THE NATURAL GENESIS

NOTES TO SECTION 13

[1] [Histories, bk. 2.145. 'The Greeks regard Hercules, Bacchus, and Pan as the youngest of the gods. With the Egyptians, contrariwise, Pan is exceedingly ancient, and belongs to those whom they call "the eight gods," who existed before the rest. Hercules is one of the gods of the second order, who are known as "the twelve;" and Bacchus belongs to the gods of the third order, whom the twelve produced. I have already mentioned how many years intervened according to the Egyptians between the birth of Hercules and the reign of Amasis. From Pan to this period they count a still longer time; and even from Bacchus, who is the youngest of the three, they reckon fifteen thousand years to the reign of that king. In these matters they say they cannot be mistaken, as they have always kept count of the years, and noted them in their registers. But from the present day to the time of Bacchus, the reputed son of Semelé, daughter of Cadmus, is a period of not more than sixteen hundred years; to that of Hercules, son of Alcmêna, is about nine hundred; while to the time of Pan, son of Penelopé (Pan, according to the Greeks, was her child by Mercury), is a shorter space than to the Trojan war, eight hundred years or thereabouts.' Tr., Rawlinson.
'Among the Hellenes Heracles and Dionysos and Pan are accounted the latest-born of the gods; but with the Egyptians Pan is a very ancient god, and he is one of those which are called the eight gods, while Heracles is of the second rank, who are called the twelve gods, and Dionysos is of the third rank, namely of those who were born of the twelve gods. Now as to Heracles I have shown already how many years old he is according to the Egyptians themselves, reckoning down to the reign of Amasis, and Pan is said to have existed for yet more years than these, and Dionysos for the smallest number of years as compared with the others; and even for this last they reckon down to the reign of Amasis fifteen thousand years. This the Egyptians say that they know for a certainty, since they always kept a reckoning and wrote down the years as they came. Now the Dionysos who is said to have been born of Semele the daughter of Cadmos, was born about sixteen hundred years before my time, and Heracles who was the son of Alcmene, about nine hundred years, and that Pan who was born of Penelope, for of her and of Hermes Pan is said by the Hellenes to have been born, came into being later than the wars of Troy, about eight hundred years before my time.' Tr., Macauley.]

[2] [Pilgrim's Progress, author's apology, p. 8 (1903 ed.). 'And thus it was: I writing of the way
    And race of saints, in this our gospel day,
    Fell suddenly into an allegory
    About their journey, and the way to glory,
    In more than twenty things which I set down:
    This done, I twenty more had in my crown;
    And they again began to multiply,
    Like sparks that from the coals of fire do fly.']

[3] [Wake, The Genuine Epistles of the Apostolical Fathers, p. 154. 'I therefore did as became me, as a man composed to unity: for where there is division and wrath, God dwelleth not. But the Lord forgives all that repent, if they return to the unity of God, and to the council of the bishop. For I trust in the grace of Jesus Christ that he will free you from every bond. Nevertheless, I exhort you that you do nothing out of strife, but according to the instruction of Christ; because I have heard of some who say, Unless I find it written in the originals, I will not believe it to be written in the Gospel. And when I said, it is written, they answered what lay before them in their corrupted copies. But to me, Jesus Christ is instead of all the uncorrupted monuments in the world, together with those undefiled monuments, his cross, and death, and resurrection, and the faith which is by him; by which I desire, through your prayers, to be justified.'
Smith, S. Ignatii Epistolæ genuinæ, juxta exemplar Mediceum denuo recensitæ, una cum veteri Latina versione.]

[4] [The Epistles of St. Paul to the Thessalonians, Galatians, Romans, vol. 1, p. 102. 'To us the preaching of the Gospel is a new beginning, from which we date all things, beyond which we neither desire nor are able to inquire. To the first believers it was otherwise; not the beginning of a new world, but the end of a former one. They looked back to the past, because the veil of the future was not yet lifted up. They were living in "the latter days," the confluence of all times, the meeting-point of the purposes of God. They read all things in the light of the approaching end of the world. They were not taught, and could not have imagined, that for eighteen centuries servants of God should continue on the earth, waiting, like themselves, for the promise of His coming.' Or p. 114 of 1859 ed.]

[5] [Rev. 10:9-11. 'And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.
    And I took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.
    And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.']

[6] [Avesta, ch. 12:4. Unable to trace in Bleeck and Haug.
Rev. 12:4. 'And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.']

[7] [Bahman-Yasht, 3:17.]

[8] [Rev. 12:1. 'And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars.']

[9] [Vendidad, fargard 19:18. '''I will smite the Pari whom one prays to (?) until zaoshvun (i.e. the Profiting) is born, the victorious, out of the water Kansuya."' Bleeck's tr.]

[10] [Bundahish, 30:7.]

[11] [Book of Enoch, ch. 71:1.]

[12] [Ibid., ch. 56:5.]

[13] [Ibid., ch. 68:39, ch. 69:1-3.]

[14] [2 Esd. 7:26-33. ''Listen! The time shall come when the signs I have foretold will be seen; the city which is now invisible shall appear and the country now concealed be made visible. Everyone who has been delivered from the evils I have foretold shall see for himself my marvellous acts. My son the Messiah shall appear with his companions and bring four hundred years of happiness to all who survive. At the end of that time, my son the Messiah shall die, and so shall all mankind who draw breath. Then the world shall return to its original silence for seven days as at the beginning of creation, and no one shall be left alive. After seven days the age which is not yet awake shall be roused and the age which is corruptible shall die. The earth shall give up those who sleep in it, and the dust those who rest there in silence; and the storehouses shall give back the souls entrusted to them. Then the Most High shall be seen on the judgement-seat, and there shall be an end of all pity and patience.']

[15] [Rev. 21:2-10. 'And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.
    And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.
    And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.
    And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.
    And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.
    He that overcometh shall inherit all things; and I will be his God, and he shall be my son.
    But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.
    And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife.
    And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God.']

[16] [Both in Tischendorf, Evangelia Apocrypha. The Acts of Pilate forms part of the Gospel of Nicodemus.]

[17] [Tischendorf, Acta Apostolorum, and Evangelia Apocrypha, 'Gospel of Nicodemus,' pt. 2, chs. 2, 3, and 7.
'Latin Gospel of Nicodemus,' chs. 3, 4, 8 and 12, in Cowper, The Apocryphal Gospels and other Documents Relating to the History of Christ, pp. 320-3, 326, 331-2. 'Pilate being filled with fury went out of the praetorium and said to them, I take the sun to witness that I find not one fault in this man. The Jews answered and said to the governor. If he had not been a malefactor we should never have delivered him unto thee. Pilate saith to them, Take ye him and judge him according to your law. The Jews answered. It is not lawful for us to put any one to death. Pilate saith to them, God hath said to you that ye should not put any one to death; hath he then said to me that I should kill?
    Having entered the prsetorium again, Pilate called Jesus unto himself secretly and said to him, Art thou king of the Jews? Jesus answered Pilate, Dost thou speak this of thyself or have others said it to thee concerning me? Pilate answered, Am I a Jew? thine own nation and the chief priests have delivered thee unto me: what hast thou done? Jesus answered and said. My kingdom is not of this world. If my kingdom had been of this world, my servants would by all means have contended that I should not be delivered to the Jews. But now my kingdom is not from hence. Pilate said to him, Art thou therefore a king? Jesus saith to him, Thou sayest; for I am a king. For on this account was I born, and for this I came, that I should bear witness for the truth, and every one who is of the truth heareth my voice. Pilate saith unto him, What is truth? Jesus saith. Truth is from heaven. Pilate saith, Is truth not on earth? Jesus saith to Pilate, Observe how they who say the truth are judged by those who have power on earth.
    Pilate therefore, leaving Jesus within the praetorium, went out to the Jews and said to them, I find not one fault in him. The Jews say to him. He said, I can destroy this temple, and raise it up again in three days. Pilate said to them, What temple? The Jews say to him. That which Solomon built in forty-six years; and he speaketh of destroying and building it in three days. Pilate saith to them, I am innocent of the blood of this man: Ye shall see to it The Jews say to him. His blood be on us and on our children.
    But Pilate called the elders and priests and Levites and said to them privately. Do not so: for though ye accuse him I have found him in no wise worthy of death, not even for healing and the violation of the Sabbath. The priests and Levites and elders say, Tell us, if one hath blasphemed Caesar, is he worthy of death or no? Pilate saith to them. He is worthy to die. The Jews answered him, How much more is he worthy to die who hath blasphemed God?
    Now the governor commanded the Jews to go out of the praetorium, and calling Jesus he said to him, What shall I do to thee? Jesus saith to Pilate, As it is allowed. Pilate saith. How is it allowed? Jesus saith, Moses and the prophets preached beforehand of my death and resurrection. Now when the Jews heard this they said to Pilate, Why further desirest thou to hear the blasphemy? And Pilate said. If this saying is blasphemous, take ye him, and lead him to your synagogue, and judge him according to your law. The Jews say to Pilate, Our law containeth this. If a man sinneth against man, he is worthy to receive forty stripes save one, but he that blasphemeth against God is to be stoned.
    Pilate saith to them. Therefore judge him according to your law. The Jews say to Pilate, We wish him to be crucified. Pilate saith to them, He deserveth not to be crucified.
    Now the governor looking at the people of the Jews standing round, saw very many of the Jews weeping, and he said. All the multitude doth not wish him to die. The elders say to Pilate, The whole multitude of us have come for this that he may die. Pilate saith to the Jews, What hath he done that he should die? They say to him, Because he said that he is the Son of God and a King.
    And certain others, a multitude of men and women, cried out, saying, This man is a prophet, and the demons are subject unto him. Pilate saith to those who said, The demons are subject unto him. And why are your teachers not subject unto him? They say to Pilate, We do not know. And others said to Pilate that he raised up Lazarus from the tomb after he had been dead four days. When the governor heard this, he trembled, and said to all the multitude of Jews, Why do ye wish to shed innocent blood?
    Now the Jews having heard that Joseph had begged the body of Jesus, sought for him and the twelve men who had said that he was not born of fornication, and for Nicodemus, and for many others who had stood before Pilate and made known his good works. But they were all hidden, and Nicodemus alone appeared to them, because he was a chief man of the Jews, and he said to them. How did ye come into the synagogue? The Jews say unto him, And how didst thou come into the synagogue, for thou dost consent with him? His portion be with thee in the world to come! Nicodemus said, Amen, Amen, Amen! Likewise also Joseph, coming forth, saith to them, Why are ye aggrieved against me because I begged the body of Jesus? Behold, I have placed him in my own new tomb, wrapping him in a clean linen cloth, and I have rolled a stone to the door of the cave. And ye have not acted well towards the Just One, because ye have not laid it to heart that ye crucified him and pierced him with a spear. The Jews therefore, seizing Joseph commanded him to be guarded because of the sabbath day, and they said unto him. Know that the time doth not demand anything to be done with thee because the sabbath beginneth to dawn. But know that thou art not worthy of burial, but we will give thy flesh to the fowls of heaven and the beasts of earth.
    Joseph saith unto them. That is the speech of haughty Goliath, who reproached the living God (speaking) against holy David. But God hath said, Yengeance is mine, I will repay, saith the Lord. And Pilate, being convinced in heart, took water and washed his hands before the sun, saying, I am innocent of the blood of this just man: Ye will see. And ye answered Pilate and said, His blood be upon us and upon our children. And now I fear lest the wrath of God should come upon you and upon your children as ye have said. But when the Jews heard this they were embittered in their heart, and took Joseph and shut him in a house where there was no window, and put keepers at the doors, and sealed up the door where Joseph was shut in.
    Now on the Sabbath in the morning they took counsel with the priests and Levites that all should be assembled after the sabbath day. And, rising at daylight, all the multitude took counsel in the synagogue, by what death they should kill him. And while the congregation was sitting, they commanded him to be brought with much insult; and on opening the door they found him not. Therefore all the people were afraid, and they wondered with exceeding astonishment, because they found the seals sealed, and because Caiaphas had the keys. And they dared no more to lay a hand on those who spoke for Jesus before Pilate.'
Bartolocci, Bibliotheca Magna Rabbinica, vol. 1, pp. 228-9.]

[18] [Source.]

[19] [The Eclogues, eclogue 4. 'Therewith a second Tiphys shall there be,
    her hero-freight a second Argo bear;
    new wars too shall arise, and once again
    some great Achilles to some Troy be sent.' Greenough's tr.]

[20] [Shea & Troyer, The Dabistan, or School of Manners, vol. 1, p. 121. 'Next thou beheldest a youth descending from the sixth heaven with the glittering branch of a tree; that was Farrah-i-Izad, 'the splendour of God,' the warder of evils from thy son; the written volume in his hand is the emblem of the prophetic office, by which he is to obtain the victory over all foes; the three wild beasts which remained behind are the type of a powerful evil-disposed enemy, who by wiles will endeavour to destroy Zardusht, but who shall be finally discomfited; and there shall be a prince to promulgate the faith: through his might shall Zardusht become of this world and the next. O Doghduyahl! paradise is the recompense of obedience to Zardusht, and hell is the reward of those who avert the face from him. Would to heaven that I could live in the days of his mission, to exhibit my zeal for his eminent dignity. Doghduyah then said to the interpreter and astrologer: "How hast thou found out the circumstance of the exact period of my pregnant." To this he replied: "Through the power of knowledge of the stars, and the perusal of ancient records, which give an account of his auspicious existence."']

[21] [Colebrooke, Essays on the Religion and Philosophy of the Hindus, vol. 1, p. 119. 'He then worships fire, making an oblation to it with this prayer: "Fire! seven are thy fuels; seven thy tongues; seven thy holy sages; seven thy beloved abodes; seven ways do seven sacrificers worship thee. Thy sources are seven. Be content with this clarified butter. May this oblation be efficacious."']

[22] [Stanley, History of the Jewish Church,  (new ed.), app. 3, pp. 463-4. 'After which the six youths again appeared, poured the boiling water over the sheep and plucked off their fleeces. The right fore-legs of the sheep with the entrails were thrown aside and burnt. The liver was carefully put back. Long poles were brought, on which the animals were spitted; near the bottom of each pole was a transverse peg or stick, to prevent the body from slipping off. As no part of the body is transfixed by this cross stake as, indeed, the body hardly impinges on it at all there is at present but a very slight resemblance to a crucifixion. But it is possible that in earlier times the legs of the animal may have been attached to the transverse beam. So at least the Jewish rite is described by Justin Martyr: The Paschal Lamb, that is to be roasted, is roasted in a form like to that of the Cross. For one spit is thrust through the animal from head to tail, and another through its breast, to which its forefeet are attached. He naturally saw in it a likeness of the Crucifixion.']

[23] [Didron, Christian Iconography, fig. 86.]

[24] [Lardner, 'How to Observe the Heavens,' MSA, 7, 86, par. 27. 'The name of Orion is of high antiquity, occurring in the books of Job, Amos, Ezekiel, and Isaiah. Some commentators contend, however, that the personage figured in the constellation is no other than Nimrod. It was believed that when this constellation was in such a position as to precede the sun in rising, storms and rain ensued, and Orion is hence characterised by such epithets as "Imbrifer," (the bringer of rain;) "Nimbosus," (the cloudy;) and "Aquosus," (the watery). The Latin poets overflow with, invectives against the pluviosus et tristis Orion; with Horace, he is the "autis infestus;" with Propertius, the "aquosus;" and with Pliny, the "horridus sideribus."
    Two of the four principal stars, those marked and in the figure, are of the first magnitude, the former being generally called by the proper name, Betelgeux, and the latter, Rigel.
    The three stars forming the belt are of the second magnitude, and have been popularly known by different names, such, as "Jacob's staff," the "yard wand," and the "three kings."']

[25] [Rit. ch. 23. 'I am the great constellation Sah [Orion], dwelling in the midst of the Spirits of Annu [Heliopolis]. All [ideas] charms, all words, he has told them. I have made the Gods strong, bringing all my charms to them.' Birch's tr. Cf. Renouf's.
Champollion, Grammaire Égyptienne, p. 95.]

[26] [Eisenlohr, 'The Great Harris Papyrus, Part I,' RP, 6, 21. See p. 66.]

[27] [Naville, 'Litany of Ra,' RP, 8, 103. See p. 116, 2:7-13.]

[28] [Didron, Christian Iconography, figs. 40 and 124.]

[29] [Rit. ch. 64. 'Shu causes me to shine as a living Lord, true and good, and be made the seventh when he comes forth. I make for the animation of his Spirits the blood poured forth by the Deluder to supply the embalmments. I have made Abu [Horns] unite. I return from the mysteries of creation. I am not turned back by those who go on their bellies. I have come, led by the Lords of things, to save the things of the Osiris. The Eye does not swallow its grief.' Birch's tr. Cf. Renouf's.]

[30] [Against Heresies, bk. 1, ch. 14:1. 'This Marcus then, declaring that he alone was the matrix and receptacle of the Sige of Colorbasus, inasmuch as he was only-begotten, has brought to the birth in some such way as follows that which was committed to him of the defective Enthymesis. He declares that the infinitely exalted Tetrad descended upon him from the invisible and indescribable places in the form of a woman (for the world could not have borne it coming in its male form), and expounded to him alone its own nature, and the origin of all things, which it had never before revealed to any one either of gods or men. This was done in the following terms: When first the unoriginated, inconceivable Father, who is without material substance, and is neither male nor female, willed to bring forth that which is ineffable in Him, and to endow with form that which is invisible, He opened His mouth, and sent forth the Word similar to Himself, who, standing near, showed Him what He Himself was, inasmuch as He had been manifested in the form of that which was invisible. Moreover, the pronunciation of His name took place as follows:—He spake the first word of it, which was the beginning [of all the rest], and that utterance consisted of four letters. He added the second, and this also consisted of four letters. Next He uttered the third, and this again embraced ten letters. Finally, He pronounced the fourth, which was composed of twelve letters. Thus took place the enunciation of the whole name, consisting of thirty letters, and four distinct utterances. Each of these elements has its own peculiar letters, and character, and pronunciation, and forms, and images, and there is not one of them that perceives the shape of that [utterance] of which it is an element. Neither does any one know itself, nor is it acquainted with the pronunciation of its neighbour, but each one imagines that by its own utterance it does in fact name the whole. For while every one of them is a part of the whole, it imagines its own sound to be the whole name, and does not leave off sounding until, by its own utterance, it has reached the last letter of each of the elements. This teacher declares that the restitution of all things will take place, when all these, mixing into one letter, shall utter one and the same sound. He imagines that the emblem of this utterance is found in Amen, which we pronounce in concert. The diverse sounds (he adds) are those which give form to that Æon who is without material substance and unbegotten, and these, again, are the forms which the Lord has called angels, who continually behold the face of the Father.' ANCL, 5, 57-8.]

[31] [See 'Typology of Numbers,' NG 1:206-14.]

[32] [Unable to trace.]

[33] [Saturnalia.]

[34] [Hippolytus and His Age, vol. 4, pp. 13-4, pref. 'My spirit boweth down before the cross, which is a scandal to the unbelieving, but to us salvation and life eternal. There were hidden from the Prince of this world the virginity of Mary, and the birth and death of the Lord; three shouting mysteries were operated in God's quietness. From the appearance of the star and the manifestation thereby of the Son, every magic power disappeared, and every bond was dissolved, and the old kingdom and the ignorance of wickedness perished. From that time everything was put in commotion, because the dissolution of death was meditated, and what was ordained with God took its beginning.' Or vol.1, p. 95, new ed.
Wake, The Genuine Epistles of the Apostolical Fathers, par. 19. Not in Wake.]

[34a] [Barddas, p. 33.]

[35] [Rit. ch. 64. 'Rising from the Great Water is name. My transformations are made of Tum or Kheper. Tum has deferred to me. I have departed from the shrine. I have come out as a Spirit. I am the Osiris. I behold the forms of men for ever.' Birch's tr. Cf. Renouf's.]

[36] [2 Esd. 13:25-26. ''This is what the vision means: The man you saw rising from the depths of the sea is he whom the Most High has held in readiness through many ages; he will himself deliver the world he has made, and determine the lot of those who survive.' NEB version.]

[37] [Alexander Polyhistor, (title unknown). 'In the first year there made its appearance, from a part of the Erythraean sea which bordered upon Babylonia, an animal endowed with reason, who was called Oannes. (According to the account of Apollodorus) the whole body of the animal was like that of a fish; and had under a fish's head another head, and also feet below, similar to those of a man, subjoined to the fish's tail. His voice, too, and language was articulate and human; and a representation of him is preserved even to this day.
    This Being, in the day-time, used to converse with men; but took no food at that season; and he gave them an insight into letters, and sciences, and every kind of art. He taught them to construct houses, to found temples, to compile laws, and explained to them the principles of geometrical knowledge. He made them distinguish the seeds of the earth, and showed them how to collect fruits. In short, he instructed them in everything, which could tend to soften manners and humanise mankind. From that time, so universal were his instructions, nothing material has been added by way of improvement. When the sun set it was the custom of the Being to plunge again into the sea, and abide all night in the deep, for he was amphibious.' Preserved by Syncellus in his Chronology, and Eusebius in his Chronicon, in Cory's Ancient Fragments, p. 57.
See also AE 1:277.]

[38] [2 Esd. 13:52. ''My lord, my master,' I asked, 'explain to me why the man that I saw rose up out of the depths of the sea.' He replied: 'It is beyond the power of any man to explore the deep sea and discover what is in it; in the same way no one on earth can see my son and his company until the appointed day.'' NEB version.]

[39] [Matt. 8:23. 'And when he was entered into a ship, his disciples followed him.']

[40] [2 Esd. 13:52. ''My lord, my master,' I asked, 'explain to me why the man that I saw rose up out of the depths of the sea.' He replied: 'It is beyond the power of any man to explore the deep sea and discover what is in it; in the same way no one on earth can see my son and his company until the appointed day.'' NEB version.]

[41] [Matt. 14:25. 'And in the fourth watch of the night Jesus went unto them, walking on the sea.'
Mark 6:48. 'And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them.'
John 12:36. 'While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.']

[42] [Proclus, Commentaries on the Timaeus, bk. 4. 'For nothing hinders but that partial souls, which live in the air, may wander through the air. Farther still, the aquatic in divine natures, indicates a providential inspection and government, inseparable from water. Hence also the Oracle calls these Gods water-walkers.' Taylor's tr., The Thomas Taylor Series, vol. 16, p. 822.
See also NG 2:269.]

[43] [John 4:32-34. ' But he said unto them, I have meat to eat that ye know not of.
    Therefore said the disciples one to another, Hath any man brought him ought to eat?
    Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.']

[44] [Matt. 16:4. 'A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.']

[45] [Luke 11:30. 'For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation.']

[46] [Irenaeus, Against Heresies, bk. 3, ch. 16:1. 'But there are some who say that Jesus was merely a receptacle of Christ, upon whom the Christ, as a dove, descended from above, and that when He had declared the unnameable Father He entered into the Pleroma in an incomprehensible and invisible manner: for that He was not comprehended, not only by men, but not even by those powers and virtues which are in heaven, and that Jesus was the Son, but that Christ was the Father, and the Father of Christ, God; while others say that He merely suffered in outward appearance, being naturally impassible. The Valentinians, again, maintain that the dispensational Jesus was the same who passed through Mary, upon whom that Saviour from the more exalted [region] descended, who was also termed Pan because He possessed the names (yocabula) of all those who had produced Him; but that [this latter] shared with Him, the dispensational one, His power and His name; so that by His means death was abolished, but the Father was made known by that Saviour who had descended from above, whom they do also allege to be Himself the receptacle of Christ and of the entire Pleroma; confessing, indeed, in tongue one Christ Jesus, but being divided in [actual] opinion: for, as I have already observed, it is the practice of these men to say that there was one Christ, who was produced by Monogenes, for the confirmation of the Pleroma; but that another, the Saviour, was sent [forth] for the glorification of the Father; and yet another, the dispensational one, and whom they represent as having suffered, who also bore [in himself] Christ, that Saviour who returned into the Pleroma. I judge it necessary therefore to take into account the entire mind of the apostles regarding our Lord Jesus Christ, and to show that not only did they never hold any such opinions regarding Him; but, still further, that they announced through the Holy Spirit, that those who should teach such doctrines were agents of Satan, sent forth for the purpose of overturning the faith of some, and drawing them away from life.' ANCL, 5, 324.]

[47] [See the fig. in Kircher, Œdipus Ægyptiacus, vol. 1. Unable to trace.]

[48] [Garrucci, Storia della Arte Cristiana nei Primi Otto Secoli della Chisea, pl. 105.
Didron, Iconographie Chrétienne, p. 353. 'In the interior of a grotto in the necropolis of Cyrene, in Africa, is a fresco painting, in the centre of which the Good Shepherd is seen bearing a lamb upon his shoulders, which he holds firmly by all the four feet. At the feet of the Shepherd are six lambs, already armed with horns, and looking stedfastly at their master.
    The Shepherd is clothed in a tunic as in the monuments of the catacombs, his head is, besides, adorned with a crown of leaves. But in addition to this, above the principal lamb, seven fishes are ranged in a circle, a valuable peculiarity which appears to blend the allegory of the Good Shepherd with that of the fish. The fish, and the Greek cross are also seen filling up branches of foliage painted on the wall of a Christian "hypogee" (subterranean tomb or crypt), situated near Aphrodisias in Africa.' Eng. ed., vol. 1, pp. 343-4.]

[49] [La Roma Sotterranea Christiana Descitta ed Illustrata, pl. 16.]

[50] [Monumental Christianity, p. 369, fig. 169.]

[51] [Keane, The Towers and Temples of Ancient Ireland, p. 126, fig. 25.]

[52] [De Rossi, La Roma Sotterranea Christiana Descitta ed Illustrata, vol. 1, p. 348.
Lundy, Monumental Christianity, p. 139.]

[53] [Vossius, de Origine ac Progressu Idololatriæ, bk. 1, ch. 23.]

[54] [On the Mysteries of the Egyptians, ch. 8.2. See NG 1:2.]

[55] [Ibid.]

[56] [History of Egypt Under the Pharaohs, vol. 2, p. 299.]

[57] [Munter, Sinnbilder und Kunstvortellungen der Alten Christen.
Lundy, Monumental Christianity, p. 132.]

[58] [Birch, 'Inscription of Chnumhetep,' RP, 12, 65. See p. 69, lines 2-3.]

[59] [Renouf, 'Inscription of Queen Hatasu on base of Great Obelisk of Karnak,' RP, 12, 127. See p. 133, lines 3-4.]

[60] [Mic. 5:2. 'But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.'
Matt. 2:4-6. 'And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born.
    And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet,
    And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.']

[61] [Is. 28:28. 'Bread corn is bruised; because he will not ever be threshing it, nor break it with the wheel of his cart, nor bruise it with his horsemen.']

[62] [1 Chron. 2:19. 'And when Azubah was dead, Caleb took unto him Ephrath, which bare him Hur.'
1 Chron. 2:50. 'These were the sons of Caleb the son of Hur, the firstborn of Ephratah; Shobal the father of Kirjathjearim.']

[63] [Northcote, Roma Sotteranea, p. 217. 'Prosper Africanus, commenting upon this same part of the Gospels, speaks of our blessed Lord as "that great Fish who satisfied from Himself ([Greek]) the disciples on the shore, and offered Himself as a fish ([Greek]) to the whole world."' Quoting from De Promissionibus et Prædictionibus, 2.39.]

[64] [Source.]

[65] [Jerusalem Targum on Ex. 12:42.]

[66] [Brugsch, 'The Great Mendes Stele,' RP, 8, 91. See p. 92.]

[67] [Mishna, treatise 'Sanhedrin,' 98a.]

[68] [As above?]

[69] [Rev. 11:8. 'And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.']

[70] [Jones, Finger Ring Lore, p. 199. 'What is called the Annulus Piscatoris, or the "Fisherman's Ring," is the Pope's lesser seal, or signet, used for documents of minor consequence, and the impression is usually made on red wax or stamped on the paper; the Bulla being what may be termed the great seal, employed for giving validity to instruments of greater importance, and the impression of it is always on lead. The origin of the Fisherman's Ring is obscure, but it derives its name from a representation of St. Peter in a fisherman; a boat of ancient form, which is engraved on it, and not from any tradition that it ever belonged to St. Peter, as, from its English name, is not uncommonly supposed. The Germans call it Ler Fischer-ring, which is "the Fisherman Ring," whereas we, probably in our translation of Annulus Piscatoris, have termed it the "Fisherman's Ring," seeming to imply thereby that it had once belonged to "the Fisherman." The figure of St. Peter forms the centre.' See illustration.]

[71] [Or Roma in Cambodia. Compare vol. 1, p. 167.]

[72] [Pseudo-Clement, Recognitions, bk. 1, ch. 7. 'Not to make a long story of it, whilst I was tossed upon these billows of my thought, a certain report, which took its rise in the regions of the East in the reign of Tiberius Caesar, gradually reached us; and gaining strength as it passed through every place, like some good message sent from God, it was filling the whole world, and suffered not the divine will to be concealed in silence. For it was spread over all places, announcing that there was a certain person in Judaea, who, beginning in the spring-time, was preaching the kingdom of God to the Jews, and saying that those should receive it who should observe the ordinances of His commandments and His doctrine. And that His speech might be believed to be worthy of credit, and full of the Divinity, He was said to perform many mighty works, and wonderful signs and prodigies by His mere word; so that, as one having power from God, He made the deaf to hear, and the blind to see, and the lame to stand erect, and expelled every infirmity and all demons from men; yea, that He even raised dead persons who were brought to Him; that He cured lepers also, looking at them from a distance; and that there was absolutely nothing which seemed impossible to Him.' ANCL, 3, 146.]

[73] [Cowper, Apocryphal Gospels, 'Protoevangelium.']

[74] ['Protoevangelium,' ch. 18.]

[75] [Luke 2:12. 'And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.']

[76] [Sallier Papyus, 4:3.
Birch, 'Dictionary of Hieroglyphics,' in Bunsen's Egypt's Place in Universal History, vol. 5, p. 347.]

[77] [Movers, Researches into the Religion and Gods of the Phoenicians? p. 120.]

[78] [Chronicle of Alexandria, p. 366.]

[79] [Sinai and Palestine, p. 467. 'It may seem to some a painful, and perhaps an unexpected conclusion, that so great an uncertainty should hang over spots thus intimately connected with the great events of the Christian religion, that in none the chain of tradition should be unbroken, and in most cases hardly reach beyond the age of Constantine. Is it possible, it is frequently asked, that the disciples of the first age should have neglected to mark and commemorate the scenes of such events? And the answer, though often given, cannot be too often repeated, that it not only was possible, but precisely what we should infer from the absence of any allusion to local sanctity in the writings of the Evangelists and Apostles, who were too profoundly absorbed in the events themselves to think of their localities, too wrapt in the spirit to pay regard to the letter or the place. The loss of the Holy Sepulchre thus regarded, is a testimony to the greatness of the Resurrection. The loss of the Manger of Bethlehem is a witness to the universal significance of the Incarnation. The sites which the earliest followers of our Lord would not adore, their successors could not. The obliteration of the very marks which identified the Holy Places was effected a little later by what may without presumption be called the Providential events of the time. The Christians of the second generation of believers, even had they been anxious to preserve the collection of sites familiar to their fathers would have found it in many respects impossible after the ruin of Jerusalem by Titus.']

[79a] [The scenes were copied by Sharpe from the temple at Luxor. The illustration is taken from Sharpe, History of Egypt, vol. 1, p. 68, fig. 61. 'On the walls of the palace at Luxor we have a sculpture representing the miraculous birth of this son (see Fig. 61). In the first place, Queen Mautmes is receiving a message from heaven through the god Thoth, that she is to give birth to a child. Then the god Kneph, takes her by the hand, and with the goddess Athor puts into her, through her mouth, life for the child that is to be born. She is then placed upon a stool, after the custom of the Egyptian mothers, as mentioned in the book of Exodus. While seated there, two nurses chafe her hands to support her against the pains of child-birth; and the new-born child is held up beside her by a third nurse. In another place the priests and nobles are saluting their future king. In this way the sculpture declares that the young king had no earthly father; and it explains what was meant by the royal title of Son of Amun-Ra, and also how the Greeks came to be afterwards told that the Egyptian queens were Jupiter's concubines.'
D. M. Murdock discusses the various interpretations of this wall scene in her book, Christ in Egypt, which see.
See also AE 2:757 and ML 5.]

[80] [Stromata, bk. 1. 'Some set down the dates of the Roman emperors thus: Caius Julius Caasar, three years, four months, five days; after him Augustus reigned forty-six years, four months, one day. Then Tiberius, twenty-six years, six months, nineteen days. He was succeeded by Caius Caesar, who reigned three years, ten months, eight days; and he by Claudius for thirteen years, eight months, twenty-eight days. Nero reigned thirteen years, eight months, twenty-eight days; Galba, seven months and six days; Otho, five months, one day; Vitellius, seven months, one day; Vespasian, eleven years, eleven months, twenty-two days Titus, two years, two months; Domitian, fifteen years, eight months, five days; Nerva, one year, four months, ten days; Trajan, nineteen years, seven months, ten days; Adrian, twenty years, ten months, twenty-eight days; Antoninus, twenty-two years, three months, and seven days; Marcus Aurelius Antoninus, nineteen years, eleven days; Commodus, twelve years, nine months, fourteen days. From Julius Caesar, therefore, to the death of Commodus, are two hundred and thirty-six years, six months. And the whole from Romulus, who founded Rome, till the death of Commodus, amounts to nine hundred and fifty-three years, six months. And our Lord was born in the twenty-eighth year, when first the census was ordered to be taken in the reign of Augustus. And to prove that this is true, it is written in the Gospel by Luke as follows: "And in the fifteenth year, in the reign of Tiberius Cresar, the word of the Lord came to John, the son of Zacharias." And again in the same book: "And Jesus was coming to His baptism, being about thirty years old," and so on. And that it was necessary for Him to preach only a year, this also is written: "He hath sent me to proclaim the acceptable year of the Lord."' ANCL, 4, 445.]

[81] [Les Zodiaques de Denderah, quoted in 'On the Date of the Nativity,' TSBA, 4:2, 234. See full text.]

[82] [Of Isis and Osiris, ch. 65.]

[83] [Moures, Old Egyptian Calendar of Astronomical Observations, p. 62.]

[84] [Ibid.]

[85] [Acts 1:3. 'To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God.']

[86] [Luke 2:1-2. 'And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed.
    (And this taxing was first made when Cyrenius was governor of Syria.)']

[87] [First Apology, ch. 34. 'Place of Christ's birth foretold.
And hear what part of earth He was to be born in, as another prophet, Micah, foretold. He spoke thus: "And thou, Bethlehem, the land of Judah, art not the least among the princes of Judah; for out of thee shall come forth a Governor, who shall feed my people." Now there is a village in the land of the Jews, thirty-five stadia from ascertain also from the registers of the taxing made under Cyrenius, your first procurator in Judaea.' ANCL, 2, 36. According to this version, the first procurator was Cyrenius, not Quirinus.]

