But nevertheless let us return to our former subject, which we abandoned for a while on account of the pretext of 'purchase.' If therefore before the coming of Isu this [convention] existed, O Marcion, that is to say, that though laws were changed from generation to generation the order of nature was fixed and . continued ( lit. came) through all generations, we see that if our [P. 139.] Lord came and diverged from this [convention] of the Maker it is evident that He was 'strange' to the Maker. But if He proceeded in accordance with this order it is manifest that this beseemed the Son that His steps should hasten in the footprints of Him that begat Him, for He also . . . But the Son [1. 17.] also preserved by His healing the normal arrangement of the former body, that He might testify, as their Father did, that the creatures were created aright from the Beginning. Our Lord therefore is not found to resemble a destroyer, nor a stranger, for He did not injure healthy organs . . . nor, again, when He healed did He bestow abnormal organs, nor, again, did He [make it [1. 33.] appear ] to them by His creative power that He was alien to the Maker, but He preserved organs that were healthy, and cured organs that were hurt. But (?) He who preserves healthy organs, in order that they may not be hurt, plainly testifies concerning Him who created them that He is perfect and (that) it is not right that His arrangement should be hurt. But He who [P. 140.] sets in order organs that have been hurt testifies concerning |lxiv a creative power (shared) in common, (namely) that He is a fellow-workman to Him who set them in order from the Beginning ; and it is evident that it was a love (shared) in common which constrains Him to set in order by a common mode of workmanship the common work. For when the work of a craftsman is injured it cannot be set right save by him who made it, or by a fellow-workman to him who made it. These are two things from which the Marcionites have deflected, for they are not willing to call our Lord 'the Maker,' nor (do they admit) that He was (sent) by the Maker. But His active power itself deprives those who deprive Him of active power, especially because that active power of His was repairing the work of the Creator. But it is clearly seen that this is a thing learnt from Him, (I mean) that primeval Teacher who is the Architect of the creation. But this active power was sent as to the first of creatures, in order that it might be known that by this same active power the creatures had been created. For the repair of a work can only be wrought by means of that workmanship which set it in order.
[p. 141.] But when this perfect Disciple of that perfect Architect came, not that He was a learner, nor was His Teacher instructed, in virtue of that workmanship which (proceeded) from Himself (and) in which the normal arrangements were included from the Beginning—when He came, therefore, He ordered aright the hands which He had made, that they might give alms to those who lacked health, whereas He found them (such) that, instead of giving alms from that which was their own, they committed thefts from that which was not their own. But because the hands did not perform that service on account of which He created them He was empowered, as a just Maker, to command that the hands should wither up. But instead of this He commanded that hand which was withered to be stretched forth ; for He knew the effrontery of the Marcionites, that if when He was restoring and repairing the corruption of the natures they call Him 'strange' to Nature, if His deed had been contrary to Nature how much more would they have considered Him 'strange' ? But because they are perverse, perhaps if our Lord [P. 142.] had done contrary to Nature they would not have considered |lxv Him 'strange!' But even if they had been as it were able to learn perversely, yet for the upright Teacher it was not seemly that because of the perverse ones He also should teach perversity,
* * * * * * *
[P.113 1. 16.] a rent worse than the former one . . . ' unless' they were willing to learn. For if in the [straight] way the followers of Marcion are not [ able to walk, in slippery places how ] can they [direct] their goings ?
END OF DISCOURSE AGAINST MARCION.
Note from Vol. 1 Introduction, p. (10):
[ Short lacunae are indicated in the translation by dots, and longer gaps by asterisks, but in neither case is the number of the dots or asterisks intended to bear any exact relation to the number of the missing words. In respect to this an approximately correct inference may be drawn by consulting the Syriac text.
Double inverted commas mark quotations where the original has [Syriac]
Single inverted commas are used in numerous cases where the words seem to be quotations or to belong to a special terminology.
Words in italics inside square brackets are to be regarded as conjectural translations or paraphrases.
In a few passages, where the text has suffered great mutilation, italics indicate an attempt to summarise the argument from suggestions in the fragments. ]
[P.101] indicates page 101 of the accompanying Syriac. [l.2] means line 2 of the current page of the accompanying Syriac. [RP]
FOOTNOTES
I have moved the footnotes to the end. Those consisting of "Read [syriac] for [syriac]" or similar have been omitted, as it has not been possible to transcribe the fragments of Syriac. The pages are numbered with Roman numerals. Arabic numbers and line numbers relate to the Syriac text printed at the back of the paper volume. Greek text is rendered using the Scholars Press SPIonic font, free from here .
1. For this translation of haddame, generally rendered 'limbs,' see p. xxi, 1. ] 1, where Ephraim says "by thy haddame, that is, by thy senses."
2. P. 122, ll. 44, 45, are obscure, but the sense seems to be as above.
3. This is evidently quoted as a Marcionite saying.
4. The same word as is translated 'creative power,' pp. lv (last line), lxiii f.
5. Here follows a very illegible page, containing an allusion to Hezekiah and the Sundial (Isaiah xxxviii 8), p. 129, 11. 15-22.
6. Not quite the same phrase as James iii 6.
7. Lit. "How do they name purchase in the midst ? "
8. Isaiah lii 3.
9. The word [Syriac], which occurs twice in this context, is legible in the Palimpsest. It is probably a distortion of some foreign word, e.g. to_ eu0a&reston or the Latin orbita.
10. Lit. 'natures,' i.e. the various distinct species.
11. Cf. Colossians i 15.