WO RKS OF FREDERIC HU1DEKOPER, VOLUME II. INDIRECT TESTIMONY. ACTA PILATI. CHRIST'S MISSION TO THE UNDERWORLD. NEW YORK: . DAVID G. FRANCIS. 1887. INDIRECT TESTIMONY OF HISTORY TO THE GENUINENESS OF THE GOSPELS. BY FREDERIC HUIDEKOPER. NEW YORK: DAVID G. FRANCIS. 1887. Copyright, BY FREDERIC HUIDEKOPER. 1879. UNIVERSITY PRESS: JOHN WILSON AND SON, CAMBRIDGE. PREFACE. THE history of mankind evinces that civilization has been highest in communities where conscience and hope- fulness have been most developed. 1 It further shows that these have been most developed in communities having most faith in a Moral Kuler of the universe, to whom mankind are responsible, and in whom they can X trust. 2 Yet further : no community without belief in revelation has ever believed in such a Euler. If we now turn to the question of revelation we find at least two communications, one through Moses and a later one through Jesus, which claim to be from God, and the evidence for which, internal or external, claims respect- ful attention. The one through Moses is so buried in a remote antiquity as to furnish us with little or no exter- nal evidence save what we find in the Old Testament and in the influence which Judaism exercised on Greek civ- ilization. The other, through Jesus, is at a date when 1 See Judaism at Rome, pp. 364, 367 - 371, 382 - 386. 2 See Judaism, pp. 367, 370, 386. IV PREFACE. external evidence, direct or indirect, is more abundant and permits more thorough scrutiny. Our knowledge of Jesus and his teaching rests chiefly on the genuineness and trustworthiness of four records termed Gospels. The direct evidence for their genuine- ness has been repeatedly given. The following work is an effort to present some of the indirect evidence. There are individuals who in a question of this kind reject any evidence for what is supernatural. Some do this heedlessly because indifferent to the subject ; some do it impatiently from antagonism to what they deem human credulity ; others who appreciate the subject find themselves unable to credit an interruption to the laws of nature. For these last mentioned a suggestion is placed in the note. 3 In the Appendix various fraudulent works by Chris- tians are given in Notes A to K inclusive. In these no 8 No fact can be better established than that the earth at no compara- tively remote period was uninhabited by mankind. They now live upon it, and it is obvious from geology that they originally were, as now, dis- tinct from, and independent of, any known animal. When the first human pair, or pairs, came into existence, it could not have been as help- less infants. They must have had capacity to care for themselves. This formation of two or more mature human beings, destitute of parents, must unquestionably have taken place. No recorded human experience has witnessed such an event, nor is there any natural law to which it can be referred. Yet this fact, though obviously a miracle, is one which it seems impossible to reject. Does not a consideration of it render easy the supposition that the Being who formed man would interpose for his education ? PREFACE. V miracles are attributed to Jesus except those found in our Gospels. This claims especial attention in the earliest of them, the Acts of Pilate, wherein 8, 9, should be studied. The inference is fair that in the first half, or perhaps in the first quarter, of the second century, the history of Jesus was so well established that even the author of a fraud, anxious to magnify the Master, did not venture in this respect to vary from it. Of these fraudulent works some were translated by the author and some are given in extant translations. He had intended revising both, except in the Ascension of Isaiah, that being from the ^Ethiopic, of which he is ignorant. The condition of his sight has precluded such revision. Its absence will not affect the argument, but may the interpretation of particular passages. He could have wished also further time for research on more than one point. Other and more imperative duties, however, claim what remains to him of vision. In bringing his work to a close he must acknowledge deep indebted- ness to Professor Ezra Abbot, of Cambridge, for valuable aid. MEADVILLE, PA., July 28, 1879. In this third edition there is, aside from minor emen- dations, some change of arrangement in Note M, and ad- dition to Note R MEADVILLE, PA., July 31, 1882. TABLE OF CONTENTS. Page INTRODUCTION xili CHAPTER I. CONTROVERSIAL WANTS OF THE EARLY CHRISTIANS. Section I. These called for Jewish or Heathen Records of Jesus . 1 II. They occasion Pseudo-Heathen and Jewish Documents 3 Class 1. Pseudo-Records concerning Jesus " 2. Pseudo-Records concerning Christians .... 7 " 3. Pseudo-Predictions " 4. Pseudo-Teaching 7 III. Alleged Uncanonical Gospels 7 CHAPTER II. CONTROVERSIES. I. Between Jewish and Gentile Christians 8 II. Between Jews and Christians 11 1. The Ceremonial Law 11 2. The Messiahship of Jesus 13 III. Between Heathens and Christians 14 1. Concerning God. Whether but One ? Did He create the Universe ? Was He Corporeal ? What was his form ? Did He take Interest in Human Morality ? . 15 2. Concerning Jesus. His Divine Mission proved by (1) Old Testament Predictions, (2) Pseudo-Heathen Records, and (3) Character of his Teachings 16 3. Concerning Heathen Deities 17 4. " Idolatry 18 5. " Antiquity of Christianity and Heathenism 18 6. " Public Calamities 19 7. " Creation of Man 20 IV. Controversy between Catholics and Gnostics .... 20 Y111 TABLE OF CONTENTS. CHAPTER III. OPINIONS OF CHRISTIANS. Section Page I. Concerning Heathen Deities . . 21 II. Idolatry 27 III. " Christ's Mission to the Underworld . 29 IV. '* Resurrection of the Flesh 30 V. ^ the Millennium 31 VI. tlr Restoration of Jerusalem .... .32 VII. " Rome's Destruction 33 VIII. Beliar, or Antichrist 34 IX. " Nero's Return . 35 X. " Conflagration of the World 36 XL " God devoid of Name 36 XII. " Old Testament Predictions 37 XIII. Jesus as Deity of the Old Testament . . 38 XIV. " the Personal Appearance of Jesus ... 39 CHAPTER IV. CHRISTIAN CUSTOMS. I. The Sabbath 42 II. Sunday as a Day of Religious Gatherings .... 44 III. Eating of Blood 46 IV. Baptism 48 V. The Lord's Supper 50 CHAPTER V. DESIGNATIONS FOR GOD 51 CHAPTER VI. TERMS APPLIED TO CHRISTIANS. I. 'Ao-fjSely, Unbelievers 54 II. Atheists 55 III. Christians 55 IV. Third Race 56 TABLE OF CONTENTS. IX CHAPTER VII. TERMS USKD BY CHRISTIANS. Section Page I. 'A(r(j3r)S, do- f j3eia, avopos, az/o/xia 56 II. 2f/3o^ifj/oy, 0o/3ov/zei/os 57 III. Evo-e'/Seta, eio-f/S^y 57 IV. Geoo-e/Seta, Qfoo-e&s 58 V. 'ASeA<oi, |eVot, iravrfs 58 VI. Autaiot, Just Men 59 VII. Jesus Christ 60 CHAPTER VIII. MISCELLANEOUS QUESTIONS. I. Public Games 61 II. Slavery 64 III. Two Wars 65 IV. Philosophy 66 V. Dress ' 69 VI. Origin of Evil 70 VII. Sibylla, Bacis, Hystaspes 71 VIII. Prediction and Inspiration 72 IX. Spurious Converts 73 X. Chronology and Divisions of Time 74 XI. Temporary Disuse of the Words Jesus and Christ . 75 XII. Natural Science . . .76 XIII. Literary Heathens 78 XIV. Persecutions 78 CHAPTER IX. ROMAN POLITICS. I. Emperors 79 II. Political Personages '. 81 III. Contest with Greek Culture 81 X TABLE OF CONTENTS. CHAPTER X. page SUMMARY OF ARGUMENT 83 CHAPTER XL DID PSEUDO-RECORDS REACT ON THE GOSPELS? . 86 No. 1. Dream of Pilate's Wife, Matt, xxvii. 19 87 " 2. Pilate washes his Hands, Matt, xxvii. 24, 25 88 " 3. The Dead of former Times arise, Matt, xxvii. 52, 53 .88 " 4. The Tomb Sealed and Guarded, Matt, xxvii. 62 - 66 ... 88 " 5. The Soldiers Bribed, Matt, xxviii. 11-15 89 " 6. Account of Judas, Matt, xxvii. 3-10 89 CHAPTER XII. TWO FURTHER QUESTIONS. I. Correspondences of Matthew, Mark, and Luke ... 92 H. Style of John, the Evangelist 92 1. Uses of the word " Truth " 93 2. Combinations of the word "Of" (&c) 94 3. Walk in darkness 95 4. Abide in (jitveiv ev) God or Christ 95 5. Other uses of "Abide in" 96 6. To know God, to know Christ 97 7. To see God, to see Christ 97 8. Lay down life (i/vxty Tidfrai) 98 9. Combinations of " Have " 98 10. Overcome (viKaw) the world, the wicked one .... 99 11. Light (<ws) 100 12. Affirmation and negation 101 13. Antitheses: Not, But (OVK, dXXd) 101 TABLE OF CONTENTS. XI APPENDIX. PART I. Pseudo-Records concerning Jesus. Note Page A. Acts of Pilate 105 Prefatory Statement 107 1. Character of Charges against Jesus 108 2. Respect of Pilate and his Attendant for Jesus 109 3. Regard of the Common People for Jesus 110 4. Homage of the Standards to Jesus 113 5. Message from Pilate's wife 114 6. Answer to Imputation on the Mother of Jesus 115 7. Pilate's Conviction touching Jesus 118 8. Nicodemus testifies to the Miracles of Jesus 121 9. Those cured testify to the Miracles of Jesus 123 10. Effort of Pilate to save Jesus 125 11. Crucifixion of Jesus 128 12. Accompaniments of the Crucifixion 132 13. Joseph esteems and buries Jesus 134 14. Heathens testify to the Resurrection ......... 138 15. Jews testify to the Resurrection 140 B. Pilate's Report .142 1. Longer Latin Form 143 2. Shorter Latin Form 145 3. Greek Form 146 C. Correspondence of Abgarus with Jesus 149 D. Letter of Lentulus 151 E. Interpolations of Josephus 153 1. Concerning Christ 153 2. Concerning John the Baptist 154 3. Concerning James 156 PART II. Pseudo-Records concerning Christians. F. Edessene Archives, or Pseudo-Thaddeus 158 G. Correspondence opened by Seneca with Paul .... 161 H. Letter of Marcus Antoninus ........ 167 Xll TABLE OF CONTENTS. PART III. Pseudo-Predictions. Note Page I. Ascension of Isaiah K59 J. Sibylliue Oracles 172 PART IV. Pseudo- Heathen Teaching. K. Hermes Trisinegistus, Mercury Thrice Greatest ... 179 PART V. Various Questions. L. Alleged Uncanonical Gospels 182 M. Date when Jesus was Deified 190 N. First Two Chapters of Matthew 201 O. Publication of Mark's Gospel 203 P. The Baptismal Formula 204 Q. The Mission of Jesus 206 1. Its main Object 206 2. Some Impediments to its Influence 207 R. The Ministry 213 INTRODUCTION. DURING the present century opinions have gained more or less currency that our Gospels are not documents pre- pared by Matthew, Mark, Luke, and John. The views advanced by those who distrust their alleged authorship may be classified under the following heads. 