[706]. So Salmon, art. cit., Renan, and others. This view, however, cannot apply to Justin Martyr who was, as we have seen, his contemporary. See n. 5. p. [205] supra.
[707]. See Salmon (Dict. Christian Biog. s.v. Marcion) for authorities.
[708]. See Harnack’s article on Marcion in Encyc. Brit. (11th ed.).
[709]. Tertullian, adv. Marc. Bk IV. c. 2. Marcion apparently knew nothing of St John’s Gospel, which may not have become public till after his death. Had he done so, as Renan says (L’Égl. Chrétienne, p. 71), he would probably have preferred it to any other, because of its markedly anti-Jewish tendency.
[710]. According to him, Jesus was not born of woman. Cf. Hippolytus, op. cit. Bk VII. c. 31, pp. 383-384, Cruice.
[711]. The whole controversy is well summed up in Matter, Hist. du Gnost. t. II. pp. 238-242.
[712]. See Matter, op. cit. t. II. pp. 246-260, where Marcion’s emendations are given chapter by chapter and their sources cited.
[713]. Hahn, in his Antitheses Marcionis gnostici, Königsberg, 1823, claimed to have restored this book, while Hilgenfeld has examined the extant remains of Marcion’s Gospel in Das Evangelium Marcions. He attempted to restore Marcion’s Apostolicon in the Zeitschr. für hist. Theol. 1855.
[714]. The Antitheses seem to have been seen by Photius in the Xth century, so that we need not despair.
[715]. Like the Eros-Phanes of the Orphics and the Ophite Agape. So Pausanias, Bk IX. c. 27, says the Lycomidae sang in the Mysteries hymns to Eros, which he had read, thanks to a δαδοῦχος or torch-bearer at Eleusis.