[88] [Josephus, The Antiquity of the Jews, bk. 18, ch. 1-2. 'Now Cyrenius, a Roman senator, and one who had gone through other magistracies, and had passed through them till he had been consul, and one who, on other accounts, was of great dignity, came at this time into Syria, with a few others, being sent by Caesar to he a judge of that nation, and to take an account of their substance. Coponius also, a man of the equestrian order, was sent together with him, to have the supreme power over the Jews. Moreover, Cyrenius came himself into Judea, which was now added to the province of Syria, to take an account of their substance, and to dispose of Archelaus's money; but the Jews, although at the beginning they took the report of a taxation heinously, yet did they leave off any further opposition to it, by the persuasion of Joazar, who was the son of Beethus, and high priest; so they, being over-persuaded by Joazar's words, gave an account of their estates, without any dispute about it. Yet was there one Judas, a Gaulonite, of a city whose name was Gamala, who, taking with him Sadduc, a Pharisee, became zealous to draw them to a revolt, who both said that this taxation was no better than an introduction to slavery, and exhorted the nation to assert their liberty; as if they could procure them happiness and security for what they possessed, and an assured enjoyment of a still greater good, which was that of the honour and glory they would thereby acquire for magnanimity. They also said that God would not otherwise be assisting to them, than upon their joining with one another in such councils as might be successful, and for their own advantage; and this especially, if they would set about great exploits, and not grow weary in executing the same; so men received what they said with pleasure, and this bold attempt proceeded to a great height. All sorts of misfortunes also sprang from these men, and the nation was infected with this doctrine to an incredible degree; one violent war came upon us after another, and we lost our friends which used to alleviate our pains; there were also very great robberies and murder of our principal men. This was done in pretence indeed for the public welfare, but in reality for the hopes of gain to themselves; whence arose seditions, and from them murders of men, which sometimes fell on those of their own people, (by the madness of these men towards one another, while their desire was that none of the adverse party might be left,) and sometimes on their enemies; a famine also coming upon us, reduced us to the last degree of despair, as did also the taking and demolishing of cities; nay, the sedition at last increased so high, that the very temple of God was burnt down by their enemies' fire. Such were the consequences of this, that the customs of our fathers were altered, and such a change was made, as added a mighty weight toward bringing all to destruction, which these men occasioned by their thus conspiring together; for Judas and Sadduc, who excited a fourth philosophic sect among us, and had a great many followers therein, filled our civil government with tumults at present, and laid the foundations of our future miseries, by this system of philosophy, which we were before unacquainted withal, concerning which I will discourse a little, and this the rather because the infection which spread thence among the younger sort, who were zealous for it, brought the public to destruction.
    The Jews had for a great while had three sects of philosophy peculiar to themselves; the sect of the Essenes, and the sect of the Sadducees, and the third sort of opinions was that of those called Pharisees; of which sects, although I have already spoken in the second book of the Jewish War, yet will I a little touch upon them now.
    Now, for the Pharisees, they live meanly, and despise delicacies in diet; and they follow the conduct of reason; and what that prescribes to them as good for them they do; and they think they ought earnestly to strive to observe reason's dictates for practice. They also pay a respect to such as are in years; nor are they so bold as to contradict them in any thing which they have introduced; and when they determine that all things are done by fate, they do not take away the freedom from men of acting as they think fit; since their notion is, that it hath pleased God to make a temperament, whereby what he wills is done, but so that the will of man can act virtuously or viciously. They also believe that souls have an immortal rigor in them, and that under the earth there will be rewards or punishments, according as they have lived virtuously or viciously in this life; and the latter are to be detained in an everlasting prison, but that the former shall have power to revive and live again; on account of which doctrines they are able greatly to persuade the body of the people; and whatsoever they do about Divine worship, prayers, and sacrifices, they perform them according to their direction; insomuch that the cities give great attestations to them on account of their entire virtuous conduct, both in the actions of their lives and their discourses also.
    But the doctrine of the Sadducees is this: That souls die with the bodies; nor do they regard the observation of any thing besides what the law enjoins them; for they think it an instance of virtue to dispute with those teachers of philosophy whom they frequent: but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them.
    The doctrine of the Essenes is this: That all things are best ascribed to God. They teach the immortality of souls, and esteem that the rewards of righteousness are to be earnestly striven for; and when they send what they have dedicated to God into the temple, they do not offer sacrifices because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry. It also deserves our admiration, how much they exceed all other men that addict themselves to virtue, and this in righteousness; and indeed to such a degree, that as it hath never appeared among any other men, neither Greeks nor barbarians, no, not for a little time, so hath it endured a long while among them. This is demonstrated by that institution of theirs, which will not suffer any thing to hinder them from having all things in common; so that a rich man enjoys no more of his own wealth than he who hath nothing at all. There are about four thousand men that live in this way, and neither marry wives, nor are desirous to keep servants; as thinking the latter tempts men to be unjust, and the former gives the handle to domestic quarrels; but as they live by themselves, they minister one to another. They also appoint certain stewards to receive the incomes of their revenues, and of the fruits of the ground; such as are good men and priests, who are to get their corn and their food ready for them. They none of them differ from others of the Essenes in their way of living, but do the most resemble those Dacae who are called Polistae [dwellers in cities].
    But of the fourth sect of Jewish philosophy, Judas the Galilean was the author. These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord. They also do not value dying any kinds of death, nor indeed do they heed the deaths of their relations and friends, nor can any such fear make them call any man lord. And since this immovable resolution of theirs is well known to a great many, I shall speak no further about that matter; nor am I afraid that any thing I have said of them should be disbelieved, but rather fear, that what I have said is beneath the resolution they show when they undergo pain. And it was in Gessius Florus's time that the nation began to grow mad with this distemper, who was our procurator, and who occasioned the Jews to go wild with it by the abuse of his authority, and to make them revolt from the Romans. And these are the sects of Jewish philosophy.
    When Cyrenius had now disposed of Archelaus's money, and when the taxings were come to a conclusion, which were made in the thirty-seventh year of Caesar's victory over Antony at Actium, he deprived Joazar of the high priesthood, which dignity had been conferred on him by the multitude, and he appointed Ananus, the son of Seth, to be high priest; while Herod and Philip had each of them received their own tetrarchy, and settled the affairs thereof. Herod also built a wall about Sepphoris, (which is the security of all Galilee,) and made it the metropolis of the country. He also built a wall round Betharamphtha, which was itself a city also, and called it Julias, from the name of the emperor's wife. When Philip also had built Paneas, a city at the fountains of Jordan, he named it Cesarea. He also advanced the village Bethsaids, situate at the lake of Gennesareth, unto the dignity of a city, both by the number of inhabitants it contained, and its other grandeur, and called it by the name of Julias, the same name with Caesar's daughter.
    As Coponius, who we told you was sent along with Cyrenius, was exercising his office of procurator, and governing Judea, the following accidents happened. As the Jews were celebrating the feast of unleavened bread, which we call the Passover, it was customary for the priests to open the temple-gates just after midnight. When, therefore, those gates were first opened, some of the Samaritans came privately into Jerusalem, and threw about dead men's bodies, in the cloisters; on which account the Jews afterward excluded them out of the temple, which they had not used to do at such festivals; and on other accounts also they watched the temple more carefully than they had formerly done. A little after which accident Coponius returned to Rome, and Marcus Ambivius came to be his successor in that government; under whom Salome, the sister of king Herod, died, and left to Julia, [Caesar's wife,] Jamnia, all its toparchy, and Phasaelis in the plain, and Arehelais, where is a great plantation of palm trees, and their fruit is excellent in its kind. After him came Annius Rufus, under whom died Caesar, the second emperor of the Romans, the duration of whose reign was fifty-seven years, besides six months and two days (of which time Antonius ruled together with him fourteen years; but the duration of his life was seventy-seven years); upon whose death Tiberius Nero, his wife Julia's son, succeeded. He was now the third emperor; and he sent Valerius Gratus to be procurator of Judea, and to succeed Annius Rufus. This man deprived Ananus of the high priesthood, and appointed Ismael, the son of Phabi, to be high priest. He also deprived him in a little time, and ordained Eleazar, the son of Ananus, who had been high priest before, to be high priest; which office, when he had held for a year, Gratus deprived him of it, and gave the high priesthood to Simon, the son of Camithus; and when he had possessed that dignity no longer than a year, Joseph Caiaphas was made his successor. When Gratus had done those things, he went back to Rome, after he had tarried in Judea eleven years, when Pontius Pilate came as his successor.
    And now Herod the tetrarch, who was in great favour with Tiberius, built a city of the same name with him, and called it Tiberias. He built it in the best part of Galilee, at the lake of Gennesareth. There are warm baths at a little distance from it, in a village named Emmaus. Strangers came and inhabited this city; a great number of the inhabitants were Galileans also; and many were necessitated by Herod to come thither out of the country belonging to him, and were by force compelled to be its inhabitants; some of them were persons of condition. He also admitted poor people, such as those that were collected from all parts, to dwell in it. Nay, some of them were not quite free-men, and these he was benefactor to, and made them free in great numbers; but obliged them not to forsake the city, by building them very good houses at his own expenses, and by giving them land also; for he was sensible, that to make this place a habitation was to transgress the Jewish ancient laws, because many sepulchres were to be here taken away, in order to make room for the city Tiberias whereas our laws pronounce that such inhabitants are unclean for seven days.
    About this time died Phraates, king of the Parthians, by the treachery of Phraataces his son, upon the occasion following: When Phraates had had legitimate sons of his own, he had also an Italian maid-servant, whose name was Thermusa, who had been formerly sent to him by Julius Caesar, among other presents. He first made her his concubine; but he being a great admirer of her beauty, in process of time having a son by her, whose name was Phraataces, he made her his legitimate wife, and had a great respect for her. Now she was able to persuade him to do any thing that she said, and was earnest in procuring the government of Parthia for her son; but still she saw that her endeavours would not succeed, unless she could contrive how to remove Phraates's legitimate sons [out of the kingdom;] so she persuaded him to send those his sons as pledges of his fidelity to Rome; and they were sent to Rome accordingly, because it was not easy for him to contradict her commands. Now while Phraataces was alone brought up in order to succeed in the government, he thought it very tedious to expect that government by his father's donation [as his successor]; he therefore formed a treacherous design against his father, by his mother's assistance, with whom, as the report went, he had criminal conversation also. So he was hated for both these vices, while his subjects esteemed this [wicked] love of his mother to be no way inferior to his parricide; and he was by them, in a sedition, expelled out of the country before he grew too great, and died. But as the best sort of Parthians agreed together that it was impossible they should be governed without a king, while also it was their constant practice to choose one of the family of Arsaces, [nor did their law allow of any others; and they thought this kingdom had been sufficiently injured already by the marriage with an Italian concubine, and by her issue,] they sent ambassadors, and called Orodes [to take the crown]; for the multitude would not otherwise have borne them; and though he was accused of very great cruelty, and was of an untractable temper, and prone to wrath, yet still he was one of the family of Arsaces. However, they made a conspiracy against him, and slew him, and that, as some say, at a festival, and among their sacrifices; (for it is the universal custom there to carry their swords with them;) but, as the more general report is, they slew him when they had drawn him out a hunting. So they sent ambassadors to Rome, and desired they would send one of those that were there as pledges to be their king. Accordingly, Vonones was preferred before the rest, and sent to them (for he seemed capable of such great fortune, which two of the greatest kingdoms under the sun now offered him, his own and a foreign one). However, the barbarians soon changed their minds, they being naturally of a mutable disposition, upon the supposal that this man was not worthy to be their governor; for they could not think of obeying the commands of one that had been a slave, (for so they called those that had been hostages,) nor could they bear the ignominy of that name; and this was the more intolerable, because then the Parthians must have such a king set over them, not by right of war, but in time of peace. So they presently invited Artabanus, king of Media, to be their king, he being also of the race of Arsaces. Artabanus complied with the offer that was made him, and came to them with an army. So Vonones met him; and at first the multitude of the Parthians stood on this side, and he put his army in array; but Artabanus was beaten, and fled to the mountains of Media. Yet did he a little after gather a great army together, and fought with Vonones, and beat him; whereupon Vonones fled away on horseback, with a few of his attendants about him, to Seleucia [upon Tigris]. So when Artabanus had slain a great number, and this after he had gotten the victory by reason of the very great dismay the barbarians were in, he retired to Ctesiphon with a great number of his people; and so he now reigned over the Parthians. But Vonones fled away to Armenia; and as soon as he came thither, he had an inclination to have the government of the country given him, and sent ambassadors to Rome [for that purpose]. But because Tiberius refused it him, and because he wanted courage, and because the Parthian king threatened him, and sent ambassadors to him to denounce war against him if he proceeded, and because he had no way to take to regain any other kingdom, (for the people of authority among the Armenians about Niphates joined themselves to Artabanus,) he delivered up himself to Silanus, the president of Syria, who, out of regard to his education at Rome, kept him in Syria, while Artabanus gave Armenia to Orodes, one of his own sons.
    At this time died Antiochus, the king of Commagene; whereupon the multitude contended with the nobility, and both sent ambassadors to [Rome]; for the men of power were desirous that their form of government might be changed into that of a [Roman] province; as were the multitude desirous to be under kings, as their fathers had been. So the senate made a decree that Germanicus should be sent to settle the affairs of the East, fortune hereby taking a proper opportunity for depriving him of his life; for when he had been in the East, and settled all affairs there, his life was taken away by the poison which Piso gave him, as hath been related elsewhere.' Whiston's tr.]

[89] [Bunsen, Egypt's Place in Universal History, vol. 3, p. 77. 'The next appearance is said to have taken place in the reign of Amasis. This seems to be the most natural way of explaining it. As a half Phoenix period fell in the third year of the detested Cambyses (525), by throwing it back a very little, they made it come at the end of the reign of Amasis, and thus worked upon the national feeling of the Egyptians. For, as Herodotus remarks, in the reign of Amasis they were most prosperous and hence also everything connected with him was of a joyous and agreeable character.
    The third appearance mentioned is under Ptolemy, "the third of the Macedonians." If, as we may fairly conclude, this is a traditional Alexandrian account, it must mean Ptolemy Philadelphus, which is also the opinion of Lepsius. Tacitus himself, as we shall see, could not have so understood it, unless he made a blunder in the date in copying the passage. Not only does a Phoenix epoch fall in the reign of this king, but the great solstitial year 275 B.C. also, in which the 1st of Pachon coincided with the solstice.
    Were it the object to make the next half Phoenix period memorable (a forced attempt, however), they clearly might have made a Phoenix appear in the year 25 B.C. But if the priests on the Nile sent a statement to Rome in the reign of Tiberius that the Phoenix had appeared in Egypt in the consulship of Paulus Fabius and Lucius Vitellius, they must have calculated that the gentlemen on the Tiber, who were never very deeply skilled in the unprofitable science of astronomy, would not test it by computation. Tacitus (who, however, never questioned in the slightest degree the fact of the appearance of the bird, but simply remarked: "Some say it was not the right one") seems really to have been the first Roman who ever made such a calculation, and consequently a wrong one. He says: "There were not so many as 250 years between the reigns of that Ptolemy and Tiberius," instead of saying, there were 59 too many.']

[90] [De l'origine et du progrés de l'astronomie?]

[91] [Of the Trinity, bk. 4, ch. 5. 'And not without reason is the number six understood to be put for a year in the building up of the body of the Lord, as a figure of which He said that He would raise up in three days the temple destroyed by the Jews. For they said, "Forty and six years was this temple in building." And six times forty-six makes two hundred and seventy-six. And this number of days completes nine months and six days, which are reckoned, as it were, ten months for the travail of women; not because all come to the sixth day after the ninth month, but because the perfection itself of the body of the Lord is found to have been brought in so many days to the birth, as the authority of the church maintains upon the tradition of the elders. For He is believed to have been conceived on the 25th of March, upon which day also He suffered; so the womb of the Virgin, in which He was conceived, where no one of mortals was begotten, corresponds to the new grave in which He was buried, wherein was never man laid, neither before nor since. But He was born, according to tradition, upon December the 25th. If, then you reckon from that day to this you find two hundred and seventy-six days which is forty-six times six. And in this number of years the temple was built, because in that number of sixes the body of the Lord was perfected; which being destroyed by the suffering of death, He raised again on the third day. For "He spake this of the temple of His body," as is declared by the most clear and solid testimony of the Gospel; where He said, "For as Jonas was three days and three nights in the whale's belly, so shall the Son of man be three days and three nights in the heart of the earth."' Nicene and Post-Nicene Fathers, Series 1, vol. 3.]

[92] [Unable to trace.]

[93] [Of Isis and Osiris, ch. 65.]

[94] [Gospel of James, ch. 18. See note 74 above.]

[95] [Gospel of Pseudo-Matthew, ch. 13 and 14.]

[96] [History of Joseph the Carpenter, ch. 7.]

[97] [Arabic Gospel of the Infancy, ch. 2.]

[98] [Justin Martyr, Dialogue with Trypho, pp. 240 and 304. Unable to trace.]

[99] [Ibid?]

[100] [Monitum in Homilie de Natal Christi, quoted in Gieseler, A Compendium of Ecclesiastical History, vol. 1, p. 54. 'Indeed, it is admitted by the most learned and candid writers of all parties, that the day of our Lord's birth cannot be determined.'
Note: 'GIESELER, vol. i. p. 54, and Note. CHRYSOSTOM (Monitum in Hom. de Natal. Christi), writing in Antioch about A.D. 380, says: "It is not yet ten years since this day was made known to us" (Vol. ii., p. 352). "What follows," adds Gieseler, "furnishes a remarkable illustration of the ease with which customs of recent date could assume the character of apostolic institutions." Thus proceeds Chrysostom: "Among those inhabiting the west, it was known before from ancient and primitive times, and to the dwellers from Thrace to Gadeira [Cadiz] it was previously familiar and well-known," that is, the birth-day of our Lord, which was unknown at Antioch in the east, on the very borders of the Holy Land, where He was born, was perfectly well known in all the European region of the west, from Thrace even to Spain.' From Hislop, The Two Babylons, pp. 92-3.]

[101] [Neander, General History of the Christian Religion and Church, vol. 3, p. 437. 'The case was directly the reverse with the festival of Christ's nativity, which in its origin belonged to the Western church. As it was particularly from the church of the West the dogmatic tendency proceeded, by which the doctrine of original sin cleaving to all men from their birth, and of the necessity of their being renewed and sanctified in order to deliverance from this corrupt nature, was clearly unfolded as it was in the church of the West that the practice of infant baptism first became generally spread, so too in the Western church originated the festival which refers to the sanctification of man's nature from its first germ by participation in a divine life. This feast first makes its appearance as one generally celebrated in the Roman church, under the Roman bishop Liberius, after the middle of the fourth century. The general participation in the celebration of this feast leads to the inference that it was not at that time a festival wholly new. It was not till later, however, that it spread from the Roman church to Eastern Asia. From what we have previously observed respecting the celebration of the feast of Epiphany in this part of the church, it would already seem clear that the Christmas feast could not be one which originated there; but Chrysostom says expressly, in a discourse pronounced at Antioch in celebration of this festival, on the 25th of December of the year 386, that it had first become known there less than ten years before. In a sermon which Chrysostom pronounced on the 20th of December in the same year, on the feast of a martyr, he digresses from the proper subject of his discourse for the purpose of inviting his hearers to participate in the approaching festival of Christmas. The way in which he speaks of it shows how desirous he was of making the interest more general, which he himself felt in a festival still new to this portion of the church. In the next following discourse, on the 25th of December, he says, indeed, that this feast, although still new in that part of the world, yet soon acquired equal authority with the more ancient high festivals: of this the crowded assemblies, which the churches could scarcely contain, bore witness. But still, it is evident from his own remarks that, as usually happens with new church regulations, all were not satisfied with the celebration of this new festival. A controversy arose about it. While some denounced the festival as an innovation, others affirmed in its defence that it had been known of old from Thrace to Cadiz. This difference of opinion led him into a detailed argument in support of the festival. Its object would of course be acknowledged by every Christian of the orthodox church at that time as worthy of commemoration. The grounds of opposition, therefore, could relate only to the arbitrary determination of the time: hence Chrysostom laboured only to show that the true time was determined.
Note: Hom. in diem natal. Christi, s. 1, T. II. f. 355. [Greek]. True, he IS speaking in that place particularly of the celebration of this feast on the twenty-fifth of December; yet the course and mode of his argument shows that it was only on the assumption of the twenty-fifth of December as the birthday of Christ, a distinct feast for the celebration of this birthday had there been founded. If it had already been the custom there at an earlier period to celebrate some festival of this sort, but on a different day, he would without doubt have separated the celebration of such a feast generally from the assumption of the twenty-fifth of December for its celebration. He would have endeavoured to show the want of foundation for reckoning of the time previously fixed upon, before he adduced the reasons for the new calculation. Moreover, it would assuredly have been yet more difficult to introduce the determinate time adopted at Rome into the Antiochian church, if another time had there already been fixed upon. The authority of the Roman church would hardly have been such as to induce the whole community to transfer a feast already existing, to another day. It may be conjectured, that, previous to this time, people were as far from thinking to consecrate a feast to the birthday of Christ, as they were from the thought of chronologically determining when this birthday occurred: for we find the bishop of Edessa still declaring in the seventh century, that nobody knew on what day Christ was born.'
Bingham, Origines Ecclesiasticæ, bk. 20, ch. 4.]

[102] [Wilson, Vishnu Purana, ch. 3. 'Thus eulogized by the gods, Devakí bore in her womb the lotus-eyed deity, the protector of the world. The sun of Achyuta rose in the dawn of Devakí to cause the lotus petal of the universe to expand. On the day of his birth the quarters of the horizon were irradiate with joy, as if moonlight was diffused over the whole earth. The virtuous experienced new delight, the strong winds were hushed, and the rivers glided tranquilly, when Janárddana was about to be born. The seas with their own melodious murmurings made the music, whilst the spirits and the nymphs of heaven danced and sang: the gods, walking the sky, showered down flowers upon the earth, and the holy fires glowed with a mild and gentle flame. At midnight, when the supporter of all was about to be born, the clouds emitted low pleasing sounds, and poured down rain of flowers.
    As soon as Ánakadundubhi beheld the child, of the complexion of the lotus leaves, having four arms, and the mystic mark Śrívatsa on his breast, he addressed him in terms of love and reverence, and represented the fears he entertained of Kansa. "Thou art born," said Vasudeva, "O sovereign god of gods, bearer of the shell, the discus, and the mace; but now in mercy withhold this thy celestial form, for Kansa will assuredly put me to death when he knows that thou hast descended in my dwelling." Devakí also exclaimed, "God of gods, who art all things, who comprisest all the regions of the world in thy person, and who by thine illusion hast assumed the condition of an infant, have compassion upon us, and forego this thy four-armed shape, nor let Kansa, the impious son of Diti, know of thy descent."
    To these applications Bhagavat answered and said, "Princess, in former times I was prayed to by thee and adored in the hope of progeny: thy prayers have been granted, for I am born thy son." So saying, he was silent: and Vasudeva, taking the babe, went out that same night; for the guards were all charmed by Yoganidrá, as were the warders at the gates of Mathurá, and they obstructed not the passage of Ánakadundubhi. To protect the infant from the heavy rain that fell from the clouds of night, Śesha, the many-headed serpent, followed Vasudeva, and spread his hoods above their heads; and when the prince, with the child in his arms, crossed the Yamuná river, deep as it was, and dangerous with numerous whirlpools, the waters were stilled, and rose not above his knee.. On the bank he saw Nanda and the rest, who had come thither to bring tribute due to Kansa; but they beheld him not. At the same time Yaśodá was also under the influence of Yoganidrá, whom she had brought forth as her daughter, and whom the prudent Vasudeva took up, placing his son in her place by the side of the mother: he then quickly returned home. When Yaśodá awoke, she found that she had been delivered of a boy, as black as the dark leaves of the lotus, and she was greatly rejoiced.
    Vasudeva, bearing off the female infant of Yaśodá, reached his mansion unobserved, and entered and placed the child in the bed of Devakí: he then remained as usual. The guards were awakened by the cry of the new-born babe, and, starting up, they sent word to Kansa that Devakí had borne a child. Kansa immediately repaired to the residence of Vasudeva, where he seized upon the infant. In vain Devakí convulsively entreated him to relinquish the child: he threw it ruthlessly against a stone; but it rose into the sky, and expanded into a gigantic figure, having eight arms, each wielding some formidable weapon. This terrific being laughed aloud, and said to Kansa, "What avails it thee, Kansa, to have hurled me to the ground? he is born who shall kill thee, the mighty one amongst the gods, who was formerly thy destroyer. Now quickly secure him, and provide for thine own welfare." Thus having spoken, the goddess, decorated with heavenly perfumes and garlands, and hymned by the spirits of the air, vanished from before the eyes of Bhoja rájá.']

[103] [Luke 21:27. 'And then shall they see the Son of man coming in a cloud with power and great glory.']

[104] [Rit. ch. 145. 'The Osiris makes [may] he sends Truth to the Sun, he corrects the Apophis. The Osiris passes through the clouds, turns back the opposers, gives life to the ministers of the Sun. The Osiris sends peace to the place which holds him. The Osiris has made a good passage in the boat. A good passage is given to the Osiris for him to come out. The face of the Osiris is rendered great by his crown. Lord of the Oar, the Osiris places himself knowing the address from the horizon to the chief. Raise your heads, pay ye attention, make way for your Lord.' Birch's tr. Cf. Renouf's.]

[105] [Naville, 'The Litany of Ra,' RP, 8, 103. See p. 105, line 2.
See also NG 1:118.]

[106] [John 10:30. 'I and my Father are one.'
John 14:7. 'If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.']

[107] [Naville, 'The Litany of Ra,' RP, 8, 103. See p. 105-6, line 5.]

[108] [Ibid., p. 105-6, lines 3 and 6.]

[109] [Ibid., p. 105-6, lines 6 and 7.]

[110] [Ibid., p. 108, lines 17 and 18.]

[111] [Ibid., p. 108, line 20.]

[112] [Ibid., p. 108, line 75.]

[113] [Ibid., p. 108, line 36.]

[114] [Ibid., p. 108, line 36.]

[115] [Mark, 16:18. 'They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.']

[116] [Fresco, 2nd & 3rd century. Aringhi, Roma Subterranea nouissima, vol. 1, p. 332.
Bosio, Roma Sotteranea, p. 257.]

[117] [John 12:7. 'Then said Jesus, Let her alone: against the day of my burying hath she kept this.']

[118] [Naville, 'The Litany of Ra,' RP, 8, 103. See p. 108, line 62.]

[119] [Ibid., p. 112, line 73.]

[120] [Ibid., p. 112, line 74.]

[121] [Source.]

[122] [Rit. ch. 64. 'I find no escape from weeping, when I see the conductors on the week of Abydos.' Birch's tr. Cf. Renouf's.]

[123] [Rit. ch. 75. 'I have desolated the place of Rem-rem [weeping].' Birch's tr. Cf. Renouf's.]

[124] [Naville, 'The Litany of Ra,' RP, 8, 103. See p. 108, line 29.]

[125] [Luke 24:46. 'And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day.']

[126] [Naville, 'The Litany of Ra,' RP, 8, 103. See p. 107, line 24.]

[127] [Mark 1:12. 'And immediately the Spirit driveth him into the wilderness.']

[128] [Naville, 'The Litany of Ra,' RP, 8, 103. See p. 108, lines, 39-40.]

[129] [Ibid, p. 109, line 40.]

[130] [Ibid., p. 111, line 59.]

[131] [Ibid., p. 111, line 65.]

[132] [Matt. 3:11. 'I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire.']

[133] [Luke 12:49. 'I am come to send fire on the earth; and what will I, if it be already kindled?']

[134] [Matt. 3:11-12. 'I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:
    Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.']

[135] [Matt. 13:42. 'And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.']

[136] [Matt. 25:41. 'Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.']

[137] [Naville, 'The Litany of Ra,' RP, 8, 103. See p. 109, line 41.]

[138] [Ibid., p. 110, line 54.]

[139] [Ibid., p. 109, line 42.]

[140] [Acts 1:9. 'And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.']

[141] [John 1:18. 'No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.']

[142] [Hieroglyphica, bk. 1:10. 'To denote an only begotten, or generation, or a father, or the world, or a man, they delineate a SCARABÆUS. And they symbolise by this an only begotten, because the scarabæus is a creature self-produced, being unconceived by a female; for the propagation of it is unique after this manner:—when the male is desirous of procreating, he takes dung of an ox, and shapes it into a spherical form like the world; he then rolls it from the hinder parts from east to west, looking himself towards the east, that he may impart to it the figure of the world, (for that is borne from east to west, while the course of the stars is from west to east): then, having dug a hole, the scarabæus deposits this ball in the earth for the space of twenty-eight days, (for in so many days the moon passes through the twelve signs of the zodiac). By thus remaining under the moon, the race of scarabæi is endued with life; and upon the nine and twentieth day after having opened the ball, it casts it into water, for it is aware that upon that day the conjunction of the moon and sun takes place, as well as the generation of the world. From the ball thus opened in the water, the animals, that is the scarabæi, issue forth. The scarabæus also symbolizes generation, for the reason before mentioned—and a father, because the scarabæus is engendered by a father only—and the world, because in its generation it is fashioned in the form of the world—and a man, because there is no female race among them. Moreover there are three species of scarabæi, the first like a cat, and irradiated, which species they have consecrated to the sun from this similarity: for they say that the male cat changes the shape of the pupils of his eyes according to the course of the sun: for in the morning at the rising of the god, they are dilated, and in the middle of the day become round, and about sunset appear less brilliant: whence, also, the statue of the god in the city of the sun is of the form of a cat. Every scarabæus also has thirty toes, corresponding with the thirty days duration of the month, during which the rising sun [moon?] performs his course. The second species is the two horned and bull formed, which is consecrated to the moon; whence the children of the Egyptians say, that the bull in the heavens is the exaltation of this goddess. The third species is the one horned and Ibis formed, which they regard as consecrated to Hermes [Thoth], in like manner as the bird Ibis.'
See also BB 1:6 for another ref. to this chapter.]

[143] [Cited by Renouf, HL, pp. 252-3. 'A highly cultured and intelligent people like the Egyptians, it is true, did not simply acquiesce in the polytheistic view of things, and efforts are visible from the very first to cling to the notion of the Unity of God. The "self-existent" or "self-becoming" One, the One, the One of One, "the One without a second," "the Beginner of becoming, from the first," "who made all things, but was not made," are expressions which we meet constantly in the religious texts, and they are applied to this or that god, each in his turn being considered as the supreme God of gods, the Maker and Creator of all things. But the conclusion which seems to have remained was, that all gods were in fact but names of the One who resided in them all. But this God is no other than Nature. Both individuals and entire nations may long continue to hold this view, without drawing the inevitable conclusion, that if there is no other God than this, the world is really without a God. But when the conclusion is once brought home, it is, as we have seen in our own day, most eagerly accepted. But the fate of a religion which involves such a conclusion, and with that conclusion the loss of faith in immortality, and even in the distinction of Right and Wrong, except as far as they are connected with ritual prescriptions, is inevitably sealed.']

[144] [Works, Paris, 1686, vol. 1, col. 1528. 'After the Christian era the influence of the scarab was still felt. St Ambrose, Archbishop of Milan, calls Jesus: "The good Scarabaeus, who rolled up before him the hitherto unshapen mud of our bodies."' See Myers, Scarabs, p. 63.
See also BB 1:223, BB 2:317, & AE 2:732.]

[145] [Unable to trace.]

[146] [Rit. ch. 68. 'The Gates of earth open to me. He has opened the bolts, he has opened the chief or the lower abode wide. The Osiris comes. I am the one taking him [said] by him who loves his arms by which he shoots at the earth. The Osiris opens the turning door, he has opened the turning-door. The Osiris comes forth wherever he wishes. He prevails over his heart, he prevails over his hand, he prevails over the meals, he prevails over the waters, he prevails over the streams, he prevails over the pools, he prevails over every thing done against him in Hades, he prevails over what he has been ordered to do upon earth.' Birch's tr. Cf. Renouf's.]

[147] [Rit. ch. 31. 'My father is Seb, my mother is Nu. I am Horus the preferred, the day of the rising. I am Anup in the day of judgment.' Birch's tr. Cf. Renouf's.]

[148] [Christian Iconography, vol. 1, p. 53, fig. 18.]

[149] [See Bosio, Roma Sotteranea.
Didron, Christian Iconography, figs. 18 and 66.]

[150] [Cf. Rit. ch. 68 and ch. 69 for Seb and Aseb. Cf. Renouf's.]

[151] [Rit. ch. 142. 'The Four Places of New Birth in Abydos.
    The great Place of Birth.
    The Typical Place of New Birth.
    The creative Place of New Birth.
    The good Place of New Birth.
    Amset, Hapi, Tuautmutf, Khabhsenuf.' Birch's tr. Cf. Renouf's.]

[152] [Mic. 5:2. 'But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.']

[153] [Renouf. 'Tale of Setnau,' RP, 4, 129. See p. 137.]

[154] [John 14:27. 'Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.'
John  20:21. 'Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.']

[155] [Matt. 10:34. 'Think not that I am come to send peace on earth: I came not to send peace, but a sword.']

[156] [Rit. ch. 63. 'I am the first child, the great disturber, the great tranquiliser, whose name is the Root of Osiris, by which he takes [spares] thy life; or I am the boat-hook or the [water opposing] the boat of the Sun, in which he carries the elders, and is transported against the evil of Osiris.' Birch's tr. Cf. Renouf's.]

[157] [Rit. ch. 14. 'The God Contention is then as the God Peace, with the great hold he has in his hand. I have brought it to thee.' Birch's tr. Cf. Renouf's.]

[158] [Clement Alexander, Stromata, bk. 3:9. 'Qui autem Dei creature resistunt per speciosam illam continentiam, ilia quoque dicunt, quae ad Salomen dicta sunt, quorum prius meminimus: habentur autem, ut existimo, in Evangelic secundum iEgyptios. Aiunt enim ipsum dixisse Servatorem: "Veni ad dissolvendum opera feminae;" feminae quidem, cupiditatis; opera autem generationem et interitum. Quid ergo dixerint? Desiit haec administratio? Non dixerint: manet enim mundus in eadem ceconomia. Sed non falsum dixit Dominus; revera enim opera dissolvit cuplditatis, avai'itlam, contentlonoin, glorige cupiditatem, mulieriim insanum amorem, pasdicatum, ingluviem, luxum et profusionem, et quae sunt his similia. Horum autem ortus, est animt interitus: squidem "delictis mortui" efficim. Ea vero femina est intemperaiitia. Ortum autem et interltum creaturarum propter ipsorum naturas fieri necesse est, usque ad perfectam distinctionem et restitutionem electionis, per quam, quag etiam sunt mundo permistas et confuse substantia, proprietati suo restituuntur. Unde merlto cum de consummatione Logos locutus fuerat, ait Salome: "Quousquo morientur homines?" Ilominem autem vocat Scriptura dupliciter: et eum, qui apparet, et animam; et eum rursus, qui servatur, et eum qui non. Mors autem anima dicitur peccatum. Quare caute et considerate respondet Dominus: "Quoadusque pepererint niulieres," hoc est quandiu operabuntur cupiditates. "Et ideo quemadmodum per unum hominem peccatum ingressum est in mundum, per peccatum quoque mors ad omnes homines pervasit, quatenus omnes peccaverunt; et regnavit mors ab Adam usque ad Moysen," inquit Apostolus: naturali autem divinse occonomie necessitate mors sequitur generationem: et corporis et animas conjunctioneni consequitur eorum dissolutio. Si est autem propter doctrinam et agnitionem generatio, restitutlonis causa erit dissolutio. Quomodo autem existimatur mulier causa mortis, propterea quod pariat: ita etiam dicetur dux vitas propter eamdem causam. Proinde quae prior inchoavit transgressionem, Vita est appellata, propter causam successionis: et eorum, qui generantur, et qui peccant, tarn justorum quam injustorum, mater est, unoquoque nostrum seipsum justificante, vel contra inobedientem constituente. Unde non ego quidem arbltror Apostolum abhorrere vitam, quae est in carne, cum dicit: "Sed in omni fiducia, ut semper, nunc quoque Chrlstus magnificabitur in corpore meo, sive per vitam, sive per mortem. Mihi enim vivere Christus et mori lucrum. Si autem vivere in carne, et hoc quoque mihi fructus operis, quid eligam nescio, et coarctor ex duobus, cupiens resolvi, et esse cum Christo: multo enim melius: manere autem in carne, est magis necessarium propter vos." Per liffic enim, ut puto, aperte ostendit, exitus quidem e corpore perfectionem, esse in Dei dilectionem: ejus autem presentia in carne, ex grato animo profectam tolerantiam, propter eos, qui salute indigent. Quid vero? non etiam ea, quae deinceps seqauntur, ex us, quas dicta sunt ad Salomen, subjungunt ii, qui quidvis potius quam quae est ex verltate, evangelicam regulam sunt secuti? Cum ea enim dixisset: "Recte ergo feci, qua non pcperi:" scilicet, quod generatio non esset ut oportet assumpta; excipit Dominus, dicens: "Onmi herba vescere, ea autem, quis habet amaritudinem, ne vescaris." Per haec enim significat, esse in nostra potestate, et non esse necessarium ex proliibitione precepti, vel continentiam, vel etiam matrimonium; et quod matrimonium creationi aliquid affert auxilii, prseterea explicans. Ne quis ergo eum deliquisse existimet, qui secundum Logon matrimonium inierit, nisi existimet amauam esse filiorum educationem: contra tamen, permultis videtur esse molestissimum liberis carere. Neque amara cuiquam videatur liberorum procreatio, eo quod negotiis implicates a divinis abstrahat. Est enim, qui vitam solitariam facile ferre non valens, expetit matrimonium: quandoquidem res grata, qua quis temperanter fruitur, et innoxia: et unusquisque nostrum eatenus sui dominus est, ut eligat, an velit liberos procreare. Intelligo autem, quod aliqui quidem, qui pratextu matrimonii difficultatum ab eo abstinuerunt, non convenienter sanctse cognitioni ad inlmmanitatem et odium hominum defluxerunt, et perit apud ipsos charitas; alii autem matrimonio ligati, et luxui ac voluptatibus dediti, lege quodammodo eos comitante, uerunt, ut ait Proplieta, "assimilati jumentis."' Note: with their usual prudishness, the translators of book 3 of this work decided it was to the best of their interest not to translate it into English since it treated of 'delicate' matters. ANCL, 12, 113-5.
Clement of Rome, 2 Epistle, ch. 12. 'We are constantly to look for the kingdom of God.
Let us expect, therefore, hour by hour, the kingdom of God in love and righteousness, since we know not the day of the appearing of God. For the Lord Himself, being asked by one when His kingdom would come, replied, "When two shall be one, and that which is without as that which is within, and the male with the female, neither male nor female." Now, two are one when we speak the truth one to another, and there is unfeignedly one soul in two bodies. And "that which is without as that which is within" meaneth this: He calls the soul "that which is within," and the body "that which is without." As, then, thy body is visible to sight, so also let thy soul be manifest by good works. And "the male with the female, neither male nor female, this...."'
Tr.'s note: 'These words are quoted (Clem. Alex. Strom, iii. 9, 13) from the Gospel according to the Egyptians, no longer extant.' ANCL, 1, 62-3.
See extant fragments of this text here.]

[159] [Rit. ch. 17. 'The Egyptian Faith ... The chapter of Conducting the Spirit [Dead], of coming in and going from the Hades and being among the Servants of the Osiris fed with the Food of Osiris, the good being, the justified, coming forth from the Day, making all the transformations he has wished to transform himself into, ploughing with a Plough [?], being [seated] in the Hall a living Soul, is the blessed by the Great Gods of the West, after he has been laid to rest. The glory of doing it on earth is for mortals to declare.' Birch's tr. Cf. Renouf's.]

[160] [John 16:25. 'These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father.']

[161] [John 16:13. 'Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come.']

[162] [John 16:8. 'And when he is come, he will reprove the world of sin, and of righteousness, and of judgment.']

[163] [1 John 1:6. 'If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth.']

[164] [John 3:21. 'But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.']

[165] [Eccl'us, 42:15. 'NOW I WILL CALL to mind the works of the Lord and describe what I have seen; by the words of the Lord his works are made.' NEB version.]

[166] [See note 476 below.]

[167] [Luke 2:42-5. 'And when he was twelve years old, they went up to Jerusalem after the custom of the feast.
    And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it.
    But they, supposing him to have been in the company, went a day's journey; and they sought him among their kinsfolk and acquaintance.
    And when they found him not, they turned back again to Jerusalem, seeking him.']

[168] [Matt. 3:17. 'And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.']

[169] [See note 80 above.]

[170] [Pierret, Le Pantheon Égyptien, fig. p. 77.]

[171] [Lepsius, Denkmaler, vol. 3, p. 243, p. 250.; vol. 4, p. 11.]

[172] [Eph. 2:14. 'For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us.']

[173] [Denkmaler, vol. 4, p. 11.]

[174] [McGavin. The Protestant; a series of essays on the principal points of controversy between the Church of Rome and the Reformed, vol. 2, p. 79. 'In the Litany of the Mass, the worshippers are taught thus to pray: "GOD HIDDEN, and my Saviour, have mercy upon us." (McGAVIN'S Protestant, vol. ii. p. 79, 1837.)' From Hislop, The Two Babylons, p. 269.]

[175] [Birch, 'Possessed Princess,' RP, 4, 53. See p. 55.]

[176] [Luke 4:32. 'And they were astonished at his doctrine: for his word was with power.']

[177] [Birch, 'Possessed Princess,' RP, 4, 53. See pp. 53-60.]

[177a] [Luke 4:32. 'And they were astonished at his doctrine: for his word was with power.']

[177b] [Luke 4:33-6. 'And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice,
    Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God.
    And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not.
    And they were all amazed, and spake among themselves, saying, What a word is this! for with authority and power he commandeth the unclean spirits, and they come out.']

[178] [Augustine, Reply to Faustus the Manichean, bk. 20. ch. 6. 'Your statements about the sun himself are so false and absurd, that if he were to repay you for the injury done to him, he would scorch you to death. First of all, you call the sun a ship, so that you are not only astray worlds off, as the saying is, but adrift. Next, while every one sees that the sun is round, which is the form corresponding from its perfection to his position among the heavenly bodies, you maintain that he is triangular, that is, that his light shines on the earth through a triangular window in heaven. Hence it is that you bend and bow your heads to the sun, while you worship not this visible sun, but some imaginary ship which you suppose to be shining through a triangular opening. Assuredly this ship would never have been heard of, if the words required for the composition of heretical fictions had to be paid for, like the wood required for the beams of a ship. All this is comparatively harmless, however ridiculous or pitiable. Very different is your wicked fancy about youths of both sexes proceeding from this ship, whose beauty excites eager desire in the princes and princesses of darkness; and so the members of your god are released from this humiliating confinement in the members of the race of darkness, by means of sinful passion and sensual appetite. And to these filthy rags of yours you would unite the mystery of the Trinity; for you say that the Father dwells in a secret light, the power of the Son in the sun, and His wisdom in the moon, and the Holy Spirit in the air.' Works, vol. 5, p. 360.]

[179] [Birch, 'Possessed Princess,' RP, 4, 53. See p. 59, lines 19-22.]

[180] [Histories, bk. 2.47. 'The pig is regarded among them as an unclean animal, so much so that if a man in passing accidentally touch a pig, he instantly hurries to the river, and plunges in with all his clothes on. Hence, too, the swineherds, notwithstanding that they are of pure Egyptian blood, are forbidden to enter into any of the temples, which are open to all other Egyptians; and further, no one will give his daughter in marriage to a swineherd, or take a wife from among them, so that the swineherds are forced to intermarry among themselves. They do not offer swine in sacrifice to any of their gods, excepting Bacchus and the Moon, whom they honour in this way at the same time, sacrificing pigs to both of them at the same full moon, and afterwards eating of the flesh. There is a reason alleged by them for their detestation of swine at all other seasons, and their use of them at this festival, with which I am well acquainted, but which I do not think it proper to mention. The following is the mode in which they sacrifice the swine to the Moon: As soon as the victim is slain, the tip of the tail, the spleen, and the caul are put together, and having been covered with all the fat that has been found in the animal's belly, are straightway burnt. The remainder of the flesh is eaten on the same day that the sacrifice is offered, which is the day of the full moon: at any other time they would not so much as taste it. The poorer sort, who cannot afford live pigs, form pigs of dough, which they bake and offer in sacrifice.' Tr., Rawlinson.
'The pig is accounted by the Egyptians an abominable animal; and first, if any of them in passing by touch a pig, he goes into the river and dips himself forthwith in the water together with his garments; and then too swineherds, though they be native Egyptians, unlike all others do not enter any of the temples in Egypt, nor is anyone willing to give his daughter in marriage to one of them or to take a wife from among them; but the swineherds both give in marriage to one another and take from one another. Now to the other gods the Egyptians do not think it right to sacrifice swine; but to the Moon and to Dionysos alone at the same time and on the same full-moon they sacrifice swine, and then eat their flesh: and as to the reason why, when they abominate swine at all their other feasts, they sacrifice them at this, there is a story told by the Egyptians; and this story I know, but it is not a seemly one for me to tell. Now the sacrifice of the swine to the Moon is performed as follows: when the priest has slain the victim, he puts together the end of the tail and the spleen and the caul, and covers them up with the whole of the fat of the animal which is about the paunch, and then he offers them with fire; and the rest of the flesh they eat on that day of full moon upon which they have held the sacrifice, but on any day after this they will not taste of it: the poor however among them by reason of the scantiness of their means shape pigs of dough and having baked them they offer these as a sacrifice.' Tr., Macauley.]

[181] [Brand, Observations on Popular Antiquities, vol. 1, p. 152. 'Good Friday'. 'It is stated in a curious Sermon, preached at Blandford Forum, in Dorsetshire, January 17th, 1570, by William Kethe, minister, and dedicated to Ambrose, Earl of Warwick, p. 18, that on Good Friday the Roman Catholics "offered unto Christe egges and bacon, to be in his favour till Easter Day was past;" from which we may at least gather with certainty that eggs and bacon composed a usual dish on that day.']

[182] [Lefebure, 'Book of Hades,' RP, 10, 79. See pp. 112-14.
Rit. ch. 112. 'Horus to Ra: Let me see the same as thou seest with thy Eye. Thus he sees it. Says Ra to Horus: Look with this eye at the black Boar; he is regarding him. There stands a second without [hurt in] his eye, very hostile. Says Horus to Ra: Make my Eye as the scratch made by Anubis to my Eye when he ate his heart. Ra says to the Gods who follow after him: Hateful is the pig of Horus turning his shape [?], transforming into the abomination of a great pig.' Birch's tr. Cf. Renouf's.
Herodotus: see note 180 above, plus, ibid., bk. 2.48: 'To Bacchus, on the eve of his feast, every Egyptian sacrifices a hog before the door of his house, which is then given back to the swineherd by whom it was furnished, and by him carried away. In other respects the festival is celebrated almost exactly as Bacchic festivals are in Greece, excepting that the Egyptians have no choral dances. They also use instead of phalli another invention, consisting of images a cubit high, pulled by strings, which the women carry round to the villages. A piper goes in front, and the women fellow, singing hymns in honour of Bacchus. They give a religious reason for the peculiarities of the image.' Tr., Rawlinson.
'Then for Dionysos on the eve of the festival each one kills a pig by cutting its throat before his own doors, and after that he gives the pig to the swineherd who sold it to him, to carry away again; and the rest of the feast of Dionysos is celebrated by the Egyptians in the same way as by the Hellenes in almost all things except choral dances, but instead of the "phallos" they have invented another contrivance, namely figures of about a cubit in height worked by strings, which women carry about the villages, with the privy member made to move and not much less in size than the rest of the body: and a flute goes before and they follow singing the praises of Dionysos. As to the reason why the figure has this member larger than is natural and moves it, though it moves no other part of the body, about this there is a sacred story told.' Tr., Macauley.
Plutarch, Of Isis and Osiris, ch. 8.
All refs. borrowed.]

