309 Tertullian, however, here gives the Latin synonyme, Invisibilis.
310 The "Gemonian steps" on the Aventine led to the Tiber, to which the bodies of executed criminals were dragged by hooks, to be cast into the river.
311 Mappa, quod aiunt, missa: a proverbial expression.
313 See above, ch. vii. p. 506.
314 Oehler gives good reasons for the reading "ingenia circulatoria," instead of the various readings of other editors.
315 Insignioris apud eos magistri.
316 Non proferentes. Another reading is "non proserentes" (not generating).
320 Compare our Irenaeus, I. 2, 3. [Vol. I. p. 316.]
322 See above, ch. xii. p. 510.
324 See above, ch. vii. p. 506.
325 See above, ch. viii. p. 507.
326 See above, ch. xiv. p. 511.
1 In his work On the Resurrection of the Flesh (chap. ii.), Tertullian refers to this tract, and calls it "De Carne Domini adversus quatuor haereses": the four heresies being those of Marcion, Apelles, Basilides, and Valentinus. Pamelius, indeed, designates the tract by this fuller title instead of the usual one, "De Carne Christi." [This tract contains references to works written while our author was Montanistic, but it contains no positive Montanism. It should not be dated earlier than A.D. 207.]
3 The allusion is to Matt. xxii. 23; comp. De Proescr. Hoeret. 33 (Fr. Junius).
4 Tertullian's phrase is "carnis vota"-the future prospects of the flesh.
7 Tw=| dokei=n haberentur. This term gave name to the Docetic errors.
10 This is said in opposition to Marcion, who held the Creator's angel, and everything else pertaining to him, to be evil.
11 A reference to Isa. vii. 14.
13 See also our Anti-Marcion, iv. 7.
20 Matt. ii . 16-18, and Jer. xxxi. 15.
27 Compare our Anti-Marcion, i. 1, iv. 4 and de Proescr. Hoer. c. xxx.
31 Ex abundanti. [Dr. Holmes, in this sentence actually uses the word lengthy, for which I have said large.]
35 If Christ's flesh was not real, the pretence of it was wholly wrong.
37 It did not much matter (according to the view which Tertullian attributes to Marcion) if God did practise deception in affecting the assumption of a humanity which He knew to be unreal. Men took it to be rea, and that asnwered every purpose. God kne better: and He was moreover, strong enough to obviate all inconveniences of the deception by His unfaltering fortitude, etc. All this, however, seemed to Tertullian to be simply damaging and perilous to the character of God, even from Marcion's own point of view.