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Book I.—Of the Divine Unity, and the Resurrection of the Flesh.
Complete historical editorial footnotes. These notes retain the original edition’s wording; individual note authors are unspecified.
English translation and editorial credits: Sydney Thelwall.
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The “tectis” of the edd. I have ventured to alter to “textis,” which gives (as in my text) a far better sense.
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-2 · Original source
With words of wisdom’s weaving, and a voice
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.
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-9 · Original source
Marvellous; and hears, too, of penalties
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.
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-10 · Original source
From God’s community, men wandering
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.
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-11 · Original source
By them he preaches that there are two Sires,
It must be borne in mind that “Dominus” (the Lord), and “Deus” (God), are kept as distinct terms throughout this piece.
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-12 · Original source
And realms divided: ill’s cause is the Lord
“In fossa,” i.e., as Fabricius (quoted in Migne’s ed.) explains it, “in defossa.” It is the past part. of fodio.
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-17 · Original source
Have headlong rushed into the ditch! and as
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.”
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-18 · Original source
Stern men, for death in room of gentle peace?
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.
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-21 · Original source
175 To blame: nor e’en one—save you, hell’s new gate!—
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.”
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-22 · Original source
To lowest depths. Say of His many acts
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.
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-25 · Original source
190 That we believe your God incredible?
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.
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-27 · Original source
To roam, to fly. He is the insane god
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.
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-28 · Original source
Their sire. He taught two baptisms, and led
Oehler’s “versus” (="changed the man rises”) is set aside for Migne’s “verus.” Indeed it is probably a misprint.
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-32 · Original source
For Christ’s name’s sake: he rises a true man,
i.e., her own dwelling or “quarters,”—the body, to wit, if the reading “sua parte” be correct.
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-33 · Original source
Part of the man,—his soul,—her own part left
I have ventured to alter the “et viventi” of Oehler and Migne into “ut vivendi,” which seems to improve the sense.
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-36 · Original source
She bravely acted), should abide with her;
It seems to me that these ideas should all be expressed interrogatively, and I have therefore so expressed them in my text.
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-37 · Original source
275 Without the flesh. Hath she borne penal bonds?
“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.
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-39 · Original source
290 Converted into dust? After, renewed,
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.
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-42 · Original source
Death’s captive? shall this perish vanquished
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.”
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-43 · Original source
To be by virtue reproduced? No cause
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.
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-46 · Original source
Inviolable, wholly quickened, soul
i.e., the Gospels and other parts of Holy Scripture.
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-23 · Original source
Sweet light? you, who read truths, and, docking them,
i.e., probably Jerusalem and the temple there.
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-30 · Original source
Are lost, its elements must be resumed.
i.e., apparently remembering that she was so before.
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-40 · Original source
Not ignorant of herself, frail, mortal, sick.
i.e., the double gift of a saved soul and a saved body.
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-47 · Original source
Standing in new light, filled now with each gift,
i.e., for which reason.
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-13 · Original source
110 Iniquitously with contempt (whence, cursed,
i.e., the “terrible renegade.”
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-26 · Original source
Nor marvel is’t if, practiced as he is,
i.e., the Evil One’s, as before.
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-29 · Original source
To blood. His suasion prompted Hebion
i.e., may learn to know.
Editorial footnote · Five Books in Reply to Marcion, Book I.—Of the Divine Unity, and the Resurrection of the Flesh., editorial note cite_note-45 · Original source
That man even now saved by God’s gift, may learn