[183] [Luke 8:29-33. '(For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.)
    And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him.
    And they besought him that he would not command them to go out into the deep.
    And there was there an herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them.
    Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked.']

[184] [Rit. ch. 112. 'Says Horus to the Gods who follow after him: When [I placed him in his place, he went, and he has been transformed into a black pig (Rit. Cadet)].' Birch's tr. And note 182 above.]

[185] [Rit. ch. 88. There is no mention of Khunsu/Khnosu in this or any any other chapter of the ritual. Cf. Renouf's.]

[186] [Luke 8:27. 'And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs.']

[187] [Luke 9:38. 'And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child.']

[188] [Matt. 12:22. 'Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw.']

[189] [Luke 8:43. 'And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any.']

[190] [Rit. ch. 113. 'I knew the secret of An, it is Horus, it is how his mother made him [in the water].' Birch's tr. Cf. Renouf's.]

[191] [John 1:32. 'And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.']

[192] ['De Assumtione Beatae Mariae Virginis,' in Voragine, Legenda Aurea.]

[193] [Matt. 3:11-12. 'I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:
    Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.'
Luke 3:16-17. 'John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:
    Whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.']

[194] [Rendered by Goodwin. See note below.]

[195] ['Hieratic Papyri,' in Cambridge Essays. See p. 275.]

[196] [Rit. ch. 146; 4th Gate. 'Smiter of Bulls is the name of the God guarding thee, I am washed with the same water in which Onnophris washes when he disputes with Seth, that justification should be made to Onnophris the justified. I have anointed myself with liquid san. I have clad myself with ... linen.' Birch's tr. Cf. Renouf's.]

[197] [Rit. ch. 115. 'The chapter of Coming out to the Heaven, of passing the Court, and of knowing the Spirit of An [Heliopolis].' Cf. Renouf's.]

[198] [Rit. ch. 115. 'I knew that eye, the hair of the man is on it, says the sun at the words of the king to him who was before him. Let him stand unchanged for a month. [Said] by the Sun to him who is before him. Receive the weapon for the issue of men. The weapon it is made; [is said] by him who is before him; the two brethren make it, they make the festival of the Sun.' Birch's tr. As above.]

[199] [Rit. ch. 115. 'His arm does not rest from making his transformations by it [into her], the Lady with the long hair, which is in An [Heliopolis], chasing those who belong to the race of this country.' Birch's tr.]

[200] [Rit. ch. 115. 'The chase made in An [Heliopolis] is after the race of this country. The greatest of the spectacles is when a chase is made by him to the Greatly glorious as [a] son does his father, made are his properties by the glory of An [Heliopolis]. I know the Spirits of An [Heliopolis], they are Ra, Shu, Tefnu.' Birch's tr.]

[201] [Another version, Rit. ch. 115,  Pap. 9900, British Museum. 'I am he who is in the midst of the Eye. I have come. I have given truth to the Sun, welcome to Set. By the brood of the red asps [?] by the blessing of Seb in the ark, by the sceptre of Anup, I have welcomed the chief dead in the service of the Lord of Things. I am the Lord of the Fields when they are white. I drink out of the pools to take away my thirst. I look to him, oh ye Gods! &c.' Birch's tr.]

[202] [Rit. ch. 117 and 118. See Ritual. Cf. Renouf's.]

[203] [John 4:14. 'But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.'
John 7:37-38. 'In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.
    He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.']

[203a] [Rit. ch. 117.]

[203b] [John 4:21. 'Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father.']

[203c] [John 7:38. 'He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.']

[203d] [John 7:37. 'In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.']

[204] [Rit. ch. 78. 'He is thine, oh Osiris! A well or flow comes out of thy mouth to him: behold thy own form, and the form of thy Spirits.' Birch's tr. Cf. Renouf's.]

[205] [Rit. ch. 97. 'The well has come through me. I wash in the Pool of Peace. I draw waters from the divine Pool under the two Sycamores of heaven and earth. Your divine offerings are of the heaven. Then all justification is redoubled on my behalf.' Birch's tr. Cf. Renouf's.]

[206] [Rit. ch. 125. 'The Gods of the Pure waters, who are there on the fifth hour of the night and the eighth hour of the day, with the representation of [to record] the hearts of the Gods after they cross from night to day, the Gods say to them, Let him go to the Osiris. "How so?" say his Opponents. "Show thy name to them." I am the Osiris. Growing under the Flowers which belong to the Palm Tree is the name of the Osiris.—"Pass away hence," they say to him.' Birch's tr. Cf. Renouf's.]

[207] [Historiæ Ecclesiasticæ, bk. 2, ch. 17. 'These facts appear to have been stated by a man who, at least, has paid attention to those that have expounded the sacred writings. But it is highly probable, that the ancient commentaries which he says they have, are the very gospels and writings of the apostles, and probably some expositions of the ancient prophets, such as are contained in the epistle to the Hebrews and many others of St. Paul's epistles.' Cruse's tr. New York, 1850, p. 68.]

[208] [Rit. ch. 115. 'The chapter of Coming out to the Heaven, of passing the Court, and of knowing the Spirit of An [Heliopolis].' Birch's tr. Cf. Renouf's.]

[209] [Rit. ch. 115. 'I am he who is in the midst of the Eye. I have come. I have given truth to the Sun, welcome to Set. By the brood of the red asps [?] by the blessing of Seb in the ark, by the sceptre of Anup, I have welcomed the chief dead in the service of the Lord of Things.' Birch's tr. As above note.]

[210] [See note above.]

[211] [Rit. ch. 47. 'Ye Gods come to me to be my servants, I am the son of your Lord: ye are mine through my father, who gave you to me. I have been among the servants of Athor, I have been washed [by thee, oh] attendant: I have been among the attendants of Athor.' Birch's tr. Cf. Renouf's.]

[212] [Matt. 9:37-8. 'Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few;
    Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.']

[213] [Matt. 13:36. 'Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.']

[214] [Matt. 13:36-43. 'Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.
    He answered and said unto them, He that soweth the good seed is the Son of man;
    The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;
    The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.
    As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.
    The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;
    And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.
    Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.']

[215] [Rit. ch. 17. 'The Aahenru is the producer of grain for the Gods behind the chest.' Cf. Renouf's.]

[216] [Lefebure, 'The Book of Hades,' RP, 10, 79. See. pp. 116-9.]

[217] [Rit. ch. 52. 'Thoth hast placed, thou hast eaten rations: let him call to the Gods for them, or the Gods come with them to him.' Birch's tr. Cf. Renouf's.]

[218] [Rit. ch. 53. 'I am the Lord of Bread in Annu [Heliopolis]. My bread at the heaven is that of Ra, my bread on earth that of Seb.' Birch's tr. Cf. Renouf's.]

[219] [Rit. ch. 140. Rub. 'Besides saying this chapter likewise there are the offerings at the filling of the (two) eyes; four altars to the Sun and Tum, four altars to the Eye, four altars to the said Gods; there being on each of them of bread five loaves, conserve five halves, five bites of meat, one ounce of frankincense, one ounce of flour, and one slice of flesh.' Birch's tr. Cf. Renouf's.]

[220] [Lefebure, 'The Book of Hades,' RP, 10, 79. See. p. 116.]

[221] [Rit. ch. 52. 'Thou hast brought these seven loaves for me to live by, bringing the bread Horus makes. His bread is like that of Thoth.'
See also note 217 above.
Matt. 15:34. 'And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes.']

[222] [John 6:9. 'There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?']

[223] [Matt. 15:34. 'And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes.']

[224] [Bosio, Roma Sotteranea.
Lundy, Monumental Christianity, fig. 171.]

[225] [Mark 6:44. 'And they that did eat of the loaves were about five thousand men.'
John 6:10. 'And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand.']

[226] [Talbot, 'Revolt in Heaven,' RP, 7, 123. See p. 128.]

[227] [John 6:15-21. 'When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.
    And when even was now come, his disciples went down unto the sea,
    And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them.
    And the sea arose by reason of a great wind that blew.
    So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid.
    But he saith unto them, It is I; be not afraid.
    Then they willingly received him into the ship: and immediately the ship was at the land whither they went.']

[228] [Rit. ch. 57. 'Oh Hapi, Chief of the heaven in thy name of Conductor of the Heaven, let the Osiris prevail over the waters, like as the Osiris prevailed against the taking by stealth, the night of the great struggle. Let the Osiris pass by the great one who dwells in the Place of the Inundation, while they conduct that Great God they know not his name. They pass the Osiris; his nose is opened in Tattu, or the mouth of the Osiris is preserved to him; his nostril is opened in Tattu, he is at rest in Annu [Heliopolis]. Sefkhabu built his house for him. Num has set up his wall for him. When the North wind comes to the heaven [roof], he sits in the South; when the South wind comes to the heaven [roof], he sits in the North; when the West wind, he sits in the East; when the East wind, he sits in the West, the eyebrows drawn down to his nose. The Osiris passes through wherever he wishes, and sits there.' Birch's tr. Cf. Renouf's.]

[229] [Ibid.]

[230] [John 8:59. 'Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.']

[231] [John 10:39. 'Therefore they sought again to take him: but he escaped out of their hand.']

[232] [Rit. ch. 145. 'Things to be done on the Daylight of a Festival.' Birch's tr. Cf. Renouf's.]

[233] [Ibid. 'Thoth hath written the directions for the making of the food. Anup ordered those who belong to the food of the Osiris to [attend to] him. Do not take it from him [is said] by those who watch to capture. The Osiris is sound, like the rock of the horizon of the heaven. The Osiris is placed in the Halls of the horizon. The Gods holloa to him to stop the Osiris. The God threw dirt at him, the snare does not catch him, the Guardians of the Halls do not injure him for he is Hidden-face, within the palace and in the midst of the shrine of the God who is Lord of the Gate, at [as] the place of the gates.' Birch's tr.]

[234] [John 10:22-40. 'And it was at Jerusalem the feast of the dedication, and it was winter.
    And Jesus walked in the temple in Solomon's porch.
    Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly.
    Jesus answered them, I told you, and ye believed not: the works that I do in my Father's name, they bear witness of me.
    But ye believe not, because ye are not of my sheep, as I said unto you.
    My sheep hear my voice, and I know them, and they follow me:
    And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.
    My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand.
    I and my Father are one.
    Then the Jews took up stones again to stone him.
    Jesus answered them, Many good works have I showed you from my Father; for which of those works do ye stone me?
    The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.
    Jesus answered them, Is it not written in your law, I said, Ye are gods?
    If he called them gods, unto whom the word of God came, and the scripture cannot be broken;
    Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?
    If I do not the works of my Father, believe me not.
    But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him.
    Therefore they sought again to take him: but he escaped out of their hand,
    And went away again beyond Jordan into the place where John at first baptized; and there he abode.']

[235] [See above note.]

[236] [Luke 4:29-30. 'And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong.
    But he passing through the midst of them went his way.']

[237] [John 7:8. 'Go ye up unto this feast: I go not up yet unto this feast: for my time is not yet full come.']

[238] [Irenaeus, Against Heresies, bk. 1, ch. 7:2. 'There are also some who maintain that he also produced Christ as his own proper son, but of an animal nature.
    Their spiritual substance was received from Achamoth; their animal souls were created by the Demiurge. These are now separated; the spirit enters the Pleroma, while the soul remains in heaven. and that mention was made of him by the prophets. This Christ passed through Mary just as water flows through a tube; and there descended upon him in the form of a dove at the time of his baptism, that Saviour who belonged to the Pleroma, and was formed by the combined efforts of all its inhabitants. In him there existed also that spiritual seed which proceeded from Achamoth. They hold, accordingly, that our Lord, while preserving the type of the first-begotten and primary tetrad, was compounded of these four substances,—of that which is spiritual, in so far as He was from Achamoth; of that which is animal, as being from the Demiurge by a special dispensation, inasmuch as He was formed [corporeally] with unspeakable skill; and of the Saviour, as respects that dove which descended upon Him. He also continued free from all suffering, since indeed it was not possible that He should suffer who was at once incomprehensible and invisible. And for this reason the Spirit of Christ, who had been placed within Him, was taken away when He was brought before Pilate. They maintain, further, that not even the seed which He had received from the mother [Achamoth] was subject to suffering; for it, too, was impassible, as being spiritual, and invisible even to the Demiurge himself. It follows, then, according to them, that the animal Christ, and that which had been formed mysteriously by a special dispensation, underwent suffering, that the mother might exhibit through him a type of the Christ above, namely, of him who extended himself through Stauros, and imparted to Achamoth shape, so far as substance was concerned. For they declare that all these transactions were counterparts of what took place above.' ANCL, 5, 28.]

[239] [Rit. ch. 21. Cf. Renouf's.
Rit. ch. 23.'Tum has made for me my hands to put forth. My mouth has been given to me, my mouth is ready, says Ptah.) Let me come. Tum hinders his coming out. Let me come out. Open my mouth, says Ptah, with his book, [brick?] made of mud, fashioning the mouths of the Gods by it. I am Pasht and Uat, seated in the Great Quarter, the greatest of the heaven; my mouth is that of Osiris, Lord of the West.' Birch's tr. Cf. Renouf's.
Naville, 'Litany of Ra,' RP, 8, 103. See p. 116, chs. 2-4.]

[240] [Matt. 14:23. 'And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.']

[241] [Matt. 15:29-30. 'And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there.
    And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet; and he healed them.']

[242] [Matt. 17:1-5. 'And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,
    And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.
    And, behold, there appeared unto them Moses and Elias talking with him.
    Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.
    While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.']

[243] [Matt. 24:3. 'And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?']

[244] [Acts 1:9. 'And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.']

[245] [NG 1:165.]

[246] [Plutarch, Of Isis and Osiris, ch. 43.]

[247] [Matt. 17:1-2. 'And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,
    And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.']

[248] [Matt. 16:1-13. 'The Pharisees also with the Sadducees came, and tempting desired him that he would show them a sign from heaven.
    He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red.
    And in the morning, It will be foul weather to day: for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?
    A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.
    And when his disciples were come to the other side, they had forgotten to take bread.
    Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees.
    And they reasoned among themselves, saying, It is because we have taken no bread.
    Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread?
    Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up?
    Neither the seven loaves of the four thousand, and how many baskets ye took up?
    How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees?
    Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees.
    When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?']

[249] [Divine Pymander, bk. 7.]

[250] [Ibid., bk. 7, line 16.]

[251] [Ibid, bk. 7, line 54.]

[252] [Eusebius, Historiæ Ecclesiasticæ, bk. 3:3. 'But as the same apostle in the addresses at the close of the Epistle to the Romans, has among others made mention also of Hermes, of whom they say we have the book called Pastor, it should be observed, that this too is disputed by some, on account of whom it is not placed among those of acknowledged authority ([Greek].) By others, however, it is judged most necessary, especially to those who need an elementary introduction. Hence we know that it has been already in public use in our churches, and I have also understood by tradition, that some of the most ancient writers have made use of it yet this suffice for the present, to show what books were disputed, what admitted by all in the sacred Scriptures.' Cruse's tr. New York, 1850, p. 84.]

[253] [Unable to trace.]

[254] [That Clement held this text in reverence would be a slight exaggeration. He does indeed quote from it on several occasions, however. In ANCL. See 4; 408, 467, 470 and 12; 27, 28, 34.]

[255] [De Principis, in ANCL, 10, 301. 'For as man is said to consist of body, and soul, and spirit, so also does sacred Scripture, which has been granted by the divine bounty for the salvation of man; which we see pointed out, moreover, in the little book of The Shepherd, which seems to be despised by some, where Hermas is commanded to write two little books, and afterwards to announce to the presbyters of the church what he learned from the Spirit.']

[256] [John 8:56-58. 'Your father Abraham rejoiced to see my day: and he saw it, and was glad.
    Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham?
    Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.']

[257] [Rit. ch. 136. 'His actions are the actions of the Sun in Heaven. Let him cross in thy boat, oh Sun! in peace. He makes way, he tows thy boat, his actions are thy actions.' Birch's tr. Cf. Renouf's.]

[258] [Matt. 12:34. 'O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.']

[259] [John 8:44. 'Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.']

[260] [John 8:23. 'And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world.']

[261] [Irenaeus, Against Heresies, bk. 1, ch. 8:4. 'Moreover, that Achamoth wandered beyond the Pleroma, and received form from Christ, and was sought after by the Saviour, they declare that He indicated when He said, that He had come after that sheep which was gone astray. For they explain the wandering sheep to mean their mother, by whom they represent the church as having been sown. The wandering itself denotes her stay outside of the Pleroma in a state of varied passion, from which they maintain that matter derived its origin. The woman, again, who sweeps the house and finds the piece of money, they declare to denote the Sophia above, who, having lost her enthymesis, afterwards recovered it, on all things being purified by the advent of the Saviour. Wherefore this substance also, according to them, was reinstated in the Pleroma. They say, too, that Simeon, "who took Christ into his arms, and gave thanks to God, and said. Lord, now lettest Thou Thy servant depart in peace, according to Thy word," was a type of the Demiurge, who, on the arrival of the Saviour, learned his own change of place, and gave thanks to Bythus. They also assert that by Anna, who is spoken of in the gospel as a prophetess, and who, after living seven years with her husband, passed all the rest of her life in widowhood until she saw the Saviour, and recognised Him, and spoke of Him to all, was most plainly indicated Achamoth, who, having for a little while looked upon the Saviour with His associates, and dwelling all the rest of the time in the intermediate place, waited for Him till He should come again, and restore her to her proper consort. Her name, too, was indicated by the Saviour, when He said, "Yet wisdom is justified by her children." This, too, was done by Paul in these words, "But we speak wisdom among them that are perfect." They declare also that Paul has referred to the conjunctions within the Pleroma, showing them forth by means of one; for, when writing of the conjugal union in this life, he expressed himself thus: "This is a great mystery, but I speak concerning Christ and the church."' ANCL, 5, 35.]

[262] [Luke 15:4-6. 'Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.
    I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.
    If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.']

[263] [Matt. 10:6-7. 'But go rather to the lost sheep of the house of Israel.
    And as ye go, preach, saying, The kingdom of heaven is at hand.'
Matt. 15:24. 'But he answered and said, I am not sent but unto the lost sheep of the house of Israel.']

[264] [Luke 9:1. 'Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases.']

[265] [Irenaeus, Against Heresies, bk. 1, ch. 23:1-3. 'Simon the Samaritan was that magician of whom Luke, the disciple and follower of the apostles, says, "But there was a certain man, Simon by name, who beforetime used magical arts. In that city, and led astray the people of Samaria, declaring that he himself was some great one, to whom they all gave heed, from the least to the greatest, saying, This is the power of God, which is called great. And to him they had regard, because that of long time he had driven them mad by his sorceries." This Simon, then—who feigned faith, supposing that the apostles themselves performed their cures by the art of magic, and not by the power of God; and with respect to their filling with the Holy Ghost, through the imposition of hands, those that believed in God through Him who was preached by them, namely, Christ Jesus—suspecting that even this was done through a kind of greater knowledge of magic, and offering money to the apostles, thought he, too, might receive this power of bestowing the Holy Spirit on whomsoever he would,—was addressed in these words by Peter: "Thy money perish with thee, because thou hast thought that the gift of God can be purchased with money: thou hast neither part nor lot In this matter, for thy heart is not right in the sight of God; for I perceive that thou art in the gall of bitterness, and in the bond of iniquity." He, then, not putting faith in God a whit the more, set himself eagerly to contend against the apostles, in order that he himself might seem to be a wonderful being, and applied himself with still greater zeal to the study of the whole magic art, that he might the better bewilder and overpower multitudes of men. Such was his procedure in the reign of Claudius Caesar, by whom also he is said to have been honoured with a statue, on account of his magical power. This man, then, was glorified by many as if he were a god; and he taught that it was himself who appeared among the Jews as the Son, but descended in Samaria as the Father, while he came to other nations in the character of the Holy Spirit. He represented himself, in a word, as being the loftiest of all powers, that is, the Being who is the Father over all, and he allowed himself to be called by whatsoever title men were pleased to address him.
    Having redeemed from slavery at Tyre, a city of Phoenicia, a certain woman named Helena, he was in the habit of carrying her about with him, declaring that this woman was the first conception of his mind, the mother of all, by whom, in the beginning, he conceived in his mind [the thought] of forming angels and archangels. For this Ennoea leaping forth from him, and comprehending the will of her father, descended to the lower regions [of space], and generated angels and powers, by whom also he declared this world was formed. But after she had produced them, she was detained by them through motives of jealousy, because they were unwilling to be looked upon as the progeny of any other being. As to himself, they had no knowledge of him whatever; but his Ennoea was detained by those powers and angels who had been produced by her. She suffered all kinds of contumely from them, so that she could not return upwards to her father, but was even shut up in a human body, and for ages passed in succession from one female body to another, as from vessel to vessel. She was, for example, in that Helen on whose account the Trojan war was undertaken; for whose sake also Stesichorus was struck blind, because he had cursed her in his verses, but afterwards, repenting and writing what are called palinodes in which he sang her praise, he was restored to sight. Thus she, passing from body to body, and suffering insults in every one of them, at last became a common prostitute; and she it was that was meant by the lost sheep.' ANCL, 5, 86.]

[266] [Ibid., bk. 1, ch. 2:2-4. 'But there rushed forth in advance of the rest that Æon who was much the latest of them, and was the youngest of the Duodecad which sprang from Anthropos and Ecclesia, namely Sophia, and suffered passion apart from the embrace of her consort Theletos. This passion, indeed, first arose among those who were connected with Nous and Aletheia, but passed as by contagion to this degenerate Æon, who acted under a pretence of love, but was in reality influenced by temerity, because she had not, like Nous, enjoyed communion with the perfect Father. This passion, they say, consisted in a desire to search into the nature of the Father; for she wished, according to them, to comprehend his greatness. When she could not attain her end, inasmuch as she aimed at an impossibility, and thus became involved in an extreme agony of mind, while both on account of the vast profundity as well as the unsearchable nature of the Father, and on account of the love she bore him, she was ever stretching herself forward, there was danger lest she should at last have been absorbed by his sweetness, and resolved into his absolute essence, unless she had met with that Power which supports all things, and preserves them outside of the unspeakable greatness. This power they term Horos; by whom, they say, she was restrained and supported; and that then, having with difficulty been brought back to herself, she was convinced that the Father is incomprehensible, and so laid aside her original design, along with that passion which had arisen within her from the overwhelming influence of her admiration.
    But others of them fabulously describe the passion and restoration of Sophia as follows: They say that she, having engaged in an impossible and impracticable attempt, brought forth an amorphous substance, such as her female nature enabled her to produce. When she looked upon it, her first feeling was one of grief, on account of the imperfection of its generation, and then of fear lest this should end her own existence. Next she lost, as it were, all command of herself, and was in the greatest perplexity while endeavouring to discover the cause of all this, and in what way she might conceal what had happened. Being greatly harassed by these passions, she at last changed her mind, and endeavoured to return anew to the Father. When, however, she in some measure made the attempt, strength failed her, and she became a suppliant of the Father. The other Æons, Nous in particular, presented their supplications along with her. And hence they declare material substance had its beginning from ignorance and grief, and fear and bewilderment.' ANCL, 5, 8-9.
Ibid., bk. 1, ch. 3:3-5. 'They further maintain that the passion which took place in the case of the twelfth Æon is pointed at by the apostasy of Judas, who was the twelfth apostle, and also by the fact that Christ suffered in the twelfth month. For their opinion is, that He continued to preach for one year only after His baptism. The same thing is also most clearly indicated by the case of the woman who suffered from an issue of blood. For after she had been thus afflicted during twelve years, she was healed by the advent of the Saviour, when she had touched the border of His garment; and on this account the Saviour said, "Who touched me?"—teaching His disciples the mystery which had occurred among the Æons, and the healing of that Æon who had been involved in suffering. For she who had been afflicted twelve years represented that power whose essence, as they narrate, was stretching itself forth, and flowing into immensity; and unless she had touched the garment of the Son, that is, Aletheia of the first Tetrad, who is denoted by the hem spoken of, she would have been dissolved into the general essence [of which she participated]. She stopped short, however, and ceased any longer to suffer. For the power that went forth from the Son (and this power they term Horos) healed her, and separated the passion from her.
    They moreover affirm that the Saviour is shown to be derived from all the Æons, and to be in Himself everything by the following passage: "Every male that openeth the womb." For He, being everything, opened the womb of the enthymesis of the suffering Æon, when it had been expelled from the Pleroma. This they also style the second Ogdoad, of which we shall speak presently. And they state that it was clearly on this account that Paul said, "And He Himself is all things;" and again, "All things are to Him, and of Him are all things;" and further, "In Him dwelleth all the fulness of the Godhead;" and yet again, "All things are gathered together by God in Christ." Thus do they interpret these and any like passages to be found in Scripture.
    They show, further, that that Horos of theirs, whom they call by a variety of names, has two faculties,—the one of supporting, and the other of separating; and in so far as he supports and sustains, he is Stauros, while in so far as he divides and separates, he is Horos. They then represent the Saviour as having indicated this twofold faculty: first, the sustaining power, when He said, "Whosoever doth not bear his cross (Stauros), and follow after me, cannot be my disciple;" and again, "Taking up the cross, follow me;" but the separating power when He said, "'I came not to send peace, but a sword." They also maintain that John indicated the same thing when he said, "The fan is in His hand, and He will thoroughly purge the floor, and will gather the wheat into His garner; but the chaff He will burn with fire unquenchable." By this declaration He set forth the faculty of Horos. For that fan they explain to be the cross (Stauros), which consumes, no doubt, all material objects, as fire does chaff, but it purifies all them that are saved, as a fan does wheat. Moreover, they affirm that the Apostle Paul himself made mention of this cross in the following words: "The doctrine of the cross is to them that perish foolishness, but to us who are saved it is the power of God." And again: "God forbid that I should glory in anything save in the cross of Christ, by whom the world is crucified to me, and I unto the world."' ANCL, 5, 9-10.
Ibid., bk. 1, ch. 4:1. 'The following are the transactions which they narrate as having occurred outside of the Pleroma: The enthymesis of that Sophia who dwells above, which they also term Achamoth, being removed from the Pleroma, together with her passion, they relate to have, as a matter of course, become violently excited in those places of darkness and vacuity [to which she had been banished]. For she was excluded from light and the Pleroma, and was without form or figure, like an untimely birth, because she had received nothing [from a male parent]. But the Christ dwelling on high took pity upon her; and having extended himself through and beyond Stauros, "he imparted a figure to her, but merely as respected substance, and not so as to convey intelligence.'' Having effected this, he withdrew his influence, and returned, leaving Achamoth to herself, in order that she, becoming; sensible of her suffering; as being; severed from the Pleroma, might be influenced by the desire of better things, while she possessed in the meantime a kind of odour of immortality left in her by Christ and the Holy Spirit. Wherefore also she is called by two names—Sophia after her father (for Sophia is spoken of as being her father), and Holy Spirit from that Spirit who is along with Christ. Having then obtained a form, along; with intelligence, and being; immediately deserted by that Logos who had been invisibly present with her—that is, by Christ—she strained herself to discover that light which had forsaken her, but could not effect her purpose, inasmuch as she was prevented by Horos. And as Horos thus obstructed her further progress, he exclaimed, IAO, whence, they say, this name Iao derived its origin. And when she could not pass by Horos on account of that passion in which she had been involved, and because she alone had been left without, she then resigned herself to every sort of that manifold and varied state of passion to which she was subject; and thus she suffered grief on the one hand because she had not obtained the object of her desire, and fear on the other hand, lest life itself should fail her, as light had already done, while, in addition, she was in the greatest perplexity. All these feelings were associated with ignorance. And this ignorance of hers was not, like that of her mother, the first Sophia, an Æon, due to degeneracy by means of passion, but to an [innate] opposition [of nature to knowledge]. Moreover, another kind of passion fell upon her (Achamoth), namely, that of desiring to return to him who gave her life.' ANCL, 5, 16.]

[267] ['Story of Veronica,' in Cowper, The Apocryphal Gospels and other Documents Relating to the History of Christ, pp. 223-6. 'In the fifteenth year of the reign of Tiberius, in the consulate of Albanus and Nerva, St. John the Forerunner began to preach the baptism of repentance, and to baptize, according to the prophetic utterance, and there went forth to him all the Jewish region. And, moreover, our Lord Jesus Christ wrought the beginning of salvation; being baptized by the same John the Forerunner when he came to be about thirty years old, and doing miracles. He was baptized in the Jordan, a river of Palestine, on the 6th of the month Audynaeus or January, at the tenth hour of the night, in the consulship of Rufus and Rubellio. From that time also John the Baptist was manifest to men. And Herod the king, the brother of Philip, who was tetrarch or king of the region of Trachonitis, beheaded him in the city of Sebaste, on the 8th before the calends of June, in the consulship of Flacco and Rufinus, because of Herodias his wife; for John said to him, "It is not lawful for thee to have the wife of thy brother," as in the divine Scriptures these things are recorded. This same king Herod, the second brother of Philip, being grieved because of John, went away from the city of Sebaste to Paneas, a city of Judea. And there came to him a certain very wealthy woman, Veronica by name, who dwelt in the same city of Paneas, who wished, as having been healed by Jesus, to erect a monument to him, and not daring to do this without royal order, she offered a petition to the said king Herod, asking to erect a monument to the Saviour Christ in the same city,—which petition runs thus:
    To the august Herod, tetrarch and legislator both of Jews and Greeks, king of the region of Trachonitis, humble petitions from Veronica, an honourable woman of the city of Paneas.
    Justice and kindness, and all other virtues surround thy divine brow. Wherefore, I also, knowing this, come with good hope to obtain altogether my requests. But what is the aim of the present preface, the following account will inform thee.
    Having from my childhood been afflicted with an issue of blood, I went to the physicians and expended my living and wealth, and found no cure; but hearing of the cures of the wonderful Christ, who raises the dead, restores sight to the blind, casts out demons from mortals, and heals with a word all who pine away in sickness, therefore I too ran to him as to a God. Observing the multitude which surrounded him, and fearing to tell him my incurable disease, lest turning away from the loathsomeness of my affliction, he should be angry with me, and the stroke of my disease come worse upon me, I thought with myself that if I could take hold of the hem of his garment I should be altogether healed; and secretly entering the multitude around him, I stole a cure by touching his hem,—the fountain of my blood stayed, and suddenly I became well. But he the more, as foreknowing the purpose of my heart, cried out, "Who hath touched me? for power is gone out of me;" and I, turning pale, and groaning, supposing the disease would return upon me more violently, falling before him flooded the ground with tears, confessing my daring. But he, being good, had compassion on me, and confirmed my cure, saying, "Daughter, take heart, thy faith hath delivered thee; go in peace." So also do thou, O august one, grant her earnest petition to the petitioner.
    And king Herod, hearing these things from the petition, was astonished at the miracle; and being afraid at the mystery of the healing, said, "This cure which hath befallen thee, woman, is worthy of a very great monument. Therefore, go and erect unto him such a monument as thou wilt, honouring by thy zeal him that healed thee."
    And immediately after this, Veronica, who before had the issue of blood, erected in the midst of her own city, Paneas, unto our Lord and God, Jesus Christ, a monument of molten brass, mingling therewith a certain portion of gold and silver,—which monument remains in the city of Paneas until now, having been removed a long time ago from the place where it stood in the middle of the city into the holy house of prayer.
    This document I found in the same city of Paneas in the possession of a certain Bassus, who had become a Christian from among the Jews. There was also together with it, a life of all the kings who formerly reigned in the Jewish region.']

[268] [Luke 8:41. 'And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house.']

[269] [John 9:1. 'And as Jesus passed by, he saw a man which was blind from his birth.']

[270] [Irenaeus, Against Heresies, bk. 2, ch. 17:9. 'I am not aware that, besides these productions [which have been mentioned], they are able to speak of any other; indeed, they have not been known to me (although I have had very frequent discussions with them concerning forms of this kind) as ever setting forth any other peculiar kind of being as produced [in the manner under consideration]. This only they maintain, that each one of these was so produced as to know merely that one who produced him, while he was ignorant of the one who immediately preceded. But they do not in this matter go forward [in their account] with any kind of demonstration as to the manner in which these were produced, or how such a thing could take place among spiritual beings. For, in whatsoever way they may choose to go forward, they will feel themselves bound (while, as regards the truth, they depart entirely from right reason) to proceed so far as to maintain that their Word, who springs from the Nous of the Propator,—to maintain, I say, that he was produced in a state of degeneracy. For [they hold] that perfect Nous, previously begotten by the perfect Bythus, was not capable of rendering that production which issued from him perfect, but [could only bring it forth] utterly blind to the knowledge and greatness of the Father. They also maintain that the Saviour exhibited an emblem of this mystery in the case of that man who was blind from his birth, since the Æon was in this manner produced by Monogenes blind, that is, in ignorance, thus falsely ascribing ignorance and blindness to the Word of God, who, according to their own theory, holds the second [place of] production from the Propator. Admirable sophists, and explorers of the sublimities of the unknown Father, and rehearsers of those super-celestial mysteries "which the angels desire to look into!"—that they may learn that from the Nous of that Father who is above all, the Word was produced blind, that is, ignorant of the Father who produced him!'' ANCL, 5.]

[271] [Of Isis and Osiris, ch. 51.]

[272] [Hieroglyphica, bk. 1:6. 'When they would signify God, or height, or lowness, or excellence, or blood, or victory, (or Ares, or Aphrodite,) [Hor or Hathor], they delineate a HAWK. They symbolize by it God, because the bird is prolific and long-lived, or perhaps rather because it seems to be an image of the sun, being capable of looking more intently towards his rays than all other winged creatures: and hence physicians for the cure of the eyes use the herb hawkweed: hence also it is, that under the form of a HAWK, they sometimes depict the sun as lord of vision. And they use it to denote height, because other birds, when they would soar on high, move themselves from side to side, being incapable of ascending vertically; but the hawk alone soars directly upwards. And they use it as a symbol of lowness, because other animals move not in a vertical line, but descend obliquely; the hawk, however, stoops directly down upon any thing beneath it. And they use it to denote excellence, because it appears to excel all birds—and for blood, because they say that this animal does not drink water, but blood—and for victory, because it shews itself capable of overcoming every winged creature; for when pressed by some more powerful bird, it directly turns itself in the air upon its back, and fights with its claws extended upwards, and its wings and back below; and its opponent being unable to do the. like, is overcome.']

[273] [Eph. 5:32. 'This is a great mystery: but I speak concerning Christ and the church.']

[274] [Irenaeus, Against Heresies, bk. 1, ch. 1:2. 'Error, indeed, is never set forth in its naked deformity, lest, being thus exposed, it should at once be detected. But it is craftily decked out in an attractive dress, so as, by its outward form, to make it appear to the inexperienced (ridiculous as the expression may seem) more true than the truth itself. One far superior to me has well said, in reference to this point, "A clever imitation in glass casts contempt, as it were, on that precious jewel the emerald (which is most highly esteemed by some), unless it come under the eye of one able to test and expose the counterfeit. Or, again, what inexperienced person can with ease detect the presence of brass when it has been mixed up with silver?" Lest, therefore, through my neglect, some should be carried off, even as sheep are by wolves, while they perceive not the true character of these men,—because they outwardly are covered with sheep's clothing (against whom the Lord has enjoined us to be on our guard), and because their language resembles ours, while their sentiments are very different,—I have deemed it my duty (after reading some of the Commentaries, as they call them, of the disciples of Valentinus, and after making myself acquainted with their tenets through personal intercourse with some of them) to unfold to thee, my friend, these portentous and profound mysteries, which do not fall within the range of every intellect, because all have not sufficiently purged their brains. I do this, in order that thou, obtaining an acquaintance with these things, mayest in turn explain them to all those with whom thou art connected, and exhort them to avoid such an abyss of madness and of blasphemy against Christ. I intend, then, to the best of my ability, with brevity and clearness to set forth the opinions of those who are now promulgating heresy. I refer especially to the disciples of Ptolemaeus, whose school may be described as a bud from that of Valentinus. I shall also endeavour, according to my moderate ability, to furnish the means of overthrowing them, by showing how absurd and inconsistent with the truth are their statements. Not that I am practised either in composition or eloquence; but my feeling of affection prompts me to make known to thee and all thy companions those doctrines which have been kept in concealment until now, but which are at last, through the goodness of God, brought to light. "For there is nothing hidden which shall not be revealed, nor secret that shall not be made known."' ANCL, 5, 2-3.]

[275] [John 14:26. 'But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.']

[276] [Irenaeus, Against Heresies, bk. 1, ch. 3:6. 'Such, then, is the account which they all give of their Pleroma, and of the formation of the universe, striving, as they do, to adapt the good words of revelation to their own wicked inventions. And it is not only from the writings of the evangelists and the apostles that they endeavour to derive proofs for their opinions by means of perverse interpretations and deceitful expositions: they deal in the same way with the law and the prophets, which contain many parables and allegories that can frequently be drawn into various senses, according to the kind of exegesis to which they are subjected. And others of them, with great craftiness, adapting such parts of Scripture to their own figments, lead away captive from the truth those who do not retain a stedfast faith in one God, the Father Almighty, and in one Lord Jesus Christ, the Son of God.' ANCL, 5, 15.]

[277] [Lefebure, 'Book of Hades' RP, 10, 79. See pp. 91, 96, 100, 106, 115, 128.]

[278] [Ibid., p. 91.]

[279] [Ibid., p. 100.]

[280] [Ibid., p. 95.]

[281] [The Book of Underworld, an alternative title of The Book of Hades.]

[282] [Matt. 27:45. 'Now from the sixth hour there was darkness over all the land unto the ninth hour.']

[283] [Matt. 27:52. 'And the graves were opened; and many bodies of the saints which slept arose.']

[284] [Matt. 27:34. 'They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.']

[285] [Rit. ch. 147. 'I have made my way. I am Horus, the defender of his father. I have come, I have chased away evil from my father Osiris, I have slashed his accusers in the bend of the great Void. I have come like the Sun through the Gate of Confusion ... I have passed through the darkness to have come like the Sun through the Gate of ... in ... I have made my way. I am he who wounds in the forepart of the boat of the Sun. I have come for protection to Osiris. I have come like the Sun in the Gate of the Hailers.
    Oh Hailers! I have made my way. I am Horus, his beloved son. I have come like the Sun journeying from the great land. I am like the Sun in the Gate I give the breath of life to Osiris. I have come like the Sun through the Gate of the Sun-goers, otherwise called the Scorpion. I know the time the day I came like the Sun through the Gate of the Lords of Kal, with the chiefs of the Universal Lord. I have made my way, like the Sun, through the Gate of Fire, lighting the Hapi or Nile born in darkness. I have made a road. I have come like the Sun through the Gate of the Magician. I have attacked him who is in its place. I have made way. I have come like the Sun through the Gate of the One who likes to deceive and destroy, otherwise called Viper, dwelling in the place of the Figure. I have been protected when thou hast gone to embrace the Eye of Horus, and those over the district of reptiles ... I have made my way, I have bruised, and have passed pure.' Birch's tr. Cf. Renouf's.]

[286] ['"In the solemn celebration of the Mysteries," says Julius Firmicus, "all things in order had to be done, which the youth either did or suffered at his death"' De Errore, p. 18. Quoted in Hislop's The Two Babylons, p. 152.
And: 'In the sacred rite of the Babylonian god, both the exposure and the clothing that were represented as having taken place, in his own history, were repeated on all his worshippers, in accordance with the statement of Firmicus, that the initiated underwent what their god had undergone.' De Errore, p. 18. Cited in Hislop's The Two Babylons, p. 183.
See my essay on this.]

[287] [Historical Library, bk. 1:58. See p. 35.]

