36. None of your
party,1819
| 1819 The
text gives “ex vobis.” But perhaps we should read
“ex nobis” = none of us. |
O Manes, will
you make a Galatian; neither will you in this fashion divert
us
1820
| 1820 The
Codex Casinensis has “Galatam facies vicit, o nostras
feras”, for which we adopt the correction, “Galatam facies,
nec ita nos.” |
from the
faith
of
Christ. Yea, even although you were to
work signs and
wonders,
although you were to raise the dead, although you were to present to us
the very image of
Paul himself, you would remain accursed
still.
1821
| 1821 O
Satan! The Codex Casinensis gives “anathema esse
ana,” which may be an error, either for “anathema
es, Satana,” or for “anathema es et maranatha.”
[“O Satan” is less probable.] |
For we
have been
instructed beforehand with regard to you: we have been
both
warned and armed against you by the Holy Scriptures. You are
a
vessel of
Antichrist; and no
vessel of honour, in sooth, but a mean
and base one, used by him as any
barbarian or tyrant may do, who, in
attempting to make an inroad on a people living under the
righteousness
of the
laws,
1822
| 1822 The
text is legum; for which regum, kings, is also
suggested. |
sends some
select
vessel on beforehand, as it were destined to
death, with the
view of finding out the exact magnitude and character of the
strength
possessed by the legitimate king and his
nation: for the man is
too much afraid to make the inroad himself wholly at unawares, and he
also lacks the
daring to despatch any person belonging to his own
immediate circle on such a task, through
fear that he may sustain some
harm. And so it is that your king,
Antichrist, has despatched you
in a similar character, and as it were destined to
death, to us who are
a people placed under the administration of the good and holy
King. And this I do not say inconsiderately or without due
inquiry; but from the fact that I see you perform no
miracle, I hold
myself entitled to
entertain such sentiments concerning you. For
we are given to understand beforehand that the
devil himself is to be
transformed into an
angel of
light, and that his
servants are to make
their
appearance in similar guise, and that they are to
work signs and
wonders, insomuch that, if it were possible, the very
elect should be
deceived.
1823
But
who,
pray, are you then, to whose lot no such position of kinship has
been assigned by your
father Satan?
1824
| 1824 The
text gives, “qui neque necessarium aliquem locum sortitus
es,” etc. Routh proposes “necessarii.”
The sense seems to be that Manes had nothing to prove any connection
between him and Christ. |
For whom have you
raised from the
dead? What issue of
blood do you ever staunch?
What
1825
| 1825
Reading “quos luto,” etc., for the
“quod luto” of the codex. |
eyes of the
blind do you ever
anoint with
clay, and thus cause them to have
vision? When do you ever refresh a hungering multitude with a few
loaves? Where do you ever
walk upon the
water, or who of those
who dwell in
Jerusalem has ever seen you? O Persian
barbarian,
you have never been able to have a
knowledge of the
language of the
Greeks, or of the Egyptians, or of the
Romans, or of any other
nation;
but the Chaldean
tongue alone has been known to you, which verily is
not a
language prevalent among any great number of people,
1826
| 1826
[Note, against Canon Farrar and moderns, the persuasion of antiquity as
to the miraculous gift of tongues; the charismata of others,
also, besides the Apostles.] The text is, “quæ ne in
numerum quidem aliquem ducitur.” |
and you are
not capable of understanding any one of another nationality when he
speaks. Not thus is it with the
Holy Spirit:
God forbid;
but He divides to all, and knows all kinds of
tongues, and has
understanding of all things, and is made all things to all men, so that
the very thoughts of the
heart cannot
escape His cognizance. For
what says the Scripture? “That every man heard the
apostles
speak in his own
language through the Spirit, the
Paraclete.”
1827
But
why should I say more on this subject?
1828
| 1828
The text gives “Quid dicabo,” which may stand for
“quid dicam;” or perhaps the translator intends to use
“dicare” in the sense of urge. |
Barbarian1829
| 1829
Reading barbare, for which the text offers barba. |
priest and
crafty coadjutor of Mithras,
you will only be a worshipper of the sun-
god Mithras, who is the
illuminator of places of mystic import, as you opine, and the
self-conscious
deity;
1830
| 1830
Conscium. [For Mithras, see vol. iii. p. 475.] |
that is, you will sport as his
worshippers do, and you will celebrate, though with less elegance as it
were, his
mysteries.
1831
| 1831 In
this sentence the sense is somewhat obscure, in consequence of the
corruptions of the text in the codex. We adopt the emendations
“locorum mysticorum,” for mysteriorum, and
“apud eos ludes” for ludis. In the end
of the clause Migne gives, as in the translation, “et tanquam
minus elegans,” etc. But Routh reads mimus =
and like an elegant pantomimist, etc. |
But why should I take all this so
indignantly? Is it not accordant with all that is fitting, that
you should multiply yourself like the tares, until that same mighty
father of yours comes, raising the dead,
as he will profess to
do, and persecuting almost to
hell itself all those who refuse to
yield to his bidding, keeping multitudes in check by that
terror of
arrogance in which he entrenches himself, and employing threatenings
against others, and making sport of them by the changing of his
countenance and his
deceitful dealing?
1832
| 1832
The Codex Casinensis gives the sentence thus:
“…adveniat? suscitans mortuos? pene usque ad gehennam omnes
persequens, qui si ut obtemperare noluerit, plurimos deterrens
arrogantiæ metu, Quod est ipse circumdatus, aliis adhibet minas
vultus sui conversione circumdatio ludificat.” The
emendation adopted by Migne and Routh consist in removing these two
interrogative marks, and in reading qui sibi for qui si ut,
noluerint for noluerit, quo est for Quod est, adhibens for
adhibet, and et circumductione ludificans for the last
two words. |
And yet beyond that he shall
proceed no further; for his
folly shall be made manifest to all men, as
was the case with Jamnes and Mambres.
1833
The judges said:
As we have heard now from you, as
Paul himself also seems to tell us,
and, further, as we have
learned likewise from the earlier account
given in the
Gospel, an introduction to
preaching, or teaching, or
evangelizing, or prophesying, is not, in this
life at least, held out
on the same terms to any person in times subsequent
to the
apostle’s:
1834
| 1834
The sense is again obscure throughout this sentence, owing to the state
of the text. The codex gives us this clause, “nulli alio
atque posterum,” etc., for which “nulli alii æque in
posterum” is proposed. |
and if the opposite appears ever
to be the case, the person can only be held to be a false
prophet or a
false
Christ. Now, since you have alleged that the Paraclete was
in
Paul, and that He attested all things in him, how is it that
Paul
himself said, “We know in part, and we prophesy
in part; but when that which
is
perfect is come, then that which is in part shall be done
away?”
1835
What
other one did he look for, when he uttered these words? For if he
professes himself to be looking for some
perfect one, and if some one
must needs come, show us who it is of whom he speaks; lest that word of
his perchance appear to carry us back to this man,
Manes, or to
him who has sent him, that is to say,
Satan, according to your
affirmation. But if you admit that that which is perfect is yet
to come, then this excludes Satan; and if you look for the coming of
Satan, then that excludes the perfect.
E.C.F. INDEX & SEARCH
