The Conflict of Religions in the Early Roman Empire Part 21

[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 (_muriakis pathn_) 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 (_katoches entheou_), he became frenzied (_korubantian_) 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 G.o.d and of the devil that may come upon the soul.

[44] It may be remarked, in pa.s.sing, 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 G.o.ds 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, imaginariae operae_.

[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 disciplinae 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, _akorestos pothos eis agathopoiian_.

[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_. _Abulfedae_ (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 a.s.sociated 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 n.o.bis 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 de ouk echei technen, kata ten synesin humon p.r.o.noesate, pos me args meth hymon zesetai christianos. ei de ou thelei outo poiein, christemporos estin prosechete ap ton toiouton_.

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 _exo christianous_, and the people responded _exo Epikoureious_.

[67] Ignatius, _Philad._ 8.

[68] Tatian, 13.

[69] II. Clem. 20, 5.

[70] See Tertullian, _de Testim. Animae_, 4, the Christian opinion much n.o.bler 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 daemons procured the death of Socrates, _ka h.o.m.oios eph hymon t aut energouoi_: 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 pa.s.sage 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 _ilars_; which Clement (_l.c._) also uses, conjoining it with _semnos_. Cf. Synesius, _Ep._ 57, p.