[288] ['"In a manifestation which one must not reveal ... there is seen on a wall of the temple a mass of light, which appears at first at a very great distance. It is transformed, while unfolding itself, into a visage evidently divine and supernatural, of an aspect severe, but with a touch of sweetness. Following the teachings of a mysterious religion, the Alexandrians honour it as Osiris or Adonis."' After Photius; Bibliotheca, cod. 242, p. 343. From Hislop's The Two Babylons, p. 68.
See my essay on this.
I give here another relevant passage: 'This highest God is seen afar off as it were obscurely; and if you approach nearer, he is beheld still more obscurely; and lastly, he takes away the ability of perceiving other objects. He is, therefore, truly an incomprehensible and inaccessible light, and is profoundly compared to the sun: upon which the more attentively you look, the more you will be darkened and blinded; and will only bring back with you eyes stupefied with excess of light.' From Thomas Taylor's intro to Plato's Parmenides. See the Thomas Taylor Series, vol. 11, p. 26.
I should point out that Damascius here is referring to two divine lights, the inner light of pure spirit, and the external (symbolically spiritual) light of the sun, the both of which will have a profound affect on one's vision; the physical eyes, staring boldly at the bright glare of the sun, will produce blindness. The inner eye, seeing intently pure consciousness, devoid of form, will bring blindness to the mind of the spiritually impure.
I here also give a quote from Damascius' Philosophical History: 'Heraiscus had the natural gift of distinguishing between animate and inanimate sacred statues. He had but to look at one of them and immediately his heart was afflicted by divine frenzy while both his body and soul leapt up as if possessed by the god. But if he was not moved in such a way, the statue was inanimate and devoid of divine inspiration. It was in this way that he recognised that the ineffable statue of Aion was possessed by the god who was worshipped by the Alexandrians, being the same time Osiris and Adonis as a result of a truly mystical union.' Tr., Polymnia Athanassiadi, Greece, 1999, who adds that Osiris symbolises death and Adonis rebirth.]

[289] [Luke 22:44. 'And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.'
Matt. 26:36. 'Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.']

[290] [Biblia Sacra, cum argumentis ad singula capita præfixis, et additionibus marginaliis., no. 6328, cited by Didron, Christian Iconography. Massey errs here, as is his usual custom. He mistakes the number 6829 for 6328! See Didron, ibid., vol. 1, p. 276. 'A manuscript already cited, which dates from the close of the fourteenth century, contains a miniature of the priest Eleazar sacrificing a red cow, without the camp of the Hebrews, to avert the wrath of God. Opposite to this miniature is one of Christ on the cross; "Jesus is entirely naked," says the commentary, "and his skin is ugly and discoloured, because he bore our sins in his own body: Christ is here not only bearded, but entirely naked, and the colour of his skin is red; he is human, poor and ugly."'
Didron adds as a footnote: 'The red colour of the hair, skin, and beard, is considered to be a mark of ugliness. For the last three hundred years nearly, Christ has been drawn with reddish beard and hair, in the idea of thus adhering more closely to the Jewish type. The people are persuaded, in spite of early tradition and the writings of S. John Damascenus, that Jesus was red complexioned, and in a saying, very popular in Champagne and Picardy, the common people assert that "Dieu a fait plus beau que lui parce qu'il etait roux, tandis qu'ila crde des homines bruns, et des homines blonds."']

[291] [Of Isis and Osiris, ch. 52.]

[292] [Rit. ch. 15. 'Said when the Sun sets from the Land of Life, his hands drooping.' Birch's tr. Cf. Renouf's.]

[293] [[Rit. ch. 15. 'Glory to thee, oh Tum, in thy course perfected, crowned, prevailing! Thou hast traversed the heaven, thou hast perambulated the earth, thou hast followed above in yellow, thou hast lodged dancing. The Gods of the West give thee glory, they rejoice at thy perfections. Adored are [thy] secret places. Thou hast purified the Chiefs, thou hast created the life of the earth for them, conducted by those in the horizon, towed by those belonging to the cabin. They say: Glory to thee! arresting thy person "coming, approaching in peace." Thou hast been addressed as the Lord of Heaven, Ruler of Hades, clasped [by] thy mother Nu. Seeing in thee her son the Lord of Terror, greatest of the terrible, setting from the Land of Life, she became obscure.' Birch's tr. As above.]

[294] [Bancroft, The Native Races of the Pacific States of North America, vol. 3, pp. 271-2. 'It was at Panuco, near Tarnpico, that those strangers disembarked; they established themselves at Paxil, with the Yotanites consent, and their state took the name of Huehue-Tlopallan. It is not stated whence they came, but merely that they came out of the regions where the sun rises. The supreme command was in the hand of a chieftain whom history calls Quetzalcohuatl, that is to say, Lord par excellence. To his care was confided the holy envelope, which concealed the divinity from the human gaze, and he alone received from it the necessary instructions to guide his people's march. These kinds of divinities, thus enveloped, passed for being sure talismans, and were looked upon with the greatest respect and veneration. They consisted generally of a bit of wood, in which was inserted a little idol of green stone; this was covered with the skin of a serpent or of a tiger, after which it was rolled in numerous little bands of stuff, wherein it would remain wrapped for centuries together. Such is, perhaps, the origin of the medicine-bags made use of, even in the present day, by the Indians of the Great Desert, and of which we shall speak in the second volume of this work.
    Of apparently another Quetzalcoatl he writes: "The Toltecs became highly flourishing under the reign of Ceocatl Quetzalcohuatl, a Culhuacan prince, who preached a new religion, sanctioning auricular confession and the celibacy of the priests. He proscribed all kinds of warfare and human sacrifices. Tezcatlipoca put himself at the head of the dissatisfied party, and besieged Tollan, the residence of Ceocatl Quetzalcohuatl; but the latter refused to defend him self, in order to avoid the effusion of blood, which was prohibited by the laws of the religion he himself had established, and retired to Cholula, that had been constructed by his followers. From thence he went to Yucatan. Tezcatlipoca, his fortunate rival, after a long reign became in his turn the victim of the popular discontent, and fell in a battle that was given him by Ceocatl Quetzalcohuatl's relatives. Those two kings are elevated to the rank of gods, and their worship was a perpetual subject of discord and civil war in all Anahuac until the arrival of the Spaniards in the New World."
    The interpreters of the different codices, or Mexican paintings represented in Kingsborough's great work, give, as is their wont in all matters, a confused, imperfect, and often erroneous account of Quetzalcoatl. "Quetzalcoatl is he who was born of the virgin called Chalchihuitztli, which means the precious stone of penance or of sacrifice. He was saved in the deluge, and was born in Zivenaritzcatl, where he resides. His fast was a kind of preparation for the arrival of the end of the world, which they said would happen on the day of Four Earthquakes, so that they were thus in daily expectation of that event. Quetzalcoatl was he who they say created the world, and they bestowed on him the appellation of lord of the wind, because they said that Tonacatecotli, when it appeared good to him, breathed and begat Quetzalcoatl. They erected round temples to him, without any corners. They said that it was he (who was also the lord of the thirteen signs which are here represented) who formed the first number alone, had a human body like that of men, the other gods were of an incorporeal nature."']

[295] [Matt. 27:51. 'And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent.'
Matt. 28:2. 'And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.']

[296] [2 Esd. 10:1-2. ' 'But when my son entered his wedding-chamber, he fell down dead. So we all put out our lamps, and all my neighbours came to comfort me; I controlled my grief till the evening of the following day.' NEB version.]

[297] [Sophocles, Œdipus at Colonus, lines 1046-9. 'Arrayed for fight shall join
    In brazen-throated war;
    Or at the Pythian fane,
    Or by the torch-lit shores.' Tr., Plumtre.
The tr. adds: 'The "torch-lit shores" are those of Eleusis, where night festivals were held by torch-light to commemorate Demeter's search for Persephone. These two Goddesses are the "awful-powers," the "solemn rites" are the Eleusinian mysteries. The "golden key" as a symbol of silence, was laid by the priests of the house of Eumolopus, upon the lips of the initiated. Here the Eumoipidae themselves are represented as sworn to secrecy.']

[298] [Rit. ch. 57. 'Oh Hapi, Chief of the heaven in thy name of Conductor of the Heaven, let the Osiris prevail over the waters, like as the Osiris prevailed against the taking by stealth, the night of the great struggle. Let the Osiris pass by the great one who dwells in the Place of the Inundation, while they conduct that Great God they know not his name. They pass the Osiris; his nose is opened in Tattu, or the mouth of the Osiris is preserved to him; his nostril is opened in Tattu, he is at rest in Annu [Heliopolis]. Sefkhabu built his house for him. Num has set up his wall for him. When the North wind comes to the heaven [roof], he sits in the South; when the South wind comes to the heaven [roof], he sits in the North; when the West wind, he sits in the East; when the East wind, he sits in the West, the eyebrows drawn down to his nose. The Osiris passes through wherever he wishes, and sits there.' Birch's tr. Cf. Renouf's.]

[299] [Rit. ch. 35. 'Oh Shu, looking from Tattu, coiled under the head-covering of Athor! They smell Osiris by the eating of his bread, transporting the evil of the Osiris. Let him pass their Gate. Thou hast let him pass waylaid by the conspirators, who have watched very much. Osiris was the same, beseeching a burial. Great-Eyes has overthrown thee by the opposition he has given to thee: he stretches a feather in the weighing faults.' Birch's tr. Cf. Renouf's.]

[300] [John 18:2. 'And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.']

[301] [John 13:26-27. 'Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon.
    And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly.']

[302] [Rit. ch. 35. See note 299 above.]

[303] [Rit. ch. 64. 'Who art thou then? Lord of the Silent Body! I have come to see him who is in the serpent, face to face, eye to eye. The winds fall when he comes forth, blowing also in my face. Oh Afki! [Caps] where ye are. Give me your arms, oh ye children emanating from the mouth! who are arisen from the Eye of the Sun [Horus]. I have stood, I have to fly to heaven, to alight on earth daily. I have joined the Eye of Horus to thy footsteps.' Birch's tr. Cf. Renouf's.]

[304] [Matt. 26:62-63. 'And the high priest arose, and said unto him, Answerest thou nothing? what is it which these witness against thee?
    But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God.'
Matt. 27:12. 'And when he was accused of the chief priests and elders, he answered nothing.']

[305] [Luke 23:9. 'Then he questioned with him in many words; but he answered him nothing.']

[306] [Rit. ch. 18. 'Before the Great Chiefs who belong to Anrutf, the night of the great Mystery of the Shapes. The Great Chiefs who are in Anrutf are Ra, Osiris, Shu, and Aat. The night of the Mystery of the great Shapes is when has been made the embalming of the thigh, leg, and foot [?] of Osiris, the good being, justified for ever.' Birch's tr. Cf. Renouf's.]

[307] [Rit. ch. 18. 'Before the Great Chiefs who are in ... the night of the Laying out by Isis, who rises to lament over her brother Osiris. The Great Chiefs in ... are Isis, Horus, and Amset.' Birch's tr. As above note.]

[308] [Rit. ch. 19. 'The night of the laying out [the dead Osiris] by Isis, arisen to make a wail for his brother.' Birch's tr. Cf. Renouf's.]

[309] [Rit. ch. 19. 'Before the Great Chiefs of Anrutf in his place, the night when Horus receives the birthplace of the Gods.' Birch's tr. As above note.]

[310] [Rit. ch. 28. 'He tramples on the bandages for they make for their burial.' Birch's tr. Cf. Renouf's.]

[311] [John 19:40. 'Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.'
John  20:7. 'And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself.']

[312] [Rit. ch. 19. 'The Gods have repeated the good fact [hand] of the justification of Horus the son of Isis, son of Osiris, for ever and ever, of the Osiris for ever and ever.' Birch's tr. Cf. Renouf's.]

[313] [John 20:1. 'The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.']

[314] [John 20:11-12. 'But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,
    And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.']

[315] [Rit. ch. 46. 'The chapter of How a living Being is not destroyed in Hell, or [how] the Hour of Life is not destroyed in Hades.' Birch's tr. Cf. Renouf's.]

[316] [Matt. 28:3. 'His countenance was like lightning, and his raiment white as snow.']

[317] [Naville, 'Litany of Ra,' RP, 8, 103. See p. 109, line 42.]

[318] [Irenaeus, Against Heresies, bk. 1, ch. 4:1. See note 266 above.]

[319] [Rit. ch. 42. 'Men, Gods, Spirits, the dead, mortals, beatified spirits, Illuminated, do not make any attack upon him. He it is who comes out sound, Immortal is his name.' Birch's tr. Cf. Renouf's.]

[320] [Luke 24:13. 'And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs.']

[321] [Horrack, 'Book of Respirations,' RP, 4, 119. See p. 121.]

[322] [Brugsch, Histoire d'Égypt des les premiers temps de sen existence jusqu'à nos jours, pl. 4, fig. 31.Massey errs here as this pharaoh is quite clearly listed in this table under the 5th dynasty, as can be seen by the fig. on the following plate. However, Bunsen lists him under the 3rd.
Bunsen, Egypt's Place in Universal History, vol. 2, p. 618.]

[323] [In the tomb of Rameses, 4. Biban el Muluk.]

[324] [Rit. ch. 162. 'For all the dead should have passages made to him through his embalmment. He has been passed through [turned], passing [towards] the four quarters of the heaven.' Birch's tr. Cf. Renouf's.]

[325] [Bosio, Roma Sotteranea, p. 579.
Lundy, Monumental Christianity, fig. 88.]

[325a] [Luke 24:39-40. 'Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.
    And when he had thus spoken, he showed them his hands and his feet.']

[326] [Plutarch, Of Isis and Osiris, ch. 17.
Herodotus, Histories, bk. 2.78. 'In social meetings among the rich, when the banquet is ended, a servant carries round to the several guests a coffin, in which there is a wooden image of a corpse, carved and painted to resemble nature as nearly as possible, about a cubit or two cubits in length. As he shows it to each guest in turn, the servant says, "Gaze here, and drink and be merry; for when you die, such will you be."' Tr., Rawlinson.
'In the entertainments of the rich among them, when they have finished eating, a man bears round a wooden figure of a dead body in a coffin, made as like the reality as may be both by painting and carving, and measuring about a cubit or two cubits each way; and this he shows to each of those who are drinking together, saying: "When thou lookest upon this, drink and be merry, for thou shalt be such as this when thou art dead." Thus they do at their carousals.' Tr., Macauley.]

[327] [NG 1:119]

[328] [Lepsius, Aelteste Texte des Todenbuchs, 15. 28; 20:42; 26:71-6.]

[329] [Wilford, 'An Essay on the Sacred Isles of West, and other Essays Connected with that Work,' ARSB, 10, 124. Wrong p. no. Unable to trace.]

[330] [John 20:19. 'Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.']

[331] [Rit. ch. 58. 'I am one of ye being with you. What my eyes desire is that thou lettest him draw near [in peace], head to head, accompanying him to the birthplace of the heaven.' Birch's tr. Cf. Renouf's.]

[332] [The Funereal Ritual, intro, p. 139.]

[333] [John 21:14. 'This is now the third time that Jesus showed himself to his disciples, after that he was risen from the dead.']

[334] [Rit. ch. 17. 'Give me your arm, I am made as ye. Let him explain it. The blood is that which proceeds from the member of the Sun, after he goes along cutting himself. Those Gods who are made attached to the generation of the Sun are Hu [taste], Ka [touch]: they are followers of their father Tum daily.' Birch's tr. Cf. Renouf's.]

[335] [Luke 24:39-40. 'Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.
    And when he had thus spoken, he showed them his hands and his feet.']

[336] [Rit. ch. 17. 'Anup places them for the protection of the coffin of Osiris, behind the wash-house of Osiris; or, these Seven Spirits are Het-het, Ket-ket.' Birch's tr. Cf. Renouf's.]

[337] [John 21:16. 'He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep.']

[338] [Cited in Bingham, Origines Ecclesiasticæ. The Antiquities of the Christian Church, (1850 ed.). vol. 1, p. 517. 'St. Jerom plainly alludes to this custom, when he says. "In our mysteries, meaning the celebration of baptism, we first renounce him that is in the west, who dies to us with our sins: and then turning about to the east, we make a covenant with the Sun of righteousness, and promise to be his servants."']

[339] [Rit. ch. 44. 'I am thy son, very glorious, seeing thy mysteries. I am crowned as a king, I do not die again in Hades, hating him who dwells in the West, telling his name.' Birch's tr. Cf. Renouf's.]

[340] [BB 2:81.]

[341] [Ps. 22:21. 'Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.']

[342] [Matt. 22:43-46. 'He saith unto them, How then doth David in spirit call him Lord, saying,
    The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?
    If David then call him Lord, how is he his son?
    And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.']

[343] [Luke 1:69-70. 'And hath raised up an horn of salvation for us in the house of his servant David;
    As he spake by the mouth of his holy prophets, which have been since the world began.']

[344] [Zech. 13:1. 'In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.']

[345] [Mic. 5:2. 'But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.']

[346] [Wilson, Vishnu Purana, bk. 5, ch. 23. 'Parasara.—Śyála having called Gárgya the Brahman, whilst at the cow-pens, impotent, in an assembly of the Yádavas, they all laughed; at which he was highly offended, and repaired to the shores of the western sea, where he engaged in arduous penance to obtain a son, who should be a terror to the tribe of Yadu. Propitiating Mahádeva, and living upon iron sand for twelve years, the deity at last was pleased with him, and gave him the desired boon. The king of the Yavanas, who was childless, became the friend of Gárgya; and the latter begot a son by his wife, who was as black as a bee, and was thence called Kálayavana. The Yavana king having placed his son, whose breast was as hard as the point of the thunderbolt, upon the throne, retired to the woods. Inflated with conceit of his prowess, Kálayavana demanded of Nárada who were the most mighty heroes on earth. To which the sage answered, "The Yádavas." Accordingly Kálayavana assembled many myriads of Mlechchhas and barbarians, and with a vast armament of elephants, cavalry, chariots, and foot, advanced impatiently against Mathurá and the Yádavas; wearying every day the animal that carried him, but insensible of fatigue himself.
    When Krishńa knew of his approach, he reflected that if the Yádavas encountered the Yavana, they would be so much weakened by the conflict, that they would then be overcome by the king of Magadhá; that their force was much reduced by the war with Magadhá, whilst that of Kálayavana was unbroken; and that the enemy might be therefore victorious. Thus the Yádavas were exposed to a double danger. He resolved therefore to construct a citadel for the Yadu tribe, that should not be easily taken; one that even women might defend, and in which therefore the heroes of the house of Vrishńi should be secure; one in which the male combatants of the Yádavas should dread no peril, though he himself should be drunk or careless, asleep or abroad. Thus reflecting, Krishńa solicited a space of twelve furlongs from the ocean, and there he built the city of Dwáraka, defended by high ramparts, and beautified with gardens and reservoirs of water, crowded with houses and buildings, and splendid as the capital of Indra, Amarávatí. Thither Janárddana conducted the inhabitants of Mathurá, and then awaited at that city the approach of Kálayavana.
    When the hostile army encamped round Mathura, Krishńa unarmed went forth, and beheld the Yavana king. Kálayavana, the strong-armed, recognizing Vásudeva, pursued him; him whom the thoughts of perfect ascetics cannot overtake. Thus pursued, Krishńa entered a large cavern, where Muchukunda, the king of men, was asleep. The rash Yavana entering the cave, and beholding a man lying asleep there, concluded it must be Krishńa, and kicked him; at which Muchukunda awoke, and casting on him an angry glance, the Yavana was instantly consumed, and reduced to ashes. For in a battle between the gods and demons, Muchukunda had formerly contributed to the defeat of the latter; and, being overcome with sleep, he solicited of the gods as a boon that he should enjoy a long repose. "Sleep long and soundly," said the gods; "and whoever disturbs you shall be instantly burnt to ashes by fire emanating from your body."
    Having burnt up the iniquitous Yavana, and beholding the foe of Madhu, Muchukunda asked him who he was. "I am born," he replied, "in the lunar race, in the tribe of Yadu, and am the son of Vasudeva." Muchukunda, recollecting the prophecy of old Garga, fell down before the lord of all, Hari, saying, "Thou art known, supreme lord, to be a portion of Vishńu; for it was said of old by Garga, that at the end of the twenty-eighth Dwápara age Hari would be born in the family of Yadu. Thou art he, without doubt, the benefactor of mankind; for thy glory I am unable to endure. Thy words are of deeper tone than the muttering of the rain cloud; and earth sinks down beneath the pressure of thy feet. As in the battle between the gods and demons the Asuras were unable to sustain my lustre, so even am I incapable of bearing thy radiance. Thou alone art the refuge of every living being who has lighted on the world. Do thou, who art the alleviator of all distress, shew favour upon me, and remove from me all that is evil. Thou art the oceans, the mountains, the rivers, the forests: thou art earth, sky, air, water, and fire: thou art mind, intelligence, the unevolved principle, the vital airs, the lord of life—the soul; all that is beyond the soul; the all-pervading; exempt from the vicissitudes of birth; devoid of sensible properties, sound and the like; undecaying, illimitable, imperishable, subject neither to increase nor diminution: thou art that which is Brahma, without beginning or end. From thee the immortals, the progenitors, the Yakshas, Gandharbhas, and Kinnaras, the Siddhas, the nymphs of heaven, men, animals, birds, deer, reptiles, and all the;, vegetable world, proceed; and all that has been, or will be, or is now, moveable or fixed. All that is amorphous or has form, all that is subtile, gross, stable, or moveable, thou art, O creator of the world; and beside thee there is not any thing. O lord, I have been whirled round in the circle of worldly existence for ever, and have suffered the three classes of affliction, and there is no rest whatever. I have mistaken pains for pleasures, like sultry vapours for a pool of water; and their enjoyment has yielded me nothing but sorrow. The earth, dominion, forces, treasures, friends, children, wife, dependants, all the objects of sense, have I possessed, imagining them to be sources of happiness; but I found that in their changeable nature, O lord, they were nothing but vexation. The gods themselves, though high in heaven, were in need of my alliance. Where then is everlasting repose? Who without adoring thee, who art the origin of all worlds, shall attain, O supreme deity, that rest which endures for ever? Beguiled by thy delusions, and ignorant of thy nature, men, after suffering the various penalties of birth, death, and infirmity, behold the countenance of the king of ghosts, and suffer in hell dreadful tortures, the reward of their own deeds. Addicted to sensual objects, through thy delusions I revolve in the whirlpool of selfishness and pride; and hence I come to thee, as my final refuge, who art the lord deserving of all homage, than whom there is no other asylum; my mind afflicted with repentance for my trust in the world, and desiring the fulness of felicity, emancipation from all existence."']

[347] [Is. 7:14. 'Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.'
Cf. Matt. 1:23. 'Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.']

[348] [Matt. 2:15. 'And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.'
Cf. Hos. 11:1. 'When Israel was a child, then I loved him, and called my son out of Egypt.']

[349] [Ps. 2:7. 'I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.'
Cf. Matt. 3:17. 'And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.']

[350] [Ps. 41:9. 'Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me.'
Cf. John 13:18. 'I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.']

[351] [Zech. 11:12-13. 'And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver.
    And the LORD said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the LORD.'
Cf. Matt. 27:9. 'Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value.']

[352] [Gill, Myths and Songs from the South Pacific, pp. 68-70. 'Maui next proposed to Tangaroa that they should both fly up to day-light through the hole by which the bird had escaped. The god inquired how this could be accomplished. Maui at once volunteered to show the way, and actually flew to a considerable height like a bird Tangaroa-of-the-tattooed-face was greatly delighted. Maui came down to the ground, and urged his grand-father to imitate his example. "Nothing," said Maui, "is easier than to fly." At his grandson's suggestion, Tangaroa put on his glorious girdle, by mortals called the rainbow, and, to his immense delight, succeeded in rising above the loftiest cocoa-nut tree. The crafty Maui took care to fly lower than Tangaroa, and getting hold of one end of the old man's girdle, he gave it a smart pull, which brought down poor Tangaroa from his giddy elevation. The fall killed Great Tangaroa.
    Pleased with his achievement in getting the secret of fire from his grandfather and then killing him, he returned to his parents, who had both descended to nether-land. Maui told them he had got the secret of fire, but withheld the important circumstance that he had killed Tangaroa. His parents expressed their joy at his success, and intimated their wish to go and pay their respects to the Supreme Tangaroa. Maui objected to their going at once. "Go," said he, "on the third day. I wish to go myself to-morrow." The parents of Maui acquiesced in this arrangement Accordingly, on the next day Maui went to the abode of Tangaroa, and found the body entirely decomposed. He carefully collected the bones, put them inside a cocoa-nut shell, carefully closed the tiny aperture, and finally gave them a thorough shaking. Upon opening the cocoa-nut shell, he found his grandfather to be alive again. Liberating the divinity from his degrading imprisonment, he carefully washed him, anointed him with sweet-scented oil, fed him, and then left him to recover strength in his own dwelling.
    Maui now returned to his parents Manuahifare and Tongoifare, and found them very urgent to see Tangaroa, Again Maui said, "Wait till to-morrow." The fact was, he greatly feared their displeasure, and had secretly resolved to make his way back to the upper world he had formerly inhabited whilst his parents were on their visit to Tangaroa.
    Upon visiting the god on the morning of the third day, Manuahifare and Tongoifare were greatly shocked to find that he had entirely lost his old proud bearing, and that on his face were the marks of severe treatment. Manuahifare asked his father Tangaroa the cause of this. "Oh," said the god, "your terrible boy has been here ill-treating me. He killed me; then collected my bones, and rattled them about in an empty cocoa-nut shell; he then finally made me live again, scarred and enfeebled, as you see. Alas! that fierce son of yours."
    The parents of Maui wept at this, and forthwith came back to the old place in Avaiki in quest of their son, intending to scold him well. But he had made his escape to the upper world, where he found his two brothers and his sister Inaika in mourning for him whom they never expected to see again.']

[353] [Plutarch, Of Isis and Osiris, ch. 13.]

[354] [Hos. 6:1- 2. 'Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.
    After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.']

[355] [Matt. 12:40. 'For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth']

[356] [Rit. ch. 26. 'I have passed Seb the Lord of the Gods. I fly. He has opened my eyes wide, he raises my arms wide. Anup has fashioned my heel.' Birch's tr. Cf. Renouf's.]

[357] [John 13:18. 'I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.']

[358] [John 13:19. 'Now I tell you before it come, that, when it is come to pass, ye may believe that I am he.']

[359] [John 17:12. 'While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.']

[359a] [Acts 1:18-9. 'Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out.
    And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood.']

[360] [Rit. ch. 19. 'They do not escape the custody of Seb for ever.' Birch's tr. Cf. Renouf's.]

[361] [Rit. ch. 17. 'I am the Great Cat which is in the Pool of Persea, which is at Annu [Heliopolis], the night of the battle made to bind the wicked, the day of strangling the enemies of the Universal Lord there.' Birch's tr. Cf. Renouf's.]

[362] [Rit. ch. 17, as above.]

[363] [John 13:27. 'And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly.']

[364] [John 17:12. 'While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.']

[365] [Ps. 78:2. 'I will open my mouth in a parable: I will utter dark sayings of old.']

[366] [Ps. 40:6-8. 'Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.
    Then said I, Lo, I come: in the volume of the book it is written of me,
    I delight to do thy will, O my God: yea, thy law is within my heart.']

[367] [Heb. 10:5-7. 'Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:
    In burnt offerings and sacrifices for sin thou hast had no pleasure.
    Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.']

[368] [Heb. 11:26. 'Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward.']

[369] [Acts 13:33. 'God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.']

[370] [Heb. 7:3. 'Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.']

[371] [Ps. 22:1. 'To the chief Musician upon Aijeleth Shahar, A Psalm of David. My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?'
Ps. 22:16-18. 'For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet.
    I may tell all my bones: they look and stare upon me.
    They part my garments among them, and cast lots upon my vesture.'
See also BB 2:35.]

[372] [Ps. 69:21. 'They gave me also gall for my meat; and in my thirst they gave me vinegar to drink.']

[373] [Luke 24:34. 'Saying, The Lord is risen indeed, and hath appeared to Simon.'
Ps. 22:1-18. 'To the chief Musician upon Aijeleth Shahar, A Psalm of David. My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?
    O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent.
    But thou art holy, O thou that inhabitest the praises of Israel.
    Our fathers trusted in thee: they trusted, and thou didst deliver them.
    They cried unto thee, and were delivered: they trusted in thee, and were not confounded.
    But I am a worm, and no man; a reproach of men, and despised of the people.
    All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,
    He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him.
    But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother's breasts.
    I was cast upon thee from the womb: thou art my God from my mother's belly.
    Be not far from me; for trouble is near; for there is none to help.
    Many bulls have compassed me: strong bulls of Bashan have beset me round.
    They gaped upon me with their mouths, as a ravening and a roaring lion.
    I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.
    My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.
    For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet.
    I may tell all my bones: they look and stare upon me.
    They part my garments among them, and cast lots upon my vesture.']

[374] [John 19:24. 'They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.']

[375] [Matt. 27:34. 'They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.']

[376] [See BB 2, bk. 13.]

[377] [Eusebius, Historiæ Ecclesiasticæ, bk. 5. 23-24. 'There was a considerable discussion raised about this time, in consequence of a difference of opinion respecting the observance of the paschal season. The churches of all Asia, guided by a remoter tradition, supposed that they ought to keep the fourteenth day of the moon for the festival of the Saviour's passover, in which day the Jews were commanded to kill the paschal lamb; and it was incumbent on them, at all times, to make an end of the fast on this day, on whatever day of the week it should happen to fall. But as it was not the custom to celebrate it in this manner in the churches throughout the rest of the world, who observe the practice that has prevailed from apostolic tradition until the present time, so that it would not be proper to terminate our fast on any other but the day of the resurrection of our Saviour. Hence there were synods and convocations of the bishops on this question; and all unanimously drew up an ecclesiastical decree, which they communicated to all the churches in all places, that the mystery of our Lord's resurrection should be celebrated on no other day than the Lord's day; and that on this day alone we should observe the close of the paschal fasts. There is an epistle extant even now, of those who were assembled at the time; among whom presided Theophilus, bishop of the church in Cesarea, and Narcissus, bishop of Jerusalem. There is also another epistle extant on the same question, bearing the name of Victor. An epistle, also, of the bishops in Pontus, among whom Palmas, as the most ancient, presided; also, of the churches of Gaul, over whom Irenaeus presided. Moreover, one from those in Osrhoene, and the cities there. And a particular epistle from Bacchyllus, bishop of the Corinthians; and epistles of many others, who, advancing one and the same doctrine, also passed the same vote. And this, their unanimous determination, was the one already mentioned.
    The bishops, however, of Asia, persevering in observing the custom handed down to them from their fathers, were headed by Polycrates. He, indeed, had also set forth the tradition handed down to them, in a letter which he addressed to Victor and the church of Rome. "We," said he, "therefore, observe the genuine day; neither adding thereto nor taking therefrom. For in Asia great lights have fallen asleep, which shall rise again in the day of the Lord's appearing, in which he will come with glory from heaven, and will raise up all the saints; Philip, one of the twelve apostles, who sleeps in Hierapolis, and his two aged virgin daughters. His other daughter, also, who having lived under the influence of the Holy Ghost, now likewise rests in Ephesus. Moreover, John, who rested upon the bosom of our Lord; who also was a priest, and bore the sacerdotal plate ([Greek]), both a martyr and teacher. He is buried in Ephesus; also Polycarp of Smyrna, both bishop and martyr. Thraseas, also, bishop and martyr of Eumenia, who is buried at Smyrna. Why should I mention Sagaris, bishop and martyr, who rests at Laodicea. Moreover, the blessed Papirius; and Melito, the eunuch, whose walk and conversation was altogether under the influence of the Holy Spirit, who now rests at Sardis, awaiting the episcopate from heaven, when he shall rise from the dead. All these observed the fourteenth day of the passover according to the gospel, deviating in no respect, but following the rule of faith. Moreover, I, Polycrates, who am the least of all of you, according to the tradition of my relatives, some of whom I have followed. For there were seven, my relatives bishops, and I am the eighth; and my relatives always observed the day when the people (i.e. the Jews) threw away the leaven. I, therefore, brethren, am now sixty-five years in the Lord, who having conferred with the brethren throughout the world, and having studied the whole of the sacred Scriptures, am not at all alarmed at those things with which I am threatened, to intimidate me. For they who are greater than I, have said, "we ought to obey God rather than men." After this, he also proceeds to write concerning all the bishops that were present, and thought the same with him self: "I could also mention," says he, "the bishops that were present, whom you requested to be summoned by me, and whom I did call. Whose names, did I write them, would present a great number. Who, however, seeing my slender body, consented to the epistle, well knowing that I did not bear my grey-hairs for nought, but that I did at all times regulate my life in the Lord Jesus." Upon this, Victor, the bishop of the church of Rome, forthwith endeavoured to cut off the churches of all Asia, together with the neighbouring churches, as heterodox, from the common unity. And he publishes abroad by letters, and proclaims, that all the brethren there are wholly excommunicated. But this was not the opinion of all the bishops. They immediately exhorted him, on the contrary, to contemplate that course that was calculated to promote peace, unity, and love to one an other.
    There are also extant, the expressions they used, who pressed upon Victor with much severity. Among these also was Irenaeus, who, in the name of those brethren in Gaul over whom he presided, wrote an epistle, in which he maintains the duty of celebrating the mystery of the resurrection of our Lord, only on the day of the Lord. He becomingly also admonishes Victor, not to cut off whole churches of God, who observed the tradition of an ancient custom. After many other matters urged by him, he also adds the following: "For not only is the dispute respecting the day, but also respecting the manner of fasting. For some think, that they ought to fast only one day, some two, some more days; some compute their day as consisting of forty hours night and day; and this diversity existing among those that observe it, is not a matter that has just sprung up in our times, but long ago among those before us, who perhaps not having ruled with sufficient strictness, established the practice that arose from their simplicity and inexperience. And yet with all, these maintained peace, and we have maintained peace with one another; and the very difference in our fasting establishes the unanimity in our faith." To these he also adds a narrative, which I may here appropriately insert. It is as follows: "And those presbyters who governed the church before Soter, and over which you now preside, I mean Anicetus and Pius, Hyginus with Telesphorus and Xystus, neither did themselves observe, not did they permit those after them to observe it. And yet, though they themselves did not keep it, they were not the less on peace with those from churches where it was kept, whenever they came to them; although to keep it then was so much the more in opposition to those who did not." Neither at any time did they cast off any merely for the sake of the form. But those very presbyters be fore thee, who did not observe it, sent the eucharist to those of churches who did. And when the blessed Polycarp went to Rome, in the time of Anicetus, and they had a little difference among themselves likewise respecting other matters, they immediately were reconciled, not disputing much with one another on this head. For neither could Anicetus persuade Polycarp not to observe it, because he had always observed it with John the disciple of our Lord, and the rest of the apostles, with whom he associated; and neither did Polycarp persuade Anicetus to observe, who said that he was bound to maintain the practice of the presbyters before him. Which things being so, they communed with each other; and in the church, Anicetus yielded to Polycarp, out of respect no doubt, the office of consecrating, and they separated from each other in peace, all the church being at peace; both those that observed and those that did not observe, maintaining peace. And this same Irenaeus, as one whose character answered well to his name, being in this way a peace maker, exhorted and negotiated such matters as these for the peace of the churches, And not only to Victor, but likewise to the most of the other rulers of the churches, he sent letters of exhortation on the agitated question.' Cruse's tr. New York, 1850, pp. 207-11.]

[378] [No. 836, Harleian Mss, British Museum.
See also Bede, The Ecclesiastical History of the English Nations, bk. 2, ch. 19. 'HOW THE AFORESAID HONORIUS FIRST, AND AFTERWARDS JOHN, WROTE LETTERS TO THE NATION OF THE SCOTS, CONCERNING THE OBSERVANCE OF EASTER, AND THE PELAGIAN HERESY. [A.D. 634.]
The same Pope Honorius also wrote to the Scots [Irish], whom he had found to err in the observance of Easter, as has been shown above, earnestly exhorting them not to think their stnall number, placed in the utmost borders of the earth, wiser than all the ancient and modern churches of Christ, throughout the world; and not to celebrate a different Easter, contrary to the Paschal calculation, and the synodical decrees of all the bishops upon earth. Likewise John, who succeeded Severinus, successor to the same Honorius, being yet but pope elect, sent to them letters of great authority and erudition for correcting the same error; evidently showing, that Easter Sunday is to be found between the fifteenth moon and the twenty-first, as was proved in the Council of Nice. He also in the same epistle admonished them to be careful to crush the Pelagian heresy, which he had been informed was reviving among them. The beginning of the epistle was as follows—
    "To our most beloved and most holy Tomianus, Columbanus, Cromanus, Dimanus, and Baithanus, bishops; to Cromanus, Hernianus, Laistranus, Scellanus, and Segenus priests; to Saranus and the rest of the Scottish doctors, or abbots, health from Hilarius, the arch-priest, and keeper of the place of the holy Apostolic See; John, the deacon, and elect in the name of God; from John, the chief secretary and keeper of the place of the holy Apostolic See, and from John, the servant of God, and counsellor of the same Apostolic See. The writings which were brought by the bearers to Pope Severinus, of holy memory, were left, at his death, without an answer to the things contained in them. Lest such intricate questions should remain unresolved, we opened the same, and found that some of your province, endeavouring to revive a new heresy out of an old one, contrary to the orthodox faith, do through ignorance reject our Easter, when Christ was sacrificed; and contend that the same should be kept on the fourteenth moon with the Hebrews."
    By this beginning of the epistle it evidently appears that this heresy sprang up among them of very late times, and that not all their nation, but only some of them, had fallen into the same.
    After having laid down the manner of keeping Easter, they add this concerning the Pelagians in the same epistle.
    "And we have also understood that the poison of the Pelagian heresy again springs up among you; we, therefore, exhort you, that you put away from your thoughts all such venomous and superstitious wickedness. For you cannot be ignorant how that execrable heresy has been condemned; for it has not only been abolished these two hundred years, but it is also daily anathematised for ever by us; and we exhort you, now that the weapons of their controversy have been burnt, not to rake up the ashes. For who will not detest that insolent and impious proposition, 'That man can live without sin of his own free will, and not through God's grace? And in the first place, it is the folly of blasphemy to say that man is without sin, which none can be, but only the Mediator of God and man, the man Christ Jesus, who was conceived and born without sin; for all other men, being born in original sin, are known to bear the mark of Adam's prevarication, even whilst they are without actual sin, according to the saying of the prophet, 'For behold, I was shapen in iniquity; and in sin did my mother conceive me.' Or see p. 104, Penguin ed.]

[379] [Rit. ch. 145. Cf. Renouf.]

[380] [Rit. ch. 80. 'I have made the Eye of Horus when it was not coming on the festival of the 15th day. I am the Woman, an orb of light in the darkness. I have brought my orb to darkness; it is changed into light.' Birch's tr. Cf. Renouf's.]

[381] [BB 1:274.]

[382] [Eaton—see Bib. Most of the quotes from this work have been borrowed from Hislop, The Two Babylons.]

[383] [Source.]

[384] [Of Isis and Osiris. In no part of this text is Nephthys called 'the sister.']

[385] [Matt. 3:1-3. 'In those days came John the Baptist, preaching in the wilderness of Judaea,
    And saying, Repent ye: for the kingdom of heaven is at hand.
    For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.']

[386] [Salverte, Des Sciences Occultes, p. 47. '"I have seen," says Eusebe Salverte, "in a church of Normandy, St. Clair; St. Mithra, at Aries, in Switzerland, all the soldiers of the Theban legion represented with their heads in their hands. St. Valerius is thus figured at Limoges, on the gates of the cathedral, and other monuments. The grand seal of the canton of Zurich represents, in the same attitude, St. Felix, St. Regula, and St. Exsuperantius. There certainly is the origin of the pious fable which is told of these martyrs, such as St. Denys and many others besides."' From Hislop, The Two Babylons, p. 123.]

[387] [Rit. ch. 31. 'I am Anup in the day of judgment. I am the [one or he] who is Osiris, the going chief. The word [saying] to Abuskhau [to the palette and paper], the doorkeeper of Osiris, because I myself have come, I perceive, I judge, I prevail, I have come, I have defended myself, I have sat in the birthplace of Osiris, born with him, I renew myself like him. I have introduced the leg into the place where Osiris is: I open the Gate of the Gods who are there. I have sat at his place, having my tongue and mouth satisfied with [writing].' Birch's tr. Cf. Renouf's.]

[388] [John 3:29-32. 'He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled.
    He must increase, but I must decrease.
    He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all.
    And what he hath seen and heard, that he testifieth; and no man receiveth his testimony.']

[389] [As above note.]

[390] [John 3:29. 'He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled.']

[391] [Gen. 49:10-11. 'The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.
    Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes.']

[392] [Drummond, Œdipus Judaicus, pl. 16.]

[393] [Eisenmenger, Entdecktes Judenthum, vol. 2, p. 697.]

[394] [John 12:14-15. 'And Jesus, when he had found a young ass, sat thereon; as it is written,
    Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt.']

[395] [Apology, ch. 32. 'And the prophecy, "binding His foal to the vine, and washing His robe in the blood of the grape," was a significant symbol of the things that were to happen to Christ, and of what He was to do. For the foal of an ass stood bound to a vine at the entrance of a village, and He ordered His acquaintances to bring it to Him then; and when it was brought. He mounted and sat upon it, and entered Jerusalem, where was the vast temple of the Jews which was afterwards destroyed by you.' ANCL, 2, 34.]

[396] [Lefebure, 'Book of Hades,' RP, 10, 79. See p. 130.]

[397] [Description of Greece, bk. 1:20. 'But the oldest sanctuary of Dionysus is beside the theatre. Within the enclosure there are two temples and two images of Dionysus, one surnamed Eleutherian, the other made by Alcamenes of ivory and gold. Here, too, are pictures representing Dionysus bringing Hephaestus up to heaven. For the Greeks say that Hera flung Hephaestus down as soon as he was born, and that he, bearing her a grudge, sent her as a gift a golden chair with invisible bonds. When Hera sat down on it she was held fast, and Hephaestus would not listen to the intercession of any of the gods, till Dionysus, his trustiest friend, made him drunk, and so brought him to heaven. There are also depicted Pentheus and Lycurgus suffering retribution for the insults they offered to Dionysus, and Ariadne asleep, and Theseus putting to sea, and Dionysus come to carry Ariadne off.' Frazer's tr., vol. 1, p. 28.]

