Chapter V Footnotes:

[1] See Burkitt's _Early Eastern Christianity_.

[2] See Justin, _Apology_, i, 14, a vivid passage on the change of character that has been wrought in men by the Gospel. Cf. Tert. _ad Scap._ 2, _nec aliunde noscibiles quam de emendatione vitiorum pristinorum_.

[3] Ephesians iv, 4.

[4] 1 Peter ii, 7.

[5] Tertullian, _ad Nationes_, i, 8, _Plane, tertium genus dicimur ... verum recogitate ne quos tertium genus dicitis principem locum obtineant, siquidem non ulla gens non Christiana_.

[6] Cf. Jeremiah xxxi, 31--a favourite passage with Christian apologists.

[7] Professor Percy Gardner (_Growth of Christianity_, p. 49) illustrates this by comparison of earlier and later stages in Christian Art. On some early Christian sarcophagi Jesus is represented with markedly Jewish features; soon however he is idealized into a type of the highest humanity.

[8] Tatian, 42.

[9] _Id._ 35.

[10] Tatian, 29. Cf. the account Theophilus gives of the influence upon him of the study of the prophets, i, 14.

[11] 26.

[12] 25.

[13] 35.

[14] Ignatius, _Magn._ 11; _Trall_, 9, 10; _Smyrn._ 1, 2, 3, 12.

[15] Ignatius, _Eph._ 15, _logon Iésoî kekteménos alethôs dynatai kaì tês hesychías autoû akoúeis_.

[16] Tatian, 16, 17. Cf. Plutarch (cited on p. 107) on malignant dæmons. See Tertullian, _Apol._ 22; Justin, _Apol._ ii. 5; Clem. Alex. _Protr._ 3, 41, on the works of dæmons.

[17] Tatian, 7, 8.

[18] See Tertullian, _de Idol._ 9, on the surprising case of a Christian who wished to pursue his calling of astrologer--a claim Tertullian naturally will not allow.

[19] Tatian, 9.

[20] The so-called second letter of Clement of Rome, c. 3.

[21] Clem. Alex. _Protr._ 3.

[22] 1 Cor. vi, etc.

[23] Justin, _Dial. c. Tryph._ 30.

[24] Tatian, 33; Justin, _Apol._ ii, 10. It may be noted that Justin quotes the famous passage in the Timæus (28 C) not quite correctly. Such passages "familiar in his mouth as household words" are very rarely given with verbal accuracy. Tertullian, _Apol._ 46, and Clement, _Strom._ v, 78, 92, also quote this passage.

[25] _Apol._ 46. Compare Theophilus, i, 2; "If you say 'Show me your God,' I would say to you, 'Show me your man and I will show you my God,' or show me the eyes of your soul seeing, and the ears of your heart hearing."

[26] _ad Diogn._ 8, 1.

[27] Clem. R. 29, 1, _tòn epieikê kaì eúsplagchnon patéra hêmôn_.

[28] Clem. Alex. _Protr._ 116.

[29] Clem. Alex. _Protr._ 25, _émphytos archaía koinônia_.

[30] Clem. Alex. _Protr._ 91, citing _Iliad_, 2, 315 (Cowper).

[31] 2 Cor. i, 22; v, 5.

[32] Cf. Tatian, 15.

[33] Barnabas, 4, 8.

[34] Ign. _Eph._ 6, 2.

[35] II. Clem. 1, 3-7 (abridged a little).

[36] Clem. R. 7, 4.

[37] Clem. R. 16, 17.

[38] Ign. _Eph._ 10, 3.

[39] Cf. Socr. _e.h._ iii, 17, 4, the Antiochenes mocked the Emperor Julian, _eurípistoi gàr oi ánthrôpoi eis húbreis_.

[40] II. Clem. 14, 2.

[41] See Tertullian, _Apol._ 22.

[42] Athenagoras, _Presbeia_, 9.

[43] See a very interesting chapter in Philo's _de migr. Abr._ 7 (441 M), where he gives a very frequent experience of his own (_muriákis pathòn_) as a writer. Sometimes, though he "saw clearly" what to say, he found his mind "barren and sterile" and went away with nothing done, with "the womb of his soul closed." At other times he "came empty and suddenly became full, as thoughts were imperceptibly sowed and snowed upon him from above, so that, as if under Divine possession (_katochês enthéou_), he became frenzied (_korubantiân_) and utterly knew not the place, nor those present, nor himself, nor what was said or written." See Tert. _de Anima_, 11, on the spirits of God and of the devil that may come upon the soul.

[44] It may be remarked, in passing, that the contemporary worship of the Emperor is to be explained by the same theory of the possibility of an indwelling daimonion. It was helped out by the practice, which had never so far died out in the East and in Egypt, of regarding the King and his children as gods incarnate. See J. G. Frazer, _Early History of Kingship_.

[45] Tertullian, _adv._ Marc, iii, 8, _nihil solidam ab inani, nihil plenum a vacuo perfici licuit ... imaginarius operator, imaginariæ operæ_.

[46] Tertullian, _de carne Christi_, 5.