1. Our Gospels were composed towards the close of the second or beginning of the third century. 2. They were at the foregoing date selected from a number then in circulation whose value was uncertain. 3. Our Gospels grew until the close of the second cen- tury under the hands of Christians, being gradually en- larged and interpolated. Two extracts on this subject are appended l and others will be found in Note L. footnote 1. 1 The first volume of Eichhorn's Introduction to the New Testament was published in 1804. Two paragraphs from his TABLE OF CONTENTS will give a tolerable insight into his views concerning the Gospels. "Those portions of the life of Jesus which in the Apostolic age were deemed important and made the foundation of Christian instruction, namely, the noteworthy events from the date of his public appearance as Teacher until the complete separation from his disciples after his resur- rection, constituted in all probability the contents of the first written conceptions of the life of Jesus. "This [document] is no longer extant, for the Catholic [canonical?] Gospels of Matthew, Mark, and Luke comprise several portions of the life of Jesus. Moreover, entirely other Gospels were in use until the end xiv INTRODUCTION. It is obvious that, if such opinions were correct, the Gospels would be replete with the peculiarities of those who formed or added to them. To appreciate this, let us imagine that such documents had been formed or inter- polated in our own time. If, for instance, during the con- test concerning slavery such documents had been devised or augmented by the abolitionists, they would unques- tionably have attributed to the Master condemnation of what they themselves treated as "the sum of human villanies." If, on the other hand, slaveholders had pro- duced or interpolated such documents, they would hardly have failed to make the Master lay down rules for the relation between master and slave. If such documents had been formed by advocates of of the second century." Eichhorn, Einleitung in das Neue Testament, 1, p. ix. Eichhorn, however, attributes the fourth Gospel (Einleitung, 2, pp. 131, 132) to the apostle John. In 1835, D. F. Strauss published his Leben Jesu, or Life of Jesus, a work of which several editions appeared in Germany, and an English translation was published in London and at a later date in New York. Of this work the following summary is given in the New Am. Cyclo- paedia, 15, p. 131. "It supposed the existence of Jesus, an exemplary and reformatory rabbi of Galilee ; that he lived and died an enthusiastic and admired teacher and innovator ; that after his death many marvellous incidents concerning him gradually gained currency ; that some of these were exaggerations of actual events, and others symbolical forms in which his disciples clothed his doctrines and precepts ; that these wonderful narratives were not designed by single persons, but were the spontaneous outgrowth of poetical and philosophical tendencies in the early church ; that they circulated orally for half a century or more, being constantly magnified and multiplied ; and that from this cluster of myths, this mass of legendary and poetical lore, various compilations were then made, of which there have come down to us the four canonical and several apocry- phal Gospels." Such views as the foregoing, modified to suit the various fancies of their advocates, have found a credence explicable only by the general lack of acquaintance with early Christian history. v< INTRODUCTION. XV what is termed evangelical theology, does any one sup- pose that no word would have been attributed to Jesus concerning the vicarious atonement, the alleged fact in his history which they deemed the most important ? Or that, if formed by Kornan Catholics, no word would have been placed in the Master's mouth concerning papal or ecclesiastical authority ? From a former work I subjoin a passage 2 to which any 2 " The Gospels whether adopted earlier or later were used by the early Christians as a history of their Master's life and teachings, and, viewed in this light, as the basis of their own faith. Now it requires but a moderate acquaintance with human nature to feel convinced that they would not fabricate documents AS THE BASIS OF THEIR FAITH, and yet leave their own faith out of them, or at least leave out those points in their faith which most interested them. Neither would they select AS THE BASIS OF THEIR FAITH documents in which their favorite opinions nowhere appear, and reject those which contained them, as must have been the case if our Gospels were selected from other productions of the second century. Nor, if such A BASIS OF FAITH grew by accretion, is it credible that not one alone, but successive hands, should have added thereto, and never have put their cherished peculiarities into it. " To suppose a somewhat parallel case, certainly not a stronger one, let us imagine that each division of Protestants had formed or selected for itself a basis of faith, in which none of its peculiarities could be found ; that the Heidelberg and Westminster Catechisms, the Confession of Augsburg, or the Articles of Dordrecht and those of the Anglican Church, had offered no clew to the denominational tenets of their framers. Let us suppose that a BASIS OF MORALITY should for a century grow by accre- tion under the hands of pro- and anti-slavery parties, with no allusion to the subject of their dispute ; or that amidst the controversies on the person of Christ or the vicarious atonement, the Gospels should have grown in a similar way, with no mention of these doctrines. Yet, unless my study of early history have deceived me, the aggregate improbability of all these suppositions does not exceed that of the idea, that the Gos- pels could grow by accretion during a century and a half of various and fierce conflicts between the Christians and their opponents, or among Christians themselves, with no allusion to their controversies, or to the opinions developed by them." Belief of the first three Centuries con- cerning Christ's Mission to the Underworld, XXV. XVI INTRODUCTION. thoughtful reader can readily add illustrations suggested by his own observation. Now it is plain that the early Christians, who rode their own hobbies with vehemence, and who were engaged in controversies which to them seemed vital, would not, while fabricating the Master's history, have made him silent on the very topics to which they attributed most importance. Their own views would inevitably have been attributed to him. Let the reader, while perusing the following work, ask himself whether it be credible that the Gospels should have emanated from Christians in the second century, while omitting every trace of their controversies, of their peculiar opinions and phraseology, and with one exception of their cus- toms ; and not only this, but that they should have been ascribed to an authorship which rendered them utterly useless to Christian controversialists in the most serious contest which they waged. Had they even in Apostolic times originated in Gen- tile lands, nothing but historical truthfulness could have saved them from making Jesus speak on topics upper- most with their intended readers, and from introducing subjects or phraseology unknown to Palestine. 3 3 " The new hypothesis according to which these Gospels, with the Acts of the Apostles, were put together by unknown authors at the close of the first, or in the beginning of the second, century out of older narra- tives and increased by many additions, will hardly obtain the assent of unprejudiced investigators of history." Muenscher, Dogmengeschichte, II. 34 (Vol. 1, pp. 258, 259). Muenscher had given more attention to early Christian opinions than any other writer of his time. Moreover, the interpolation of Matthew (see pp. 86-89) from a document composed in what was then called Hebrew, confirms the uniform statement of early Christians that his Gospel was written in that language. This precludes any such supposition as that of Eichhorn. INDIRECT TESTIMONY OE HISTORY TO THE GENUINENESS OF THE GOSPELS, CHAPTEE I. CONTROVERSIAL WANTS OF THE EARLY CHRISTIANS. 1. These called for Jewish or Heathen Records of Jesus. CHRISTIANS, in spreading their Master's religion, alleged that he had been divinely commissioned. In proving this to an inquiring and candid mind they could in most cases use our Gospel narratives, because the internal evi- dence of their truthfulness would suffice. In dealing with opponents, or with the indifferent, this evidence could not be used, since the Gospels were pro- fessedly written by Christians, and this very fact rendered them inadmissible as proof of Christian allegation. A heathen would naturally say : " Some of your own people wrote these books. If you wish me to credit your state- ments give me testimony from outside your ranks as to their correctness. 1 You must not expect me to believe " You distrust our writings and we distrust yours. We invent [you say] false accounts concerning Christ." Arnobius, Adv. Gentes, 1, .77. Tertullian likewise, after stating that the rulers and chief men of the Jews had extorted from Pilate the crucifixion of Jesus, adds: "He himself had predicted that they would do so. This would be of small account if the prophets also had not previously done it." Apol. 21 ; Opp. p. 22 A, edit. Rigault ; 1, p. 89, edit. Gersdorf. The prediction by Jesus rested on Christian testimony ; that of the prophets did not. Yet Tertullian may have meant : If you can attribute the prediction by Jesus to human sagac-ity, that by the prophets was too early to permit such explanation. Compare on this subject p. 37. 2 INDIRECT TESTIMONY OF HISTORY. [CH. L your own testimony in behalf of your own assertions." Christians were thus debarred from appeal to their Mas- ter's history in evidence of his supernatural mission. 2 They could cite moral teachings from the Gospels as approving themselves to the judgment, but this was all. Had the Gospels been fabricated for controversial pur- poses, or with dishonest intent, or by persons subsequent to the Apostles, they would inevitably have been ascribed to heathen or Jewish, not to Christian, authors. 