Part 25

Again Christianity knew its saviour and redeemer not as some god whose history was contained in a myth filled with rude, primitive, and even offensive elements, as were the stories of Attis, of Osiris, and to a degree of Dionysus. Such myths required violent interpretation to make them acceptable to enlightened minds. On the contrary the Christian saviour had lived and associated with men, whose minds and senses had apprehended his person, acts, and character. These witnesses had transmitted their knowledge directly, and they had testified that the life of Jesus corresponded to his teachings. Jesus was then an historical, not a mythical being. No remote or foul myth obtruded itself on the Christian believer; his faith was founded on positive, historical, and acceptable facts.

Christianity showed a superior power of adaptation to every class; it was a practical guide of life for all, a guide which was soon recognized by its opponents to be of the highest ethical value. In spite of the human weaknesses of Christians, their superior morality was generally recognized from the time of Pliny.[385] Their motives for righteous living sprang from love and faith rather than from any social or rational sanctions; and the fruits were “love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, temperance.” These virtues and the belief that Christ’s revelation and the mystic union of man with the Divine brought salvation, could be understood by the most unlettered. The intellectual classes found Christianity fulfilling the aim of both Greek thought and of Old Testament prophecy; in it they saw the ultimate philosophy. Christianity therefore proved itself a religion which satisfied men’s desires and hopes as well as their philosophic aims in a more complete and spiritual way than oriental mysticism or Greek rationalism; and it gave a nobler assurance of salvation.

Finally, experience taught the value of Christianity; already in the second century the Apologists could make the appeal to common knowledge of the Christians to show the superiority of their faith.

Yet by the close of the second century Christianity had not won many adherents outside of Syria and Asia Minor, save in the greater cities. The third century was the period in which paganism rapidly decayed and Christianity swiftly advanced toward its triumph; by the year 300 it had filled the Mediterranean world, and the proud claim which Tertullian had made a century before, began to be justified: “We are of yesterday, and yet we have filled all your holdings, cities, houses, castles, towns, councils, your very camps, tribes, wards, the palace, the senate, the forum—we have left you only your temples.”[386] The victory over pagan religions and philosophies was indeed certain; but this success had been secured on the intellectual side by the transformation of the teachings of Jesus and of the apostles into a Greek philosophy. It is as such that Christianity has the final place in a history of Greek religious thought.

FOOTNOTES:

[336] _History of Dogma_, II, 170.

[337] Vid. Justin’s arguments, _Apol._ I, 31-53. Athenagoras, _Legat._ 9, limits himself to the testimonies of the prophets as to the nature of God. Cf. also Tatian, 20, at the end.

[338] Justin, _Apol._ II, 8 ff.; cf. I, 46. In two passages (_Apol._ I, 44 and 59) Justin illogically declares that the Greeks owed all their true knowledge to their borrowings from Moses. Herein he was simply following the Alexandrian Jews.

[339] _Legat._ 7.

[340] Tatian, _Orat._ 5; cf. Athen., _Legat._ 4. The ideas recur frequently in nearly all the Apologists.

[341] (Justin) _Dial. cum Tryphone_ 61, 62, 105, 128; Tatian, _Orat._ 5-7; Athen., _Legat._ 10, 16, 24.

[342] Cf. Justin, _Apol._ I, 5, 13, 61, 65, 67; _Dial._ 7, 29, 116; Tatian, _Orat._ 13; Athen., _Legat._ 10.

[343] Justin, _Apol._ I, 5, 15, 21, 56; II, 5-7; Tatian, _Orat._ 7 f., 11; Athen., _Legat._ 24 ff.

[344] Justin, _Apol._ I, 15 ff., and often in the apologetic writings.

[345] Cf. _Apol._ I, 23, 63; II, 6.

[346] Cf. p. 274.

[347] _Gal._ I, 11-12; _Eph._ III, 3-4.

[348] _History of Dogma_, I, 222 ff.

[349] Irenaeus, _Adv. Haer._ I, 24, 3-4.

[350] Irenaeus, _Adv. Haer._ I, 1-3.