[398] [John 2:11. 'This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.']

[399] [Moures, Old Egyptian Calendar of Astronomical Observations, p. 19.]

[400] [Fabricius, Codex Pseudepigraphus Veteris Testamenti, vol. 1, p. 139. 'Sethianoram a) haereis, qvae Seth filium Adae postea genitum, hocqve appellatum nomine veneratur quod post interfectionem Abel beatissiminatus est, ex qvo & Sethiani apellantur, colentes cum & dicentes qvod duobus creatis hominibus in intitio & Angelis in dissensione constitutis, tenuit virtus in coelo foeminea b); apud eos enim masculi & feominae, Dii Daexqve esse putantur. Qvod pervidens inqviunt mater, qvia occisus est Abel justus, cogitavit ut pareret justum Seth, in qvem & collocavit magnae virtutis spiritum ut possent destrui virtutes inimiea c) De Seth autem ipso Christum Dominum genus deducere d) ajunt: qvidam autem ex cis non solum genus de eo dedocere, fed etiam ipsum Christum esse afferunt atqve opinantur.']

[401] [Norberg, Codex Nasaraeus.]

[402] [Ibid., p. 74.]

[403] [Norberg, Codex Nasaraeus, 'Liber Adami' apellatus syriace transcriptus, vol. 1, pp. 55-7.]

[404] [Unable to trace in Origen.]

[405] [Rit ch. 3. 'Oh Tum! oh Tum! coming forth from the great place within the celestial abyss, lighted by the Lion-Gods.' Birch's tr. Cf. Renouf's.]

[406] [Rit ch. 78. 'I go to him who dwells in the fields, traversing the darkness, avoiding the Spirits of the West, of Osiris. I have come like the Sun from the house of the Lions.' Birch's tr. Cf. Renouf's.]

[407] [Lundy, Monumental Christianity, fig. 130.]

[408] [Ciampini, Romani Vetera Monumenti, vol. 1, ch. 3, p. 35. 'Licet ex hactenus dictis probare conati fimus, Leones non ad simplicem ornatum in Ecclesiarum januis,  ded ad aliquid allegorice demonstrantum appositos; nihilominus non negamus, in proximis elapsis saeculis Fideles, exemplo veterum, non ad allegoriam, sed ad ornatum, in liminibus, januisque Ecclesiarum simulacra animalium hujusmodi collocasse; ut cerni potest in Ecclesia S. Salvatoris in Lauro, nunc sub invocatione B. Marae Lauretan, Nationis  Picenae, ubi loco duorum Leonum sunt duo Ursi, qui Stemma gentilitium nobilissimae familiae Uriinae referunt, cum ipsa Ecclefia a clarae mem.' See illustration.]

[409] [Adversus Heresies, bk. 26.]

[410] [Tertullian, Apology, ch. 16. 'And concerning our being patient of injuries, and ready to serve all, and free from anger, this is what He said: "To him that smiteth thee on the one cheek, offer also the other; and him that taketh away thy cloak or coat, forbid not. And whosoever shall be angry, is in danger of the tire. And every one that compelleth thee to go with him a mile, follow him two. And let your good works shine before men, that their seeing them, may glorify your Father which is in heaven." For we ought not to strive; neither has He desired us to be imitators of wicked men, but He has exhorted us to lead all men, by patience and gentleness, from shame and the love of evil. And this indeed is proved in the case of many who once were of your way of thinking, but have changed their violent and tyrannical disposition, being overcome either by the constancy which they have witnessed in their neighbours' lives, or by the extraordinary forbearance they have observed in their fellow-travellers when defrauded, or by the honesty of those with whom they have transacted business.
    And with regard to our not swearing at all, and always speaking the truth. He enjoined as follows: "Swear not at all; but let your yea be yea, and your nay, nay; for whatsoever is more than these cometh of evil." And that we ought to worship God alone, He thus persuaded us: "The greatest commandment is, Thou shalt worship the Lord thy God, and Him only shalt thou serve, with all thy heart, and with all thy strength, the Lord God that made thee." "And when a certain man came to Him and said, "Good Master," He answered and said, "There is none good but God only, who made all things." And let those who are not found living as He taught, be understood to be no Christians, even though they profess with the lip the precepts of Christ; for not those who make profession, but those who do the works, shall be saved, according to His word: "Not every one who saith to me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven. For whosoever heareth me, and doeth my sayings, heareth Him that sent me. And many will say unto me. Lord, Lord, have Ave not eaten and drunk in Thy name, and done wonders? And then will I say unto them, Depart from me, ye workers of iniquity. Then shall there be wailing and gnashing of teeth, when the righteous shall shine as the sun, and the wicked are sent into everlasting fire. For many shall come in my name, clothed outwardly in sheep's clothing, but inwardly being ravening wolves. By their works ye shall know them. And every tree that bringeth not forth good fruit, is hewn down and cast into the fire." And as to those who are not living pursuant to these His teachings, and are Christians only in name, we demand that all such be punished by you.' ANCL, 2, 20.]

[411] [Dialogue with Trypho, ch. 8. '"As therefore," I say, "while Moses was still among men, God took of the spirit which was in Moses and put it on Joshua, even so God was able to cause [the spirit] of Elijah to come upon John; in order that, as Christ at His first coming appeared inglorious, even so the first coming of the spirit, which remained always pure in Elijah like that of Christ, might be perceived to be inglorious."' ANCL, 2, 151.]

[412] [Matt. 11:14. 'And if ye will receive it, this is Elias, which was for to come.']

[413] [Luke 1:17. 'And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.']

[414] [Evangelica Johannes, vol. 2, p. 180.]

[415] [Ecclesiaticæ Historiæ, bk. 10, ch. 33.]

[416] [Book of Enoch, ch. 61:9.]

[417] [Matt. 11:11. 'Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.']

[418] [Matt. 9:37. 'Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few.'
Luke 10:1-20. 'After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.
    Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.
    Go your ways: behold, I send you forth as lambs among wolves.
    Carry neither purse, nor scrip, nor shoes: and salute no man by the way.
    And into whatsoever house ye enter, first say, Peace be to this house.
    And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again.
    And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house.
    And into whatsoever city ye enter, and they receive you, eat such things as are set before you:
    And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you.
    But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say,
    Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you.
    But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city.
    Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes.
    But it shall be more tolerable for Tyre and Sidon at the judgment, than for you.
    And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell.
    He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.
    And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.
    And he said unto them, I beheld Satan as lightning fall from heaven.
    Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.
    Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.']

[419] [Menachem Recanatens, in Legem, f. 26, c. 3, in Stehelin, Rabbinical Literature, vol. 2, pp. 94-5.
Kad Hakkemach, fol. 42, col. 1, in Stehelin, Rabbinical Literature, vol. 1, p. 182. 'That these Seventy Princes procure to their respective Nations and People, Ease and Rest, is asserted in Rabbi Ÿechaih Book, Cad Hakkemach, under the Title, Oth Mem, thus "The Reft of the People, besides the Jews) are the Portion of the Stars and Planets. But on the Part of Jacob it is not so; for the Creator of all Things took them, (namely, the Generation of Jacob) for his blessed Portion: wherefore he directs his Providence—more over them than over all the Nations; as it is written Mich. 4. 5.'
And Bartolocci, Bibliotheca Magna Rabbinica, vol. 1, pp. 335-6.
Bechai, in Legem, f. 9, c. 3, Nachman, in Legem, f. 59, c. 3, Shepha Tal, f. 23, c. 3, in Stehelin, Rabbinical Literature, vol. 1, p. 185. Wrong p. no. Unable to trace.]

[420] [Book of Enoch, ch. 69:1-3.]

[421] [Luke 10:17-19. 'And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.
    And he said unto them, I beheld Satan as lightning fall from heaven.
    Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.']

[422] [Luke 10:18. 'And he said unto them, I beheld Satan as lightning fall from heaven.']

[423] ['Gospel of James,' ch. 23, in Cowper, The Apocryphal Gospels and other Documents Relating to the History of Christ, p. 24. 'And Herod sought after John, and sent his servants to Zacharias, saying. Where hast thou hidden thy son? And he answered and said to them, I am the minister of God, and I am busied with the temple of the Lord, I know not where my son is. And the servants went away and reported to Herod all these things, and Herod was angry and said. His son is going to be king of Israel. And he sent to him again, saying. Tell the truth; where is thy son? for thou knowest that thy blood is under my hand. And Zacharias said, I am a witness for God, if thou dost shed my blood; for the Lord will receive my spirit, for thou sbeddest innocent blood in the porch of the Lord's temple. And about daybreak Zacharins was slain; and the children of Israel knew not that he was slain.'
See also M. R. James, The Apocryphal New Testament, p. 38, and Ante-Nicene Fathers, vol. 8, p. 366.]

[424] [Wilson, Vishnu Purana, bk. 5, ch. 3. See note 102 above.]

[425] [Ibid, bk. 5, ch. 6. 'On one occasion, whilst Madhusúdana was asleep underneath the waggon, he cried for the breast, and kicking up his feet he overturned the vehicle, and all the pots and pans were upset and broken. The cowherds and their wives, hearing the noise, came exclaiming, "Ah! ah!" and there they found the child sleeping on his back. "Who could have upset the waggon?" said the cowherds. "This child," replied some boys, who witnessed the circumstance; "we saw him," said they, "crying, and kicking the waggon with his feet, and so it was overturned: no one else had any thing to do with it." The cowherds were exceedingly astonished at this account; and Nanda, not knowing what to think, took up the boy; whilst Yaśodá offered worship to the broken pieces of pots and to the waggon, with curds, flowers, fruit, and unbruised grain.
    The initiatory rites requisite for the two boys were performed by Garga, who was sent to Gokula by Vasudeva for that purpose: he celebrated them without the knowledge of the cowherds; and the wise sage, eminent amongst the wise, named the elder of them Ráma, and the other Krishńa. In a short time they began to crawl about the ground, supporting themselves on their hands and knees, and creeping every where, often amidst ashes and filth. Neither Rohińí nor Yaśodá was able to prevent them from getting into the cowpens, or amongst the calves, where they amused themselves by pulling their tails. As they disregarded the prohibitions of Yaśodá, and rambled about together constantly, she became angry, and taking up a stick, followed them, and threatened the dark-complexioned Krishńa with a whipping. Fastening a cord round his waist, she tied him to the wooden mortar, and being in a great passion, she said to him, "Now, you naughty boy, get away from hence if you can." She then went about her domestic affairs. As soon as she had departed, the lotus-eyed Krishńa, endeavouring to extricate himself, pulled the mortar after him to the space between two Arjuna trees that grew near together: having dragged the mortar between these trees, it became wedged awry there, and as Krishńa pulled it through, it pulled down the trunks of the trees. Hearing the crackling noise, the people of Vraja came to see what was the matter, and there they beheld the two large trees, with shattered stems and broken branches, prostrate on the ground, with the child fixed between them, with a rope round his belly, laughing, and shewing his white little teeth, just budded. It is hence that Krishńa is called Dámodara, from the binding of the rope (dáma) round his belly (udara). The elders of the cowherds, with Nanda at their head, looked upon these circumstances with alarm, considering them as of evil omen. "We cannot remain in this place," said they; "let us go to some other part of the forest; for here many evil signs threaten us with destruction; the death of Pútaná, the upsetting of the waggon, and the fall of the trees without their being blown down by the wind. Let us depart hence without delay, and go to Vrindávana, where terrestrial prodigies may no more disturb us."
    Having thus resolved, the inhabitants of Vraja communicated their intention to their families, and desired them to move without delay. Accordingly they set off with their waggons and their cattle, driving before them their bulls and cows and calves; the fragments of their household stores they threw away, and in an instant Vraja was overspread with flights of crows. Vrindávana was chosen by Krishńa, whom acts do not affect, for the sake of providing for the nourishment of the kine; for there in the hottest season the new grass springs up as verdantly as in the rains. Having repaired, then, from Vraja to Vrindávana, the inhabitants of the former drew up their waggons in the form of a crescent.
    As the two boys, Ráma and Dámodara, grew up, they were ever together in the same place, and engaged in the same boyish sports. They made themselves crests of the peacocks' plumes, and garlands of forest flowers, and musical instruments of leaves and reeds, or played upon the pipes used by the cowherds: their hair was trimmed like the wings of the crow, and they resembled two young princes, portions of the deity of war: they were robust, and they roamed about, always laughing and playing, sometimes with each other, sometimes with other boys; driving along with the young cowherds the calves to pasture. Thus the two guardians of the world were keepers of cattle, until they had attained seven years of age, in the cow-pens of Vrindavan.
    Then came on the season of the rains, when the atmosphere laboured with accumulated clouds, and the quarters of the horizon were blended into one by the driving showers. The waters of the rivers rose, and overflowed their banks, and spread beyond all bounds, like the minds of the weak and wicked transported beyond restraint by sudden prosperity. The pure radiance of the moon was obscured by heavy vapours, as the lessons of holy writ are darkened by the arrogant scoffs of fools (and unbelievers). The bow of Indra held its place in the heavens all unstrung, like a worthless man elevated by an injudicious prince to honour. The white line of storks appeared upon the back of the cloud, in such contrast as the bright conduct of a man of respectability opposes to the behaviour of a scoundrel. The ever-fitful lightning, in its new alliance with the sky, was like the friendship of a profligate for a man of worth. Overgrown by the spreading grain, the paths were indistinctly traced, like the speech of the ignorant, that conveys no positive meaning.
    At this time Krishńa and Ráma, accompanied by the cow-boys, traversed the forests, that echoed with the hum of bees and the peacock's cry. Sometimes they sang in chorus, or danced together; sometimes they sought shelter from the cold beneath the trees; sometimes they decorated themselves with flowery garlands, sometimes with peacocks' feathers; sometimes they stained themselves of various hues with the minerals of the mountain; sometimes weary they reposed on beds of leaves, and sometimes imitated in mirth the muttering of the thundercloud; sometimes they excited their juvenile associates to sing, and sometimes they mimicked the cry of the peacock with their pipes. In this manner participating in various feelings and emotions, and affectionately attached to each other, they wandered, sporting and happy, through the wood. At eveningtide came Krishńa and Balaráma, like two cow-boys, along with the cows and the cowherds. At eveningtide the two immortals, having come to the cow-pens, joined heartily in whatever sports amused the sons of the herdsmen.']

[426] [Ibid.]

[427] [John 19:26-27. 'When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!
    Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.']

[428] [Rit. ch. 115. 'I knew that eye, the hair of the man is on it, says the sun at the words of the king to him who was before him. Let him stand unchanged for a month.' Birch's tr. Cf. Renouf's.]

[429] [John 21:21-23. 'Peter seeing him saith to Jesus, Lord, and what shall this man do?
    Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me.
    Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?']

[430] [Augustine, On the Gospel of John, tr. 124, ch. 21. 'But let any one who so listeth still refuse his assent, and declare that what John asserts is true enough, that the Lord said not that that disciple dieth not, and yet that this is the meaning of such words as He is here recorded to have used; and further assert that the Apostle John is still living, and maintain that he is sleeping rather than lying dead in his tomb at Ephesus. Let him employ as an argument the current report that there the earth is in sensible commotion, and presents a kind of heaving appearance, and assert whether it be stedfastly or obstinately that this is occasioned by his breathing. For we cannot fail to have some who so believe, if there is no want of those also who affirm that Moses is alive; because it is written that his sepulchre could not be found, and that he appeared with the Lord on the mountain along with Elias, of whom we read that he did not die, but was translated. As if Moses body could not have been hid somewhere in such a way as that its position should altogether escape discovery by men, and be raised up therefrom by divine power at the time when Elias and he were seen with Christ; just as at the time of Christ's passion many bodies of the saints arose, and after His resurrection appeared, according to Scripture, to many in the holy city. But still, as I began to say, if some deny the death of Moses, whom Scripture itself, in the very passage where we read that his sepulchre could nowhere be found, explicitly declares to have died; how much more may occasion be taken from these words where the Lord says, "Thus do I wish him to stay till I come," to believe that John is sleeping, but still alive, beneath the ground? Of whom we have also the tradition (which is found in certain apocryphal scriptures), that he was present, in good health, when he ordered a sepulchre to be made for him ; and that, when it was dug and prepared with all possible care, he laid himself down there as in a bed, and became immediately defunct: yet as those think who so understand these words of the Lord, not really defunct, but only lying like one in such a condition; and, while accounted dead, was actually buried when asleep, and that he will so remain till the coming of Christ, making known meanwhile the fact of his life by the bubbling up of the dust, which is believed to be forced by the breath of the sleeper to ascend from the depths to the surface of the grave. I think it quite superfluous to contend with such an opinion. For those may see for themselves who know the locality whether the ground there does or suffers what is said regarding it, because, in truth, we too have heard of it from those who are not altogether unreliable witnesses.' Works, vol. 11, 548-9.]

[431] [Fabrici, Codex Apocryphus Novi Testimenti. vol. 2, p. 590.]

[432] [Source.]

[432a] [Rit. ch. 44.]

[433] [Unable to trace.]

[434] [Birch, 'Inscription of Darius at El-Khargeh,' RP, 8, 135. See p. 141.]

[435] [Rit. ch. 153. 'Anup addresses the Osiris, he is building his house on earth, it is founded in Annu [Heliopolis], it is girdled by Karu.' Birch's tr. Cf. Renouf's.]

[436] [Rit. ch. 52. 'The Osiris eats under the sycamore of Athor, the ruler [of the heaven]. I have made my time of rest there. I have dug [or arranged] the fields in Tattu, I have planted in Annu [Heliopolis].' Birch's tr. Cf. Renouf's.]

[437] [Rit. ch. 153. 'The Sycamore Lady of the food of Osiris, says: I have come, I have brought thee food. The reply is, oh Sycamore of Nuhar, refresher of the dweller in the West, placing thy arms to his arms, place him away from the heat, giving refreshing waters to the Osiris under the boughs, give the North wind to the Meek-hearted in his place for ever!' Birch's tr. Cf. Renouf's.]

[438] [Rit. ch. 17. 'Millions of arms touch me, pure Spirits approach me, evildoers and all enemies avoid me, the arms of the Reckoners come after me. I place the two dear sisters. I have made those belonging to Kar and Annu [Heliopolis].' Birch's tr. Cf. Renouf's.]

[439] [Rit. ch. 115. 'His arm does not rest from making his transformations by it [into her], the Lady with the long hair, which is in An [Heliopolis], chasing those who belong to the race of this country.' Birch's tr. Cf. Renouf's.]

[440] [Horrack, 'Lamentations of Isis and Nephthys,' RP, 2, 117. See p. 124.]

[441] [Source.]

[442] [Rit. ch. 17. 'The plumes on his head are Isis and Nephthys, walking to place themselves behind him, when they are mourners [birds], then they are placed on his head; or the plumes are the great asps before his father Tum, or his eyes are the plumes on his head.' Birch's tr. Cf. Renouf's.]

[443] [Rit. ch. 149. Cf. Renouf's.]

[444] [Rit. ch. 149. 'The Gods, they approach him, they touch him, for he is like one of them; he lets [them] know what he has done in [the beginning of] this secret book of truth. There is not known any such anywhere or ever; no men have spoken it, no eye has perceived it, no ear has heard it, not any other face has looked in it to learn it.' Birch's tr. As above note.]

[445] [Rit. ch. 149. 'Give ye food and drink to the Osiris, feed him. Give ye things to him; the Osiris he pursues ye; he ewes ye at your side. Give ye food and drink to the Spirit of the Osiris. He is a Spirit in Hades.' Birch's tr. As above.]

[446] [Luke 8:3. 'And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance.']

[447] [Loher, Cyprus, Historical and Descriptive, p. 109. 'Here, indeed, the figures are altogether of an antique character, nevertheless every one of the five has so completely the characters of a Christian Madonna, that the observer involuntarily thinks them counterfeits. The conversion of the Aphrodite into the "Aphroditissa" occurred during the earliest days of Christianity, when the sensual culture of Tenus gave place to the pure worship of the Virgin Mother. The Jews, meanwhile, long groaning under the weight of Roman taxation in Cyprus, as in Palestine, and overwhelmed with rage and despair, conspired together, and collecting into a formidable army slew, as it is stated, 250,000 men, a number which indicates how densely populated the island must have been.']

[448] [Beausobre, Histoire Critique de Manichée, vol. 1, p. 418. 'Venez, Saint Nom du Christ, qui étes au dessus de tout autre Nom. Venez, Puissance Supreme, Misericorde Parfaite. Venez, Me're de Misericorde, Vous Me're, qui revelez les mysteres cachez. Venez, Me're des Sept Maisons, afin que nous puissons parbvenir au repos, qui est dans la Huitieme.']

[449] [Challoner, Golden Manual, also Garden of the Soul. Unable to trace.]

[450] [Mark 15:40. 'There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome.'
See also Eusebius, Historiæ Ecclesiasticæ, bk. 2, ch. 1. 'First then, in the place of Judas the traitor, Matthias was chosen by lot, who, as was shown above, was also one of the disciples of the Lord. There were appointed also, with prayer and the imposition of hands, by the apostles, approved men, unto the office of deacons, for the public service; these were those seven of whom Stephen was one. He was the first, also, after our Lord, who at the time of ordination, as if ordained to this very purpose, was stoned to death by the murderers of the Lord And thus he first received the crown answering to his name, of the victorious martyrs of Christ. Then also James, called the brother of our Lord, because he is also called the son of Joseph.
    For Joseph was esteemed the father of Christ, because the Virgin being betrothed to him, "she was found with child by the Holy Ghost before they came together," as the narrative of the holy gospels shews. This James, therefore, whom the ancients, on account of the excellence of his virtue, surnamed the Just, was the first that received the episcopate of the church at Jerusalem. But Clement, in the sixth book of his Institutions, represents it thus: "Peter, and James, and John, after the ascension of our Saviour, though they had been preferred by our Lord, did not contend for the honour, but chose James the Just as bishop of Jerusalem." And the same author, in the seventh book of the same work, writes also thus: "The Lord imparted the gift of knowledge to James the Just, to John and Peter after his resurrection, these delivered it to the rest of the apostles, and they to the seventy, of whom Barnabas was one. There were, however, two Jameses; one called the Just, who was thrown from a wing of the temple, and beaten to death with a fuller's club, and another, who was beheaded. Paul also makes mention of the Just in his epistles. "But other of the apostles," says he, "saw I none, save James the brother of our Lord." About this time also, the circumstances of our Saviours promise, in reference to the king of the Osrhoenians, took place. For Thomas, under a divine impulse, sent Thaddeus as herald and evangelist, to proclaim the doctrine of Christ, as we have shown from the public documents found there.
    When he came to these places, he both healed Agbarus by the word of Christ, and astonished all there with the extraordinary miracles he performed. After having sufficiently disposed them by his works, and led them to adore the power of Christ, he made them disciples of the Saviour's doctrine. And even to this day, the whole city of Edessa is devoted to the name of Christ; exhibiting no common evidence of the beneficence of our Saviour likewise to them. And let this suffice, as taken from the accounts given in ancient documents. But let us pass again to the Holy Scriptures. As the first and greatest persecution arose among the Jews after the martyrdom of Stephen, against the church of Jerusalem, and all the disciples except the twelve were scattered throughout Judea and Samaria; some, as the Holy Scriptures say, coming as far as Phoenice, and Cyprus, and Antioch, they were not yet in a situation to venture to impart the faith to the nations, and there fore only announced it to the Jews. During this time, Paul also was yet laying waste the church, entering the houses of the believers, dragging away men and women, and delivering them over to prison? Philip, also, one of those who had been ordained to the office of deacons, being among those scattered abroad, went down to Samaria. Filled with divine power, he first proclaimed the divine word to the inhabitants of that place. But so greatly did the divine grace co-operate with him, that even Simon Magus, with a great number of other men, were attracted by his discourses. But Simon had become so celebrated at that time, and had such influence with those that were deceived by his impostures, that they considered him the great power of God. This same Simon, also, astonished at the extraordinary miracles performed by Philip through the power of God, artfully assumed, and even pretended faith in Christ, so far as to be baptized; and what is surprising, the same thing is done even to this day, by those who adopt his most foul heresy. These, after the manner of their founder, insinuating themselves into the church, like a pestilential and leprous disease, infected those with the greatest corruption, into whom they were able to infuse their secret, irremediable, and destructive poison. Many of these, indeed, have already been expelled, when they were caught in their wickedness; as Simon himself, when detected by Peter, suffered his deserved punishment. For as the annunciation of the Saviour s gospel was daily advancing, by a certain divine providence, a prince of the queen of the Ethiopians, as it is a custom that still prevails there to be governed by a female, was brought thither, and was the first of the Gentiles that received of the mysteries of the divine word from Philip. The apostle, led by a vision, thus instructed him; and he, becoming the first fruits of believers throughout the world, is said to have been the first, on returning to his country, that proclaimed the knowledge of God and the salutary abode of our Saviour among men. So that, in fact, the prophecy obtained its fulfilment through him: "Ethiopia stretcheth forth her hands unto God." After this, Paul, that chosen vessel, not of men, nor through men, but by the revelation of Jesus Christ himself, and God the Father, who raised him from the dead, is appointed an apostle, being honoured with the call by a vision and voice of revelation from heaven." Cruse's tr., New York, 1850, pp. 48-51.]

[451] [John 19:25. 'Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene.']

[452] [Candy?]

[453] [Epiphanius, Adversus Heresies, ch. 99.]

[454] [Rit. ch. 17. 'These same are behind the constellation of the Thigh [Ursa major] of the Northern heaven. The Givers of blows for sins, the Followers of Heptskhes, are crocodiles in the water. Heptskhes is the Eye of the Sun or Fire, the Followers of Osiris burning the wicked souls of his enemies. For if there is evil I guard his Eye from the Lords of the Age, whilst he proceeds from the belly of his mother. These Seven Spirits are Amset, Hapi, Tuautmutf, and Kabhsenuf, Maaentefef, Karbukef, Harkhent S'Khem. Anup places them for the protection of the coffin of Osiris, behind the wash-house of Osiris; or, these Seven Spirits are Het-het, Ket-ket.' Birch's tr. Cf. Renouf's.]

[455] [Rit. ch. 99. 'Planks in its body.—Tell us our names.
Answer.—Amset, Hapi, Tuautmutf, Kabhsenuf, Hak, Tiemua, Mantefef, Arnafgesf, is your name.' Birch's tr. Cf. Renouf's.]

[456] [Rit. ch. 104. 'I have sat where the great ministers are. I have come out of the place of the ark. During the passage, Horus, son of Isis, has brought me. I carried by the guidance of the Sun supplies to the places where the Great Gods are supplied with kuphi. Rubi (or Babi) brings it them[?].' Another version: 'I have sat where the Great Gods are. I have come along out of the place of the ark, and passed through. I have been brought to see the Great Gods in the Hades. I am justified before them. 1 am pure.' (Pap. 9,900 Brit. Mus.) Birch's tr. Cf. Renouf's.]

[457] [Matt. 4:19. 'And he saith unto them, Follow me, and I will make you fishers of men.']

[458] [John 21:2. 'There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples.']

[459] [John 21:1-3. 'After these things Jesus showed himself again to the disciples at the sea of Tiberias; and on this wise showed he himself.
    There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples.
    Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing.']

[460] [John 21:7. 'Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea.']

[461] [Rit. ch. 162. 'The Second Gate is of the North wind. It is Osiris. The Sun lives, the Tortoise [Evil one] dies. Kebhsnauf wets his limbs in the streams for them to guard Osiris.' Birch's tr. Cf. Renouf's.]

[462] [Matt. 16:16. 'And Simon Peter answered and said, Thou art the Christ, the Son of the living God.'
Luke 9:20. 'He said unto them, But whom say ye that I am? Peter answering said, The Christ of God.']

[463] [Le Nain de Tillemont, Mémoires pour servir à l'histoire ecclesiastique des six premiers siecles, vol. 2. 5.]

[464] [John 21:15-17. 'So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.
    He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep.
    He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me?  And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.']

[465] [Matt.16:18. 'And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it']

[466] [Bancroft, The Native Races of the Pacific States of North America, vol. 3, pp. 252-9. 'Quetzalcoatl is further reported by Mendieta to have assisted in drawing up and arranging the Mexican Calendar, a sacred book of thirteen tables, in which the religious rites and ceremonies proper to each day were set forth, in connection with the appropriate signs. It is said that the gods, having created mankind, bethought themselves that it would be well if the people they had made had some writings by which they might direct themselves. Now there were, in a certain cave at Cuernavaca, two personages of the number of the gods, and they were man and wife, he Oxomoco, and she Cipactonal; and they were consulting together. It appeared good to the old woman that her descendant Quetzalcoatl should be consulted. The Cholulan god thought the thing of the calendar to be good and reasonable; so the three set to work. To the old woman was respect fully allotted the privilege of choosing and writing the first sign; she painted a kind of water-serpent called cipactli, and called the sign Ce Cipactli, that is, a serpent. Oxomoco in his turn wrote two canes and then Quetzalcoatl wrote three houses; and so they went on till the whole thirteen signs of each table were written out in their order.
    Let us now take up again the narrative of Sahagun, at the point where Quetzalcoatl, after drinking the potion prepared by Tezcatlipoca, prepares to set off upon his journey. Quetzalcoatl, very heavy in heart for all the misfortunes that this rival god was bringing upon the Toltecs, burned his beautiful houses of silver and of shell, and ordered other precious things to be buried in the mountains and ravines. He turned the cocoa-nut trees into a kind of trees that are called mizquitl; he commanded all the birds of rich plumage, the quetzal tototl, and the xiuhtotl, and the tlauquechol, to fly away and go into Andhuac, a hundred leagues distant. Then he himself set out upon his road from Tulla; he travelled on till he came to a place called Quauhtitlan, where was a great tree, high and very thick. Here the exile rested, and he asked his servants for a mirror, and looked at his own face. What thoughts soever were working in his heart, he only said, I am already old. Then he named that place Vevequauhtitlan, and he took up stones and stoned the great tree; and all the stones he threw sank into it, and were for a long time to be seen sticking there, from the ground even up to the topmost branches. Continuing his journey, having flute-players playing before him, he came to a place on the road where he was weary, and sat down on a stone to rest. And looking toward Tulla, he wept bitterly. His tears marked and ate into the stone on which he sat, and the print of his hands, and of his back parts, was also found therein when he resumed his journey. He called that place Temacpalco. After that he reached a very great and wide river, and he commanded a stone bridge to be thrown across it; on that bridge he crossed the river, and he named the place Tepanoaya. Going on upon his way, Quetzalcoatl came to another place, where certain sorcerers met and tried to stop him, saying, Whither goest thou? why dost thou leave thy city? to whose care wilt thou commend it? who will do penance? Quetzalcoatl replied to the said sorcerers, Ye can in no wise hinder my going, for I must go. They asked him further, Whither goest thou? He said, To Tlapalla, They continued, But to what end goest thou? He said, I am called, and the sun calls me. So the sorcerers said, Go, then, but leave behind all the mechanical arts, the melting of silver, the working of precious stones and of masonry, the painting, feather-working, and other crafts. And of all these the sorcerers despoiled Quetzalcoatl. As for him, he cast into a fountain all the rich jewels that he had with him; and that fountain was called Cohcaapa, and it is so named to this day.
    Quetzalcoatl continued his journey; and there came another sorcerer to meet him, saying, Whither goest thou? Quetzalcoatl said, To Tlapalla. The wizard said, Very well; but drink this wine that I have. The traveller answered, No: I cannot drink it; I cannot so much as taste it. Thou must drink, said the grim magician, were it but a drop; for to none of the living can I give it; it intoxicates all, so drink. Then Quetzalcoatl took the wine and drank it through a cane. Drinking, he made himself drunk; he slept upon the road; he began to snore; and when he awoke, he looked on one side and on the other, and tore his hair with his hands. And that place was called Cochtoca.
    Quetzalcoatl going on upon his way and passing between the sierra of the volcano and the snowy sierra, all his servants, being hump-backed and dwarfs, died of cold in the pass between the said mountains. And Quetzalcoatl bewailed their death bitterly, and sang with weeping and sighing. Then he saw the other snowy sierra, which is called Poyauhtecatl and is near Tecamachalco; and so he passed by all the cities and places, leaving many signs, it is said, in all the mountains and roads. It is said further that he had a way of crossing the sierras whereby he amused and rested himself at the same time: when he came to the top of a mountain he used to sit down, and so seated, let himself slide down the mountain-side to the bottom. In one place he built a court for ball-play, all of squared stone, and here he used to play the game called tlachtli.
    Through the midst of this court he drew a line called the telcotl; and where that line was made the mountain is now opened with a deep gash. In another place he cast a dart at a great tree called a pochutl, piercing it through with the dart in such wise that the tree looked like a cross; for the dart he threw was itself a tree of the same kind. Some say that Quetzalcoatl built certain subterranean houses, called micllancalco; and further, that he set up and balanced a great stone, so that one could move it with one's little finger, yet a multitude could not displace it. Many other notable things remain that Quetzalcoatl did among many peoples; he it was that named all the places and woods and mountains. Travelling ever onward, he came at last to the sea-shore, and there commanded a raft to be made of the snakes called coatlapechtli. Having seated himself on this raft as in a canoe, he put out to sea, and no man knows how he got to Tlapallan.
    Torquemada gives a long and valuable account of Quetzalcoatl, gathered from many sources, which cannot be overlooked. It runs much as follows: The name Quetzalcoatl means Snake-plumage, or Snake that has plumage and the kind of snake referred to in this name is found in the province of Xicalanco, which is on the frontier of the kingdom of Yucatan as one goes thence to Tabasco. This god Quetzalcoatl was very celebrated among the people of the city of Cholula, and held in that place for the greatest of all.
    He was, according to credible histories, high-priest in the city of Tulla. From that place he went to Cholula, and not, as Bishop Bartolome de las Casas says in his Apologia, to Yucatan; though he went to Yucatan afterward, as we shall see. It is said of Quetzalcoatl that he was a white man, large-bodied, broad-browed, great-eyed, with long black hair, and a beard heavy and rounded. He was a great artificer, and very ingenious. He taught many mechanical arts, especially the art of working the precious stones called chalchiuites, which are a kind of green stone highly valued, and the art of casting silver and gold. The people, seeing him so inventive, held him in great estimation, and reverenced him as king in that city; and so it came about that though in temporal things the ruler of Tulla was a lord named Huemac, yet in all spiritual and ecclesiastical matters Quetzalcoatl was supreme, and as it were chief pontiff.
    It is feigned by those that seek to make much of their god that he had certain palaces made of green stone like emeralds, others made of silver, others of shells, red and white, others of all kinds of wood, others of turquoise, and others of precious feathers. He is said to have been very rich, and in need of nothing. His vassals were very obedient to him, and very light of foot; they were called tlanquacemilhuique. When they wished to publish any command of Quetzalcoatl, they sent a crier up upon a high mountain called Tzatzitepec, where with a loud voice he proclaimed the order; and the voice of this crier was heard for a hundred leagues distance, and farther, even to the coasts of the sea: all this is affirmed for true. The fruits of the earth and the trees flourished there in an extraordinary degree, and sweet-singing birds were abundant. The great pontiff inaugurated a system of penance, pricking his legs, and drawing blood, and staining therewith maguey thorns. He washed also at midnight in a fountain called Xiuhpacoya. From all this, it is said, the idolatrous priests of Mexico adopted their similar custom.
    While Quetzalcoatl was enjoying this good fortune with pomp and majesty, we are told that a great magician called Titlacahua (Tezcatlipoca), another of the gods, arrived at Tulla. He took the form of an old man, and went in to see Quetzalcoatl, saying to him, My lord, inasmuch as I know thine intent, and how much thou desirest to set out for certain distant lands; also, because I know from thy servants that thou art unwell, I have brought thee a certain beverage, by drinking which thou shalt attain thine end. Thou shalt so make thy way to the country thou desirest, having perfect health to make the journey; neither shalt thou remember at all the fatigues and toils of life, nor how thou art mortal. Seeing all his projects thus discovered by the pretended old man, Quetzalcoatl questioned him, Where have I to go? Tezcatlipoca answered, That it was already determined with the supreme gods that he had to go to Tlapalla, and that the thing was inevitable, because there was another old man waiting for him at his destination. As Quetzalcoatl heard this, he said that it was true, and that he desired it much; and he took the vessel and drank the liquor it contained. Quetzalcoatl was thus easily persuaded to what Tezcatlipoca desired, because he wished to make himself immortal and to enjoy perpetual life. Having swallowed the draught, he became beside himself, and out of his mind, weeping sadly and bitterly. He determined to go to Tlapalla. He destroyed or buried all his plate and other property, and set out. First he arrived at the place Quauhtitlan, where the great tree was, and where he, borrowing a mirror from his servants, found himself "already old." The name of this place was changed by him to Huehuequauhtitlan, that is to say, "near the old tree, or the tree of the old man;" and the trunk of the tree was filled with stones that he cast at it. After that he journeyed on, his people playing flutes and other instruments, till he came to a mountain near the city of Tlalnepantla, two leagues from the city of Mexico, where he sat down on a stone and put his hands on it, leaving marks embedded therein that may be seen to this day. The truth of this thing is strongly corroborated by the inhabitants of that district; I myself have questioned them upon the subject, and it has been certified to me. Further more, we have it written down accurately by many worthy authors; and the name of the locality is now Temacpalco, that is to say, in the palm of the hand. Journeying on to the coast and to the kingdom of Tlapalla, Quetzalcoatl was met by the three sorcerers, Tezcatlipoca and other two with him, who had already brought so much destruction upon Tulla. These tried to stop or hinder him in his journey, questioning him, Whither goest thou? He answered, To Tlapalla. To whom, they inquired, hast thou given the charge of thy kingdom of Tulla, and who will do penance there? But he said that that was no longer any affair of his, and that he must pursue his road. And being further questioned as to the object of his journey, he said that he was called by the lord of the land to which he was going, who was the sun. The three wizards, seeing then the determination of Quetzalcoatl, made no further attempt to dissuade him from his purpose, but contented themselves with taking from him all his instruments and his mechanical arts, so that though he departed, those things should not be wanting to the state. It was here that Quetzalcoatl threw into a fountain all the rich jewels that he carried with him; for which thing the fountain was called from that time Cozcaapan, that is to say, the water of the strings or chains of jewels. The same place is now called Coaapan, that is to say, in the snake- water and very properly, because the word Quetzalcoatl means feathered snake. In this way he journeyed on, suffering various molestations from those sorcerers, his enemies, till he arrived at Cholula, where he was received (as we in another part say), and afterward adored as god. Having lived twenty years in that city, lie was expelled by Tezcatlipoca. He set out for the kingdom of Tlapalla, accompanied by four virtuous disciples of noble birth, and in Goatzacoalco, a province distant from Cholula toward the sea a hundred and fifty leagues, he embarked for his destination. Parting with his disciples, he told them that there should surely come to them in after times, by way of the sea where the sun rises, certain white men with white beards like him, and that these would be his brothers and would rule that land.
    After that the four disciples returned to Cholula, and told all that their master and god had prophesied when departing. Then the Cholulans divided their province into four principalities, and gave the government to those four, and some four of their descend ants always ruled in like manner over these tetrarchies till the Spaniard came; being, however, subordinate to a central power.']

[467] [Pierret, Le Pantheon Égyptien, p. 98. 'Sur quelques sarcophages on les voit présentant, Hapi, le céour, Khebhsennouf, la momie, Amset le double de l'homme (Ka) et Tiaumautef l'Ãme (Ba).'
Cooper, Archaic Dictionary. As Massey cannot be bothered to cite a page number, I presume he is here referring to the canopic jars. Cooper says, p. 153: 'These vases made of alabastar, calcareous stone, porcelain, terracotta, and even wood, were destined to hold the soft parts or viscera of the body, embalmed separately and deposited in them. They were four in number, and were made in shape of the four genii of the Kameter or Hades, to whom were assigned the four cardinal points of the compass. The body of the vase was that of the genius, and the head mortised into it was the cover. The names and order of these genii were Amset, human-headed, the first genius, and the body of his vase held the stomach and large intestines. Hapi, the second, cynocephalus ape, held the small intestines; Tuautmutf, the third, jackal-headed, held the lungs and heart; and Kabhsenuf, the fourth, the liver and gall bladder. They were separately embalmed, were made into oval packets and placed in the vases. These vases were either plain, with the name of the genius which they represent, or with a particular formula, ending with the name of the deceased. The formulae were speeches respectively made by Isis, Nephthys, Neith, and Selk on behalf of the deceased. The vases were placed in boxes with partitions, then set on sledges and drawn to the sepulchre with the other funereal apparatus. In the vignettes of the Ritual, chapter LXXXIX, and in the paintings of the coffins, they are represented placed under the bier on which the mummy is laid. They are found in the tombs in different positions, sometimes at the  comers or angles of the coffins, in niches in the walls of the sepulchral chamber, or in the boxes with partitions in which they were taken to the sepulchre. Only the richer persons had these special receptacles, the viscera being often made into separate packets disposed close to the mummy, and covered with the bandages. Many fine examples of these vases in arronite or oriental alabaster and calcareous stone are exhibited on the upper shelves of the walls of the North and South Egyptian Galleries of the British Museum. (Birch.)']