2 Christians, by their inability to cite the Gospels as evidence, were, when dealing not with right-minded inquirers, but with opponents or with the captious, debarred almost entirely from appealing to their Mas- ter's miracles. The true cause for this seems to have been overlooked by all writers, many of whom have supposed that it was due to their under- rating the argument from miracles. The following is a concise state- ment of the conclusion to which many modern scholars have arrived. "Of the evidence from miracles he (Justin) scarcely takes any notice. . . . Miracles were regarded as of no rare occurrence, and they were sup- posed to be wrought by magical arts. Christianity might, then, have the support of miracles ; but this support would be regarded as of trifling importance by those who were believers in the reality of charms and sor- cery. The miracle might be admitted ; but the evidence derived from it could be invalidated by ascribing it to the effects of magic. That the early Fathers and Apologists really felt a difficulty of this kind, there can be no doubt." Larnson, Church of the First Three Centuries,^. 39. The insufficiency of this explanation is obvious from the following con- siderations. 1. In the Pseudo-Heathen and Pseudo-Jewish records concerning Jesus which Christians fabricated, an important place is given to miracles. 2. Such Christians as trusted to, or were willing to use, these records, or who thought by the aid of prophecy to prove the statements of the Gos- pels, show no hesitation in appealing either to their Master's miracles or to those connected with his history. Justin Martyr says: "As to the prediction that our Christ should heal all diseases and wake the dead, hear what was said. It is as follows. ' At his appearing the lame shall leap as a deer ; the tongue of the dumb shall speak distinctly ; the blind shall see ; the lepers be cleansed ; the dead shall rise and walk about.' And that he did these things you can learn from the Acts pre- pared under Pontius Pilate." Apol. 1, 48 ; Opp. 1, 232 C. Tertullian mentions the darkness at the crucifixion as miraculous. He says that it 2.] PSEUDO-JEWISH AND HEATHEN DOCUMENTS. 3 2. TJuy occasion Pseudo- Heathen and Pseudo-Jewish Documents. The average morality of Christians much exceeded that of heathens. 3 Yet Christianity numbered among its adherents some who were unprincipled, or weak-princi- pled. The number of these was comparatively small so long as Christians were in a decided minority, and could offer to converts neither place nor profit in a worldly sense. Yet a hundred and twenty years after Jesus taught, that is about A. D. 150, we find that some one had already supplied by fraud the want most annoying to their controversialists, namely, the lack of heathen testi- mony to the facts of their Master's life. At that date we find a document called the ACTS OF PILATE, and still later a professed LETTER FROM PILATE to Tiberius. Each of these documents is mentioned by but one writer during the first three centuries. Probably the chief use made of them and of subsequent forgeries was in the fourth century, when the two political parties which advocated had been foretold, and tells the heathens, "You have, recorded in your archives, that accident to the world. . . . Pilate . . . announced at that time all those things concerning Christ to Tiberius. " Apol. 21 ; Opp. 22 B C, edit. Rigault ; 1, pp. 89, 90, edit. Gersdorf. Compare fuller statement in Judaism, p. 442. 3. Christians appealed to their own miracles. Justin says : "Many of our Christian men, adjuring in the name of Jesus Christ, who was crucified under Pontius Pilate, have healed and do now heal many possessed by demons throughout the world and in your city, [persons] who had not been healed by other exorcists and enchanters and physicians." Apol. 2, G; Opp. 1, 296-298. See also Dial. 11, cited in Note P, footnote 7, and compare in Underworld Mission, p. 78 ; 3d edit. pp. 74-75, the vehement challenge of Tertul- lian to the heathens, that they should test this power of the Christians. 4. Christian apologists, from the middle of the second to the middle of the third century, though in arguing with heathens they laid extrava- gant stress on predictions, yet laid none on those by their Master any more than on his miracles. 8 By heathens must not be understood the large, though in the second century decreasing, class of Gentile Monotheists who adhered to Judaism rather than to Christianity. 4 INDIRECT TESTIMONY OF HISTORY. [CH. I Christianity and Heathenism were nearly equal in strength. Before this date Christians had fewer of the unprincipled in their ranks, and fewer opportunities, even when so disposed, to give currency to any forgery in their own favor. Subsequently to the fourth century, when Christianity had the upper hand, and when strii'e was solely or chiefly between sections of its own follow- ers, the authority of saints and martyrs outweighed that of heathens. Later forgeries were in the name of Chris- tian leaders, and even the forgeries which already existed were correspondingly altered ; so that the "Acts of Pilate " became the " Gospel of Nicodemus," while the " Letters of ABGARUS and Christ " became the " Letters of CHRIST and Abgarus " ; those of SENECA and Paul being headed " Letters of PAUL and Seneca." The Pseudo - Heathen and Pseudo- Jewish documents fabricated by Christians may be classified under four heads. CLASS 1. Pseudo-Records concerning Jesus. The most important of these was entitled ACTS OF PILATE. It professed to record the trial of Jesus before Pilate. During this trial, the persons cured by Jesus are represented as testifying to their cure. These miracles were thus attested, not by Christian writers who could be suspected of partiality, but by the records of a Eoman court. The varying localities in which this document was used, the various prejudices to which it needed accommodation, and the various objections which it had to parry, caused alteration and re-alteration of its head- ing, as can be seen by appended quotations from various MSS. 4 Copies of this document from two different texts will be found in the Appendix, Note A. * In the Codex Monacensis CXCII. (designated by Thilo as Monac. A.) the title reads, " Record of the things done to our Lord Jesus Christ, under Pontius Pilate, governor of Judea, committed to writing in Hebrew by Nicodemus, ruler of the Synagogue of the Jews." Thilo, Cod. Apoc. p. cxxvni. The Codex Venetus bears for a heading, "Narrative concerning the 2.] PSEUDO-EECORDS CONCERNING JESUS. 5 Next after the above the most important fraud was a reputed LETTER or EEPORT OF PILATE to Tiberius. This estimable suffering of our Lord Jesus Christ and concerning his holy resurrection, written by a Jew named Ennseus, which Nicodemus the Roman Toparch translated from the Hebrew language into the Romaic [that is, the common Greek] dialect" Thilo, Cod. Apoc. p. cxxvi, compared with statement on p. cxxix, 11. 11, 12. The word estimable is doubtless a somewhat late addition to the title, not earlier probably than the fourth century. The Latin manuscript Codex Parisiensis, 1652, has prefixed to it the following : "In the name of the Lord. [Here] begins the Book concern- ing the deeds of our Lord [the] Savior ; by Emaus, the Hebrew, post, after [or, according to] Nicodemus." Thilo, Cod. Apoc. p. cxxxix. Paris A bears the simple heading, "Records concerning our Lord Jesus Christ, which were made under Pontius Pilate, governor of Judea." Thilo, pp. cxxi, 489. A prologue to the same manuscript will be found further on in this note. The preface to Paris D will be found in the Appendix, Note A, at the beginning of the document, and should be compared with the fore- going. In the account of Christ's doings in the Underworld, which was subse- quently added to the " ACTS," is a statement that, "Joseph and Nico- demus immediately announced to the governor all these things which were said by the Jews in their Synagogue ; and Pilate himself wrote all things which were done and said by the Jews concerning Jesus, and de- posited all the words [thereof] in the public records of his Prietorium. " - Acts of Pilate, Lot. Vers., Thilo, Cod. Apoc. p. 788. This would fairly imply that the action of Pilate's court and the testimony given in it had been PREVIOUSLY recorded by himself. The heading of Codex B of Pilate's Epistle blends that document with the Acts of Pilate, or implies that Pilate's letter merely accompanied the Memoirs. It reads as follows : " Memoirs [of what was done] touching our Lord Jesus Christ under Pontius Pilate . . . and also whatever Nicodemus narrated as done by the Jews and chief priests sub- sequently to the crucifixion and suffering of Jesus. This same Nico- demus wrote in Hebrew." Thilo, Cod. Apoc. pp. 803 n- 804 n. The headings of several manuscripts represent this document as found at a later date in the Praetorium. In one (Thilo, Cod. Apoc. pp. CXLI, CXLII) the person finding it is not mentioned. In another (Thilo, Cod. Apoc. p. cxxxv) he is said to be the Emperor Theodosius (A. D. 379 - 395). In some this emperor is said to have found the account in 6 INDIRECT TESTIMONY OF HISTORY. [CH. I. seems to have been less used than the preceding. It will hereafter be given in three different forms and from four different texts. See Appendix, Note B. Yet another, first mentioned in the fourth century, is the CORRESPONDENCE OF ABGARUS WITH CHRIST, given in the Appendix, Note C. One more document attributed to a heathen is the LET- TER OF LENTULUS, not mentioned by any ancient writer. It resembles the preceding documents in nothing save its alleged heathen origin. They were intended chiefly to reproduce the facts of the Gospels. This letter was an effort to counteract the results of defective judgment and interpretation among Christians. It will be found in the Appendix, Note D. An INTERPOLATION OF JOSEPHUS testifying to facts in the life of Jesus will be given in the Appendix, Note E. Hebrew (Thilo, Cod. Apoc. p. cxxxiv, note 133, and p. CXLVI, 11. 