The Conflict of Religions in the Early Roman Empire

25.

431

35.

432

Ignatius, Magn. 11; Trall, 9, 10; Smyrn. 1, 2, 3, 12.

433

Ignatius, Eph. 15, logon Iésoî kekteménos alethôs dynatai kaì tês hesychías autoû akoúeis.

434

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.

435

Tatian, 7, 8.

436

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.

437

Tatian, 9.

438

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

439

Clem. Alex. Protr. 3.

440

1 Cor. vi, etc.

441

Justin, Dial. c. Tryph. 30.

442

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.

443

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."

444

ad Diogn. 8, 1.

445

Clem. R. 29, 1, tòn epieikê kaì eúsplagchnon patéra hêmôn.

446

Clem. Alex. Protr. 116.

447

Clem. Alex. Protr. 25, émphytos archaía koinônia.

448

Clem. Alex. Protr. 91, citing Iliad, 2, 315 (Cowper).

449

2 Cor. i, 22; v, 5.

450

Cf. Tatian, 15.

451

Barnabas, 4, 8.

452

Ign. Eph. 6, 2.

453

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

454

Clem. R. 7, 4.

455

Clem. R. 16, 17.

456

Ign. Eph. 10, 3.

457

Cf. Socr. e. h. iii, 17, 4, the Antiochenes mocked the Emperor Julian, eurípistoi gàr oi ánthrôpoi eis húbreis.

458

II. Clem. 14, 2.

459

See Tertullian, Apol. 22.

460

Athenagoras, Presbeia, 9.

461

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.

462

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.

463

Tertullian, adv. Marc, iii, 8, nihil solidam ab inani, nihil plenum a vacuo perfici licuit … imaginarius operator, imaginariæ operæ.

464

Tertullian, de carne Christi, 5.

465

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.

466

Tert. Apol. 39, Corpus sumus de conscientia religionis et disciplinæ unitate et spei foedere.

467

Ign. Eph. 20; Clem. Alex. Protr. 106.

468

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.

469

Carlyle, Signs of the Times, (Centenary edition of Essays, ii, p. 70.)

470

Clem. R. 2, 2, akórestos póthos eis agathopoíian.

471

Ign. Eph. 8, 2.

472

Auctor ad Diognetum, 5-6.

473

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.

474

Galen, extant in Arabic in hist. anteislam. Abulfedæ (ed. Fleischer, p. 109), quoted by Harnack, Expansion of Christianity, i, p. 266.

475

Tertullian, Apol. 45; cf. Justin, Apol. i, 15.

476

Cf. Justin, Apol. i, 29.

477

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.

478

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.

479

de Rossi, cited by Harnack, Expansion, i, 208 n.

480

Romans 1, 14.

481

See p. 241; and cf. Justin, Apol. i, 15.

482

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.

483

Euripides the Rationalist, p. 111 n.

484

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.

485

Ignatius, Philad. 8.

486

Tatian, 13.

487

II. Clem. 20, 5.

488

See Tertullian, de Testim. Animæ, 4, the Christian opinion much nobler than the Pythagorean.

489

Tatian, 6. Cf. Justin, Apol. i, 8; and Tertullian, de Spectaculis, 30, quoted on p. 305.

490

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.

491

II. Clem. 18, 2.

492

Ignatius, Eph. 21; Magn. 11; Trall. int. 2, 2; Philad. 11.

493

Hebrews 6, 19.

494

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.

495

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.

496

Stories of governors in Tert. ad Scap. 3, 4, 5; one provoked by his wife becoming a Christian.

497

I. Peter 4, 12.

498

Martyrium Polycarpi, 3, 7-11.

499

Justin, Apol. ii, 12.

500

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.

501

See Norden, Kunstprosa, ii, 509.

502

Barnabas, 7, 1.

503

II. Clem. 6, 7.

504

Strom. vii, 35.

505

de orat. 3.

506

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.

507

1 Peter, 1, 8.

508

Justin, Trypho, c. 17; Tert. adv. Jud. 13.

509

Psalm. Solom. xvii, 27-35. Ed. Ryle and James.

510

Assumption of Moses, x, 8-10, tr. R. H. Charles. "Gehenna" is a restoration which seems probable, the Latin in terram representing what was left of the word in Greek. See Dr Charles' note.

511

Justin, Trypho, 46, 47. The question is still asked; I have heard it asked.

512

Justin, Trypho, 50.

513

Justin, Trypho, 32; the quotations are from Daniel.

514

Justin, Trypho, 48.

515

Justin, Trypho, 68.

516

Justin, Trypho, 17, 108.

517

Cf. Tert. de Spect. 30, fabri aut quæstuariæ filius.