[351] Cf. Ptolemaeus, apud Epiphan., _Haer._ XXXIII, 3-7, _Epist. ad Floram_, at the beginning.

[352] Irenaeus, _Adv. Haer._ I, 5-8. The Valentinian idea of the triple nature of man is as old as Plato.

[353] Irenaeus, _Adv. Haer._ I, 24, 2-4.

[354] Ibid., I, 2, 5-6.

[355] Cf. Irenaeus, _Adv. Haer._ I, 23, 4; 24, 5.

[356] Τῶν κατὰ τὴν ἀληθῆ φιλοσοφἰαν γνωστικῶν ὑπομνημἀτων στρωματεῖς.

[357] Cf. also _Strom._ II, 19-20.

[358] _Strom._ I, 5, 28, 3; cf. I, 20, 97; VI, 7, 59.

[359] Cf. _De prin._ Praef. 1.

[360] Tradition says that Origen heard the discourses of Ammonius Saccas, the founder of the Neoplatonic School. Porphyr. apud Euseb. _H. E._ VI, 19, 6.

[361] _De prin._ I, 1; III, 5.

[362] _De prin._ I, 1 and 2 deal with God and Christ respectively in a systematic way; cf. also II, 5 and 6. Besides there are many passages in Origen’s extant works, too numerous for reference here, which show his views.

[363] _De prin._ II, 6.

[364] _De prin._ I, 3; II, 7.

[365] Origen adopted the popular belief in the existence of angels and demons and made great use of it in explaining the present state of the world. The passages in his works are too numerous to be all named here; but _De prin._ I, 8, entire is devoted to the topic.

[366] _C. Cels._ IV, 65; _De prin._ I, 5.

[367] _De prin._ III, 6; cf. I, 5, 3.

[368] Clement, _Paed._ III, 1, 1. _Strom._ V, 14, 94; VI, 16, 134 f. Cf. Plato, _Rep._ IV, 436 A-441 C; _Tim._ 42 A.

[369] _De prin._ III, 4; cf. II, 8.

[370] _De prin._ III, 1; _In Matt._, ser. 69; _in Rom._ IV, 5; IX, 3.

[371] _C. Cels._ VII, 17; cf. I, 31; _Exhort. ad Mart._ entire.

[372] _C. Cel._ III, 59-62; VII, 46. Cf. _in Joh._ I, 20-22; _C. Cel._ II, 66-69; IV, 15-18; VI, 68.

[373] Apud Euseb. _H. E._ VI, 19, 7 f.

[374] Cf. pp. 119 ff.

[375] Schol. Venet. ad _Il._ XX, 67.

[376] _De prin._ IV, 11ff.

[377] The Essenes seem to have been a Jewish sect strongly under the influence of Orphic and Pythagorean ideas. Neither they nor the Therapeutae influenced Judaism or Christianity to any considerable extent.

[378] _1 Cor._ VII entire; _Col._ II, 20-23; _1 Tim._ IV, 1-3.

[379] _Didache_ 7.

[380] Cf. Clement, _Protrep._ 12; _Paed._ I, 6; _Strom._ II, 3. Although we cannot be quite certain that φωτισμός and σφραγίς were technical terms of the Greek mysteries, they undoubtedly corresponded to ideas and practices found in both Hellenic and oriental mystic religions. For a full list of authorities see the works of Hatch, Anrich, Wobbermin, and Clemen named, p. 368.

[381] Cf. Celsus’ charges, Origen, _C. Cel._ 1, 1, and Origen’s reply, _ibid._, 1, 7. Origen defends an esoteric Christianity by the examples of philosophy and the pagan mysteries.

[382] Justin, _Apol._ I, 66.

[383] Iren., _Adv. Haer._ IV, 31, 4; frg. 36 Harvey.

[384] Ignatius, _ad Eph._ 20.

[385] Plin., _Ep._ X, 96.

[386] _Apol._ 37.