1, 2), \vhich would imply that it had been written by another hand and merely deposited in the public archives by Pilate. The prologue of Paris A says that, " I Ananias [now] praetorian pre- fect, learned in the Law, according to the divine Scriptures, recognized our Lord Jesus Christ, coming to him by faith and being deemed worthy of his holy baptism. Searching the records made at that time, in the days of our master Jesus Christ, which the Jews laid away in the time of Pilate, I found these records in the Hebrew language translating them also by the grace of God into Greek, that they may be recognized by all who call on the name of our Lord Jesus Christ in the seven- teenth year of the reign of our master Flavins Theodosius [A. D. 395], the sixth of Flavius Valentinianus, the ninth of the Indiction [a treas- ury cycle, according to Pierer's Universal Lexicon, of fifteen years]. All you who read copy into other books." Thilo, pp. 490, 492. A Preface to the Latin MS. Cod. Paris. [No.] 1652 (Thilo, pp. 491, 493, 495) agrees in outline, though not in detail, with the foregoing Prologue. Its writer calls himself " Emaus, a Hebrew, a teacher of the law among the Hebrews," but does not claim official capacity as prefect or otherwise. Additional variations in the heading or Prologue are cited by Thilo ; but the foregoing will indicate the difficulties and perplexities which constantly presented themselves to those who were propagating a fraudu- lent narrative. 3.] ALLEGED UNCANONICAL GOSPELS. CLASS 2. Pseudo-Records concerning Christians. In the fourth century Eusebius mentions a document of which, under the heading EDESSENE ARCHIVES OR PSEUDO-THADDEUS, an account will be found in the Ap- pendix, Note F. It testifies to miracles of Thaddeus. An alleged CORRESPONDENCE OF SENECA WITH PAUL, manifesting his respect for the latter, has come down to us, for which see Appendix, Note G. An alleged LETTER OF MARCUS ANTONINUS testifying to the miraculous result of prayer by a Christian legion will be given in the Appendix, Note H. CLASS 3. Pseudo-Predictions. In the second century Christians had a mania for find- ing predictions concerning Jesus in the Old Testament. 5 Inability to make these plain to others prompted some- what later a forgery called the ASCENSION OF ISAIAH, wherein the prophet is made to speak more plainly than in his genuine writings. It is described in Note I. PREDICTIONS BY SIBYLLA concerning Jesus, quoted or mentioned in Note J, were also an effort to fabricate pro- phetic evidence. On HYSTASPES see Judaism, pp. 459, 460. CLASS 4. Pseudo- Teaching. Lactantius quotes views common among Christians from HERMES TRISMEGISTUS, "Mercury Thrice Greatest" concerning which document see Note K. 3. Alleged Uncanonical Gospels in the Second Century. An erroneous supposition exists, that in the second century Gospels were afloat, out of which the four now in use were formed or selected. To avoid distracting the reader's attention this subject is deferred. 6 6 See Ch. TIL 12 and Judaism at Rome, pp. 344-348. 6 See Appendix, Note L. 8 INDIRECT TESTIMONY OF HISTORY. [CH. II. CHAPTER II. CONTROVERSIES. 1. Between Jewish and Gentile Christians. IN the Apostolic Age, from the moment when Chris- tianity numbered Gentiles among its converts, a con- troversy sprang up between these and their Judaizing brethren. The Gentile Christians were regarded by the latter as aspiring to the benefit of God's promises, while shrinking from the burden of his law. The difficulty must frequently have amounted to non-intercourse be- tween the two schools of Christians, the separation being as sharp as if they did not recognize a common master. Peter on one occasion visited a Gentile Monotheist of blameless and benevolent life, of whose benevolence the Jews received no small share. The object of the visit was to communicate Christian truth, yet Peter's Judaiz- ing brethren took him sharply to task for so doing. 1 Outside of Judea the dissension as to whether Gentile Christians must adopt Jewish customs caused the send- ing of a delegation to the Apostles at Jerusalem. Here the dispute was animated, 2 but resulted in a decision not to require of the Gentile brethren obedience to the laws of Moses, though it did require of them obedience to a precept in Genesis, 3 as also abstinence from meat offered to idols and adherence to Jewish and Christian views of the relation between the sexes. 4 The omission 1 " Thou wentest in to men uncircumcised and didst eat with them." Acts 11, 3. 2 Acts 15, 7. See Ch. IV. 3. * Among heathens the view seems to have prevailed, that where there was a mutual consent between a man and woman no wrong was done. This view can hardly have been universal among the better class of heathens, yet it evidently prevailed to an extent which required an 1.] CONTROVERSIES : JEWISH WITH GENTILE CHRISTIANS. 9 of any requirement as to truthfulness, honesty, and other items of rectitude is due to the fact doubtless that no question was raised concerning these. Both parties were, in respect to them, of one mind. Paul regarded the ceremonial law as not binding, and the eating of meat offered to an idol as a matter of indif- ference unless when it might mislead others, or in cases where the person who ate deemed it wrong. 6 He taught that Gentiles could become Christians without observ- ing circumcision or the sabbath ; 6 and it is possible that express injunction on the subject, an injunction for which Paul would have been equally zealous as his more Judaizing brethren. Some of the Gentile Christians may have held laxer ideas of morality. 6 " Now as touching things offered unto idols. . . . Some with a con- viction that the idol is a real being, eat even yet as of something sacri- ficed to this being, and their conscience being weak is polluted. . . . "We gain nothing by eating and lose nothing by not eating. ... If any one should see you who have [as you think] knowledge, reclining at an idol-feast, will not his conscience because of his weakness be emboldened to eat idol sacrifices, and your weak brother will be lost as the result of your knowledge. " 1 Cor. 8, 1-11. "Whatever is sold in the mar- ket that eat without asking questions for the sake of conscience. . . . And if one who is an unbeliever inviteth you to a feast and you choose to go, eat whatever is set before you without asking any questions for the sake of conscience. But if any one say to you, This has been offered in sacrifice to an idol, do not eat of it on account of him that showed you this." 1 Cor. 10, 2.~>- 28. Noyes' trans. " Let not him that eateth de- spise him who forbears eating ; and let not him who forbears eating judge him that eateth : for God hath received him. ... I know, and am per- suaded as a Christian, that there is nothing unclean of itself ; but to him that esteemeth anything to be unclean, to him it is unclean. . . . And he that doubteth is condemned if he eat, because he eateth not with con- viction [of its lawfulness] : for whatsoever is not [done] with confidence [in its lawfulness] is sinful." Rom. 14, 3, 14, 23. 6 " For in Christianity neither circumcision availeth anything nor un- circumcision." Galat. 5, 6; 6,15. "One man esteemeth one day above another : another ESTEEMETH EVERY DAY ALIKE. Let every man be fully persuaded in his own mind." Rom. 14, 5. "I went up to Jerusalem with Barnabas [more than seventeen years after becoming a Christian], taking with me also Titus. I went up for the purpose of 10 INDIRECT TESTIMONY OF HISTORY. [CH. H. some of his arguments, if rigidly carried out, might have seemed to absolve Jews also from these observances. A consequence was that on his last visit to Jerusalem his fellow Apostles and more liberal friends feared violence towards him at the hands of his Christian but Judaizing brethren. 7 In periods of political disturbance which caused more than usual alienation between Jews and Gentiles, this controversy became very bitter, intensifying the antago- nism between the two branches of the Christian commu- nity, and increasing the number of localities where this antagonism amounted to non-intercourse. 8 The violent advocates of ritual observance may not even in Jerusalem have been conscientious observers of what they advocated, 9 yet the control which they exer- a disclosure, and I communicated to them the Gospel which I preach among the Gentiles, privately, however, to the more prominent, that I might not run, or have run, in vain. Neither was Titus, a Gentile who was with me, compelled to be circumcised ; though [an effort to that effect was made] because of false brethren privately introduced, that they might spy out our freedom in Christianity for the purpose of enslaving us, to whom I did not even for an hour give in." Galat. 2, 1-5. The words translated, "for the purpose of a disclosure," are frequently rendered, " in accordance with a revelation." A different translation is sometimes given also to the remarks concerning Titus ; but the sharpness of collision is not affected by any translation. 7 " You see, brother, how many myriads of Jewish believers there are, and they are all zealots for the Law. But they have been informed that you teach all Jews among the Gentiles to forsake Moses, telling them not to circumcise their children, nor to walk after the [Jewish] customs. What then is to be done ? The multitude will assuredly come together ; for they will hear that you have come. Do therefore what we advise you. We have four men who have a vow on them. Take these and purify yourself with them, and pay the expenses for them, that they may shave their heads ; and all will know that those things of which they have been informed concerning you are nothing, but that you yourself also walk in observance of the Law." Acts 21, 20-24. 8 See Judaism at Rome, pp. 254, 255, and on 266 the text prefixed to note 30. 9 "Now therefore why do you provoke the anger of God, by putting a 2.] CONTROVERSIES : JEWS WITH CHRISTIANS. 11 cised is evinced by the fact, that, in a locality outside of Judea, not only Peter was temporarily overborne by their vehemence, but also Barnabas, who, though a Jew, had been born and brought up in a Gentile locality. 10 Of all this controversy and conflict, not a trace appears in the Gospels. Had they, instead of being honest histo- ries of earlier events in Judea, been the fancy sketches which some have supposed, had they originated in the midst of this struggle, or had they grown by accretion under the hands of those who were engaged in the dispute, or living among the disputants, it seems morally impossi- ble that the Master should not have been made to say one word on the subject at issue. 