518

Origen, c. Cels. i, 28, 32, 39. The beauty of the woman is an element in the stories of Greek demi-gods.

519

c. Cels. ii, 55.

520

ii, 27.

521

ii, 29.

522

ii, 28.

523

i, 50.

524

2 Tim. 8, 15.

525

Trypho, 39.

526

Ign. Philad. 8, 2.

527

Ign. Magn. 10, 3; 8, 1.

528

So says Eusebius, E.H. iv, 18. Justin does not name the city.

529

Trypho, 8.

530

Justin, Trypho, 8.

531

ad Diogn. 3, 4.

532

Trypho, 22.

533

Ibid. 12.

534

Deut. 10, 16, 17; Trypho, 16.

535

Jerem. 4, 4; 9, 25; Trypho, 28.

536

Tert. adv. Jud. 4.

537

Justin, Trypho, 19; Tert. adv. Jud. 2; Cyprian, Testim. 1, 8. Tertullian had to face a similar criticism of Christian life – was Abraham baptized? de Bapt. 13.

538

Tert. adv. Jud. 3.

539

Trypho, 23; Cyprian, Testim. 1, 8.

540

Trypho, 16 (slightly compressed).

541

Trypho, 19, 20; cf. Tert. adv. Jud.

542

Trypho, 22.

543

Barnabas, 10; cf. Pliny, N.H. 8, 218, on the hare; and Plutarch, de Iside et Osiride, 353 F, 363 F, 376 E, 381 A (weasel), for similar zoology and symbolism. Clem. Alex. Str. ii, 67; v, 51; refers to this teaching of Barnabas (cf. ib. ii, 105).

544

Barnabas, 9.

545

Trypho, 23.

546

Ibid. 11.

547

Jerem. 31, 31; Trypho, 11; Tert. adv. Jud. 3.

548

Is. 6, 10; Trypho, 12; Cyprian, Testim. i, 3.

549

Ps. 82, 5; Trypho, 124; Cyprian, Testim. i, 3.

550

Is. 42, 19; Trypho, 123, where the plural is used.

551

Is. 29, 11; Cyprian, Testim. i, 4.

552

Trypho, 133.

553

Trypho, 134.

554

Cyprian, Testim. i, 21; Justin, Trypho, 12; Tert. adv. Marc. iii, 20.

555

Trypho, 29.

556

c. Cels. ii, 28,

557

Lactantius, de mort. persec. 2.

558

Tertullian lays down the canon (adv. Marc. iii, 5) pleraque figurate portenduntur per ænigmata et allegorias et parabolas, aliter intelligenda quam scripta sunt; but (de resurr. carnis, 20) non omnia imagines sed et veritates, nec omnia umbræ sed et corpora, e.g. the Virgin-birth is not foretold in figure.

559

Trypho, 62, 129; Barnabas, 5, 5; Tert. adv. Prax. 12.

560

Trypho, 56.

561

Ibid. 56.

562

Ibid. 56.

563

Trypho, 56, 57.

564

Trypho, 127. Tert. adv. Marc. ii, 27. Quæcunque exigitis deodigna, habebuntur in patre invisibili incongressibilique et placido et, ut ita dixerim, philosophorum deo. Quæcunque autem ut indigna reprehenditis, deputabuntur in filio, etc. Cf. on the distinction Tert. adv. Prax. 14 ff. Cf. the language of Celsus on God "descending," see p. 248.

565

Trypho, 126. Other titles are quoted by Justin, Trypho, 61.

566

Trypho, 128. Cf. Tertullian, adv. Marc. ii, 27, Ille est qui descendit, ille qui interrogat, ille qui postulat, ille qui jurat; adv. Prax. 15, Filius itaque est qui…

567

Gen. 49, 8-12; Trypho, 52, 53; Apol. i, 32; Cyprian, Testim. i, 21.

568

Tert. adv. Jud. 14.

569

Trypho, 40; Tert. adv. Jud. 14; Barnabas, 7.

570

Trypho, 66. Isaiah vii and viii.

571

Trypho, 67.

572

Trypho, 71.

573

Trypho, 84. Cf. Tert. adv. Jud. 9 = adv. Marc. iii, 13.

574

Trypho, 77: Tert. adv. Jud. 9 = adv. Marc. iii, 13; both referring to Psalm 71.

575

Trypho, 79.

576

Trypho, 75; Exodus 23, 20.

577

Barnabas, 9, 8 (the subject of 'saith' may in each case be 'he'). Clement of Alexandria cites this and adds a mystic and mathematical account of this suggestive figure 318. Strom. vi. 84.

578

Trypho, 142.