APPENDIX I

BIBLIOGRAPHY

GENERAL WORKS

The relevant articles in the _Encyclopaedia Britannica_, 11 ed., are often valuable, being written by specialists. Of other encyclopedic works the following are most useful: Hastings: _Encyclopaedia of Religion and Ethics_, I-VIII, A-Mulla, 1908-. W. Roscher: _Ausführliches Lexikon der griechischen und römischen Mythologie_, A-Tan, 1884-. Pauly-Wissowa: _Real-Encyclopädie der classischen Altertumswissenschaft_, A-Imperator, Ra-Ryton, 1894-. Daremberg et Saglio: _Dictionnaire des antiquités grecques et romaines_, A-Via, 1887-.

GREEK RELIGION.—L. R. Farnell: _The Cults of the Greek States_, 5 vols., 1896-1907. A comprehensive study of the greater divinities. Id.: _The Higher Aspects of Greek Religion_, 1912. L. Campbell: _Religion in Greek Literature_, 1898. J. Adam: _The Religious Teachers of Greece_, 2 ed., 1909. An interesting and valuable book for the period from Homer to Plato. A. Fairbanks: _A Handbook of Greek Religion_, 1910. An admirable treatment of the subject in moderate compass with excellent bibliographies. G. F. Moore: _History of Religions_, I, pp. 406-602, on Greek and Roman Religions, 1913. The work of a master in the entire field. Ed. Meyer: _Geschichte des Altertums_, II-V, 1893-1902. The religion of the Greeks is nowhere else so well treated from the historical point of view. G. F. v. Schoemann: _Griechische Altertümer_, 4 ed., by Lipsius, II, pp. 133-607, 1902. P. Stengel: _Die griechischen Kultusaltertümer_, 2 ed., 1898. The best treatment of the religious antiquities of the Greeks. O. Gruppe: _Griechische Mythologie und Religionsgeschichte_, 2 vols., 1897, 1906. This is the most comprehensive work dealing with the subject; its value is somewhat impaired by the author’s peculiar views. S. Wide: _Griechische und Römische Religion_, in Gercke und Norden: _Einleitung in die Altertumswissenschaft_, 2 ed., II, pp. 169-271, 1912.

MYTHOLOGY.—_The Mythology of all Races_, I, _Greek and Roman_, by W. S. Fox, 1916. A modern presentation of the myths connected with the chief gods; the book is well illustrated and is provided with an ample bibliography. Preller: _Griechische Mythologie_, I, 4 ed., by Robert, 1894; II, 3 ed., by Plew, 1872.

ETHICS.—L. Schmidt: _Die Ethik der alten Griechen_, 2 vols., 1882. The standard treatment of the subject. J. Denis: _Histoire des théories et des idées morales dans l’antiquité_, 2 ed., 2 vols., 1879. An historical account of Greek morals to the end of the fifth century of our era. M. Wundt: _Geschichte der griechischen Ethik_, 2 vols., 1908, 1911. This book covers the periods from Homer to Marcus Aurelius. W. E. H. Lecky: _History of European Morals_, I, pp. 169-356. The period from Augustus to Neoplatonism, 1869. C. Martha: _Études morales sur l’antiquité_, Paris, 1896. W. H. S. Jones: _Greek Morality in Relation to Institutions_, 1906.

PHILOSOPHY.—Ed. Zeller: _Die Philosophie der Griechen_: I, 1 and 2, 5 ed., 1892; II, 1, 4 ed., 1889; II, 2, 3 ed., 1879; III, 1, 4 ed., 1909; III, 2, 4 ed., 1903. English translations from the fourth or third German editions: _Pre-Socratic Philosophy_, 2 vols., 1881; _Socrates and the Socratic Schools_, 1885; _Plato and the Older Academy_, 1888; _Aristotle and the Early Peripatetics_, 2 vols., 1897; _The Stoics, Epicureans, and Sceptics_, 1892. The best history of ancient philosophy, containing full references to the sources. Th. Gomperz: _Griechische Denker_, 3 vols., 2 ed., 1903-09. English translation: _Greek Thinkers_, 4 vols., 1901-12. A stimulating book, but less useful than Zeller’s. J. Burnet: _Early Greek Philosophy_, 2 ed., 1908; id.: _Greek Philosophy_, I, _Thales to Plato_, 1914. A. W. Benn: _The Greek Philosophers_, 2 ed., 1914. Three valuable books. M. Louis: _Doctrines religieuses des philosophes Grecs_, 1909.