[468] [Apostolical Constitutions, bk. 8, ch. 35. 'I James, the brother of Christ according to the flesh, but His servant as the only begotten God, and one appointed bishop of Jerusalem by the Lord Himself, and the apostles, do ordain thus: When it is evening, thou, O bishop, shalt assemble the church; and after the repetition of the psalm at the lighting up the lights, the deacon shall bid prayers for the catechumens, the energumens, the illuminated, and the penitents, as we have formerly said. But after the dismission of these, the deacon shall say: So many as are of the faithful, let us pray to the Lord. And after the bidding prayer, which is formerly set down, he shall say: ....' ANCL, 17, 248.
Footnote: 'The words from "I James" to "ordain thus" are omitted in the V. MSS., and the following words are given instead in the two V. MSS.: "James, the brother of the Lord, has been killed with stones (the other ms. reads, 'with sticks') by the Jews in Jerusalem on account of the doctrines of Christ." Ch. xxxv.-xli. are omitted in the Oxford MS., and in Syriac and Coptic.']

[469] [De Viris Illustribus, ch. 2. 'James, who is called the brother of the Lord, surnamed the Just, the son of Joseph by another wife, as some think, but, as appears to me, the son of Mary sister of the mother of our Lord of whom John makes mention in his book, after our Lord's passion at once ordained by the apostles bishop of Jerusalem, wrote a single epistle, which is reckoned among the seven Catholic Epistles and even this is claimed by some to have been published by some one else under his name, and gradually, as time went on, to have gained authority. Hegesippus who lived near the apostolic age, in the fifth book of his Commentaries, writing of James. says "After the apostles, James the brother of the Lord surnamed the Just was made head of the Church at Jerusalem. Many indeed are called James. This one was holy from his mother's womb. He drank neither wine nor strong drink, ate no flesh, never shaved or anointed himself with ointment or bathed. He alone halt the privilege of entering the Holy of Holies, since indeed he did not use woolen vestments but linen and went alone into the temple and prayed in behalf of the people, insomuch that his knees were reputed to have acquired the hardness of camels' knees." He says also many other things, too numerous to mention. Josephus also in the 20th book of his Antiquities, and Clement in the 7th of his Outlines mention that on the death of Fetus who reigned over Judea, Albinus was sent by Nero as his successor. Before he had reached his province, Ananias the high priest, the youthful son of Ananus of the priestly class taking advantage of the state of anarchy, assembled a council and publicly tried to force James to deny that Christ is the son of God. When he refused Ananius ordered him to be stoned. Cast down from a pinnacle of the temple, his legs broken, but still half alive, raising his hands to heaven he said, "Lord forgive them for they know not what they do." Then struck on the head by the club of a fuller such a club as fullers are accustomed to wring out garments with-he died. This same Josephus records the tradition that this James was of so great sanctity and reputation among the people that the downfall of Jerusalem was believed to be on account of his death. He it is of whom the apostle Paul writes to the Galatians that "No one else of the apostles did I see except James the brother of the Lord," and shortly after the event the Acts of the apostles bear witness to the matter. The Gospel also which is called the Gospel according to the Hebrews, and which I have recently translated into Greek and Latin and which also Origen often makes use of, after the account of the resurrection of the Saviour says, "but the Lord, after he had given his grave clothes to the servant of the priest, appeared to James (for James had. sworn that he would not eat bread from that hour in which he drank the cup of the Lord until he should see him rising again from among those that sleep)" and again, a little later, it says "'Bring a table and bread,' said the Lord." And immediately it is added, "He brought bread and blessed and brake and gave to James the Just and said to him, `my brother eat thy bread, for the son of man is risen from among those that sleep.'" And so he ruled the church of Jerusalem thirty years, that is until the seventh year of Nero, and was buried near the temple from which he had been cast down. His tombstone with its inscription was well known until the siege of Titus and the end of Hadrian's reign. Some of our writers think he was buried in Mount Olivet, but they are mistaken.' Nicene & Post-Nicene Fathers, 2nd ser., vol. 3, p. 362.
Abdias, History of the Apostles.]

[470] [Rit. ch. 69. 'Osiris the revealer of good is Asb my brother; Asb, he is Osiris brother of Isis. The supporter is the son of Isis, who with his mother Isis keeps off his opponents, doing all things hateful and evil against him. He is Osiris, the eldest of the five Gods begotten of Seb.' Birch's tr. Cf. Renouf's.]

[471] [Matt. 4:18-19. 'And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.
    And he saith unto them, Follow me, and I will make you fishers of men.']

[472] [Matt. 4:21. 'And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.']

[473] [Gill. Myths and Songs from the South Pacific, p. 100. 'Vatea prepared an enormous net which he entrusted to six fishermen, the first of their order. But the subjects of his brother Tinirau were too crafty to be easily caught Day after day the finny tribes were hunted in vain. At length the aid of Raka, the god of winds, was invoked to make the surface of the ocean rough, and thus to hide the great net of Vatea from the sight of the fish below. Their younger brother, Raka, willingly lent his aid, and the net was completely filled; but it was not in the power of the six fishermen to hold the net. Tane, son of the great Vatea, came to the rescue, and resolutely held on to the captive fishes. Eight days and nights the finny prisoners raced through the wide ocean, carrying the net with them. At last they became exhausted, and Tane exultingly dragged the rich spoil to the feet of his father. Vatea turned out the fish one by one, pronouncing for the first time the various names by which each kind has since been known; and thus, also, originating the useful art of counting. At last, utterly wearied with reckoning, he gave up the remainder as being in truth innumerable. The exhausted inhabitants of the ocean lay in heaps on the reef and sandy beach until the rising tide carried them out again to their proper element, none the worse for this first experiment in fishing.']

[474] [Against Celsus, bk. 6, ch. 34. 'And in all their writings [is mention made] of the tree of life, and a resurrection of the flesh by means of the 'tree,' because, I imagine, their teacher was nailed to a cross, and was a carpenter by trade; so that if he had chanced to have been cast from a precipice, or thrust into a pit, or suffocated by hanging, or had been a leather-cutter, or stone-cutter, or worker in iron, there would have been [invented] a precipice of life beyond the heavens, or a pit of resurrection, or a cord of immortality, or a blessed stone, or an iron of love, or a sacred leather!' ANCL, 23, 373.
Ibid., bk. 6, ch. 36. 'Celsus, moreover, has often mocked at the subject of a resurrection,—a doctrine which he did not comprehend; and on the present occasion, not satisfied with what he has formerly said, he adds, "And there is said to be a resurrection of the flesh by means of the tree;" not understanding, I think, the symbolical expression, that "through the tree came death, and through the tree comes life," because death was in Adam, and life in Christ. He next scoffs at the "tree," assailing it on two grounds, and saying, "For this reason is the tree introduced, either because our teacher was nailed to a cross, or because he was a carpenter by trade;" not observing that the tree of life is mentioned in the Mosaic writings, and being blind also to this, that in none of the Gospels current in the churches is Jesus Himself ever described as being a carpenter.' ANCL, 23, 376.]

[475] [Dialogue with Trypho, ch. 88. '''And you may see among us both women and men, received with gifts from the Spirit of God. It was not therefore because He had need of power that it was foretold that these powers which are enumerated by Isaiah should come upon Him, but because for the future they should not exist. Take as a proof that which 1 told you was done by the Arabian Magi; who, immediately on the birth of the Child, came and worshipped Him. For as soon as He was born, He had His power: and growing up in the usual manner of all other men, making use of the things that were proper for Him, He allotted its own to each stage of His growth, taking as nourishment all kinds of food, and waiting thirty years, more or less, until John went before Him as the herald of His coming, and was His forerunner in the way of Baptism, as I have already shewn. And then when Jesus came to the river Jordan where John was baptizing, when he had gone down into the water, fire was kindled in the Jordan; and when He came up from it, the Apostles of this same Person, our Christ, have recorded that the Holy Ghost alighted on Him as a dove. And we know that it was not from having need of baptism, or of the Spirit that came upon Him in the form of a dove, that He came  to the river. And in like manner. He did not condescend to be born and to be crucified, as if He had need so to be, but He did it for the race of men, who from Adam had become subject to death and the deceit of the serpent, each of them having by his own fault committed sin. For God, willing that both angels and men, who were endued with freedom of choice and power, should do whatever He had enabled them to do, so created them, that if they chose such things as are agreeable to Him, He would preserve them incorrupt and free from punishment, but if they did evil He would correct each as He pleased. Nor did His entering Jerusalem sitting upon an ass, which I have proved to have been foretold, endue Him with power to be the Christ, but it afforded proof to men that He was the Christ, in like manner as proof needed to be given in the time of John, that they might discern who was the Christ. For as John sat by the Jordan and preached the baptism of repentance, wearing only a girdle of skins and a garment of camel's hair, and eating nothing but locusts and wild honey, men supposed him to be the Christ; but he himself declared to them, I am not the Christ, hut the voice of one crying; for  there shall come after me He who is mightier than I, whose shoes I am not worthy to hear. And when Jesus came to the Jordan, being thought to be the son of Joseph the carpenter, and having no comeliness, as the Scripture foretold, but being considered as a carpenter, (for he was used to follow the employment of a carpenter when among men, making ploughs and yokes, by which he taught us both the tokens of righteousness, and activity of life,) the Holy Ghost then, on man's account as I have said, descended on Him in the form of a dove, and a voice at the same time came from Heaven, which had been also spoken by David, who, as in His person, said what should be spoken to Him by the Father, Thou art My beloved Son, this day have I begotten Thee; saying, that His generation should then take place among men from the time of their arriving at the knowledge of Him."' Works now Extant of Justin Martyr, p. 184-5.]

[476] [Λογίων κυριακων έξηγήσει. Exposition of the Oracles of the Lord(?)—see some extant fragments here.
'Fragments of Papias,' in ANCL, 1, 441-48. 'The writings of Papias in common circulation are five in number, and these are called an Exposition of the Oracles of the Lord. Irenaeus makes mention of these as the only works written by him, in the following words: "Now testimony is borne to these things in writing by Papias, an ancient man, who was a hearer of John, and a friend of Polycarp, in the fourth of his books; for five books were composed by him." Thus wrote Irenaeus. Moreover, Papias himself, in the introduction to his books, makes it manifest that he was not himself a hearer and eye-witness of the holy apostles; but he tells us that he received the truths of our religion from those who were acquainted with them [the apostles] in the following words:] But I shall not be unwilling to put down, along with my interpretations, whatsoever instructions I received with care at any time from the elders, and stored up with care in my memory, assuring you at the same time of their truth. For I did not, like the multitude, take pleasure in those who spoke much, but in those who taught the truth; nor in those who related strange commandments, but in those who rehearsed the commandments given by the Lord to faith, and proceeding from truth itself. If, then, any one who had attended on the elders came, I asked minutely after their sayings,—what Andrew or Peter said, or what was said by Philip, or by Thomas, or by James, or by John, or by Matthew, or by any other of the Lord's disciples: which things Aristion and the presbyter John, the disciples of the Lord, say. For I imagined that what was to be got from books was not so profitable to me as what came from the living and abiding voice.
    [The early Christians] called those who 'practised a godly guilelessness,' children, [as is stated by Papias in the first book of the Lord's Expositions, and by Clemens Alexandrinus in his Paedagogue.']
    III. Judas walked about in this world a sad example of impiety; for his body having swollen to such an extent that he could not pass where a chariot could pass easily, he was crushed by the chariot, so that his bowels gushed out.
    IV. [As the elders who saw John the disciple of the Lord remembered that they had heard from him how the Lord taught in regard to those times, and said]: "The days will come in which vines shall grow, having each ten thousand branches, and in each branch ten thousand twigs, and in each true twig ten thousand shoots, and in every one of the shoots ten thousand clusters, and on every one of the clusters ten thousand grapes, and every grape when pressed will give five-and-twenty metretes of wine. And when any one of the saints shall lay hold of a cluster, another shall cry out, 'I am a better cluster, take me; bless the Lord through me.' In like manner, [He said] that a grain of wheat would produce ten thousand ears, and that every ear would have ten thousand grains, and every grain would yield ten pounds of clear, pure, fine flour; and that apples, and seeds, and grass would produce in similar proportions; and that all animals, feeding then only on the productions of the earth, would become peaceable and harmonious, and be in perfect subjection to man." [Testimony is borne to these things in writing by Papias, an ancient man, who was a hearer of John and a friend of Polycarp, in the fourth of his books; for five books were composed by him. And he added, saying, " Now these things are credible to believers. And Judas the traitor," says he, "not believing, and asking, 'How shall such growths be accomplished by the Lord?' the Lord said, 'They shall see who shall come to them.' These, then, are the times mentioned by the prophet Isaiah: 'And the wolf shall lie down with the lamb,' etc."]
    As the presbyters say, then, those who are deemed worthy of an abode in heaven shall go there, others shall enjoy the delights of Paradise, and others shall possess the splendour of the city for everywhere the Saviour will be seen, according as they shall be worthy who see Him. But that there is this distinction between the habitation of those who produce an hundred-fold, and that of those who produce sixty-fold, and that of those who produce thirty-fold; for the first will be taken up into the heavens, the second class will dwell in Paradise, and the last will inhabit the city; and that on this account the Lord said, "In my Father's house are many mansions:" for all things belong to God, who supplies all with a suitable dwelling-place, even as His word says, that a share is given to all by the Father, according as each one is or shall be worthy. And this is the couch in which they shall recline who feast, being invited to the wedding. The presbyters, the disciples of the apostles, say that this is the gradation and arrangement of those who are saved, and that they advance through steps of this nature; and that, moreover, they ascend through the Spirit to the Son, and through the Son to the Father; and that in due time the Son will yield up His work to the Father, even as it is said by the apostle, "For He must reign till He hath put all enemies under His feet. The last enemy that shall be destroyed is death." For in the times of the kingdom the just man who is on the earth shall forget to die. "But when He saith all things are put under Him, it is manifest that He is excepted which did put all things under Him. And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him, that God may be all in all."
    [Papias, who is now mentioned by us, affirms that he received the sayings of the apostles from those who accompanied them, and he moreover asserts that he heard in person Aristion and the presbyter John. Accordingly he mentions them frequently by name, and in his writings gives their traditions. Our notice of these circumstances may not be without its use. It may also be worth while to add to the statements of Papias already given, other passages of his in which he relates some miraculous deeds, stating that he acquired the knowledge of them from tradition. The residence of the Apostle Philip with his daughters in Hierapolis has been mentioned above. We must now point out how Papias, who lived at the same time, relates that he had received a wonderful narrative from the daughters of Philip. For he relates that a dead man was raised to life in his day." He also mentions another miracle relating to Justus, surnamed Barsabas, how he swallowed a deadly poison, and received no harm, on account of the grace of the Lord. The same person, moreover, has set down other things as coming to him from unwritten tradition, amongst these some strange parables and instructions of the Saviour, and some other things of a more fabulous nature. Amongst these he says that there will be a millennium after the resurrection from the dead, when the personal reign of Christ will be established on this earth. He moreover hands down, in his own writing, other narratives given by the previously mentioned Aristion of the Lord's sayings, and the traditions of the presbyter John. For information on these points, we can merely refer our readers to the books themselves; but now, to the extracts already made, we shall add, as being a matter of primary importance, a tradition regarding Mark who wrote the Gospel, which he [Papias] has given in the following words]: And the presbyter said this. Mark having become the interpreter of Peter, wrote down accurately whatsoever he remembered. It was not, however, in exact order that he related the sayings or deeds of Christ. For he neither heard the Lord nor accompanied Him. But afterwards, as I said, he accompanied Peter, who accommodated his instructions to the necessities [of his hearers], but with no intention of giving a regular narrative of the Lord's sayings. Wherefore Mark made no mistake in thus writing some things as he remembered them. For of one thing he took especial care, not to omit anything he had heard, and not to put anything fictitious into the statements. [This is what is related by Papias regarding Mark; but with regard to Matthew he has made the following statements] : Matthew put together the oracles [of the Lord] in the Hebrew language, and each one interpreted them as best he could. [The same person uses proofs from the First Epistle of John, and from the Epistle of Peter in like manner. And he also gives another story of a woman who was accused of many sins before the Lord, which is to be found in the Gospel according to the Hebrews.]
    VII. Papias thus speaks, word for word: To some of them [angels] He gave dominion over the arrangement of the world and He commissioned them to exercise their dominion well. And he says, immediately after this: but it happened.
    VIII. With regard to the inspiration of the book (Revelation), we deem it superfluous to add another word; for the blessed Gregory Theologus and Cyril, and even men of still older date, Papias, Irenaeus, Methodius, and Hippolytus, bore entirely satisfactory testimony to it.
    Taking occasion from Papias of Hierapolis, the illustrious, a disciple of the apostle who leaned on the bosom of Christ, and Clemens, and Pantaenus the priest of [the church] of the Alexandrians, and the wise Ammonius, the ancient and first expositors, who agreed with each other, who understood the work of the six days as referring to Christ and the whole church.
    (1.) Mary the mother of the Lord; (2.) Mary the wife of Cleophas or Alpheus, who was the mother of James the bishop and apostle, and of Simon and Thaddeus, and of one Joseph; (3.) Mary Salome, wife of Zebedee, mother of John the evangelist and James; (4.) Mary Magdalene. These four are found in the Gospel. James and Judas and Joseph were sons of an aunt (2) of the Lord's. James also and John were sons of another aunt (3) of the Lord's. Mary (2), mother of James the less and Joseph, wife of Alpheus, was the sister of Mary the mother of the Lord, whom John names of Cleophas, either from her father or from the family of the clan, or for some other reason. Mary Salome (3) is called Salome either from her husband or her village. Some affirm that she is the same as Mary of Cleophas, because she had two husbands.' Fragments are taken from Irenaeus, Eusebius, (Hist. Eccl. iii. 39), and elsewhere.
Irenaeus, Against Heresies, bk. 5, 33:4. 'And these things are borne witness to in writing by Papias, the hearer of John, and a companion of Polycarp, in his fourth book; for there were five books compiled by him. And he says in addition, "Now these things are credible to believers." And he says that, "when the traitor Judas did not give credit to them, and put the question, 'How then can things about to bring forth so abundantly be wrought by the Lord?' the Lord declared, "They who shall come to these [times] shall see.'" When prophesying of these times, therefore, Esaias says: "The wolf also shall feed with the lamb, and the leopard shall take his rest with the kid; the calf also, and the bull, and the lion shall eat together; and a little boy shall lead them. The ox and the bear shall feed together, and their young ones shall agree together; and the lion shall eat straw as well as the ox. And the infant boy shall thrust his hand into the asp's den, into the nest also of the adder's brood; and they shall do no harm, nor have power to hurt anything in my holy mountain." And again he says, in recapitulation, "Wolves and lambs shall then browse together, and the lion shall eat straw like the ox, and the serpent earth as if it were bread; and they shall neither hurt nor annoy anything in my holy mountain, saith the Lord." I am quite aware that some persons endeavour to refer these words to the case of savage men, both of different nations and various habits, who come to believe, and when they have believed, act in harmony with the righteous. But although this is [true] now with regard to some men coming from various nations to the harmony of the faith, nevertheless in the resurrection of the just [the words shall also apply] to those animals mentioned. For God is rich in all things. And it is right that when the creation is restored, all the animals should obey and be in subjection to man, and revert to the food originally given by God (for they had been originally subjected in obedience to Adam), that is, the productions of the earth. But some other occasion, and not the present, is [to be sought] for showing that the lion shall [then] feed on straw. And this indicates the large size and rich quality of the fruits. For if that animal, the lion, feeds upon straw [at that period], of what a quality must the wheat itself be whose straw shall serve as suitable food for lions?' ANCL, 9, 146.]

[477] [Church History, bk. 3, 39. 'The writings of Papias.
There are said to be five books of Papias, which bear the title "Interpretation of our Lord's Declarations." Irenaeus also, makes mention of these as the only works written by him, in the following terms: "These things are attested by Papias, who was John's hearer and the associate of Polycarp, an ancient writer, who mentions them in the fourth book of his works. For he has written a work in five books." So far Irenaeus. But Papias himself, in the preface to his discourses, by no means asserts that he was a hearer and an eye-witness of the holy apostles, but informs us that he received the doctrines of faith from their intimate friends, which he states in the following words: "But I shall not regret to subjoin to my interpretations, also for your benefit, whatsoever I have at any time accurately ascertained and treasured up in my memory, as I have received it from the elders, and have recorded it in order to give additional confirmation to the truth, by my testimony. For I have never, like many, delighted to hear those that tell many things, but those that teach the truth, neither those that record foreign precepts, but those that are given from the Lord, to our faith, and that came from the truth itself. But if I met with any one who had been a follower of the elders any where, I made it a point to inquire what were the declarations of the elders. What was said by Andrew, Peter or Philip. What by Thomas, James, John, Matthew, or any other of the disciples of our Lord. What was said by Aristion, and the presbyter John, disciples of the Lord; for I do not think that I derived so much benefit from books as from the living voice of those that are still surviving." Where it is also proper to observe the name of John is twice mentioned. The former of which he mentions with Peter and James and Matthew, and the other apostles; evidently meaning the evangelist. But in a separate point of his discourse he ranks the other John, with the rest not included in the number of apostles, placing Aristion before him. He distinguishes him plainly by the name of presbyter. So that it is here proved that the statement of those is true, who assert there were two of the same name in Asia, that there. were also two tombs in Ephesus, and both are called John's even to this day; which it is particularly necessary to observe. For it is probable that the second, if it be not allowed that it was the first, saw the revelation ascribed to John. And the same Papias, of whom we now speak, professes to have received the declarations of the apostles from those that were in company with them, and says also that he was a hearer of Aristion and the presbyter John. For as he has often mentioned them by name, he also gives their statements in his own works. These matters, I trust, have not been uselessly adduced. But it may be important also to subjoin other declarations to these passages from Papias, in which he gives certain wonderful accounts, together with other matters that he seems to have received by tradition. That the apostle Philip continued at Hierapolis, with his daughters, has been already stated above. But we must now show how Papias, coming to them, received a wonderful account from the daughters of Philip, For he writes that in his time there was one raised from the dead. Another wonderful event happened respecting Justus, surnamed Barsabas, who, though he drank a deadly poison, experienced nothing injurious through the grace of the Lord. This same Justus is mentioned in the book of Acts, after the resurrection, as the one over whom, together with Matthew, the holy apostles prayed, in order to fill up their number, by casting lots, to supply the place of Judas the traitor. The passage is as follows; "And they placed two, Joseph, called Barsabas, who was surnamed Justus and Matthias. And having prayed, they said." The same historian also gives other accounts, which he says he adds as received by him from unwritten tradition, likewise certain strange parables of our Lord, and of his doctrine and some other matters rather too fabulous. In these he says there would be a certain millennium after the resurrection, and that there would be a corporeal reign of Christ on this very earth; which things he appears to have imagined, as if they were authorized by the apostolic narrations, not understanding correctly those matters which they propounded mystically in their representations. For he was very limited in his comprehension, as is evident from his discourses; yet he was the cause why most of the ecclesiastical writers, urging the antiquity of the man, were carried away by a similar opinion; as, for instance, Irenaeus, or any other that adopted such sentiments. He has also inserted in his work other accounts given by the abovementioned Aristion, respecting our Lord, as also the traditions of the Presbyter John, to which referring those that are desirous of learning them, we shall now subjoin to the extracts from him. already given, a tradition which he sets forth concerning Mark, who wrote the gospel in the following words: " And John the Presbyter also said this, Mark being the interpreter of Peter whatsoever he recorded he wrote with great accuracy but not however, in the order in which it was spoken or done by our Lord, for he neither heard nor followed our Lord, but as before said, he was in company with Peter, who gave him such instruction as was necessary, but not to give a history of our Lord s discourses: wherefore Mark has not erred in any thing, by writing some things as he has recorded them; for he was carefully attentive to one thing, not to pass by any thing that he heard, or to state any thing falsely in these accounts." Such is the account of Papias, respecting Mark. Of Matthew he has stated as follows: "Matthew composed his history in the Hebrew dialect, and every one translated it as he was able." The same author (Papias) made use of testimonies from the first epistle of John, and likewise from that of Peter.
    He also gives another history of a woman, who had been accused of many sins before the Lord, which is also contained in the gospel according to the Hebrews. And this may be noted as a necessary addition to what we have before stated.' Cruse's tr. New York, 1850, 125-7.]

[478] [Source.]

[479] [Trans.]

[480] [Church History. See note 477 above.]

[481] [Eccl'us 28:2. 'Forgive your neighbour his wrongdoing; then, when you pray, your sins will be forgiven.' NEB version.]

[482] [Eccl'us 29:11. 'Store up for yourself the treasure which the Most High has command and it will benefit you more than gold.' NEB version.]

[483] [Matt. 6:14. 'For if ye forgive men their trespasses, your heavenly Father will also forgive you.']

[484] [Matt. 6:19. 'Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal.']

[485] [Eccl'us 1:25. 'In wisdom's store are wise proverbs, but godliness is detestable to a sinner.' NEB version.]

[486] [Version from A Critical Examination of Gospel History, p. 109. Hayes?
Cf. Basnage, Histoire des Juifs, p. 374.]

[487] [Pseudo-Clement, Recognitions, bk. 2:33. 'Then Peter: ''Do not rashly take exception, O Simon, against the things which you do not understand. In the first place, I shall answer your assertion, that I set forth the words of my Master, and from them resolve matters about which there is still doubt. Our Lord, when He sent us apostles to preach, enjoined us to teach all nations the things which were committed to us. We cannot therefore speak those things as they were spoken by Himself. For our commission is not to speak, but to teach those things, and from them to show how every one of them rests upon truth. Nor, again, are we permitted to speak anything of our own. For we are sent; and of necessity he who is sent delivers the message as he has been ordered, and sets forth the will of the sender. For if I should speak anything different from what He who sent me enjoined me, I should be a false apostle, not saying what I am commanded to say, but what seems good to myself. Whoever does this, evidently wishes to show himself to be better than he is by whom he is sent, and without doubt is a traitor. If, on the contrary, he keeps by the things that he is commanded, and brings forward most clear assertions of them, it will appear that he is accomplishing the work of an apostle; and it is by striving to fulfil this that I displease you. Blame me not, therefore, because I bring forward the words of Him who sent me. But if there is aught in them that is not fairly spoken, you have liberty to confute me; but this can in no wise be done, for He is a prophet, and cannot be contrary to Himself. But if you do not think that He is a prophet, let this be first inquired into."' ANCL, 3, 214.]

[488] [Matt. 7:28. 'And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine.']

[489] [Matt. 13:53. 'And it came to pass, that when Jesus had finished these parables, he departed thence.']

[490] [Matt. 19:1. 'And it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judaea beyond Jordan.']

[491] [Matt. 26:1. 'And it came to pass, when Jesus had finished all these sayings, he said unto his disciples.']

[492] [John 8:51. 'Verily, verily, I say unto you, If a man keep my saying, he shall never see death.']

[493] [Rit. ch. 7. 'I am the one who knows.' Birch's tr. Cf. Renouf's.]

[494] [Rit. ch. 18. 'This chapter being said, a person comes forth pure from [as] the day after he has been laid out, making all the transmigrations to place his heart. Should this chapter have been attended to by him, he precedes from the earth; he comes forth from all flame; no evil thing approaches him in pure clothes for millions of ages.' Birch's tr. Cf. Renouf's.]

[495] [Matt. 10:30. 'But the very hairs of your head are all numbered.']

[496] [Rit. ch. 19. 'Before the Great Chiefs of the great festival of sacrifice in Tattu or in Abydos, the night of weighing words, or of weighing a hair.' Birch's tr. Cf. Renouf's.]

[497] [Rit. ch. 125. 'He has given food to [my] the hungry, drink to [my] the thirsty, clothes to [my] the naked [ness], he has made a boat for me to go by.' Birch's tr. Cf. Renouf's.]

[498] [Matt. 25:35. 'For I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in.']

[499] [Rit. ch. 18. Cf. Renouf's.
Renouf, HL, p. 185. 'In the next chapter, which is another recension of the eighteenth, and is entitled the "Crown of Triumph," the deceased is declared triumphant for ever and ever, and all the gods in heaven and earth repeat this "in presence of Osiris, presiding in Amenti, Unnefer, the son of Nut, on the day that he triumphed over Set and his associates, before the great gods of Heliopolis on the night of the battle in which the rebels were overthrown, before the great gods of Abydos on the night wherein Osiris triumphed over his opponents, before the great gods of the western horizon on the day of the festival of 'Come thou to me.''']

[500] [Rev. 21:27. 'And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life.']

[501] [Chabas, BA, Juin 1855, 44.
Sharpe, Egyptian Inscriptions, pls. 9-12, fol. 1837.
Wilkinson, Manners and Customs of the Ancient Egyptians. The Second Series, vol. 3, pl. 88.]

[502] [Rit. ch. 18. 'The catching the scorners; and the strangling of the conspirators of Set there, is perceiving the wickedness they do.' Birch's tr. Cf. Renouf's.]

[503] [Rit. ch. 1. 'I am with Horus the day of clothing Tesh-tesh [the Nile], to open the door to wash the heart of the meek one, keeping secret the secret places in Rusta. I am with Horus supporting the right shoulder of Osiris in Skhem. I come and go from the Realms of Fire [the Phlegethon]. I expel the wicked [or the opposers] from Skhem. I am with Horus the day of the Festival of Osiris Onnophris, justified, making the sacrifice of the Sun the day of the Festival of the 6th and 10th in Annu [Heliopolis]. I am the priest in Tattu, the spondist of Abydos, growing tall among the tall. I am the priest in Abydos, the day of calling the world. I see the hidden places of the Rusta. I am the maker of the Festivals of the Spirit Lord of Tattu. I am the blessed (?) of his keeping. I am the great workman who made the Ark of Socharis on the stocks. I am the receiver of the Festival of ploughing the Earth [khebsta] in the land of Suten-Khen [Bubastis].' Birch's tr. Cf. Renouf's.]

[504] [Matt. 3:1-3. 'In those days came John the Baptist, preaching in the wilderness of Judaea,
    And saying, Repent ye: for the kingdom of heaven is at hand.
    For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.']

[505] [Birch, 'Sepulchral Inscription of Ameni,' RP, 6, 1. See p. 3.]

[506] [See note above.]

[507] [Rit. ch. 64. 'If this chapter be known, he has been justified upon earth in Hades, he does all the living do [or all the Lord of the Living]. It is the composition of a Great God. This chapter was found at Sesennu [Hermopolis], on brick of burnt [?] clay, painted with lapis lazuli, under the feet of that God: it was found in the days of King Ramenkar [Menkheres], the justified. The royal son Hartetaf gave it him when he went round to make a visitation of Egypt. He was coming with it at the request of the king when prayed. He brought it in the king's sledge, when he saw what was upon it. The mystery is great. Neither drink nor eat ... wash often; do not go near women, nor eat flesh or fish. Then make a scarabaeus of carved stone, washed with gold, placed in the heart of a person. Having made a phylactery dipped in oil, say over it magically: "My heart to my mother, my heart in all my shapes, whether the Gods stop me in perverseness, or oppose me before the keeper of the balance. Thou art the being in my belly, Chnum, keeping my limbs well. Thou comest forth to the proper place. We return it to thee, carping at the name of millions [making] men to stand, or at its time, in a good place. Listening joyfully at the judgment of words against any one, Saying what is greatly untrue is my name; where is the Great God [the Lord of the West]? Thy judgment is made, thou art [justified, or as I am]." Birch's tr. Cf. Renouf's.]

[508] [Stromata, bk. 1:9. 'Some, who think themselves naturally gifted, do not wish to touch either philosophy or logic; nay more, they do not wish to learn natural science. They demand bare faith alone, as if they wished, without bestowing any care on the vine, straightway to gather clusters from the first. Now the Lord is figuratively described as the vine, from which, with pains and the art of husbandry, according to the word, the fruit is to be lathered.
    We must lop, dig, bind, and perform the other operations. The pruning-knife, I should think, and the pick-axe, and the other agricultural implements, are necessary for the culture of the vine, so that it may produce eatable fruit. And as in husbandry, so also in medicine: he has learned to purpose, who has practised the various lessons, so as to be able to cultivate and to heal. So also here, I call him truly learned who brings everything to bear on the truth; so that, from geometry, and music, and grammar, and philosophy itself, culling what is useful, he guards the faith against assault. Now, as was said, the athlete is despised who is not furnished for the contest. For instance, too, we praise the experienced helmsman who "has seen the cities of many men," and the physician who has had large experience; thus also some describe the empiric. And he who brings everything to bear on a right life, procuring examples from the Greeks and barbarians, this man is an experienced searcher after truth, and in reality a man of much counsel, like the touch-stone (that is, the Lydian), which is believed to possess the power of distinguishing the spurious from the genuine gold. And our much-knowing gnostic can distinguish sophistry from philosophy, the art of decoration from gymnastics, cookery from physic, and rhetoric from dialectics, and the other sects which are according to the barbarian philosophy, from the truth itself. And how necessary is it for him who desires to be partaker of the power of God, to treat of intellectual subjects by philosophising! And how serviceable is it to distinguish expressions which are ambiguous, and which in the Testaments are used synonymously! For the Lord, at the time of His temptation, skilfully matched the devil by an ambiguous expression. And I do not yet, in this connection, see how in the world the inventor of philosophy and dialectics, as some suppose, is seduced through being deceived by the form of speech which consists in ambiguity. And if the prophets and apostles knew not the arts by which the exercises of philosophy are exhibited, yet the mind of the prophetic and instructive spirit, uttered secretly, because all have not an intelligent ear, demands skilful modes of teaching in order to clear exposition. For the prophets and disciples of the Spirit knew infallibly their mind. For they knew it by faith, in a way which others could not easily, as the Spirit has said. But it is not possible for those who have not learned to receive it thus. "Write," it is said, "the commandments doubly, in counsel and knowledge, that thou mayest answer the words of truth to them who send unto thee." What, then, is the knowledge of answering? or what that of asking? It is dialectics. What then? Is not speaking our business, and does not action proceed from the Word? For if we act not for the Word, we shall act against reason. But a rational work is accomplished through God. "And nothing," it is said, "was made without Him"—the Word of God.
    And did not the Lord make all things by the Word? Even the beasts work, driven by compelling fear. And do not those who are called orthodox apply themselves to good works, knowing not what they do?' ANCL, 4, 380-1.]

[509] [Homilie in Lucan, 1.]

[510] [Hippolytus, Adversus Heresies, bk. 7:20. 'Carpocrates affirms that the world and the things in it were made by angels, far inferior to the unbegotten Father; and that Jesus was generated of Joseph, and that, having been born similar to [other] men. He was more just than the rest [of the human race]. And [Carpocrates asserts] that the soul [of Jesus], inasmuch as it was made vigorous and undefiled, remembered the things seen by it in its converse with the unbegotten God. And [Carpocrates maintains] that on this account there was sent down upon [Jesus] by that [God] a power, in order that through it He might be enabled to escape the world-making [angels]. And [he says] that this power, having passed through all, and having obtained liberty in all, again ascended to God [Himself]. And [he alleges] that in the same condition with [the soul of Jesus are all the souls] that embrace similar objects of desire with the [power just alluded to]. And they assert that the soul of Jesus, [though,] according to law, it was disciplined in Jewish customs, [in reality] despised them. And [he says] that on this account [Jesus] received powers whereby He rendered null and void the passions incidental to men for their punishment. And [he argues], therefore, that the [soul], which, similarly with that soul of Christ, is able to despise the world-making Archons, receives in like manner power for the performance of similar acts. Wherefore, also, [according to Carpocrates, there are persons who] have attained unto such a degree of pride as to affirm some of themselves to be equal to Jesus Himself, whereas others among them to be even still more powerful. Bat [they also contend] that some enjoy an excellence above the disciples of that [Redeemer], for instance Peter and Paul, and the rest of the Apostles, and that these are in no respect inferior to Jesus. And [Carpocrates asserts] that the souls of these have originated from that supernal power, and that consequently they, as equally despising the world-making [angels], have been deemed worthy of the same power, and [of the privilege] to ascend to the same [place]. If, however, any one would despise earthly concerns more than did that [Saviour, Carpocrates says] that such a one would be able to become superior to [Jesus. The followers of this heretic] practise their magical arts and incantations, and spells and voluptuous feasts. And [they are in the habit of invoking the aid of] subordinate demons and dream-senders, and [of resorting to] the rest of the tricks [of sorcery], alleging that they possess power for now acquiring sway over the Archons and makers of this world, nay, even over all the works that are in it.
    [Now these heretics] have themselves been sent forth by Satan, for the purpose of slandering before the Gentiles the divine name of the Church. [And the devil's object is,] that men hearing, now after one fashion and now after another, the doctrines of those [heretics], and thinking that all of us are people of the same stamp, may turn away their ears from the preaching of the truth, or that they also, looking, [without abjuring,] upon all the tenets of those [heretics], may speak hurtfully of us. [The followers of Carpocrates] allege that the souls are transferred from body to body, so far as that they may fill up [the measure of] all their sins. When, however, not one [of these sins] is left, [the Carpocratians affirm that the soul] is then emancipated, and departs unto that God above of the world-making angels, and that in this way all souls will be saved. If, however, some [souls], during the presence of the soul in the body for one life, may by anticipation become involved in the full measure of transgressions, they, [according to these heretics,] no longer undergo metempsychosis. [Souls of this sort,] however, on paying off at once all trespasses, will, [the Carpocratians say,] be emancipated from dwelling any more in a body.
    Certain, likewise, of these [heretics] brand their own disciples in the posterior parts of the lobe of the right ear. And they make counterfeit images of Christ, alleging that these were in existence at the time [during which our Lord was on earth, and that they were fashioned] by Pilate.' ANCL, 6, 300-2.]

[511] [Ibid., bk. 7:19. 'The principal heresy of Marcion, and [the one of his] which is most free from admixture [with other heresies], is that which has its system formed out of the theory concerning the good and bad [God]. Now this, it has been manifested by us, belongs to Empedocles. But since at present, in our times, a certain follower of Marcion, [namely] Prepon, an Assyrian, has endeavoured to introduce something more novel, and has given an account of his heresy in a work inscribed to Bardesanes, an Armenian, neither of this will I be silent. In alleging that what is just constitutes a third principle, and that it is placed intermediate between what is good and bad, Prepon of course is not able to avoid [the imputation of inculcating] the opinion of Empedocles. For Empedocles asserts that the world is managed by wicked Discord, and that the other [world] which [is managed] by Friendship, is cognisable by intellect. And [he asserts] that these are the two different principles of good and evil, and that intermediate between these diverse principles is impartial reason, in accordance with which are united the things that have been separated by Discord, [and which,] in accordance with the influence of Friendship, are accommodated to unity. The impartial reason itself, that which is an auxiliary to Friendship, Empedocles denominates "Musa." And he himself likewise entreats her to assist him, and expresses himself somehow thus:
    "For if on fleeting mortals, deathless Muse,
    Thy care it be that thoughts our mind engross,
    Calliope, again befriend my present prayer,
    As I disclose a pure account of happy gods."
Marcion, adopting these sentiments, rejected altogether the generation of our Saviour. He considered it to be absurd that under the [category of a] creature fashioned by destructive Discord should have been the Locros that was an auxiliary to Friendship—that is, the Good Deity. [His doctrine,] however, was that, independent of birth, [the Logos] Himself descended from above in the fifteenth year of the reign of Tiberius Caesar, and that, as being intermediate between the good and bad Deity, He proceeded to give instruction in the synagogues. For if He is a Mediator, He has been, he says, liberated from the entire nature of the Evil Deity. Now, as he affirms, the Demiurge is evil, and his works. For this reason, he affirms, Jesus came down unbegotten, in order that He might be liberated from all [admixture of] evil. And He has, he says, been liberated from the nature of the Good One likewise, in order that He may be a Mediator, as Paul states, and as Himself acknowledges: "Why call ye me good? there is one good." These, then, are the opinions of Marcion, by means of which he made many his dupes, employing the conclusions of Empedocles. And he transferred the philosophy invented by that [ancient speculator] into his own system of thought, and [out of Empedocles] constructed his [own] impious heresy. But I consider that this has been sufficiently refuted by us, and that I have not omitted any opinion of those who purloin their opinions from the Greeks, and act despitefully towards the disciples of Christ, as if they had become teachers to them of these [tenets]. But since it seems that we have sufficiently explained the doctrines of this [heretic], let us see what Carpocrates says.' ANCL, 6, 298-99.]

[512] [Against Heresies, bk. 1, ch. 20:1. 'Besides the above [misrepresentations], they adduce an unspeakable number of apocryphal and spurious writings, which they themselves have forged, to bewilder the minds of foolish men, and of such as are ignorant of the Scriptures of truth. Among other things, they bring forward that false and wicked story which relates that our Lord, when He was a boy learning His letters, on the teacher saying to Him, as is usual, "Pronounce Alpha," replied [as He was bid], "Alpha." But when, again, the teacher bade Him say, "Beta," the Lord replied, "Do thou first tell me what Alpha is, and then I will tell thee what Beta is." This they expound as meaning that He alone knew the Unknown, which He revealed under its type Alpha.' ANCL, 5, 79.]