[47] His Tarsiot feeling is perhaps shown by his preference that women should be veiled. Dio Chrysostom (_Or._ 33, 48) mentions that in Tarsus there is much conservatism shown in the very close veiling of the women's faces.

[48] Tert. _Apol._ 39, _Corpus sumus de conscientia religionis et disciplinæ unitate et spei foedere_.

[49] Ign. _Eph._ 20; Clem. Alex. _Protr._ 106.

[50] Justin, _Apol._ i, 66, the use of bread and cup in the mysteries of Mithras; Tertullian, _de Bapt._ 5, on baptism in the rites of Isis and Mithras, the mysteries of Eleusis, etc.

[51] Carlyle, _Signs of the Times_, (Centenary edition of Essays, ii, p. 70.)

[52] Clem. R. 2, 2, _akórestos póthos eis agathopoíian_.

[53] Ign. _Eph._ 8, 2.

[54] Auctor _ad Diognetum_, 5-6.

[55] He apologizes for the use of the name, as educated people did in his day, when it was awkward or impossible to avoid using it. It was a vulgarism.

[56] Galen, extant in Arabic in _hist. anteislam_. _Abulfedæ_ (ed. Fleischer, p. 109), quoted by Harnack, _Expansion of Christianity_, i, p. 266.

[57] Tertullian, _Apol._ 45; cf. Justin, _Apol._ i, 15.

[58] Cf. Justin, _Apol._ i, 29.

[59] The feeling referred to is associated with the primitive sense of the mystery of procreation and conception surviving, it is said, among the Arunta of Australia, and very widely in the case of twins; see Rendel Harris, _Cult of the Dioscuri_.

[60] Tim. 2, 15. Cf. Tert. _adv. Marc._ iv, 17, _nihil impudentius si ille nos sibi filio faciet qui nobis filios facere non permisit aufercndo conubium_.

[61] de Rossi, cited by Harnack, _Expansion_, i, 208 n.

[62] Romans 1, 14.

[63] See p. 241; and cf. Justin, _Apol._ i, 15.

[64] _Didache_, 12. _ei dè ouk échei téchnên, katà tèn synesin humôn pronoésate, pôs mè argòs meth hymôn zésetai christianos. ei dè ou thelei oútô poieîn, christémporós estin prosechete apò tôn toioûton_. See Tert. _Apol._ 39, on provision for the needy and the orphan, the shipwrecked, and those in jails and mines.

[65] Euripides the Rationalist, p. 111 n.

[66] Lucian, _Alexander_, 38, Alexander said: "If any atheist, or Christian, or Epicurean comes as a spy upon our rites let him flee!" He said _éxô christianoús_, and the people responded _exo Epikoureíous_.

[67] Ignatius, _Philad._ 8.

[68] Tatian, 13.

[69] II. Clem. 20, 5.

[70] See Tertullian, _de Testim. Animæ_, 4, the Christian opinion much nobler than the Pythagorean.

[71] Tatian, 6. Cf. Justin, _Apol._ i, 8; and Tertullian, _de Spectaculis_, 30, quoted on p. 305.

[72] Barnabas, 7, 9. Cf. Rev. i, 7. Behold he Cometh with the clouds and every eye shall see him--and they that pierced him. Cf. Tertullian, _de Spect._ 30, once more.

[73] II. Clem. 18, 2.

[74] Ignatius, _Eph._ 21; _Magn._ 11; _Trall._ int. 2, 2; _Philad._ 11.

[75] _Hebrews_ 6, 19.

[76] Justin, Apol. i, 5, the dæmons procured the death of Socrates, _kaì homoiôs eph hymôn tò autò energoûoi_: 10, they spread false reports against Christians; _Apol._ ii, 12; Minucius Felix, 27, 8.

[77] The mob, with stones and torches, Tert. _Apol._ 37; even the dead Christian was dragged from the grave, _de asylo quodam mortis_, and torn to pieces.

[78] Stories of governors in Tert. _ad Scap._ 3, 4, 5; one provoked by his wife becoming a Christian.

[79] I. Peter 4, 12.

[80] _Martyrium Polycarpi_, 3, 7-11.

[81] Justin, _Apol._ ii, 12.

[82] _D._ i, 16, the hymn he proposes is quoted on p. 62. It hardly sings itself, and he does not return to it. The verbal parallel of the passage with that in Clement, _Strom._ vii, 35, heightens the contrast of tone.

[83] See Norden, _Kunstprosa_, ii, 509.

[84] Barnabas, 7, 1.

[85] II. Clem. 6, 7.

[86] _Strom._ vii, 35.

[87] _de orat._ 3.

[88] Hermas, _M._ 10, 31,--the word is _ilaròs_; which Clement (_l.c._) also uses, conjoining it with _semnós_. Cf. Synesius, _Ep._ 57, p. 1389, Migne, who says that when he was depressed about becoming a bishop (410 A.D.), old men told him _hos ilarón esti tò pneûma tò hágion kaì ilarúnei toùs metóchous autoû_.

[89] 1 Peter, 1, 8.

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