I

T. D. Seymour: _Life in the Homeric Age_, chaps. xiv-xvi, 1907. Gives the facts with regard to religion in the Iliad and Odyssey. J. Adam: _Religious Teachers_, pp. 21-83. E. Rohde: _Psyche_ I^3, pp. 1 ff., 1903. Nägelsbach: _Homerische Theologie_, 3 ed., 1884. O. Gruppe: _Griechische Mythologie_, pp. 987-1015. Campbell: _Religion in Greek Literature_, pp. 53-113. J. Girard: _Le sentiment religieux en Grèce d’Homère à Eschyle_, 3 ed., pp. 1-133, 1887.

P. Waltz: _Hésiode et son poème moral_, 1906. The most valuable treatment of Hesiod’s Works and Days. Ed. Meyer: _Hesiods Erga und das Gedicht von den fünf Menschengeschlectern_, in _Genethliakon_, 1910. O. Gruppe: _Die griechischen Culte und Mythen_, I, pp. 567-612, 1887. P. Decharme: _La critique des traditions religieuses chez les Grecs_, pp. 1-26, 1904.

II

The Orphic fragments are quoted from the edition by Abel, 1885; the tablets found in graves from Diels: _Fragmente der Vorsokratiker_, 3 ed., II, pp. 163 ff., 1912.

Lobeck: _Aglaophamus sive de theologiae mysticae Graecorum causis_, 1829. The classic work. Rohde: _Psyche_, I^3, pp. 278 ff., on the Mysteries; II^3, pp. 1 ff., on Dionysiac religion and Orphism. Adam: _Religious Teachers_, chap. v. Campbell: _Religion in Greek Literature_, pp. 238-266. Fairbanks: _Handbook of Greek Religion_, pp. 128-137; 230-248. J. E. Harrison: _Prolegomena to the Study of Greek Religion_, 2 ed., chaps, viii-xii, 1908. This book must be used with caution. B. I. Wheeler: _Dionysus and Immortality_, 1899. The Ingersoll Lecture for 1898-99. Girard: _Le sentiment religieux_, pp. 171-297. Gruppe: _Griechische Culte und Mythen_, I, pp. 612-675; _Griechische Mythologie_, 1016-1041. E. Maass: _Orpheus. Untersuchungen zur griechischen, römischen, altchristlichen Jenseitsdichtung und Religion_, 1895. A. Dieterich: _Nekyia. Beiträge zur Erklärung der neuentdeckten Petrusapokalypse_, 2 ed., 1913. Although the two preceding books deal primarily with early Christianity, they contain much matter bearing on early Orphism and the Mysteries. Farnell: _Cults of the Greek States_, III, pp. 126-213; 343-367; V, 85-181. A. Mommsen: _Feste der Stadt Athen_, pp. 204-277; 405-421, 1898. P. Foucart, _Les mystères d’Eleusis_, 1914. The author’s hypothesis of the Egyptian origin of the Eleusinian mysteries is untenable. K. H. E. De Jong: _Das antike Mysterienwesen_, 1909. A discussion of the phenomena connected with the several mysteries.

III

The fragments of Archilochus, Solon, Theognis, and Simonides are quoted from Bergk: _Poetae Lyrici Graeci_, 3 ed., II and III; those of Aeschylus and Sophocles from Nauck: _Tragicorum Graecorum Fragmenta_, 2 ed., 1889.