2. Between Jews and Christians. This controversy may be divided into two parts : 1. Was the Ceremonial Law essential to salvation ? 2. Was Jesus the Christ ? The first of these questions brought out essentially the same points and counterpoints as the discussion in the preceding section. Christians affirmed that Abel, Enoch, Noah, and others had been acceptable to God without being circumcised, and therefore that circumcision could not be essential to his approval ; that Abraham had been acceptable without observing the sabbath, and that its observance therefore was not binding. 11 yoke upon the neck of the disciples, which neither our fathers nor we were able to bear ? " Acts 15, 10, Noyes' trans. 10 "When Peter came to Antioch, I withstood him to his face, be- cause he was to be blamed. For, before the arrival from James of certain [Judaizers], he ate with the Gentiles : but when they were come, he withdrew, and separated himself, fearing those of the circumcision. And the other Jews dissembled likewise with him ; insomuch that Barnabas also was carried away with their dissimulation." Galat. 2, 11 - 13. 11 "We say that faith was reckoned to Abraham as righteousness. At what date was it so reckoned ? After he was circumcised ? or when he was yet uncircumcised ? It was . . . while he was uncircumcised." Rom. 4, 9, 10. The intended inference is that if Abraham did not need circumcision as a means of becoming acceptable to God, neither do other 12 INDIRECT TESTIMONY OF HISTORY. [CH. II. The most animated opponents of the Jews were the semi-Jewish Christians, who, because they shared largely men. " Let no one then call you to account about food or drink, or a feast-day, or a new moon, or sabbaths ; which are a shadow of the things to come." Coloss. 2, 16, 17, Noyes' trans. " Why do you turn to the weak and beggarly rudiments whereunto you desire again to be in bond- age ? You observe DAYS and months." Gal. 4, 9, 10. The meaning is made plain by the following. ' ' The new moon and SABBATHS I cannot away with." Is. 1, 13. Compare note 6. Justin Martyr argues from the predecessors of Abraham against cir- cumcision and from the predecessors of Moses against sabbath-keeping. " Have you any other blame to lay against us, my friends . . . except that we do not like your ancestors circumcise our flesh, nor like you keep sabbaths ovde u>s v/j.e'is <ra/3/3aTiw/zev. . . . This is what we wonder at, said Trypho . . . that you who profess tvaefietv to monotheize practically . . . differ IN NOTHING from the Gentiles as to your way of life in that you observe neither feasts nor sabbaths."- Dial. 10. " The law given in Horeb [Justin answers] is antiquated and concerned you only."- Dial. 11. Further on he argues, " It was on account of your wickedness and that of your fathers, as I before said, that God commanded you to observe the sabbath for a sign." Dial. 21. " Observe the material uni- verse, it is not idle, neither does it keep sabbaths. Remain as you were born ; for if there was no need of circumcision before Abraham, nor of sabbath-keeping and feasts and offerings before Moses, neither is there now." Dial. 23. "Trypho answered, Why do you select what you please from the prophetical writings and make no mention of the express injunctions to keep the sabbath ? . . . Because [says Justin] I supposed that you did and do understand that if you are commanded throughout all the prophets to observe these same things which Moses commanded, it is on account of your hardness of heart and thanklessness. . . . Else as regards the Just Men, who were well pleasing to God, prior to the time of Moses and Abraham, and who neither observed circumcision nor the sabbath ; why did he not teach THEM to observe these things ? " Dial. 27. Compare Ch. VII. 6. "As therefore circumcision took its rise from Abraham, and the sabbath and the offerings and the feasts from Moses, and were instituted, as has been proved, because of the hardness of your people's heart ; so it is necessary they should cease." Dial. 43. " If any one should ask you, seeing that Enoch and Noah and their children and several others, who were neither circumcised nor observed sabbaths, did please God, what can be the reason why God after so many generations, by other leaders and the promulgation of other laws, 2.] CONTROVERSIES : JEWS WITH CHRISTIANS. 13 in Jewish views, were the more anxious to make promi- nent those points in which they differed from them. Of all this acrimonious discussion nothing appears in the Gospels. None of the points made prominent by it are explained or enforced by the Master. In behalf of the second position, that Jesus was the did vouchsafe to justify the posterity of Abraham until Moses by cir- cumcision and those that succeeded Moses by circumcision and other precepts, that is the sabbath and sacrifices and ashes and offerings . . . unless you can prove that it was as I said before, lest you should give yourselves up to idolatry and be unmindful of the true God . . . unless this be the case, God will be calumniated with not having the knowledge of future events, and with acting partially and inconsistently because he did not teach all men [compare Ch. VII. 5] to know and practise the same just and righteous laws." Dial. 92. " But that God gave circumcision not as a fulfilment of righteousness, but for a sign that the race of Abraham might continue discernible, we learn from Scripture itself. . . . And that man was not justified by these, but that they were given to the people as a sign is evident, because Abraham himself, without circumcision and without observance of sab- baths, believed God ; and it was reckoned to him for righteousness, and he was called the friend of God. But Lot also, without circumcision, was led out from Sodom obtaining the salvation which is from God. Also Noah, pleasing God when uncircumcised, received the world's expanse in its second age. But Enoch also, pleasing God without circumcision, per- formed, though only a man, a mission [see Judaism, p. 486, note 7] to an- gels. . . . But all the remaining multitude also of those who were just before Abraham, and of those patriarchs who were before Moses, were accounted just without the before-mentioned [observance of circumcision and sab- bath] and without the Mosaic Law." Irenaeus, cont. ffcercs. 4, 16, 1, 2. The author of the Epistle to Diognetus, in the early part of the third century says of the Jews : " But as to their horror of certain meats, and their superstition concerning sabbaths and their boasting about circumcision, and their pretended observation of fasts and new moons, which are all of them ridiculous and not worth speaking of, I [do not] deem that you need instruction from me. For what right has any one to accept some of the things created by God for man's use as if they were properly created, and to refuse others as useless and superfluous ? and what IMPIETY is there not in falsely charging God with prohibiting the performance of good on the sabbath ? " c. 4. Cp. Note A. 1. Other quotations bearing on this subject will be found in Ch. IV. 1. 14 INDIRECT TESTIMONY OF HISTORY. [CH. II. Messiah, the arguments were almost exclusively based upon interpretations, or misinterpretations, or misapplica- tions of passages in the Old Testament, a subject to which we shall hereafter return. 12 3. Between Heathens and Christians. 1. A prime point of this controversy was the question whether there were but one God, 13 or whether there were many. This was blended with the question whether the universe had been created, or at least formed into its present shape, by the Deity, or whether the deities were of subsequent origin to the universe. If the universe had been created or formed by Divine power, then the har- mony of its design implied that it was the work of one mind, not of many. The question as to the existence of but one God had been fiercely debated before the appearance of Christianity, and it is plain, from the persecution of Monotheists and of Christians 14 subse- 12 SeeCh. III. 12. is K \\r e Christians are simply adorers of the Highest King and Ruler with Christ as our magistro, teacher." Arnobius, 1, 27. Theophilus argues that if a ship be seen steering steadily to its harbor, the presence of a pilot on board who guides her becomes obvious. "Thus we are compelled to perceive that God is a pilot of the universe." Ad Autol. 1, 5 ; Opp. p. 16 B, edit. Otto ; p. 340 D E, edit. Maran. Compare the application to God of the term Pilot by Jews and Stoics in Judaism, p. 51. 14 Prosecutions for unbelief were a favorite resort of the Roman aris- tocracy against their opponents, subsequently at least to A. D. 14, if not earlier. A strong impetus was given to these accusations after the patri- cian rebellion of October 18, A. D. 31. During this rebellion the aris- tocracy had murdered many prominent men of the popular party. When prosecuted by relatives of the murdered individuals they defended them- selves by counter charges of unbelief (see Judaism at Home, pp. 8, 534) ; and the professional prosecutors whom they hired seem in many cases to have been paid, not by the individuals who employed them, but from the senatorial treasury (Dio Cass. 58, 14, quoted in Judaism, p. 532), an indication that the remainder of the senatorial party were making com- 3.] CONTROVERSIES : HEATHENS WITH CHRISTIANS. 15 quently, that this debate had lost none of its earnestness or of its acrimony. 15 Connected with the question whether there were a Supreme Being, the creator and ruler of this world, came other queries. Was he corporeal or incorporeal ? 16 What mon cause with them. A Roman consul, wealthy and cultured, a near friend of the elder Pliny and relative of Caligula, was kept for seven years in his house by charges of unbelief. See Judaism, p. 211, note 85. At the date of this event (A. D. 31 -37) Christianity can hardly have reached Rome, but its adherents equally with other Monotheists must have been exposed to these prosecutions from the moment that they obtained foothold in the imperial city. 15 Already in B. C. 76, when a monotheistic document imposed on the Roman Senate had given a new impetus to discussion, Cicero represents himself as present where one friend ridicules and burlesques monotheism while another, who had under the guise of stoicism upheld it, insists on another discussion of the subject, since it is pro aris et focis, "for the dearest of human possessions." Cicero, de Nat. Deor. 3, (40), 94. 