[513] [Ibid., bk. 3, ch. 11:9. 'These things being so, all who destroy the form of the gospel are vain, unlearned, and also audacious; those, [I mean,] who represent the aspects of the gospel as being either more in number than as aforesaid, or, on the other hand, fewer. The former class [do so], that they may seem to have discovered more than is of the truth; the latter, that they may set the dispensations of God aside. For Marcion, rejecting the entire gospel, yea rather, cutting himself off from the gospel, boasts that he has part in the [blessings of] the gospel. Others, again (the Montanists), that they may set at nought the gift of the Spirit, which in the latter times has been, by the good pleasure of the Father, poured out upon the human race, do not admit that as yet [of the evangelical dispensation] presented by John's Gospel, in which the Lord promised that He would send the Paraclete; but set aside at once both the gospel and the prophetic Spirit. Wretched men indeed! who wish to be pseudo-prophets, forsooth, but who set aside the gift of prophecy from the church; acting like those (the Encratitse) who, on account of such as come in hypocrisy, hold themselves aloof from the communion of the brethren. We must conclude, moreover, that these men (the Montanists) cannot admit the Apostle Paul either. For, in his Epistle to the Corinthians, he speaks expressly of prophetical gifts, and recognises men and women prophesying in the church. Sinning, therefore, in all these particulars, against the Spirit of God, they fall into the irremissible sin. But those who are from Valentinus, being, on the other hand, altogether reckless, while they put forth their own compositions, boast that they possess more Gospels than there really are. Indeed, they have arrived at such a pitch of audacity, as to entitle their comparatively recent writing "the Gospel of Truth," though it agrees in nothing with the Gospels of the Apostles, so that they have really no gospel which is not full of blasphemy. For if what they have published is the Gospel of truth, and yet is totally unlike those which have been handed down to us from the apostles, any who please may learn, as is shown from the Scriptures themselves, that that which has been handed down from the apostles can no longer be reckoned the Gospel of truth. But that these Gospels alone are true and reliable, and admit neither an increase nor diminution of the aforesaid number, I have proved by so many and such [arguments]. For, since God made all things in due proportion and adaptation, it was fit also that the outward aspect of the gospel should be well arranged and harmonized. The opinion of those men, therefore, who handed the gospel down to us, having been investigated, from their very fountainheads, let us proceed also to the remaining apostles, and inquire into their doctrine with regard to God; then, in due course we shall listen to the very words of the Lord.' ANCL, 5, 296.]

[514] [De Præscriptionibus adversus omnes hæreticos. ch. 49. Unable to trace. This text has only 45 chapters.]

[515] ['Suum praeter hoec nostra.'—Tertullian, ibid.]

[516] [Bunsen, Hippolytus and His Age, vol. 1, p. 35. Unable to trace, but see vol. 1, p. 104 of new ed.: 'The most positive and remarkable among them are the Ophites, or, in the equivalent Hebrew name, Naassines (from nakash, the serpent). This sect, whose origin is as ancient as the Pauline age, undoubtedly believed (as is proved by the extracts given from their writings by Hippolytus, even if they be of a later age and fashioned after Basilides and Valentinus) that in Jesus of Nazareth the Logos had be come incarnate. But they connected this belief so intimately with their own speculative theory as to the first moving cosmogonical principle of nature and history, which they called (in allusion to the old sacred symbol of the Jews) the Serpent, that they necessarily transformed Christianity into a vehicle for propagating their fantastical, pantheistic system. They were not, however, devoid of profound and extensive ideas. If the Logos, they said, be really the first principle, it must have been worshipped and glorified, as the manifestation of the Godhead and the means of approaching God, in the mysteries of all the great nations of antiquity, from the Babylonians and Assyrians down to the Greeks, as well as by the inspired Hellenic poets like Pindar. Starting from this idea, they adopted a half-cabalistic, half-gnostic misinterpretation and mystification of all mysteries and orgies, as well as of the simple language of Scripture, and particularly of the divinely childlike words of the prologue of St. John s Gospel. Not satisfied with the plain and eminently ethical and practical words of Christ, which they knew from the Palestinian Gospel, they interpolated them with mystical sayings, unknown to general tradition, though found at a very early date in provincial and sectarian forms of that Gospel, such as the "Gospel of the Egyptians," or the "Gospel of Thomas," quotations from which occur in Hippolytus and elsewhere. They possessed also sacred books of their own, partly didactic, and partly liturgical. The following passage in Hippolytus will convey an idea of their contents, and is directly suited to our present purpose. "The Naassines," he says (Cod. f. 27.), "honour the Father of all other things, their Logos, as Man and Son of Man."
    They worshipped what they called the Logos, as Hippolytus afterwards explicitly states (Cod. f. 32.): "This Man is man and woman, and is called by them, Adamas." This name, which means the Unconquerable, was probably selected by them in allusion to the Hebrew Adam, but is not derived from it.']

[517] [Against Heresies, bk. 3, 11:8. 'It is not possible that the Gospels can be either more or fewer in number than they are. For, since there are four zones of the world in which we live, and four principal winds, while the church is scattered throughout all the world, and the pillar and ground of the church is the gospel and the spirit of life; it is fitting that she should have four pillars, breathing out immortality on every side, and vivifying men afresh. From which fact, it is evident that the Word, the Artificer of all. He that sitteth upon the cherubim, and contains all things. He who was manifested to men, has given us the gospel under four aspects, but bound together by one Spirit. As also David says, when entreating His manifestation, "Thou that sittest between the cherubim, shine forth." For the cherubim, too, were four-faced, and their faces were images of the dispensation of the Son of God. For, [as the Scripture] says, "The first living creature was like a lion," symbolizing His effectual working, His leadership, and loyal power; the second [living creature] was like a calf, signifying [His] sacrificial and sacerdotal order; but "the third had, as it were, the face as of a man,"—an evident description of His advent as a human being; "the fourth was like a flying eagle," pointing out the gift of the Spirit hovering with His wings over the church. And therefore the Gospels are in accord with these things, among which Christ Jesus is seated. For that according to John relates His original, effectual, and glorious generation from the Father, thus declaring, "In the beginning was the Word, and the Word was with God, and the Word w^as God." Also, "all things were made by Him, and without Him was nothing made." For this reason, too, is that Gospel full of all confidence, for such is His person. But that according to Luke, taking up [His] priestly character, commenced with Zacharias the priest offering sacrifice to God. For now was made ready the fatted calf, about to be immolated for the finding again of the younger son. Matthew, again, relates His generation as a man, saying, "The book of the generation of Jesus Christ, the son of David, the son of Abraham;" and also, "The birth of Jesus Christ was on this wise." This, then, is the Gospel of His humanity; for which reason it is, too, that [the character of] a humble and meek man is kept up through the whole Gospel. Mark, on the other hand, commences with [a reference to] the prophetical spirit coming down from on high to men, saying, "The beginning of the gospel of Jesus Christ, as it is written in Esaias the prophet,"—pointing to the winged aspect of the Gospel; and on this account he made a compendious and cursory narrative, for such is the prophetical character. And the Word of God Himself used to converse with the ante-Mosaic patriarchs, in accordance with His divinity and glory; but for those under the law he instituted a sacerdotal and liturgical service. Afterwards, being made man for us. He sent the gift of the celestial Spirit over all the earth, protecting us with His wings. Such, then, as was the course followed by the Son of God, so was also the form of the living creatures; and such as was the form of the living creatures, so was also the character of the Gospel. For the living creatures are quadriform, and the Gospel is quadriform, as is also the course followed by the Lord. For this reason were four principal covenants given to the human race: one, prior to the deluge, under Adam; the second, that after the deluge, under Noah; the third, the giving of the law, under Moses; the fourth, that which renovates man, and sums up all things in itself by means of the gospel, raising and bearing men upon its wings into the heavenly kingdom.' ANCL, 5, 295.]

[518] [Birch, 'Egyptian Magical Text,' RP, 6, 113. See p. 122.]

[519] [John 14:2. 'In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.']

[520] [Birch, 'Magiacl Texts,' RP, 6, 113. See p. 118.]

[521] [Ibid.]

[522] [John 17:8. 'For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.']

[523] [Chabas, 'The Magic Papyrus,' RP, 10, 135. See p. 157-8.]

[524] [Matt. 5:22. 'But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.']

[525] [Matt. 5:22. 'But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.']

[526] [John 9:7. 'And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.']

[527] [Matt. 27:46. 'And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?']

[528] [Manners and Customs of the Ancient Egyptians, second series, vol. 1, p. 326 'The existence of Osiris on earth was, of course, a speculative theory,—an allegory, not altogether unlike the avatars of the Indian Vishnoo; and some may be disposed to think that the Egyptians, being aware of the promises of the real Saviour, had anticipated that event, recording it as though it had already happened, and introducing that mystery into their religious system.']

[529] [Cited by Didron, Christian Iconography. Unable to trace.]

[530] [Galton, a pioneering photographer, was the first to experiment with superimposition. He developed a technique for taking photos of faces of various people, then exposing the same photographic paper to different images. Thus, the result is an amorphous collection of images which shape into a whole, a gestalt type of photography in which various aspects of certain faces can be distinguished but none of them equal the whole.]

[531] [Source.]

[532] [Rit. ch. 109. 'The chapter of Knowing the Spirits of the East.' Cf. Renouf's.]

[533] [Matt. 27:52-53. 'And the graves were opened; and many bodies of the saints which slept arose,
    And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.']

[534] [King, The Gnostics and their Remains, pp. 103-28, 534. Unable to trace. Although King mentions one or two gems featuring eight-rayed stars, not one of them is reproduced in the plates. No mention is made on the pages cited, nor does p. 534 exist.]

[535] [Ibid., p. 104. 'APAANA . OAMAKA . CAAKANA . XAM,KIM (Syriac). Our Light I Let thy goodness grant unto us a full lap. Hence, apparently, the purpose of this talisman was to procure fecundity. AAONAl . AANTAAA. Lord! thon art the Lamb. The Sphinx, emblem of beauty, force, and lofty flights, bears on the reverse the words, ANAKAA . AKAAAGCOICOI.']

[536] [Ibid., p. 71. 'To this period belongs a beautiful sard in my collection, representing Serapis seated with his attributes, as Macrobius had seen him, whilst before him stands Isis holding in one hand the sistrum, in the other a wheat-sheaf, with the legend H KYPIA ICIC ANHÂ "Immaculate is our lady Isis," the very terms applied afterwards to that personage who succeeded to her form, titles, symbols, rites, and ceremonies, even with less variation than in the interchange above alluded to.']

[537] [Against Heresies, bk. 3, ch. 14:3. 'Now if any man set Luke aside, as one who did not know the truth, he will, [by so acting,] manifestly reject that gospel of which he claims to be a disciple. For through him we have become acquainted with very many and important parts of the gospel; for instance, the generation of John, the history of Zacharias, the coming of the angel to Mary, the exclamation of Elisabeth, the descent of the angels to the shepherds, the words spoken by them, the testimony of Anna and of Simeon with regard to Christ, and that at twelve years of age He was left behind at Jerusalem; also the baptism of John, the number of the Lord's years when He was baptized, and that this occurred in the fifteenth year of Tiberius Caesar. And in His office of teacher this is what He has said to the rich: "Woe unto you that are rich, for ye have received your consolation;" and, "Woe unto you that are full, for ye shall hunger; and ye who laugh now, for ye shall weep;" and, "Woe unto you when all men shall speak well of you: for so did your fathers to the false prophets." All things of the following kind we have known through Luke alone (and numerous actions of the Lord we have learned through him, which also all [the Evangelists] notice): the multitude of fishes which Peter's companions enclosed, when at the Lord's command they cast the nets the woman who had suffered for eighteen years, and was healed on the Sabbath-day the man who had the dropsy, whom the Lord made whole on the Sabbath, and how He did defend Himself for having performed an act of healing on that day; how He taught His disciples not to aspire to the uppermost rooms; how we should invite the poor and feeble, who cannot recompense us; the man who knocked during the night to obtain loaves, and did obtain them, because of the urgency of his importunity; how, when [our Lord] was sitting at meat with a Pharisee, a woman that was a sinner kissed His feet, and anointed them with ointment, with what the Lord said to Simon on her behalf concerning the two debtors; also about the parable of that rich man who stored up the goods which had accrued to him, to whom it was also said, "In this night they shall demand thy soul from thee; whose then shall those things be which thou hast prepared?" and similar to this, that of the rich man, who was clothed in purple and who fared sumptuously, and the indigent Lazarus; also the answer which He gave to His disciples when they said, "Increase our faith;" also His conversation with Zaccheus the publican; also about the Pharisee and the publican, who were praying in the temple at the same time; also the ten lepers, whom He cleansed in the way simultaneously; also how He ordered the lame and the blind to be gathered to the wedding from the lanes and streets; also the parable of the judge who feared not God, whom the widow's importunity led to avenge her cause; and about the fig-tree in the vine-yard which produced no fruit. There are also many other particulars to be found mentioned by Luke alone, which are made use of by both Marcion and Valentinus. And besides all these, [he records] what [Christ] said to His disciples in the way, after the resurrection, and how they recognised Him in the breaking of bread." ANCL, 5, 318-20.]

[538] [Hippolytus, Refutation of All Heresies, bk. 10:25. 'But certain others, introducing as it were some novel [tenet], appropriated [parts of their system] from all heresies, and procured a strange volume, which bore on the title-page the name of one Elchasai. These, in like manner, acknowledge that the principles of the universe were originated by the Deity. They do not, however, confess that there is but one Christ, but that there is one that is superior [to the rest], and that He is transfused into many bodies frequently, and was now in Jesus. And, in like manner, [these heretics maintain] that at one time [Christ] was begotten of God, and at another time became the Spirit, and at another time [was born] of a virgin, and at another time not so. And [they affirm] that likewise this Jesus afterwards was continually being transfused into bodies, and was manifested in many [different bodies] at [different] times. And they resort to incantations and baptisms in their confession of elements. And they occupy themselves with bustling activity in regard of astrological and mathematical science, and of the arts of sorcery. But [also] they allege themselves to have powers of prescience.' ANCL, 6, 389.]

[539] [Adversus Heresies.]

[540] [Since the discovery of the gnostic texts in Nag Hammadi, and the Dead Sea Scrolls in Qumran, a lot of light has been shed on the emergence of various christo-gnostic sects from the earliest period. The claims of the Church Fathers regarding these heretical sects and their secret gospels can now be confirmed through these discoveries. It also establishes a connective link between the real, historical and the mythic, gnostic Christ. For an all-round comprehensive introduction and collection of the many gnostic texts available, see Bentley Layton's The Gnostic Scriptures, and the more scholarly The Nag Hammadi Library in English, ed. James R. Robinson. Also consult F. M. Cross, The Ancient Library of Qumran.]

[541] [Refutation of All Heresies, bk. 6, ch. 50. 'These assertions, then, those who are of the school of Valentinus advance concerning both the creation and the universe, in each case propagating opinions still more empty. And they suppose this to constitute productiveness [in their system], if any one in like manner, making some greater discovery, will appear to work wonders. And finding, [as they insinuate,] each of the particulars of Scripture to accord with the aforesaid numbers, they [attempt to] criminate Moses and the prophets, alleging that these speak allegorically of the measures of the Æons. And inasmuch as these statements are trifling and unstable, it does not appear to me expedient to bring them before [the reader. This, however, is the less requisite,] as now the blessed presbyter Irenaeus has powerfully and elaborately refuted the opinions of these [heretics]. And to him we are indebted for a knowledge of their inventions, [and have thereby succeeded in] proving that these heretics, appropriating these opinions from the Pythagorean philosophy, and from over-spun theories of the astrologers, cast an imputation upon Christ, as though He had delivered these [doctrines]. But since I suppose that the worthless opinions of these men have been sufficiently explained, and that it has been clearly proved whose disciples are Marcus and Colarbasus, who were successors of the school of Valentinus, let us see what statement likewise Basilides advances.' ANCL, 6, 264.]

[542] [Much Ado About Nothing, act. 3, sc. 3, WATCHMAN: 'I know that Deformed; a’ has been a vile thief this seven year; a’ goes up and down like a gentleman: I remember his name.']

[543] [Source.]

[544] [Gnostic Heresies, p. 98. 'It is impossible to overlook in this representation a profane parody of the Christian doctrine of the Holy Trinity; and, offensive as are some of the details of the theory, it is at least valuable as testifying to the primitive existence of that article of the Catholic faith from which it is borrowed.']

[545] [All these early writers deny, if not ridicule, the burgeoning Christian movement which they saw as a threat to the Roman Empire, based on superstition and religious bigotry. Their denunciation and suspicions of this new sect would be well-founded.]

[546] [See the fragments on Porphyry Against the Christians.]

[547] [Pliny, Letter 97 of Book X, calls it 'a depraved, wicked, and outrageous superstition.']

[548] [Lives of the Caesars, p. 250. 'Punishment was inflicted on the Christians, a class of men given to a new and mischievous superstition.' I can find no reference by this writer to the Christians as a pestilence.]

[549] [Tacitus, Annals, XIII, 33, calls the Christian religion 'a foreign and deadly superstition.']

[550] [Origen, Against Celsus, bk. 6, ch. 42. 'After these matters, Celsus brings the following charges against us from another quarter: "Certain most impious errors," he says, "are committed by them, due to their extreme ignorance, in which they have wandered away from the meaning of the divine enigmas, creating an adversary to God, the devil, and naming him in the Hebrew tongue, Satan. Now, of a truth, such statements are altogether of mortal invention, and not even proper to be repeated, viz. that the mighty God, in His desire to confer good upon men, has yet one counterworking Him, and is helpless. The Son of God, it follows, is vanquished by the devil; and being punished by him, teaches us also to despise the punishments which he inflicts, telling us beforehand that Satan, after appearing to men as He Himself had done, will exhibit great and marvellous works, claiming for himself the glory of God, but that those who wish to keep him at a distance ought to pay no attention to these works of Satan, but to place their faith in Him alone. Such statements are manifestly the words of a deluder, planning and manoeuvring against those who are opposed to his views, and who rank themselves against them." In the next place, desiring to point out the "enigmas," our mistakes regarding which lead to the introduction of our views concerning Satan, he continues: "The ancients allude obscurely to a certain war among the gods, Heraclitus speaking thus of it: 'If one must say that there is a general war and discord, and that all things are done and administered in strife.' Pherecydes, again, who is much older than Heraclitus, relates a myth of one army drawn up in hostile array against another, and names Kronos as the leader of the one, and Ophioneus of the other, and recounts their challenges and struggles, and mentions that agreements were entered into between them, to the end that whichever party should fall into the Ocean should be held as vanquished, while those who had expelled and conquered them should have possession of heaven. The mysteries relating to the Titans and Giants also had some such [symbolical] meaning, as well as the Egyptian mysteries of Typhon, and Horus, and Osiris." After having made such statements, and not having got over the difficulty as to the way in which these accounts contain a higher view of things, while our accounts are erroneous copies of them, he continues his abuse of us, remarking that "these are not like the stories which are related of a devil, or demon, or, as he remarks with more truth, of a man who is an impostor, who wishes to establish an opposite doctrine." And in the same way he understands Homer, as if he referred obscurely to matters similar to those mentioned by Heraclitus, and Pherecydes, and the originators of the mysteries about the Titans and Giants, in those words which Hephaestus addresses to Hera, as follows:
    "Once in your cause I felt his matchless might,
    Hurled headlong downward from the ethereal height."
    And in those of Zeus to Hera:
    "Hast thou forgot, when bound and fix'd on high
    From the vast concave of the spangled sky,
    I hung thee trembling on a golden chain,
    And all the raging gods opposed in vain?
    Headlong I hurled them from the Olympian hall,
    Stunn'd in the whirl, and breathless with the fall."
Interpreting, moreover, the words of Homer, he adds: "The words of Zeus addressed to Hera are the words of God addressed to matter; and the words addressed to matter obscurely signify that the matter which at the beginning was in a state of discord [with God], was taken by Him, and bound together and arranged under laws, which may be analogically compared to chains; 3 and that by way of chastising the demons who create disorder in it, he hurls them down headlong to this lower world." These words of Homer, he alleges, were so understood by Pherecydes, when he said that beneath that region is the region of Tartarus, which is guarded by the Harpies and Tempest, daughters of Boreas, and to which Zeus banishes any one of the gods who becomes disorderly. With the same ideas also are closely connected the peplos of Athena, which is beheld by all in the procession of the Panalhena'a. For it is manifest from this, he continues, that a motherless and unsullied demon has the mastery over the daring of the Giants. While accepting, moreover, the fictions of the Greeks, he continues to heap against us such accusations as the following, viz., that "the Son of God is punished by the devil, and teaches us that we also, when punished by him, ought to endure it. Now these statements are altogether ridiculous. For it is the devil, I think, who ought rather to be punished, and those human beings who are calumniated by him ought not to be threatened with chastisement." ANCL, 23, 380-2.]

[551] [Acts 4:13. 'Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.']

[552] [Compare Volney's The Ruins.]

[553] [The Apostles, ch. 3, p. 95. 'But an immense difference should be observed between aberrations, without capacity or future results, and the illusions which have accompanied the establishment of a new code of religion for the human race.
    Amongst all these "descents of the Spirit," which appear to have been by no means infrequent, there was one which left a deep impression on the nascent Church. One day when they were assembled together a thunder-storm arose. A violent wind burst the windows open the sky seemed on fire. Thunder storms in those countries are accompanied by wonderful illuminations; the atmosphere is furrowed, as it were, on every side with garbes of flame. Whether the electric fluid had penetrated into the very chamber itself, or whether a dazzling flash of lightning had suddenly illuminated all their faces, they were convinced that the Spirit had entered, and that he was poured out upon the head of each one of them under the form of tongues of fire. It was a prevalent opinion in the theurgic schools of Syria that the communication of the Spirit was produced by a divine fire, and under the form of a mysterious glimmering. It was believed to have been present at the display of all the wonders of Mount Sinai, at a manifestation analogous to those of former times. The baptism of the Spirit hence be came also a baptism of fire. The baptism of the Spirit and of fire was opposed to and greatly preferred to that of water, the only form with which John had been acquainted.']

[554] [Unable to trace.]

[555] [Zacuto, Juchasin, p. 16, c. 2.
Wagenseil, Sota, pp. 1057-8.]

[556] [Mishna, treatise 12. ch. 1.6.]

[557] [Gemara, fol. 67.]

[558] [Josephus, The Antiquity of the Jews, bk. 13. ch. 12:1. 'When Aristobulus was dead, his wife Salome, who, by the Greeks, was called Alexandra, let his brethren out of prison, (for Aristobulus had kept them in bonds, as we have said already,) and made Alexander Janneus king, who was the superior in age and in moderation. This child happened to be hated by his father as soon as he was born, and could never be permitted to come into his father's sight till he died. The occasion of which hatred is thus reported: when Hyrcanus chiefly loved the two eldest of his sons, Antigonus and Aristobutus, God appeared to him in his sleep, of whom he inquired which of his sons should be his successor. Upon God's representing to him the countenance of Alexander, he was grieved that he was to be the heir of all his goods, and suffered him to be brought up in Galilee However, God did not deceive Hyrcanus; for after the death of Aristobulus, he certainly took the kingdom; and one of his brethren, who affected the kingdom, he slew; and the other, who chose to live a private and quiet life, he had in esteem.'
Ibid., ch. 13:5. 'As to Alexander, his own people were seditious against him; for at a festival which was then celebrated, when he stood upon the altar, and was going to sacrifice, the nation rose upon him, and pelted him with citrons [which they then had in their hands, because] the law of the Jews required that at the feast of tabernacles every one should have branches of the palm tree and citron tree; which thing we have elsewhere related. They also reviled him, as derived from a captive, and so unworthy of his dignity and of sacrificing. At this he was in a rage, and slew of them about six thousand. He also built a partition-wall of wood round the altar and the temple, as far as that partition within which it was only lawful for the priests to enter; and by this means he obstructed the multitude from coming at him. He also maintained foreigners of Pisidie and Cilicia; for as to the Syrians, he was at war with them, and so made no use of them. He also overcame the Arabians, such as the Moabites and Gileadites, and made them bring tribute. Moreover, he demolished Amathus, while Theodorus durst not fight with him; but as he had joined battle with Obedas, king of the Arabians, and fell into an ambush in the places that were rugged and difficult to be travelled over, he was thrown down into a deep valley, by the multitude of the camels at Gadurn, a village of Gilead, and hardly escaped with his life. From thence he fled to Jerusalem, where, besides his other ill success, the nation insulted him, and he fought against them for six years, and slew no fewer than fifty thousand of them. And when he desired that they would desist from their ill-will to him, they hated him so much the more, on account of what had already happened; and when he had asked them what he ought to do, they all cried out, that he ought to kill himself. They also sent to Demetrius Eucerus, and desired him to make a league of mutual defence with them.'
Ibid., ch. 14:2. 'Now as Alexander fled to the mountains, six thousand of the Jews hereupon came together [from Demetrius] to him out of pity at the change of his fortune; upon which Demetrius was afraid, and retired out of the country; after which the Jews fought against Alexander, and being beaten, were slain in great numbers in the several battles which they had; and when he had shut up the most powerful of them in the city Bethome, he besieged them therein; and when he had taken the city, and gotten the men into his power, he brought them to Jerusalem, and did one of the most barbarous actions in the world to them; for as he was feasting with his concubines, in the sight of all the city, he ordered about eight hundred of them to be crucified; and while they were living, he ordered the throats of their children and wives to be cut before their eyes. This was indeed by way of revenge for the injuries they had done him; which punishment yet was of an inhuman nature, though we suppose that he had been never so much distressed, as indeed he had been, by his wars with them, for he had by their means come to the last degree of hazard, both of his life and of his kingdom, while they were not satisfied by themselves only to fight against him, but introduced foreigners also for the same purpose; nay, at length they reduced him to that degree of necessity, that he was forced to deliver back to the king of Arabia the land of Moab and Gilead, which he had subdued, and the places that were in them, that they might not join with them in the war against him, as they had done ten thousand other things that tended to affront and reproach him. However, this barbarity seems to have been without any necessity, on which account he bare the name of a Thracian among the Jews whereupon the soldiers that had fought against him, being about eight thousand in number, ran away by night, and continued fugitives all the time that Alexander lived; who being now freed from any further disturbance from them, reigned the rest of his time in the utmost tranquillity.' Whiston's tr.]

[559] [Wagenseil, Hoc est liber Mischnicus de uxore adulterii suspecta una, Altdorf, 1681.
Huldricus, Toledoth Jehoshua, Leyden, 1705.]

[560] [Source.]

[561] [Eisenmenger, Entdecktes Judenthum, vol. 1, pp. 231-7.]

[562] [Dialogue with Trypho, ch. 17. '"For other nations have not inflicted on us and on Christ this wrong to such an extent as you have, who in very deed are the authors of the wicked prejudice against the Just One, and us who hold by Him. For after that you had crucified Him, the only blameless and righteous Man,—through whose stripes those who approach the Father by Him are healed,—when you knew that He had risen from the dead and ascended to heaven, as the prophets foretold He would, you not only did not repent of the wickedness which you had committed, but at that time you selected and sent out from Jerusalem chosen men through all the land to tell that the godless heresy of the Christians had sprung up, and to publish those things which all they who knew us not speak against us. So that you are the cause not only of your own unrighteousness, but in fact of that of all other men. And Isaiah cries justly: 'By reason of you, my name is blasphemed among the Gentiles.' And: 'Woe unto their soul! because they have devised an evil device against themselves, saying, Let us bind the righteous, for he is distasteful to us. Therefore they shall eat the fruit of their doings. Woe unto the wicked ! evil shall be rendered to him according to the works of his hands.' And again, in other words:' 'Woe unto them that draw their iniquity as with a long cord, and their transgressions as with the harness of a heifer's yoke: who say. Let his speed come near; and let the counsel of the Holy One of Israel come, that we may know it. Woe unto them that call evil good, and good evil; that put light for darkness, and darkness for light; that put bitter for sweet, and sweet for bitter!' Accordingly, you displayed great zeal in publishing throughout all the land bitter and dark and unjust things against the only blameless and righteous Light sent by God. For He appeared distasteful to you when He cried among you, 'It is written. My house is the house of prayer; but ye have made it a den of thieves!' He overthrew also the tables of the money-changers in the temple, and exclaimed, 'Woe unto you, scribes and Pharisees, hypocrites! because ye pay tithe of mint and rue, but do not observe the love of God and justice. Ye whited sepulchres! appearing beautiful outward, but are within full of dead men's bones.' And to the scribes, 'Woe unto you, scribes! for ye have the keys, and ye do not enter in yourselves, and them that are entering in ye hinder; ye blind guides!' ANCL, 2, 108-9.]

[563] [Origen, Against Celsus. Poss. bk, 2, 53. 'All the arguments, indeed, which this Jew of Celsus advances against those who believe on Jesus, may, by parity of reasoning, be urged as ground of accusation against Moses: so that there is no difference in asserting that the sorcery practised by Jesus and that by Moses were similar to each other,—both of them, so far as the language of this Jew of Celsus is concerned, being liable to the same charge; as, e.g., when this Jew says of Christ, "But, O light and truth! Jesus with his own voice expressly declares, as you yourselves have recorded, that there will appear among you others also, who will perform miracles like mine, but who are wicked men and sorcerers," some one, either Greek or Egyptian, or any other party who disbelieved the Jew, might say respecting Moses, "But, O light and truth ! Moses with his own voice expressly declares, as ye also have recorded, that there will appear among you others also, who will perform miracles like mine, but who are wicked men and sorcerers. For it is written in your law, 'If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, and the sign or wonder come to pass whereof he spake unto thee, saying, Let us go after other gods which thou hast not known, and let us serve them; thou shalt not hearken to the words of that prophet or dreamer of dreams,'" etc. Again, perverting the words of Jesus, he says, "And he terms him who devises such things, one Satan;" while one, applying this to Moses, might say, "And he terms him who devises such things, a prophet who dreams dreams." And as this Jew asserts regarding Jesus, that "even he himself does not deny that these works have in them nothing of divinity, but are the acts of wicked men;" so any one who disbelieves the writings of Moses might say, quoting what has been already said, the same thing, viz., that "even Moses does not deny that these works have in them nothing of divinity, but are the acts of wicked men." And he will do the same thing also with respect to this: "Being compelled by the force of truth, Moses at the same time both exposed the doings of others, and convicted himself of the same." And when the Jew says, "Is it not a wretched inference from the same acts, to conclude that the one is a God, and the others sorcerers?" one might object to him, on the ground of those words of Moses already quoted, "Is it not then a wretched inference from  the same acts, to conclude that the one is a prophet and servant of God, and the others sorcerers?" But when, in addition to those comparisons which I have already mentioned, Celsus, dwelling upon the subject, adduces this also: "Why from these works should the others be accounted wicked, rather than this man, seeing they have him as a witness against himself?"—we, too, shall adduce the following, in addition to what has been already said: "Why, from those passages in which Moses forbids us to believe those who exhibit signs and wonders, ought we to consider such persons as wicked, rather than Moses, because he calumniates some of them in respect of their signs and wonders'?" And urging more to the same effect, that he may appear to strengthen his attempt, he says: "He himself acknowledged" that these were not the works of a divine nature, but were the inventions of certain deceivers, and of very wicked men." Who, then, is "himself?" You, O Jew, say that it is Jesus ; but he who accuses you as liable to the same charges, will transfer this "himself" to the person of Moses.' ANCL, 23, 56-7.]

[564] [Pseudo-Clement, Recognitions, ch. 1, 42. '"But inasmuch as it was necessary that the Gentiles should be called into the room of those who remained unbelieving so that the number might be filled up which had been shown to Abraham, the preaching of the blessed kingdom of God is sent into all the world. On this account worldly spirits are disturbed, who always oppose those who are in quest of liberty, and who make use of the engines of error to destroy God's building; while those who press on to the glory of safety and liberty, being rendered braver by their resistance to these spirits, and by the toil of great struggles against them, attain the crown of safety not without the palm of victory. Meantime, when He had suffered, and darkness had overwhelmed the world from the sixth even to the ninth hour," as soon as the sun shone out again, and things were returned to their usual course, even wicked men returned to themselves and their former practices, their fear having abated. For some of them, watching the place with all care, when they could not prevent His rising again, said that He was a magician; others pretended that He was stolen away.' ANCL, 3, 171.]

[565] [Adversus Heresies, bk. 3.
Ibid., bk. 68.7.]

[566] [Acts 5:30. 'The God of our fathers raised up Jesus, whom ye slew and hanged on a tree.'
Acts 10:30. 'And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing,']

[567] [Against Heresies, bk.. 2, ch. 22:5. 'They, however, that they may establish their false opinion regarding that which is written, "to proclaim the acceptable year of the Lord," maintain that He preached for one year only, and then suffered in the twelfth month. [In speaking thus], they are forgetful to their own disadvantage, destroying His whole work, and robbing Him of that age which is both more necessary and more honourable than any other; that more advanced age, I mean, during which also as a teacher He excelled all others. For how could He have had disciples, if He did not teach? And how could He have taught, unless He had reached the age of a Master? For when He came to be baptized. He had not yet completed His thirtieth year, but was beginning to be about thirty years of age (for thus Luke, who has mentioned His years, has expressed it: "Now Jesus was, as it were, beginning to be thirty years old," when He came to receive baptism); and, [according to these men,] He preached only one year reckoning from His baptism. On completing His thirtieth year He suffered, being in fact still a young man, and who had by no means attained to advanced age. Now, that the first stage of early life embraces thirty years, and that this extends onwards to the fortieth year, every one will admit; but from the fortieth and fiftieth year a man begins to decline towards old age, which our Lord possessed while He still fulfilled the office of a Teacher, even as the gospel and all the elders testify; those who were conversant in Asia with John, the disciple of the Lord, [affirming] that John conveyed to them that information. And he remained among them up to the times of Trajan." Some of them, moreover, saw not only John, but the other apostles also, and heard the very same account from them, and bear testimony as to the [validity of] the statement. Whom then should we rather believe? Whether such men as these, or Ptolemaeus, who never saw the apostles and who never even in his dreams attained to the slightest trace of an apostle?' ANCL, 5, 200-2.]

[568] [Tacitus, Annals, bk. 15:44. 'Such indeed were the precautions of human wisdom. The next thing was to seek means of propitiating the gods, and recourse was had to the Sibylline books, by the direction of which prayers were offered to Vulcanus, Ceres, and Proserpina. Juno, too, was entreated by the matrons, first, in the Capitol, then on the nearest part of the coast, whence water was procured to sprinkle the fane and image of the goddess. And there were sacred banquets and nightly vigils celebrated by married women. But all human efforts, all the lavish gifts of the emperor, and the propitiations of the gods, did not banish the sinister belief that the conflagration was the result of an order. Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judea, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their centre and become popular. Accordingly, an arrest was first made of all who pleaded guilty; then, upon their information, an immense multitude was convicted, not so much of the crime of firing the city, as of hatred against mankind. Mockery of every sort was added to their deaths. Covered with the skins of beasts, they were torn by dogs and perished, or were nailed to crosses, or were doomed to the flames and burnt, to serve as a nightly illumination, when daylight had expired.']

[569] [Josephus, The Antiquity of the Jews, bk. 18. ch. 3:3. 'Now there was about this time Jesus, a wise man, if it be lawful to call him a man; for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews and many of the Gentiles. He was [the] Christ. And when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day; as the divine prophets had foretold these and ten thousand other wonderful things concerning him. And the tribe of Christians, so named from him, are not extinct at this day.' Whiston's tr.
Most scholars are agreed that this whole verse is an interpolation as it does not follow on from the preceding verse nor tie in with the proceeding verse. This one obvious flaw in the work of the noted historian Josephus is fatal to the real, historical Christ and undermines the credibility of Christianity as a whole. This passage is now referred to as the Flavinum Testamentum. See me essay on this.]

[570] [Photius, Bibliotheca, cod. 33. 'Read the Chronicle of Justus of Tiberias, entitled A Chronicle of the Kings of the Jews in the form of a genealogy, by Justus of Tiberias. He came from Tiberias in Galilee, from which he took his name. He begins his history with Moses and carries it down to the death of the seventh Agrippa of the family of Herod and the last of the kings of the Jews. His kingdom, which was bestowed upon him by Claudius, was extended by Nero, and still more by Vespasian. He died in the third year of the reign of Trajan, when the history ends. Justus's style is very concise, and he omits a great deal that is of the utmost importance. Suffering from the common fault of the Jews, to which race he belonged, he does not even mention the coming of Christ, the events of His life, or the miracles performed by Him. His father was a Jew named Pistus; Justus himself, according to Josephus, was one of the most abandoned of men, a slave to vice and greed. He was a political opponent of Josephus, against whom he is said to have concocted several plots; but Josephus, although on several occasions he had his enemy in his power, only chastised him with words and let him go free. It is said that the history which he wrote is in great part fictitious, especially where he describes the Judaeo-Roman war and the capture of Jerusalem.'
The editor notes that Justus was a contemporary of Josephus who violently attacked his works.]

[571] [See note above.]

[572] [It seems strange that a writer as prolific as Philo should make no mention of an historical Christ, but it is true.]

[573] [As above note, although there are obscure allusions which allegedly refer to a coming Son, thought by Christians to a reference to Christ.]

[574] [Acts 11:30. 'Which also they did, and sent it to the elders by the hands of Barnabas and Saul.'
Acts  12:35. 'And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.'
Gal. 1:2. 'And all the brethren which are with me, unto the churches of Galatia.']

[575] ['Praedicatio Petri,' in Cyprian, De Rebaptismo. See the full text of On Re-baptism here, and verse 17. Confusingly, the Preaching is sometimes referred to as The Preaching of Paul rather than Peter. On Re-baptism is no longer ascribed to Cyprian.]

[576] [1 John 2:22. 'Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son.'
1 John  4:3. 'And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.']

[577] [Epiphanius, Adversus Heresies, bk. 29:9.]

[578] [Tatian was born in Assyria. Not happy with the speculations of the Greek philosophers, he embraced Christianity whilst in Rome and fell under its spell through the influence of Justin Martyr. After Justin's death, Tatian moved to a more ascetic sect where he eventually formulated his own opinions and founded a Gnostic sect called the Encratites. It was as a Gnostic that he discredited the incarnation of the Christ and ignored the genealogies of the divine descent. His only remaining works are an Address to the Greeks (written as a Christian), and some surviving fragments. He is, however, also accredited with the Diatessaron which was an attempt to harmonize the four Gospels. It can be viewed here.]

[579] [Irenaeus, Against Heresies, bk. 1 ch. 27:2. 'Marcion of Pontus succeeded him, and developed his doctrine. In so doing, he advanced the most daring blasphemy against Him who is proclaimed as God by the law and the prophets, declaring Him to be the author of evils, to take delight in war, to be infirm of purpose, and even to be contrary to Himself. But Jesus being derived from that father who is above the God that made the world, and coming into Judaea in the times of Pontius Pilate the governor, who was the procurator of Tiberius Caesar, was manifested in the form of a man to those who were in Judaea, abolishing the prophets and the law, and all the works of that God who made the world, whom also he calls Cosmocrator. Besides this, he mutilates the Gospel which is according to Luke, removing all that is written respecting the generation of the Lord, and setting aside a great deal of the teaching of the Lord, in which the Lord is recorded as most clearly confessing that the Maker of this universe is His Father. He likewise persuaded his disciples that he himself was more worthy of credit than are those apostles who have handed down the gospel to us, furnishing them not with the gospel, but merely a fragment of it. In like manner, too, he dismembered the epistles of Paul, removing all that is said by the apostle respecting that God who made the world, to the effect that He is the Father of our Lord Jesus Christ, and also those passages from the prophetical writings which the apostle quotes, in order to teach us that they announced beforehand the coming of the Lord.' ANCL, 5, 98.]

[580] [1 Tim. 1:4. 'Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.']

[581] [Titus 3:9. 'But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.'
Heb. 7:3. 'Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.']