Adam: _Religious Teachers_, pp. 83-183. Campbell: _Religion in Greek Literature_, pp. 114-121; 169-180; 195-208; 267-290. Girard: _Le sentiment religieux_, pp. 135-170; 247-448. Decharme: _Critique des traditions religieuses_, pp. 91-112. Gruppe: _Griechische Mythologie_, pp. 1041-1058. E. Buchholz: _Die sittlichen Weltanschauung des Pindaros und Aeschylos_, 1869. F. F. C. Fischer: _De deo Aeschyleo_, 1912. Dronke: _Die religiösen und sittlichen Vorstellungen des Aeschylos und Sophocles_, Jahrbb. für klass. Phil., Suppl. IV, pp. 1-116. F. Lübker: _Die sophokleische Theologie und Ethik_, 1851, 1855.

IV

The fragments of the pre-Socratic philosophers are quoted from Diels: _Fragmente der Vorsokratiker_, 2 vols., 3 ed., 1912; those of Euripides from Nauck: _Tragicorum Graecorum Fragmenta_, 2 ed., 1889.

Adam: _Religious Teachers_, pp. 184-355. Campbell: _Religion in Greek Literature_, pp. 291-337. Zeller: _Philosophie der Griechen_, I, 1^5, pp. 521-552; I, 2^5, pp. 623-837; 968-1164; English translation, _Pre-Socratic Philosophy_, II, pp. 1-206; 321-516. _Socrates and the Socratic Schools_, pp. 39-236. Gomperz: _Griechische Denker_, I^2, pp. 127-134; 168-204; 331-396; II^2, pp. 3-95; English translation, I, 155-164; 208-254; 412-496; II, pp. 3-118. G. Grote: _History of Greece_, chaps. 67-68. Burnet: _Early Greek Philosophy_, pp. 143-191; 227-318; _Greek Philosophy_, pp. 57-81; 105-192. Benn: _Greek Philosophers_, pp. 65-143. Louis: _Doctrines religieuses_, pp. 1-95.

Decharme: _Critique des traditions religieuses_, pp. 43-63; 113-140; _Euripide et l’esprit de son theâtre_, 1893; English translation by James Loeb: _Euripides and the Spirit of his Dramas_, 1906. A. Verrall: _Euripides the Rationalist_, 1895. W. Nestle: _Euripides der Dichter der griechischen Aufklärung_, 1902.

V

Adam: _Religious Teachers_, pp. 356-460. On Plato by one of the best of recent English Platonists. Zeller: _Philosophie der Griechen_, II, 1^4, pp. 389-982; II, 2^3, pp. 1-806; English translation, _Plato and the Older Academy_, pp. 1-552; _Aristotle and the Early Peripatetics_, I-II, pp. 1-347. Gomperz: _Griechische Denker_, II^2, pp. 203-533; III^2, entire; English translation, II, pp. 249-397, III and IV, entire. Burnet: _Greek Philosophy_: I, pp. 205-350. Benn: _Greek Philosophers_, pp. 144-326. E. Caird: _The Evolution of Theology in the Greek Philosophers_, I, pp. 58-382; II, pp. 1-30. 1904. Louis: _Doctrines religieuses_, pp. 99-164. Decharme: _Critique des traditions religieuses_, pp. 181-219; 233-242. Campbell, _Religion in Greek Literature_, pp. 342-367.

VI

The fragments of the early Stoics are quoted from von Arnim: _Stoicorum Veterum Fragmenta_, I-III, 1903-05 (_S V F_).

Benn: _Greek Philosophers_, pp. 326-364; 452-473; 523-588. Caird: _Theology in Greek Philosophers_: II, pp. 31-316. Louis: _Doctrines religieuses_, pp. 199-343. Decharme: _Critique des traditions religieuses_, pp. 259-501. Zeller: _Philosophie der Griechen_: III, 1^4, pp. I-373; III, 2^4, pp. 82-218; 254-735. The English volume: _Stoics, Epicureans, and Sceptics_, includes no more than its title indicates. E. V. Arnold: _Roman Stoicism_, 1911. A useful book. E. Bevan: _Stoics and Sceptics_, 1913. Renan: _Marc-Aurèle_, 1882. E. Bréhier: _Les idées philosophiques et religieuses de Philo_, 1908. J. Martin, _Philon_, 1908. Whittaker: _The Neo-Platonists_, 1901. B. A. G. Fuller: _The Problem of Evil in Plotinus_, 1912.