16 Heathens believed in corporeal gods. Tatian says of the heathens, " Some hold God to be corporeal, but I deem him incorporeal." Orat. 25 ; p. 104 C, edit. Otto ; p. 265 B, edit. Maran. When monotheistic discussion in B. C. 76 received an impulse at Rome (see Judaism, p. 142), Cicero makes his speaker on the heathen side allege that the existence of a god without a body intclligi non potest, " cannot be understood, for he must NECESSARILY lack perception, understanding, pleasure." De Nat. Deorum, 1, (12), 30. " For you know no pleasure which does not originate from the body." De Nat. Deorum, 1, (39), 111. And so late as the tenth century we find the statement of one who had listened to an argument that God was a spirit. " It appears that God is nothing at all, since he has no head, no eyes." Mosheim, Ecc. Hist. 2, p. 137, note 6, by Murdock. If God pervaded the universe, as Monotheists and Stoics believed, the question whether he were corporeal involved the question whether two bodies could coexist in the same space. An opinion of the Stoics (Philosophumena, 1, 21) quoted in Judaism, p. 44, may have had either the bearing there suggested on the resurrection, or may have been an affirmation that God, since he pervaded the universe, was not material but spiritual. Compare also (in Appendix, Note M, footnote 21) the argument of Athenagoras against the existence of two or more (independent ?) gods, part of which is perhaps based on an assumption of their corporeal character. 16 INDIRECT TESTIMONY OF HISTORY. [CH. n. was his form ? 17 Did he the question was vital take interest in human morality ? 18 Of this debate nothing appears in the Gospels. The recognition of one God is assumed. The teacher of Chris- tianity supplies his apostles with no arguments on the subject. 2. The second point to be proved was that Jesus had been authorized and commissioned by the Supreme Be- ing. Christians, as already explained, could not on this point appeal to their Gospels except when dealing with right-minded inquirers. Tliey had, however, in the char- acter of their Master's religion a great advantage, for in the countries where monotheism had spread there was a large number of right-minded men, who, without being inquirers or opponents, were likely to side with morality and worthy conceptions of God, as against the follies and immoralities of heathenism. When the writer of the Oratio ad Grsecos affirmed (c. 5), " Our commander does not wish strength of body, nor beauty of form, nor vaunt- ing of noble birth, but a pure soul walled around with righteousness," he must have found many who would at least speak respectfully of such as aimed in this direction, and who would defend them with more or less decision against attacks by the unworthy. In dealing with opponents, Christians appealed to the 17 Cicero makes his heathen speaker argue (see Judaism, Ch. III. note 11) for the human form of gods as the most excellent with which we are acquainted. The Stoics held that he was spherical. The two positions on which this belief rested namely, that the universe was spherical and that God pervaded it were borrowed from Monotheists. It is possible also that some Monotheists believed that God was spherical in form, and that their anticipations of future likeness to God gave rise to a belief that the resurrection body would be spherical. See belief of Origenian monks mentioned in Huet's Origeniana, 2, 2, 9 ; Origen's Works, edit. Lommatzsch, 23, pp. 143 - 150 ; edit, de la Rue, 4, (Appendix) pp. 200-215. Heathens treated a spherical God as necessarily DEVOID OF HEAD, and therefore of intelligence. See Judaism, p. 42, note 4. 18 See Ch. V. note 5, and Judaism, cc. II. note 3, X. note 53. ' 3.] CONTROVERSIES I HEATHENS WITH CHRISTIANS. 17 Old Testament 19 for predictions of certain facts in their Master's life which heathens admitted, or which they were not in position to deny, and argued or assumed that, because these facts had been predicted, a Divine provision had been made for their Master's ministry, a provision which would not have been made unless he had been commissioned by God. 20 In Koine, however, we find two appeals by Justin Mar- tyr to the Acts of Pilate, and in Africa one by Tertullian to Pilate's Keport, in proof of facts in the Master's life. Indirect evidence implies that both documents must have been more used in Syria and Asia Minor than at the West. 21 The letter of Abgarus to Christ containing sim- ilar spurious evidence must also have found some cur- rency at the East. 22 The discussion, like many others in which the feelings of disputants are excited, was largely diverted to side issues. 3. A third point, which perhaps occupied more space and excited more feeling than any other, was concerning the heathen deities or demons. Christians were brought into constant collision with the worship of these beings, and were tortured and put to death because of not worshipping them. Many, instead of discrediting their existence, seem to have been equally persuaded of it as the heathens themselves. They regarded them as super- 19 The author of the Cohortatio ad Graecos (close of ch. 13) offers to take a copy from the Jewish synagogue, so that no suspicion of Christian interpolation could find place. Theophilus says : "All the prophets spoke things harmonious and accordant with each other, and proclaimed beforehand what should happen to the whole world. The issue of the predicted and now accomplished events can teach the lovers of learning, or rather the lovers of truth, that the things predicted through them [the prophets] concerning ages and times before the flood, from the time when the world was created until now, are true." Ad Autol. 3, 17 ; Opp. p. 230, edit. Otto ; pp. 390-391, edit. Maran. 20 See Ch. III. 12. 21 See Appendix, Notes A and B. 22 See Appendix, Note C. 18 INDIRECT TESTIMONY OF HISTORY. [CH. II. natural, malicious beings who had got mankind into their power, and who were the authors of all the evil in the world. 23 Heathens charged the Christians with having offended these gods, and having thereby prompted them to inflict miseries on mankind. 24 4. Closely connected with the foregoing was the sub- ject of idolatry, the views of which will be hereafter given. 25 5. The comparative antiquity of Christianity and hea- thenism was not a little debated. The points involved in this part of the discussion were various and in some cases deserving of but little attention. 26 In other cases the question was handled with more judgment. Arno- bius (adv. Gent. 2, 72) takes ground that the antiquity of God was in no wise affected by the date at which men began to show him due homage. Theophilus alleges the superior antiquity of Christianity by treating Moses as a part of it. 27 23 See Ch. III. 1. 24 " I have found some who were very wise in their own opinion, who raved and raged and declared as if under the prompting of an oracle that since the Christians existed in the world the earth was perishing and the human race was attacked by evils of manifold kinds ; that the gods themselves, the usual rites being neglected wherewith they were wont to inspect our affairs, had been driven away from the earth." Arnobius, adv. Gentes, 1, 1. 26 See Ch. III. 2. 26 Thus we find a statement (Lactantius, 2, 14 ; Vol. 1, col. 327 A) that Bacchus cannot have invented the vine, since Noah's drunkenness (Gen. 9, 21) implies that he, an older than Bacchus, was acquainted with wine. The fact that he and his family alone survived the flood was regarded as proving him to be older than the heathen deities. 27 " Our prophet and servant of God, Moses, narrating concerning the origin of the world, related in what manner the flood took place over the earth." Theophilus, ad Autol. 3 18; Opp. pp. 230-232 A, edit. Otto ; p. 391 B, edit. Maran. After giving the sequence of Egyptian kings from the time of Moses, Theophilus adds : "So that the Hebrews are shown to be older than the cities celebrated among the Egyptians, 3.] CONTROVERSIES : HEATHENS WITH CHRISTIANS. 19 Again : Moses was recognized as older than Plato or Socrates, and from Moses the latter were by many (com- pare Ch. VIII. note 14) affirmed to have obtained their ideas. The Sibylline verses were alleged to be older than even Homer, and on this point the Christians had a controversial advantage; for the Eoman Senate had de- posited in its archives as an authoritative document the professed work of Sibylla, which predicted that Homer would copy from her, and which also predicted that ^Eneas, a Monotheist, would found the Latin kingdom, thus making monotheism the original religion of Italy and the gods of Eome a subsequent invention. 6. Heathens charged Christians that by their offences they caused the gods to inflict manifold plagues on man- kind. 28 To this, the answers were various. Some, without denying the allegation, or at least without denying the whole of it, argued that this showed the contemptible character of the gods. 29 Others alleged that the earth was growing old, and could not be so fruitful in its old age as in its youth. 30 One writer evinced from history that the calamities to which heathens referred were equally who [the Hebrews] are OUR FOREFATHERS, from whom also we have the sacred books, which are older than all [other] compositions, as we have previously said." Ad Aitiol. 3, 20 ; Opp. pp. 238-240 C D, edit. Otto ; p. 392 D, edit. Maran. 28 See note 24. 29 " Although the whole host of demons and spirits of that class be sub- ject to us, yet like wicked slaves they mingle contumacy with fear, and delight to injure those whom they otherwise fear, since fear inspires hatred ; . . . those whom they war against at a distance, they beseech when near." Tertullian, Apol. 27. See also views of Justin, as given by Kaye, in Ch. III. note 2. 