” like the Evil One himself, because they have deserted from their allegiance to God in Christ.
[1395] Heresy.
[1396] Cf. John xv. 2, 4, 5, 6; Rom. xi. 17-20. The writer simply calls them “abruptos homines;” and he seems to mean excommunicated, like Marcion.
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