VII

For the political relations of Italy to Greece and the East reference should be had to the standard histories of Rome; the following books deal primarily with religion.

G. Wissowa: _Religion und Kultus der Römer_, 2 ed., 1912. The Standard book on the subject; a comprehensive work of sound learning. Marquardt: _Römische Staatsverwaltung_, III, 2 ed., 1885. W. Warde Fowler: _The Religious Experience of the Roman People from the Earliest Times to the Age of Augustus_, 1911. The best book for the period. Id.: _Roman Ideas of Deity in the last Century before the Christian Era_, 1914; _The Roman Festivals of the Period of the Republic_, 1899. J. B. Carter: _The Religion of Numa_, 1906; _The Religious Life of Ancient Rome_, chaps, i-iii, 1911. G. Boissier: _La religion romaine d’Auguste aux Antonines_, 6 ed., 1906. A valuable book written by a master. Dill: _Roman Society from Nero to Marcus Aurelius_, 2 ed., pp. 289-546, 1911. E. Beurlier: _Le culte impérial_, 1891.

VIII

Dill: _Roman Society from Nero to Marcus Aurelius_, pp. 547-626. Glover: _The Conflict of Religions in the Early Empire_, 3 ed., 1909. Benn: _Greek Philosophers_, pp. 487-522. J. Reville: _La religion à Rome sous les Sévères_, 1886. F. Cumont: _Textes et monuments relatifs aux mystères de Mithra_, 2 vols., 1894-1900. The only treatment of any of the oriental religions which takes fully into account the monumental, epigraphical, and literary evidence. Id.: _Les mystères de Mithra_, 2 ed., 1902; English translation, 1910; _Les religions orientales dans le paganisme romaine_, 1907; English translation, 1911; _Astrology and Religion among the Greeks and Romans_, 1912. J. Toutain: _Les cultes païens dans l’empire romain_, II, 1 _Les cultes orientaux_, 1911. A valuable treatment of the oriental religions in the Latin provinces. The geographical distribution of these religions in Britain, the Gauls and Germanies, and in Spain has been discussed by C. H. Moore in the following places: _Harvard Studies in Classical Philology_, XI, pp. 47 ff.; _Transactions of the American Philological Association_, XXXVIII, pp. 109 ff.; and in _Studies in the History of Religions presented to C. H. Toy_, 1912. G. Showerman: _The Great Mother of the Gods_, 1901. Hepding: _Attis_, 1903. G. Lafaye: _Histoire der culte des divinités d’Alexandrie hors de l’Egypte_, 1884. R. Reitzenstein: _Die hellenistischen Mysterienreligionen_, 1910.

IX-X

Many of the pertinent articles in Hastings’ _Dictionary of the Bible and Encyclopaedia of Religion and Ethics_, in the _Encyclopaedia Britannica_, 11 ed., and in similar works are written by specialists and are valuable.

A. Harnack: _Lehrbuch der Dogmengeschichte_, I, 4 ed., 1909; English translation from the third German edition, I and II, 1901. The most valuable book on the subject. F. Loofs: _Leitfaden zum Studium der Dogmengeschichte_, 4 ed., Halle, 1906. The opening chapters cover the early period. G. B. Stevens: _The Theology of the New Testament_, 1903. H. Holtzmann: _Lehrbuch der neutestamentlichen Theologie_, 2 vols., 2 ed., 1911.

A. C. McGiffert: _History of Christianity in the Apostolic Age_, 1897. J. H. Ropes: _The Apostolic Age_, 1906.

S. J. Case: _The Evolution of Early Christianity_, 1914. K. Lake: _The Earlier Epistles of St. Paul_, 1911; _The Stewardship of Faith_, 1915. T. R. Glover: _The Conflict of Religions in the Roman Empire_, 1909.

J. Geffcken: _Zwei griechischen Apologeten_, 1907. An important commentary to Aristides and Athenagoras, preceded by an introduction dealing with the history and characteristics of the Greek Apologists, and followed by a sketch of the development of the apologetic literature after Athenagoras to Augustine. A. Puech: _Les apologistes grecs du II^e siècle de notre ère_, 1912.