80 The belief that the earth was growing old and in various ways de- generate seems to have been held by Jews before the Christian era, from whom it was copied by the Stoics. See Judaism at Rome, p. 57, note 50. In a Jewish work of the second century we are told : "Since greater evils than those which thou hast now seen happen, shall happen hereafter. For in proportion as the world grows old and infirm, in the same proportion shall the calamities of those, who dwell therein, be mul- tiplied." 2 Esdras, Laurence's Vers. 14, i.% 16 ; cp. com. vers. 1G, 17. 20 INDIRECT TESTIMONY OF HISTORY. [CH. II. prevalent before as since the appearance of Christianity; 31 another appeals to the Sibylline Oracles (the authority which the Boman Senate had recognized) in proof that the Supreme God controls such matters; 32 the former calls attention to the fact that the gods gave no law to men, and asks why, therefore, they should be angry at non- obedience. 33 The same writer tells the heathens that their own statements of Divine doings would be a much surer reason for Divine anger. 34 7. Heathens did not regard man as created by any of their gods. Christians alleged that he had been made by the Supreme Being, or by his Logos, or wisdom, which they personified, or by the joint action of both. Theophi- lus says (ad AutoL 2, 18) : "The circumstances attend- ing man's creation exceed [any capacity of] narration." See also in Appendix, Note M, the text prefixed to foot- note 17. Of all the points raised and discussed in this contro- versy not one appears in the Gospels. Considering the prominence which they held during the contest, it seems impossible that the Gospels, if at that date in course of formation, should have borne no traces of them. 4. Between Catholics and Gnostics. The Gnostics were two bodies of Gentile Christians originating about A. D. 140, in localities widely distant from each other, and of whom each branch was in many respects intensely unlike the other. Both these branches 81 Arnobius, 1, 3, 4. 82 Theophilus, ad AutoL 2, 3. 83 "By these [deities] nothing was ever appointed or sanctioned. . . . "What justice, therefore, is there that the heavenly gods should for va- rious causes become angry at those to whom they never deigned to show themselves, nor gave or laid down any laws?" Arnobius, 7, 7. Compare the statement of Commodianus : " You pray to so many gods . . . from whom there is not in the [whole] earth a [single] law." Instruct. 8, 11. 8, 9. 84 Arnobius, 3, 11. 1.] OPINIONS CONCERNING HEATHEN DEITIES. 21 of Gnostics held that the Jewish God was a different being from the God who sent Christ. 35 With both branches the Catholic 36 Christians had for more than half a century a violent and imbittered contest. Of this Gnostic controversy nothing appears in the Gospels. Jesus is not made to utter anything touch- ing it. CHAPTER IIL OPINIONS OF CHRISTIANS. 1. Concerning Heathen Deities. So soon as Christianity commenced spreading outside of Judea it came in contact with heathen belief and customs. 1 Heathens taught the existence of numerous deities, who even before the Christian era had by some Jews been regarded as devoid of existence, while others deemed them to be evil spirits. Some questions as to the light in which God was thought to view any worship of these deities will be considered in the next section. 85 See Judaism at Rome, pp. 331 - 336 ; also the second and third vol- umes of Norton's Genuineness. The Gnostics originated during, or im- mediately after, a protracted and violent war between Jews and Romans. Their existence was due to the feelings engendered by this war. 86 By Catholics must not be understood any particular denomination, but merely the main body of Christians, who regarded their God as iden- tical with the Jewish one, but were variously divided on other points. 1 At Lystra (Acts 14, 11- 18) we find heathens on the point of sacri- ficing to Paul and Barnabas, whom they termed Mercury and Jupiter. At Athens (Acts 17, 16-18) Paul is stirred by the idolatry which he witnesses, and is charged with advocating foreign divinities. At Ephesus (Acts 19, 24 - 41) the shrine-makers raise a tumult, and Paul in his let- ters to the Corinthians (1 Cor. 10, 14, 20, 21 ; 2 Cor. 6, 16) finds need of directions concerning meat offered to these beings. Compare citations in Ch. II. note 5. 22 INDIRECT TESTIMONY OF HISTORY. [CH. HI. In the second century many Christians, as already said, attributed nearly all evils to the rule of these dei- ties. Part of their ideas may have been borrowed from Jews, and some may have been superadded by themselves, but their vehement expressions of feeling show that their minds were filled with thoughts of the contest waged by themselves against these enemies of God and man. The appended passages of Lamson and Kaye 2 give certainly no 2 "God, he [Justin] very gravely tells us, having formed man, com- mitted him, together with all sublunary things, to the care of angels, whose too susceptible natures caused them to trespass with the frail daugh- ters of earth ; and hence sprang the race of demons. These demons did not long remain idle. They mixed in all human affairs, and soon ob- tained universal sway in the \vorld. They deceived men by arts of magic, frightened them with apparitions, caused them to see visions and dream dreams, perpetrated crimes, and performed numerous feats and prodigies, which the fabulous poets of antiquity, in their ignorance, transferred to the gods. They presided over the splendid mythology of the Heathen, instituted sacrifices, and regaled themselves with the blood of victims, of which they began to be in want after they became subject to passions and lusts. They were the authors of all heresies, fraud, and mischief. Their malice was chiefly directed against the Savior ; whose success, they well knew, would be attended with their overthrow : and therefore, long before his appearance on earth, they tasked their ingenuity to defeat the purpose of his mission. They invented tales about the gods of the nations, cor- responding to the descriptions of him given by the Hebrew prophets ; hoping so to fill the minds of men with 'lying vanities,' that the writ- ings which predicted his advent might be brought into discredit, and all that related to him pass for fable. For example, when they heard the propliecy of Moses, Gen. 49, 10, 11, 'The sceptre shall not depart from Judah'j nor a lawgiver from between his feet, until Shiloh come ; and he shall be the expectation of the nations, binding his foal to the vine, and washing his garment in the blood of the grape,' they got up, as a counterpart, the story of Bacchus, the son of Jupiter and inventor of the grape, and introduced wine into the celebration of his mysteries, and represented him as finally ascending into heaven. They were exceed- ingly sagacious, but, with all their astuteness, found some difficulty in interpreting parts of the above-mentioned prediction of Jacob. The prophet had not expressly said whether he who should come was to be the son of God, or the son of man ; nor whether he was to make use of 1.] OPINIONS CONCERNING HEATHEN DEITIES. 23 exaggerated picture of the position assigned by Justin to these supposed malevolent beings. The same holds true of a statement by the latter concerning Tatian. 3 The the foal spoken of while he remained on earth, or only during his ascent into heaven. To get over this difficulty, these crafty demons, in addi- tion to the story of Bacchus, trumped up that of Bellerophon, who was a man born of men ; and who, as they tell us, mounted on his Pegasus, ascended into heaven. The prediction of Isaiah relating to the virgin (7, 14), they said, was fulfilled in Perseus ; that in Ps. 19, 5, ' strong as a giant to run a race ' (which Justin seems to have applied to the Messiah), in Hercules, who was a man of strength, and traversed the whole earth. Again : when they found it predicted that he should cure diseases and raise the dead, they appealed to the case of ^Esculapius, who also recalled the dead to life, and was taken up into heaven. . . . They ' hover about the beds of the dying, on the watch to receive the depart- ing soul.' The spirits of just men, and prophets equally with others, he assures us, fall under their power ; of which we have an instance in the case of Samuel, whose soul was evoked by the witch of Endor. Hence, he continues, we pray, in the hour of death, that we may be preserved from the power of demons." Lamson, Church of the First Three Cen- turies, pp. 43-45. "Actuated [Justin says] by a spirit of unremitting hostility against God and against goodness, the demons instigated all the persecutions to which not only the Christians, but the virtuous among the heathen were exposed. They also excited the Jews to put Christ to death. They were the authors of the calumnious accusations brought against the Chris- tians. To their suggestions were to be traced the different heresies which, had arisen in the Church ; the unjust and wicked laws which had been enacted in different states ; in short, they were the authors of all evil existing in the world. Among these evil Angels the serpent who de- ceived Eve, called also in Scripture Satan, and the Devil, was pre-emi- nent ; who, together with the other apostate Angels, and with wicked men, will be consigned to eternal flames at the consummation of all things. ""With respect to demoniacal possessions, Justin says, that the Chris- tians, by abjuring demons in the name of Christ, were enabled to work cures which the Jewish and heathen exorcists had in vain attempted." John [Kaye] Bishop of Lincoln, Writings and Opinions of Justin Martyr, pp. 109, 110. 8 "The sole object of the Demons [Tatian holds] is to lead men away from the truth. With this view they invented the Arts of Divination, 24 INDIRECT TESTIMONY OF HISTORY [cH. III. author of the Clementines is equally unmistakable in treating them as the source of almost all evil. 4 The views of Tertulliau as given by Kaye 5 are not exagger- and set up the Oracles. They, employ every artifice to prevent the soul from rising upwards, and pursuing its way to heaven. . . . One great object of the demons is, to persuade man that whatever happens to him, either of good or evil, whether he falls sick or recovers from sickness, is owing to their agency. To this end they invented amulets, philters, and charms, in order that man might be induced to trust to them, or, at least, to the properties of matter, rather than to his Creator." John [Kaye] Bishop of Lincoln, Writings and Opinions of Justin Martyr, pp. 203, 204. The demons " do not heal, but by artifice lead mortals captive." Tatian, Orat. 18; Opp. p. 82 C, edit. Otto; p. 259 D E, edit. Maran. 