579

Celsus ap. Orig. c. Cels. iv, 50, 51.

580

Especially when he finds Celsus referring to the dialogue of Jason and Papiscus as "more worthy of pity and hatred than of laughter"; c. Cels. iv, 52.

581

Porphyry (cited by Euseb. E.H. vi, 19), says they made riddles of what was perfectly plain in Moses, their expositions would not hang together, and they cheated their own critical faculty, tò kritikòn tês psychês katagoeteúsantes.

582

Trypho, 137.

583

On the other hand see a very interesting passage in Tertullian, de Anima, 30, on the progress of the world in civilization, and population outstripping Nature, while plague, famine, war, etc., are looked on as tonsura insolescentis generis humani.

584

Marcus Aurelius was born about 121 A.D. and died in 180. The other two were born in or about 125.

585

e. g. viii, 17.

586

The one passage is in xi, 3.

587

Or, the English equivalent, Utopia.

588

Marcus Aurelius, ix, 28-40, with omissions. Phrases have been borrowed from the translations of Mr Long and Dr Rendall.

589

This sheds some light on his comparison of the Christians to actors, xi, 3.

590

Cf. Tertullian, Apol. 5, Hadrianus omnium curiositatum explorator.

591

Piscator, 19.

592

Quomodo historia, 24.

593

Bis accusatus, 27.

594

Somnium, 18.

595

Bis Accusatus, 30, 27.

596

Apology, 15.

597

Bis Acc. 32. Cf. Juvenal, 7, 151, perimit sævos classis numerosa tyrannos.

598

Bis Acc. 33, 34.

599

Zeus Tragadus, 15.

600

Piscator, 19, 20.

601

Vit. auctio, 27.

602

Hermot. 74.

603

Ibid. 85.

604

Hermot. 22-28.

605

Ibid. 84.

606

V.H., ii, 18.

607

Piscator, 16.

608

Philopseudes, 7.

609

Ibid. 16.

610

This ghost appears rather earlier in a letter of Pliny's, vii, 27, who says he believes the story and adds another of his own.

611

Philopseudes, 34.

612

Ibid. 17.

613

Pausanias, viii, 29, 3. Cf. Milton's Ode on Nativity, 25, "Typhon huge, ending in snaky twine." References to remains of giants, in Tertullian, de resurr. carnis, 42; Pliny, N.H. vii, 16, 73.

614

Philopseudes, 22-24.

615

Philopseudes, 25, 26.

616

Icaromenippus, 24-26.

617

Icaromen. 24.

618

Zeus Tragadus.

619

Zeus Elenchomenos.

620

Deor. Eccles. 14-18.

621

Alexander, 48. The reader of Marcus will remember that his first book is dated "Among the Quadi."

622

Alexander, 53-56.

623

Keim, Celsus' Wahres Wort, p. 233, suggests that Lucian was not quite clear as to the differences between Judaism and Christianity. The reference to forbidden meat lends colour to this.

624

De morte Peregrini, 11, 16; cf. the Passio Perpetuæ, 3 and 16, on attention to Christians in prison. Tertullian, de Jejunio, 12, gives an extraordinary account of what might be done for a Christian in prison, though the case of Pristinus, which he quotes, must have been unusual, if we are to take all he says as literally true.

625

Cf. Tertullian, ad Martyras, 4, Peregrinus qui non olim se rogo immisit. Athenagoras, Presb. 26, Próteôs, toûton d' ouk agnoeîte rhípsanta heautòn eis tò pûr perì tèn Olympían.

626

Gellius, N.A. xii, 11; and summary of viii, 3.

627

Charon is the title of the dialogue.

628

Menippus, 15, 16.

629

Menippus, 21.

630

Eckermann, 25th Dec. 1825.

631

Sextus Empiricus, Hypotyposes, i, 25-30.

632

See Rheinisches Museum, 1892, and Bulletin de Correspondance Hellènique, 1897.

633

C.I.G. iv, 955. Translation of Mary Hamilton, in her Incubation, p. 41 (1906).

634

I agree with the view of Schubart quoted by J. G. Frazer on the passage (Pausan. ii, 27, 6) that this man was neither the Emperor Antoninus Pius nor Marcus. It is perhaps superfluous to call attention to the value of Dr Frazer's commentary, here and elsewhere.

635

Sacred Speech, ii, § 47, p 301, lítras eíkosi kaì ekatón.

636

Sacred Speech, ii, § 33, p. 298. For Aristides see Hamilton, Incubation, pt. i. ch. 3, and Dill, Roman Society from Nero to Marcus Aurelius, bk. iv. ch. 1. See also Richard Caton, M.D., The Temples and Ritual of Asklepios (1900).