H. S. Mansel: _The Gnostic Heresies_, 1875. E. de Faye: _Gnostiques et gnosticisme_, 1913.

C. Bigg: _The Christian Platonists of Alexandria_, 1886. E. de Faye: _Clément d’Alexandrie_, 2 ed., 1906.

P. Wendland: _Die hellenistisch-römische Kultur in ihren Beziehungen zu Judentum und Christentum_, 2 ed., 1912. A book of prime importance on the conditions of the ancient world during the beginnings of Christianity. E. Hatch: _The Influence of Greek Ideas and Usages upon the Christian Church_, 8 ed., 1901. G. Anrich, _Das antike Mysterienwesen in seinem Einfluss auf das Christentum_, 1894. G. Wobbermin: _Religionsgeschichtliche Studien zur Frage der Beeinflussung des Urchristentums durch das antike Mysterienwesen_, 1896. C. Clemen: _Religionsgeschichtliche Erklärung des Neuen Testaments_, 1909; English translation: _Primitive Christianity and its Non-Jewish Sources_, 1912; _Der Einfluss der Mysterienreligionen auf das älteste Christentum_, 1913. C. H. Moore: _Greek and Roman Ascetic Tendencies in Harvard Essays on Classical Subjects_, pp. 97-140, 1912. H. Streithman: _Geschichte der frühchristlichen Askese in der Umgebung des werdenden Christentums_, 1914. This book I have been unable to see. A. Deissman: _Licht vom Osten_, 3 ed., 1909; English translation, _Light from the Ancient East_, chap. iv, 1910. R. Reitzenstein: _Die hellenistischen Mysterienreligionen_, 1910. E. Maass: _Orpheus. Untersuchungen zur grieschischen, römischen, altchristlichen Jenseitsdichtung und Religion_, 1895. A. Dieterich: _Nekyia_, 2 ed., 1913.

A. Harnack: _Mission und Ausbreitung des Christentums in den ersten drei Jahrhunderten_, 2 vols., 3 ed., 1915; English translation: _The Expansion of Christianity in the First Three Centuries_, 2 ed., 2 vols., 1908.

APPENDIX II

SPECIMEN OF A ROMAN CALENDAR

Taken from the _Fasti Praenestini_, which were composed between 4 and 10 A.D.

The letters of the first column show the eight days of the Roman _nundinae_, which are repeated for the successive nundinal periods; the second column gives the number of days before the Calends, Nones, or Ides as the case may be; in the third column the character of the day is indicated by C = _comitialis_, F = _fastus_, N and NP = _nefastus_, and the oldest festivals are given: VIN = _Vinalia_, ROB = _Robigalia_, etc.; the small capitals give the festivals added within the historical period and sundry other notices.

APRIL 23-30

A VIIII VIN F [VINI OMNIS NOVI LIBAMENTVM IOVI] CONSECRATVM[EST CVM LATINI BELLO PREME] RENTVR AB·RVTILIS·QVIA·MEZENTIVS·REX·ETRV[SCO]RVM PACISCEBATVR·SI·SVBSIDIO VENISSIT·OMNIVM·ANNORVM VINI·FRVCTVM·SIG·DIVO·AVGVSTO·PATRI·AD·THEATRVM· MARC[ELLI] IVLIA·AVGVSTA·ET·TI·AVGVSTVS·DEDICARVNT

B VIII CTI·CAESAR·TOGAM·VIRILEM·SVMPSIT·IMP·CAESARE·VII·AGRIPPA III·COS·

FERIAE·ROBIGO·VIA·CLAVDIA·AD·MILLIARIVM C VII ROB NP V·NE·ROBIGO·FRVMINTIS·NOCEAT·SACRIFICIV[M] ET·LVDI·CVRSORIBVS·MAIORIBVS·MINORIBVSQ FIVNT·FESTVS·EST PVERORVM LLNONIORVM QVIA PROXIMVS·SVPERIOR MERETRICVM EST