[582] [Chrysostom, Homily XXXVIII. 'Observe how he meets with greater trials among the Jews than among the Gentiles. Thus in Athens he undergoes nothing of this kind; the thing goes as far as ridicule, and there an end: and yet he did make some converts: whereas among the Jews he underwent many perils; so much greater was their hostility against him. "His spirit," it says, "was roused within him when he saw the city all full of idols." Nowhere else were so many objects of worship to be seen. But again "he disputed with the Jews in the synagogue, and in the market daily with them that met with him. Then certain of the philosophers of the Stoics and Epicureans encountered him." It is a wonder the philosophers did not laugh him to scorn, speaking in the way he did. "And some said, What does this babbler mean to say?" insolently, on the instant; this is far from philosophy. "Other some said, He seemeth to be a setter forth of strange gods," from the preaching, because he had no arrogance. They did not understand, nor comprehend the subjects he was speaking of-how should they? affirming as they did, some of them, that God is a body; others, that pleasure is the (true) happiness. "Of strange gods, because he preached unto them Jesus and the Resurrection:" for in fact they supposed "Anastasis" (the Resurrection) to be some deity, being accustomed to worship female divinities also. "And having taken him, they brought him to the Areopagus" not to punish, but in order to learn "to the Areopagus" where the trials for murder were held. Thus observe, in hope of learning (they ask him), saying, "May we know what is this new doctrine spoken of by thee? For thou bringest certain strange matters to our ears": everywhere novelty is the charge: "we would fain know therefore, what these things may mean." It was a city of talkers, that city of theirs. "For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing. Then Paul stood in the midst of Mars hill, and said, Ye men of Athens, I look upon you as being in all things" he puts it by way of encomium: (the word) does not seem to mean anything offensive-deisidaimonesterouj, that is, eulabesterouj, "more religiously disposed. For as I passed by, and beheld your devotions, I found an altar with his inscription, To an Unknown God. What therefore ye ignorantly worship, this declare I unto you." "On which was inscribed, To an Unknown God." The Athenians, namely, as on many occasions they had received gods from foreign parts also, for instance, the temple of Minerva, Pan, and others from different countries, being afraid that there might be some other god not yet known to them, but worshipped elsewhere, for more assurance, forsooth, erected an altar to that god also: and as the god was not known, it was inscribed, "To an Unknown God." This God then, he tells them, is Christ; or rather, the God of all. "Him declare I unto you," Observe how he shows that they had already received Him, and "it is nothing strange," says he, "nothing new that I introduce to you." All along, this was what they had been saying: "What is this new doctrine spoken of by thee? For thou bringest certain strange matters to our ears." Immediately therefore he removes this surmise of theirs: and then says, "God that made the world and all things therein, He being Lord of heaven and earth" for, that they may not imagine Him to be one of many, he presently sets them right on this point; adding, "dwelleth not in temples made with hands," "neither is worshipped with men's hands, as though he needed anything" do you observe how, little by little, he brings in the philosophy? how he ridicules the heathen error? "seeing it is He that giveth to all life, and breath, and all things; and hath made of one blood all nations of men for to dwell on all the face of the earth." This is peculiar to God. Look, then, whether these things may not be predicated of the Son also. "Being Lord," he saith, "of heaven and earth" which they accounted to be God's. Both the creation he declares to be His work, and mankind also. "Having determined," he says, "the times assigned to them, and the bounds of their habitation," "that they should seek the Lord, if haply they might feel after Him, and find Him, though He be not far from every one of us: for in Him we live, and move, and have our being: as certain also of your own poets have said, For we are also His offspring." This is said by Aratus the poet. Observe how he draws his arguments from things done by themselves, and from sayings of their own. "Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art." And yet for this reason we ought. By no means: for surely we are not like (to such), nor are these souls of ours. "And imagination of man." How so? But some person might say, "We do not think this." But it was to the many that he was addressing himself, not now to Philosophy. How then did they think so unworthily of Him? Again, putting it upon their ignorance, he says, "Now the times of ignorance God overlooked." Having agitated their minds by the fear, he then adds this: and yet he says, "but now he commandeth all men everywhere to repent." "Because He hath appointed a day, in the which He will judge the world in righteousness by that man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead." But let us look over again what has been said.' Nicene and Post-Nicene Fathers, vol. 11.]

[583] [See 2 Tim. 2:18 ('Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some').]

[584] [Ibid.]

[585] [Philip. 3:11-12. 'If by any means I might attain unto the resurrection of the dead.
    Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.']

[586] [Wis. 8:13. 'Through her I shall have immortality, and shall leave an undying memory to those who come after me.']

[587] [1 Cor. 2:6-7. 'Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought:
    But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory.']

[588] [Eph. 3:3. 'How that by revelation he made known unto me the mystery; (as I wrote afore in few words.']

[589] [Eph. 3:5. 'Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit.']

[590] [Col. 1:26. 'Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints.']

[591] [Stromata, bk. 7:2. 'To know God is, then, the first step of faith; then, through confidence in the teaching of the Saviour, to consider the doing of wrong in any way as not suitable to the knowledge of God.
    So the best thing on earth is the most pious man; and the best thing in heaven, the nearer in place and purer, is an angel, the partaker of the eternal and blessed life. But the nature of the Son, which is nearest to Him who is alone the Almighty One, is the most perfect, and most holy, and most potent, and most princely, and most kingly, and most beneficent. This is the highest excellence, which orders all things in accordance with the Father's will, and holds the helm of the universe in the best way, with unwearied and tireless power, working all things in which it operates, keeping in view its hidden designs. For from His own point of view the Son of God is never displaced; not being divided, not severed, not passing from place to place; being always everywhere, and being contained nowhere; complete mind, the complete paternal light; all eyes, seeing all things, hearing all things, knowing all things, by His power scrutinizing the powers. To Him is placed in subjection all the host of angels and gods; He, the paternal Word, exhibiting the holy administration for Him who put [all] in subjection to Him.
    Wherefore also all men are His; some through knowledge, and others not yet so; and some as friends, some as faithful servants, some as servants merely. This is the Teacher, who trains the Gnostic by mysteries, and the believer by good hopes, and the hard of heart by corrective discipline through sensible operation. Thence His providence is in private, in public, and everywhere.
    And that He whom we call Saviour and Lord is the Son of God, the prophetic Scriptures explicitly prove. So the Lord of all, of Greeks and of Barbarians, persuades those who are willing. For He does not compel him who (through choosing and fulfilling, from Him, what pertains to laying hold of it the hope) is able to receive salvation from Him.
    It is He who also gave philosophy to the Greeks by means of the inferior angels. For by an ancient and divine order the angels are distributed among the nations. But the glory of those who believe is "the Lord's portion." For either the Lord does not care for all men; and this is the case either because He is unable (which is not to be thought, for it would be a proof of weakness), or because He is unwilling, which is not the attribute of a good being. And He who for our sakes assumed flesh capable of suffering, is far from being luxuriously indolent. Or He does care for all, which is befitting for Him who has become Lord of all. For He is Saviour; not [the Saviour] of some, and of others not. But in proportion to the adaptation possessed by each, He has dispensed His beneficence both to Greeks and Barbarians, even to those of them that were predestinated, and in due time called, the faithful and elect. Nor can He who called all equally, and assigned special honours to those who have believed in a specially excellent way, ever envy any. Nor can He who is the Lord of all, and serves above all the will of the good and almighty Father, ever be hindered by another. But neither does envy touch the Lord, who without beginning was impassible; nor are the things of men such as to be envied by the Lord. But it is another, he whom passion hath touched, who envies. And it cannot be said that it is from ignorance that the Lord is not willing to save humanity, because He knows not how each one is to be cared for. For ignorance applies not to the God who, before the foundation of the world, was the counsellor of the Father. For He was the Wisdom "in which" the Sovereign God "delighted." For the Son is the power of God, as being the Father's most ancient Word before the production of all things, and His Wisdom. He is then properly called the Teacher of the beings formed by Him. Nor does He ever abandon care for men, by being drawn aside from pleasure, v/ho, having assumed flesh, which by nature is susceptible of suffering, trained it to the condition of impassibility.
    And how is He Saviour and Lord, if not the Saviour and Lord of all? But He is the Saviour of those who have believed, because of their wishing to know; and the Lord of those who have not believed, till, being enabled to confess Him, they obtain the peculiar and appropriate boon which comes by Him.
    Now the energy of the Lord has a reference to the Almighty; and the Son is, so to speak, an energy of the Father. Therefore, a hater of man, the Saviour can never be; who, for His exceeding love to human flesh, despising not its susceptibility to suffering, but investing Himself with it, came for the common salvation of men; for the faith of those who have chosen it, is common. Nay more, He will never neglect His own work, because man alone of all the other living creatures was in his creation endowed with a conception of God. Nor can there be any other better and more suitable government for men than that which is appointed by God.
    It is then always proper for the one who is superior by nature to be over the inferior, and for him who is capable of managing aught well to have the management of it assigned to him. Now that which truly rules and presides is the Divine Word and His providence, which inspects all things, and despises the care of nothing belonging to it.
    Those, then, who choose to belong to Him, are those who are perfected through faith. He, the Son, is, by the will of the Almighty Father, the cause of all good things, being the first efficient cause of motion—a power incapable of being apprehended by sensation. For what He was, was not seen by those who, through the weakness of the flesh, were incapable of taking in [the reality]. But, having assumed sensitive flesh, He came to show man what was possible through obedience to the commandments. Being, then, the Father's power. He easily prevails in what He wishes, leaving not even the minutest point of His administration unattended to. For otherwise the whole would not have been well executed by Him.
    But, as I think, characteristic of the highest power is the accurate scrutiny of all the parts, reaching even to the minutest, terminating in the first Administrator of the universe, who by the will of the Father directs the salvation of all; some overlooking, who are set under others, who are set over them, till you come to the great High Priest. For on one original first Principle, which acts according to the [Father's] will, the first and the second and the third depend. Then at the highest extremity of the visible world is the blessed band of angels; and down to ourselves there are ranged, some under others, those who, from One and by One, both are saved and save.
    As, then, the minutest particle of steel is moved by the spirit of the Heraclean stone, when diffused over many steel rings; so also, attracted by the Holy Spirit, the virtuous are added by affinity to the first abode, and the others in succession down to the last. But those who are bad from infirmity, having fallen from vicious insatiableness into a depraved state, neither controlling nor controlled, rush round and round, whirled about by the passions, and fall down to the ground.
    For this was the law from the first, that virtue should be the object of voluntary choice. Wherefore also the commandments, according to the Law, and before the Law, not given to the upright (for the law is not appointed for a righteous man), ordained that he should receive eternal life and the blessed prize, who chose them.
    But, on the other hand, they allowed him who had been delighted with vice to consort with the objects of his choice; and, on the other hand, that the soul, which is ever improving in the acquisition of virtue and the increase of righteousness, should obtain a better place in the universe, as tending in each step of advancement towards the habit of impassibility, till "it come to a perfect man," to the excellence at once of knowledge and of inheritance.
    These salutary revolutions, in accordance with the order of change, are distinguished both by times, and places, and honours, and cognitions, and heritages, and ministries, according to the particular order of each change, up to the transcendent and continual contemplation of the Lord in eternity. Now that which is lovable leads, to the contemplation of itself, each one who, from love of knowledge, applies himself entirely to contemplation. Wherefore also the Lord, drawing the commandments, both the first which He gave, and the second, from one fountain, neither allowed those who were before the law to be without law, nor permitted those who were unacquainted with the principles of the Barbarian philosophy to be without restraint. For, having furnished the one with the commandments, and the other with philosophy, He shut up unbelief to the Advent. Whence every one who believes not is without excuse. For by a different process of advancement, both Greek and Barbarian, He leads to the perfection which is by faith.
    And if any one of the Greeks, passing over the preliminary training of the Hellenic philosophy, proceeds directly to the true teaching, he distances others, though an unlettered man, by choosing the compendious process of salvation by faith to perfection.
    Everything, then, which did not hinder a man's choice from being free, He made and rendered auxiliary to virtue, in order that there might be revealed somehow or other, even to those capable of seeing but dimly, the one only almighty, good God—from eternity to eternity saving by His Son.
    And, on the other hand. He is in no respect whatever the cause of evil. For all things are arranged with a view to the salvation of the universe by the Lord of the universe, both generally and particularly. It is then the function of the righteousness of salvation to improve everything as far as practicable. For even minor matters are arranged with a view to the salvation of that which is better, and for an abode suitable for people's character. Now everything that is virtuous changes for the better; having as the proper cause of change the free choice of knowledge, which the soul has in its own power. But necessary corrections, through the goodness of the great overseeing Judge, both by the attendant angels, and by various acts of anticipative judgment, and by the perfect judgment, compel egregious sinners to repent.' ANCL, 12, 409-14.]

[592] [2 Thes. 2:3-10. 'Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;
    Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.
    Remember ye not, that, when I was yet with you, I told you these things?
    And now ye know what withholdeth that he might be revealed in his time.
    For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.
    And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:
    Even him, whose coming is after the working of Satan with all power and signs and lying wonders,
    And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.']

[593] [Toledoth Jehoshua.]

[594] [Abodazura.]

[595] [Clementine Homilies? Recognitions? Massey errs here as the quote is from a letter prefixed to the Homilies. Thus An Epistle of Peter to James, ch. 2. 'In order, therefore, that the like may also happen to those among us as to these Seventy, give the books of my preachings to our brethren, with the like mystery of initiation, that they may indoctrinate those who wish to take part in teaching; for if it be not so done, our word of truth will be rent into many opinions. And this I know, not as being a prophet, but as already seeing the beginning of this very evil. For some from among the Gentiles have rejected my legal preaching, attaching themselves to certain lawless and trifling preaching of the man who is my enemy. And these things some have attempted while I am still alive, to transform my words by certain various interpretations, in order to the dissolution of the law; as though I also myself were of such a mind, but did not freely proclaim it, which God forbid! For such a thing were to act in opposition to the law of God which was spoken by Moses, and was borne witness to by our Lord in respect of its eternal continuance; for thus He spoke: "The heavens and the earth shall pass away, but one jot or one tittle shall in no wise pass from the law." And this He has said, that all things might come to pass. But these men, professing, I know not how, to know my mind, undertake to explain my words, which they have heard of me, more intelligently than I who spoke them, telling their catechumens that this is my meaning, which indeed I never thought of. But if, while I am still alive, they dare thus to misrepresent me, how much more will those who shall come after me dare to do so!' ANCL, 17, 2. The quote is from Matt. 5:18.]

[596] [Apologética Historia de las Indias.]

[597] [Brett, The Indian Tribes of Guiana, p. 109. 'These they could comprehend but very imperfectly by oral communication. A set of engravings had been sent out from England, but never reached their destination; and I was often obliged to make a rude sketch before they could understand the most simple historical circumstance.
    The Creation and the fall of man, the Deluge, and the giving of the Law on Sinai, were those parts of Old Testament history which most interested them; but they seemed to regard them with transient interest as mere historical facts; and one of them observed, after I had been carefully explaining to them the Ten Commandments: "This word is good, but we knew most of it before." Nothing but the love of God, as manifested in His Son working righteousness, and dying for sins, seemed to create a permanent interest in any of them.']

[598] [Taylor, Te Ika a Maui, pp. 101-2. 'And even still later, in the myth of Tawaki, may be seen some of the leading features of the Saviour^s history, his healing the blindness of his grandmother by spitting on the ground, making clay, and anointing her eyes with it; his appearing in vile raiment in the garb of a servant, ascending a mountain, then casting it aside and clothing himself with the lightning, thus manifesting himself to be a god, we see a clear reference to the Saviour's transfiguration on the mount; in Tawaki being killed by his own brethren, then restoring himself to life and ascending up to heaven, there is a close remembrance of the Saviour, and one which struck even the Maori themselves with astonishment when they first had the New Testament given them.
    Many other similar instances might be adduced to show that there are remnants of a knowledge of the Saviour pervading the whole of Polynesia. Captain Cook was taken by the Sandwich Islanders for Orono, whose history closely resembles that of Tawaki; when he left the earth it was with the promise of returning again; his second advent was constantly looked for and when the distinguished navigator appeared he was at once taken for that celestial being; divine honors were bestowed upon him and sacrifices offered he was placed upon their sacred stage or altar and there worshipped. Wherever he went the people prostrated themselves to the ground until he passed by. The first man was said to have been formed of the red feruginous mud found in swamps and thus might have been called Adam. It does not appear unlikely that the Melanesian race retained some remembrance of the myth of Osiris, which in a later period, when the Polynesian arrived, was mixed up with their recollections of their Messiah; the death of Tawaki was occasioned by the reptile gods, as that of Osiris was by Typhon.']

[599] [Unable to trace.]

[600] [Unable to trace.]

[601] [Apology, bk. 1:66. 'He said, "This is my blood;" and gave it to them alone. Which the wicked devils have imitated in the mysteries of Mithras, commanding the same thing to be done. For, that bread and a cup of water are placed with certain incantations in the majestic rites of one who is being initiated, you either know or can learn.' ANCL, 2, 65.
Dialogue with Trypho, ch. 78. '"Now this king Herod, at the time when the Magi came to him from Arabia, and said they knew from a star which appeared in the heavens that a King had been born in your country, and that they had come to worship Him, learned from the elders of your people that it was thus written regarding Bethlehem in the prophet: 'And thou, Bethlehem, in the land of Judah, art by no means least among the princes of Judah; for out of thee shall go forth the leader who shall feed my people.' Accordingly the Magi from Arabia came to Bethlehem and worshipped the child, and presented Him with gifts, gold and frankincense, and myrrh; but returned not to Herod, being warned in a revelation after worshipping the child in Bethlehem. And Joseph, the spouse of Mary, who wished at first to put away his betrothed Mary, supposing her to be pregnant by intercourse with a man, i.e. from fornication, was commanded in a vision not to put away his wife; and the angel who appeared to him told him that what is in her womb is of the Holy Ghost. Then he was afraid, and did not put her away; but on the occasion of the first census which was taken in Judaea, under Cyrenius, he went up from Nazareth, where he lived, to Bethlehem, to which he belonged, to be enrolled; for his family was of the tribe of Judah, which then inhabited that region. Then along with Mary he is ordered to proceed into Egypt, and remain there with the child until another revelation warn them to return into Judaea. But when the child was born in Bethlehem, since Joseph could not find a lodging in that village, he took up his quarters in a certain cave near the village; and while they were there Mary brought forth the Christ and placed Him in a manger, and here the Magi who came from Arabia found Him. I have repeated to you," I continued, "what Isaiah foretold about the sign which foreshadowed the cave; but for the sake of those who have come with us to-day, I shall again remind you of the passage." Then I repeated the passage from Isaiah which I have already written, adding that, by means of those words, those who presided over the mysteries of Mithras were stirred up by the devil to say that in a place, called among them a cave, they were initiated by him." "So Herod, when the Magi from Arabia did not return to him, as he had asked them to do, but had departed by another way to their own country, according to the commands laid on them; and when Joseph, with Mary and the child, had now gone into Egypt, as it was revealed to them to do; as he did not know the child whom the Magi had gone to worship, ordered simply the whole of the children then in Bethlehem to be massacred. And Jeremiah prophesied that this would happen, speaking by the Holy Ghost thus: "A voice was heard in Hamah, lamentation and much wailing, Rachel weeping for her children; and she would not be comforted, because they are not." Therefore, on account of the voice which would be heard from Ramah, i.e. from Arabia (for there is in Arabia at this very time a place called Rama), Availing would come on the place where Rachel the wife of Jacob called Israel, the holy patriarch, has been buried, i.e. on Bethlehem; while the women weep for their own slaughtered children, and have no consolation by reason of what has happened to them. For that expression of Isaiah, "He shall take the power of Damascus and spoils of Samaria," foretold that the power of the evil demon that dwelt in Damascus should be overcome by Christ as soon as He was born; and this is proved to have happened. For the Magi, who were held in bondage for the commission of all evil deeds through the power of that demon, by coming to worship Christ, show that they have revolted from that dominion which held them captive; and this [dominion] the Scripture has showed us to reside in Damascus. Moreover, that sinful and unjust power is termed well in parable, Samaria." And none of you can deny that Damascus was, and is, in the region of Arabia, although now it belongs to what is called Syro-phoanicia. Hence it would be becoming for you, sirs, to learn what you have not perceived, from those who have received grace from God, namely, from us Christians; and not to strive in every way to maintain your own doctrines, dishonouring those of God. Therefore also this grace has been transferred to us, as Isaiah says, speaking to the following effect: "This people draws near to me, they honour me with their lips, but their heart is far from me; but in vain they worship me, teaching the commands and doctrines of men. Therefore, behold, I will proceed to remove this people, and I shall remove them; and I shall take away the wisdom of their wise men, and bring to nothing: the understanding of the prudent men."' ANCL, 1, 195-7.]

[602] [Epistle of Peter to James.]

[603] [Stromata, bk. 6:7. 'As we have long ago pointed out, what we propose as our subject is not the discipline which obtains in each sect, but that which is really philosophy, strictly systematic Wisdom, which furnishes acquaintance with the things which pertain to life. And we define Wisdom to be certain knowledge, being a sure and irrefragable apprehension of things divine and human, comprehending the present, past, and future, which the Lord hath taught us, both by His advent and by the prophets. And it is irrefragable by reason, inasmuch as it has been communicated. And so it is wholly true according to [God's] intention, as being known through means of the Son. And in one aspect it is eternal, and in another it becomes useful in time. Partly it is one and the same, partly many and indifferent—partly without any movement of passion, partly with passionate desire—partly perfect, partly incomplete.
    This wisdom, then—rectitude of soul and of reason, and purity of life—is the object of the desire of philosophy, which is kindly and lovingly disposed towards wisdom, and does everything to attain it.
    Now those are called philosophers, among us, who love Wisdom, the Creator and Teacher of all things, that is, the knowledge of the Son of God; and among the Greeks, those who undertake arguments on virtue. Philosophy, then, consists of such dogmas found in each sect (I mean those of philosophy) as cannot be impugned, with a corresponding life, collected into one selection; and these, stolen from the Barbarian God-given grace, have been adorned by Greek speech. For some they have borrowed, and others they have misunderstood. And in the case of others, what they have spoken, in consequence of being moved, they have not yet perfectly worked out; and others by human conjecture and reasoning, in which also they stumble. And they think that they have hit the truth perfectly; but as we understand them, only partially. They know, then, nothing more than this world. And it is just like geometry, which treats of measures and magnitudes and forms, by delineation on plain surfaces; and just as painting appears to take in the whole field of view in the scenes represented. But it gives a false description of the view, according to the rules of the art, employing the signs that result from the incidence of the lines of vision. By this means, the higher and lower points in the view, and those between, are preserved; and some objects seem to appear in the foreground, and others in the background, and others to appear in some other way, on the smooth and level surface. So also the philosophers copy the truth, after the manner of painting. And always in the case of each one of them, their self-love is the cause of all their mistakes. Wherefore one ought not, in the desire for the glory that terminates in men, to be animated by self-love; but loving God, to become really holy with wisdom. If, then, one treats what is particular as universal, and regards that, which serves, as the Lord, he misses the truth, not understanding what was spoken by David by way of confession: "I have eaten earth [ashes] like bread." Now, self-love and self-conceit are, in his view, earth and error. But if so, science and knowledge are derived from instruction. And if there is instruction, you must seek for the master. Cleanthes claims Zeno, and Metrodorus Epicurus, and Theophrastus Aristotle, and Plato Socrates. But if I come to Pythagoras, and Pherecydes, and Thales, and the first wise men, I come to a stand in my search for their teacher. Should you say the Egyptians, the Indians, the Babylonians, and the Magi themselves, I will not stop from asking their teacher. And I lead you up to the first generation of men; and from that point I begin to investigate Who is their teacher. No one of men; for they had not yet learned. Nor yet any of the angels: for in the way that angels, in virtue of being angels, speak, men do not hear; nor, as we have ears, have they a tongue to correspond; nor would any one attribute to the angels organs of speech, lips I mean, and the parts contiguous, throat, and windpipe, and chest, breath and air to vibrate. And God is far from calling aloud in the unapproachable sanctity, separated as He is from even the archangels.
    And we also have already heard that angels learned the truth, and their rulers over them; for they had a beginning. It remains, then, for us, ascending to seek their teacher. And since the unoriginated Being is one, the Omnipotent God; one, too, is the First-begotten, "by whom all things were made, and without whom not one thing ever was made." "For one, in truth, is God, who formed the beginning of all things;" pointing out "the first-begotten Son," Peter writes, accurately comprehending the statement, ''In the beginning God made the heaven and the earth." And He is called Wisdom by all the prophets. This is He who is the Teacher of all created beings, the Fellow-counsellor of God, who foreknew all things; and He from above, from the first foundation of the world, "in many ways and many times," trains and perfects; whence it is rightly said, "Call no man your teacher on earth."
    You see whence the true philosophy has its handles; though the Law be the image and shadow of the truth: for the Law is the shadow of the truth. But the self-love of the Greeks proclaims certain men as their teachers. As, then, the whole family runs back to God the Creator; so also all the teaching of good things, which justifies, does to the Lord, and leads and contributes to this.
    But if from any creature they received in any way whatever the seeds of the Truth, they did not nourish them; but committing them to a barren and rainless soil, they choked them with weeds, as the Pharisees revolted from the Law, by introducing human teachings,—the cause of these being not the Teacher, but those who chose to disobey. But those of them who believed the Lord's advent and the plain teaching of the Scriptures, attain to the knowledge of the law; as also those addicted to philosophy, by the teaching of the Lord, are introduced into the knowledge of the true philosophy: "For the oracles of the Lord are pure oracles, melted in the fire, tested in the earth, purified seven times." Just as silver often purified, so is the just man brought to the test, becoming the Lord's coin and receiving the royal image. Or, since Solomon also calls the "tongue of the righteous man gold that has been subjected to fire," intimating that the doctrine which has been proved, and is wise, is to be praised and received, whenever it is amply tried by the earth: that is, when the gnostic soul is in manifold ways sanctified, through withdrawal from earthy fires. And the body in which it dwells is purified, being appropriated to the pureness of a holy temple. But the first purification which takes place in the body, the soul being first, is abstinence from evil things, which some consider perfection, and is, in truth, the perfection of the common believer—Jew and Greek. But in the case of the Gnostic, after that which is reckoned perfection in others, his righteousness advances to activity in well-doing. And in whomsoever the increased force of righteousness advances to the doing of good, in his case perfection abides in the fixed habit of well-doing after the likeness of God. For those who are the seed of Abraham, and besides servants of God, are "the called;'' and the sons of Jacob are the elect—they who have tripped up the energy of wickedness.
    If, then, we assert that Christ Himself is "Wisdom, and that it was His working which showed itself in the prophets, by which the gnostic tradition may be learned, as He Himself taught the apostles during His presence; then it follows that the gnosis, which is the knowledge and apprehension of things present, future, and past, which is sure and reliable, as being imparted and revealed by the Son of God, is wisdom.
    And if, too, the end of the wise man is contemplation, that of those who are still philosophers aims at it, but never attains it, unless by the process of learning it receives the prophetic utterance which has been made known, by which it grasps both the present, the future, and the past—how they are, were, and shall be.
    And the gnosis itself is that which has descended by transmission to a few, having been imparted unwritten by the apostles. Hence, then, knowledge or wisdom ought to be exercised up to the eternal and unchangeable habit of contemplation.' ANCL, 12, 335-9.]

[604] [Ibid., bk. 5. Unable to trace.]

[605] [Ibid., bk. 6:17. 'But, as appears, the philosophers of the Greeks, while naming God, do not know Him. But their philosophical speculations, according to Empedocles, "as passing over the tongue of the multitude, are poured out of mouths that know little of the whole." For as art changes the light of the sun into fire by passing it through a glass vessel full of water, so also philosophy, catching a spark from the divine Scripture, is visible in a few. Also, as all animals breathe the same air, some in one way, others in another, and to a different purpose; so also a considerable number of people occupy themselves with the truth, or rather with discourse concerning the truth. For they do not say aught respecting God, but expound Him by attributing their own affections to God. For they spend life in seeking the probable, not the true. But truth is not taught by imitation, but by instruction. For it is not that we may seem good that we believe in Christ, as it is not alone for the purpose of being seen, while in the sun, that we pass into the sun. But in the one case for the purpose of being warmed; and in the other, we are compelled to be Christians in order to be excellent and good. For the kingdom belongs pre-eminently to the violent, who, from investigation, and study, and discipline, reap this fruit, that they become kings.
    He, then, who imitates opinion shows also preconception. When then one, having got an inkling of the subject, kindles it within in his soul by desire and study, he sets everything in motion afterwards in order to know it. For that which one does not apprehend, neither does he desire it, nor does he embrace the advantage flowing from it. Subsequently, therefore, the Gnostic at last imitates the Lord, as far as allowed to men, having received a sort of quality akin to the Lord Himself, in order to assimilation to God. But those who are not proficient in knowledge cannot judge the truth by rule. It is not therefore possible to share in the gnostic contemplations, unless we empty ourselves of our previous notions. For the truth in regard to every object of intellect and of sense is thus simply universally declared. For instance, we may distinguish the truth of painting from that which is vulgar, and decorous music from licentious. There is, then, also a truth of philosophy as distinct from the other philosophers, and a true beauty as distinct from the spurious. It is not then the partial truths, of which truth is predicated, but the truth itself, that we are to investigate, not seeking to learn names. For what is to be investigated respecting God is not one thing, but ten thousand. There is a difference between declaring God, and declaring things about God. And to speak generally, in everything the accidents are to be distinguished from the essence.
    Suffice it for me to say, that the Lord of all is God; and I say the Lord of all absolutely, nothing being left by way of exception.
    Since, then, the forms of truth are two—the names and the things—some discourse of names, occupying themselves with the beauties of words: such are the philosophers among the Greeks. But we who are Barbarians have the things. Now it was not in vain that the Lord chose to make use of a mean form of body; so that no one praising the grace and admiring the beauty might turn his back on what was said, and attending to what ought to be abandoned, might be cut off from what is intellectual. We must therefore occupy ourselves not with the expression, but the meaning.
    To those, then, who are not gifted with the power of apprehension, and are not inclined to knowledge, the word is not entrusted; since also the ravens imitate human voices, having no understanding of the thing which they say. And intellectual apprehension depends on faith. Thus also Homer said:
    "Father of men and gods,"
knowing not who the Father is, or how He is Father.
    And as to him who has hands it is natural to grasp, and to him who has sound eyes to see the light; so it is the natural prerogative of him who has received faith to apprehend knowledge, if he desires, on "the foundation" laid, to work, and build up "gold, silver, precious stones."
    Accordingly he does not profess to wish to participate, but begins to do so. Nor does it belong to him to intend but to he regal, and illuminated, and gnostic. Nor does it appertain to him to wish to grasp things in name, but in fact.
    For God, being good, on account of the principal part of the whole creation, seeing He wishes to save it, was induced to make the rest also; conferring on them at the beginning this first boon, that of existence. For that to be is far better than not to be, will be admitted by every one. Then, according to the capabilities of their nature, each one was and is made, advancing to that which is better.
    So there is no absurdity in philosophy having been given by Divine Providence as a preparatory discipline for the perfection which is by Christ; unless philosophy is ashamed at learning from Barbarian knowledge how to advance to truth. But if "the very hairs are numbered, and the most insignificant motions," how shall not philosophy be taken into account? For to Samson power was given in his hair, in order that he might perceive that the worthless arts that refer to the things in this life, which lie and remain on the ground after the departure of the soul, were not given without divine power.
    But it is said Providence, from above, from what is of prime importance, as from the head, reaches to all, "as the ointment," it is said, "which descends to Aaron's beard, and to the skirt of his garment" (that is, of the great High Priest, "by whom all things were made, and without whom not even one thing was made"); not to the ornament of the body; for Philosophy is outside of the People, like raiment. The philosophers, therefore, who, trained to their own peculiar power of perception by the spirit of perception, when they investigate, not a part of philosophy, but philosophy absolutely, testify to the truth in a truth-loving and humble spirit; if in the case of good things said by those even who are of different sentiments they advance to understanding, through the divine administration, and the ineffable Goodness, which always, as far as possible, leads the nature of existences to that which is better. Then, by cultivating the acquaintance not of Greeks alone, but also of Barbarians, from the exercise common to their proper intelligence, they are conducted to Faith. And when they have embraced the foundation of truth, they receive in addition the power of advancing further to investigation. And thence they love to be learners, and aspiring after knowledge, haste to salvation.
    Thus Scripture says, that "the spirit of perception" was given to the artificers from God. And this is nothing else than Understanding, a faculty of the soul, capable of studying existences,—of distinguishing and comparing what succeeds as like and unlike,—of enjoining and forbidding, and of conjecturing the future. And it extends not to the arts alone, but even to philosophy itself.
    Why, then, is the serpent called wise? Because even in its wiles there may be found a connection, and distinction, and combination, and conjecturing of the future. And so very many crimes are concealed; because the wicked arrange for themselves so as by all means to escape punishment.
    And Wisdom being manifold, pervading the whole world, and all human affairs, varies its appellation in each case. When it applies itself to first causes, it is called Understanding [Greek]. When, however, it confirms this by demonstrative reasoning, it is termed Knowledge, and Wisdom, and Science. When it is occupied in what pertains to piety, and receives without speculation the primal Word in consequence of the maintenance of the operation in it, it is called Faith. In the sphere of things of sense, establishing that which appears as being truest, it is Right Opinion. In operations, again, performed by skill of hand, it is Art. But when, on the other hand, without the study of primary causes, by the observation of similarities and by transposition, it makes any attempt or combination, it is called Experiment. But belonging to it, and supreme and essential, is the Holy Spirit, which above all he who, in consequence of [divine] guidance, has believed, receives after strong faith. Philosophy, then, partaking of a more exquisite perception, as has been shown from the above statements, participates in Wisdom.
    Logical discussion, then, of intellectual subjects, with selection and assent, is called Dialectics; which establishes, by demonstration, allegations respecting truth, and demolishes the doubts brought forward.
    Those, then, who assert that philosophy did not come hither from God, all but say that God does not know each particular thing, and that He is not the cause of all good things; if, indeed, each of these belongs to the class of individual things. But nothing that exists could have subsisted at all, had God not willed. And if He willed, then philosophy is from God, He having willed it to be such as it is, for the sake of those who not otherwise than by its means would abstain from what is evil. For God knows all things—not those only which exist, but those also which shall be—and how each thing shall be. And foreseeing the particular movements, "He surveys all things, and hears all things," seeing the soul naked within; and possesses from eternity the idea of each thing individually. And what applies to theatres, and to the parts of each object, in looking at, looking round, and taking in the whole in one view, applies also to God. For in one glance He views all things together, and each thing by itself; but not all things, by way of primary intent.
    Now, then, many things in life take their rise in some exercise of human reason, having received the kindling spark from God. For instance, health by medicine, and soundness of body through gymnastics, and wealth by trade, have their origin and existence in consequence of Divine Providence indeed, but in consequence, too, of human co-operation.
    Understanding also is from God.
    But God's will is especially obeyed by the free-will of good men. Since many advantages are common to good and bad men: yet they are nevertheless advantageous only to men of goodness and probity, for whose sake God created them. For it was for the use of good men that the influence which is in God's gifts was originated. Besides, the thoughts of virtuous men are produced through the inspiration of God; the soul being disposed in the way it is, and the divine will being conveyed to human souls, particular divine ministers contributing to such services. For regiments of angels are distributed over the nations and cities. And, perchance, some are assigned to individuals.
    The Shepherd, then, cares for each of his sheep; and his closest inspection is given to those who are excellent in their natures, and are capable of being most useful. Such are those fit to lead and teach, in whom the action of Providence is conspicuously seen; whenever either by instruction, or government, or administration, God wishes to benefit. But He wishes at all times. Wherefore He moves those who are adapted to useful exertion in the things which pertain to virtue, and peace, and beneficence. But all that is characterized by virtue proceeds from virtue, and leads back to virtue. And it is given either in order that men may become good, or that those who are so may make use of their natural advantages. For it co-operates both in what is general and what is particular. How absurd, then, is it, in those who attribute disorder and wickedness to the devil, to make him the bestower of philosophy, a virtuous thing! For he is thus all but made more benignant to the Greeks, in respect of making men good, than the divine providence and mind.
    Again, I reckon it is the part of law and of right reason to assign to each one what is appropriate to him, and belongs to him, and falls to him. For as the lyre is only for the harper, and the flute for the flute-player; so good things are the possessions of good men. As the nature of the beneficent is to do good, as it is of the fire to warm, and the light to give light, and a good man will not do evil, or light produce darkness, or fire cold; so, again, vice cannot do aught virtuous. For its activity is to do evil, as that of darkness to dim the eyes.
    Philosophy is not, then, the product of vice, since it makes men virtuous; it follows, then, that it is the work of God, whose work it is solely to do good. And all things given by God are given and received well.
    Further, if the practice of philosophy does not belong to the wicked, but was accorded to the best of the Greeks, it is clear also from what source it was bestowed—manifestly from Providence, which assigns to each w^hat is befitting: in accordance with his deserts.
    Rightly, then, to the Jews belonged the Law, and to the Greeks Philosophy, until the Advent; and after that came the universal calling to be a peculiar people of righteousness, through the teaching which flows from faith, brought together by one Lord, the only God of both Greeks and Barbarians, or rather of the whole race of men. We have often called by the name philosophy that portion of truth attained through philosophy, although but partial.
    Now, too, what is good in the arts as arts, have their beginning from God. For as the doing of anything artistically is embraced in the rules of art, so also acting sagaciously is classed under the head of sagacity. Now sagacity is virtue, and it is its function to know other things, but much more especially what belongs to itself. And Wisdom being power, is nothing but the knowledge of good things, divine and human.
    But "the earth is God's, and the fulness thereof," says the Scripture, teaching that good things come from God to men; it being through divine power and might that the distribution of them comes to the help of man.
    Now the modes of all help and communication from one to another are three. One is, by attending to another, as the master of gymnastics, in training the boy. The second is, by assimilation, as in the case of one who exhorts another to benevolence by practising it before. The one co-operates with the learner, and the other benefits him who receives. The third mode is that by command, when the gymnastic master, no longer training the learner, nor showing in. his own person the exercise for the boy to imitate, prescribes the exercise by name to him, as already proficient in it.
    The Gnostic, accordingly, having received from God the power to be of service, benefits some by disciplining them, by bestowing attention on them; others, by exhorting them, by assimilation; and others, by training and teaching them, by command. And certainly he himself is equally benefited by the Lord. Thus, then, the benefit that comes from God to men becomes known—angels at the same time lending encouragement. For by angels, whether seen or not, the divine power bestows good things. Such was the mode adopted in the advent of the Lord. And sometimes also the power "breathes" in men's thoughts and reasonings, and "puts in" their hearts "strength" and a keener perception, and furnishes "prowess" and "boldness of alacrity" both for researches and deeds.
    But exposed for imitation and assimilation are truly admirable and holy examples of virtue in the actions put on record. Further, the department of action is most conspicuous both in the testaments of the Lord, and in the laws in force among the Greeks, and also in the precepts of philosophy.
    And to speak comprehensively, all benefit appertaining to life, in its highest reason, proceeding from the Sovereign God, the Father who is over all, is consummated by the Son, who also on this account "is the Saviour of all men," says the apostle, "but especially of those who believe." But in respect of its immediate reason, it is from those next to each, in accordance with the command and injunction of Him who is nearest the First Cause, that is, the Lord.' ANCL, 12, 393-401.]

[606] [Irenaeus, Against Heresies, bk. 1, ch. 25:5. 'And thus, if ungodly, unlawful, and forbidden actions are committed among them, I can no longer find ground for believing: them to be such. And in their writings we read as follows, the interpretation which they give [of their views], declaring that Jesus spoke in a mystery to his disciples and apostles privately, and that they requested and obtained permission to hand down the things thus taught them, to others who should be worthy and believing. We are saved, indeed, by means of faith and love; but all other things, while in their nature indifferent, are reckoned by the opinion of men—some good and some evil, there being nothing really evil by nature.' ANCL, 5, 96.]

[607] [Matt. 13:11. 'He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.']

[608] [Credner, Geschichte des Neutestamentlichen Kanon, c. 111.]

[609] [Clementine Homilies, bk. 3:19. '"On this account, I say, He Himself, rising from His seat as a father for his children, proclaiming the things which from the beginning were delivered in secret to the worthy, extending mercy even to the Gentiles, and compassionating the souls of all, neglected His own kindred. For He, being thought worthy to be King of the world to come, [fights against] him who, by predestination, has usurped the kingdom that now is. And the thing which exceedingly grieved Him is this, that by those very persons for whom, as for sons, he did battle, He was assailed, on account of their ignorance. And yet He loved even those who hated Him, and wept over the unbelieving, and blessed those who slandered Him, and prayed for those who were in enmity against Him." And not only did He do this as a father, but also taught His disciples to do the like, bearing themselves as towards brethren." This did our Father, this did our Prophet. This is reasonable, that He should be King over His children; that by the affection of a father towards his children, and the engrafted respect of children towards their father, eternal peace might be produced. For when the good man reigneth, there is true joy among those who are ruled over, on account of him who rules.' ANCL, 17, 64-5.]

[610] [Rom. 16:25. 'Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began.']

[611] [Clementine Homilies, bk. 2:17. '"In like manner, the combination with respect to Elias, which behoved to have come, has been willingly put off to another time, having determined to enjoy It conveniently hereafter. Wherefore, also, he who was among those born of woman came first; then he who was among the sons of men came second. It were possible, following this order, to perceive to what series Simon belongs, who came before me to the Gentiles, and to which I belong who have come after him, and have come in upon him as light upon darkness, as knowledge upon ignorance, as healing upon disease. And thus, as the true Prophet has told us, a false prophet must first come from some deceiver; and then. In like manner, after the removal of the holy place, the true gospel must be secretly sent abroad for the rectification of the heresies that shall be. After this, also, towards the end, Antichrist must first come, and then our Jesus must be revealed to be indeed the Christ; and after this, the eternal light having sprung up, all the things of darkness must disappear.' ANCL, 17.]

[612] [Heb. 9:11. 'But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building.']

[613] [Chagiga Treatise?]

[614] [Source.]

[615] [Unable to trace.]

[616] [Massey's own words.]

[617] [Ibid.]

[618] [Ibid.]