4 In the Clementine Homilies (8, 12 - 19) it is said that the angels who inhabited the region nearest the earth took to themselves earthly brides. Their children were the giants, by whose misdeeds the earth was polluted ; they were swept away by the flood. To mankind, after the flood, the absence of former excellence rendered a law necessary, which (cp. p. 191, note 5) was given through an angel. "But you as yet ignore the law ; for any one doing homage to demons, or sacrificing, or partaking of their table, becoming [thus] their bondsman, partakes like [others] under wicked masters of all the punishment which they in- flict. . . . You ought to know that demons have no authority over any one unless he first becomes a participant at their table." 8, 20. See also Judaism at Rome, p. 362, note 12. 5 Tertullian "asserts, in the first place, that there are spiritual sub- stances, or material spirits : this is not denied even by the philosophers. These spiritual or angelic substances were originally created to be the ministers of the Divine will ; but some were betrayed into transgression. Smitten with the beauty of the daughters of men, they descended from heaven [compare Book of Enoch, c. 7, and Judaism at Rome, p. 484], and imparted many branches of knowledge, revealed to themselves, but hitherto hidden from mankind : the properties of metals the virtues of herbs the powers of enchantment and the arts of divination and astrology. Out of complaisance also to their earthly brides, they com- municated the arts which administer to female vanity : of polishing and setting precious stones of dyeing wool of preparing cosmetics. [Compare Book of Enoch, c. 8.] " From these corrupt angels sprang demons ; a still more corrupt race 1.] OPINIONS CONCERNING HEATHEN DEITIES. 25 ated, though they may need slight correction from other passages. 6 He has also given the views of Clement of of spirits, whose actuating principle is hostility against man, and whose sole object is to accomplish his destruction. This they attempt in various ways ; but as they are invisible to the eye, their mischievous activity is known only by its effects. They nip the fruit in the bud ; they blight the corn ; and, as through the tenuity and subtlety of their substance they can operate on the soul as well as the body, while they inflict diseases on the one, they agitate the other with furious passions and ungovernable lust. By the same property of their substance they cause men to dream. But their favorite employment is, to draw men off from the worship of the true God to idolatry. For this purpose they lurk within the statues of deceased mortals ; practising illusions upon weak minds, and seducing them into a belief in the divinity of an idol. In their attempts to deceive mankind, they derive great assistance from the rapidity with which they transport themselves from one part of the globe to another. They are thus enabled to know and to declare what is passing in the most distant countries ; so that they gain the credit of being the authors of events of which they are only the reporters. It was this peculiarity in the nature of demons which enabled them to com- municate to the Pythian priestess what Croesus was at that very moment doing in Lydia. In like manner, as they are continually passing to and fro through the region of the air, they can foretell the changes of the weather ; and thus procure for the idol the reputation of possessing an insight into futurity. When by their delusions they have induced men to offer sacrifice, they hover about the victim ; snuffing up with delight the savory steam, which is their proper food. The demons employed other artifices in order to effect the destruction of man. As during their abode in heaven they were enabled to obtain some insight into the na- ture of the Divine dispensations, they endeavored to preoccupy the minds of men, and to prevent them from embracing Christianity, by in- venting fables bearing some resemblance to the truths which were to become the objects of faith under the Gospel. Thus they invented the tales of the tribunal of Minos and Rhadamanthus in the infernal regions ; of the river Pyriphlegethon, and the Elysian Fields ; in order that when the doctrines of a future judgment, and of the eternal happiness and misery prepared for the good and wicked in another life, should be re- vealed, the common people might think the former equally credible, the philosopher equally incredible, with the latter." John [Kaye] Bishop of Lincoln, Ecc. Hist. IllusL from Tertullian, 3d edit. pp. 200 - 204. Tertullian evidently identifies in some passages the demon with the 26 INDIRECT TESTIMONY OF HISTORY. [CH. III. Alexandria, 7 to whose opinions an additional reference is subjoined. 8 Origen and Minucius Felix believed, equally with others of their time, in the active agency of demons. Even the agony in the garden and on the cross seem, in the eyes of the former, to have resulted from anticipations of conflict with them. 9 heathen deity. See his Apology, 12, cited in Underworld Mission, p. 78 ; 3d edit. pp. 74, 75. Kaye has not made sufficient allowance for the fact that Tertullian's views were somewhat inconsistent with each other. 7 "Clement speaks of apostate angels, who, smitten by the beauty of women, and giving themselves up to their lusts, were cast down from heaven. They revealed to women the Divine mysteries which had come to their knowledge, and which it was intended to keep secret until the advent of the Lord. Thus men received the doctrine of Providence and the knowledge of sublime things (ruv nereupuv). Demons, according to Clement, are hateful and impure Spirits, always tending downwards to the earth, hovering about tombs and monuments, where they are ob- scurely seen, like shadowy phantasms. He couples them with bad an- gels, and says that the name of angels or demons was given to the souls of men. In some places he applies the name do.Lfj,oj>s [demons] to the heathen gods ; in others he alludes to the Platonic distinction between gods and demons. "With respect to the worship of demons, Clement doubts who first erected altars and offered sacrifices to them ; but says expressly that the first altar to Love was erected by Charmus (qu. Charinus) in the academy. He speaks of a demon to whom gluttons are subject ; but says that men cannot truly ascribe their sins to the agency of demons ; since, if they can, they will themselves be free from guilt. He defines the passions, impressions made upon the soft and yielding soul by the spiritual powers, against whom we have to wrestle. The object of these malevolent powers is on every occasion to produce something of their own habits or dispositions, and thus to bring again under their subjection those who have renounced them (in baptism). In the case of demoniacal posses- sions, the demon entered into the possessed person, who in consequence did not speak his own language, but that of the demon. The magicians, however, pretended that they could at all times command the services of the demons. " John [Kaye] Bishop of Lincoln, Writings and Opin- ions of Clement of Alexandria, pp. 359 361. 8 See Underworld Mission, p. 97 ; 3d edit. p. 93, note 1. 9 See Underworld Mission, XV. Origen, however, believed equally 2.] OPINIONS CONCERNING IDOLATRY. 27 The overthrow of these demons was sometimes held up as the object of Christ's mission. Justin Martyr says (ApoL 2, 6) : " He became man . . . that he might overthrow the demons." If we now turn to the Gospels we find not one word concerning the heathen deities. The Teacher of teachers does not even allude, as there represented, to this fearful conflict which his followers were to wage at every step through life. Any demons mentioned in the Gospels are simply depicted as authors of some physical disease, but are nowhere identified with the heathen deities, nor represented as objects of worship. It is morally impos- sible, if the early Christians had tampered with their Mas- ter's history, that this to them all absorbing subject should have been totally overlooked, and no teachings in regard to it have been ascribed to the Master. 2. Concerning Idolatry. Distinct from any question as to the origin and char- acter of these beings was their identification with the wooden or metallic or earthenware images which were supposed to represent them. This treatment of an image as a god was heartily ridiculed by Christians, as it had been (Wisdom of Solomon, 13, 11 - 19) by Jews before them. When the image was of wood, or of cheap metal, or of pottery, they took satisfaction in pointing out its defects, or the base uses to which chance only prevented it from being applied. If it were of costly metal, Christians pointed out that the god needed a guard to prevent him from being stolen. The Epistle to Diognetus ( 2) con- denses these arguments. in the ministry of good angels ; see Lamson, Church of the First Three Centuries, pp. 195, 196, and Huet, Origeniana, 2, 2, 5 ; pp. 272 - 350 in Vol. 22 of Lommatzsch's Origen. " By these and similar fables the same demons have filled the ears of the inexperienced that they might excite an execrating horror against us." Minucius Felix, Odavius, 28, pp. 142, 143, edit. Davis. Minucius had previously given a list of crimes charged against Christians, among which (p. 142, compare p. 49) was the eating of infants. 28 INDIRECT TESTIMONY OF HISTORY. [CH. III. Another question concerning Idolatry was ethical : Did, or did not, God regard it as a crime the most serious which his children could commit ? Before attending to this, it may be well to say that, even prior to the Christian era, Idolatry was by the ruling classes kept up for political reasons. (Compare Judaism, p. 155 n.) In the reign of Claudius, A. D. 41 - 54, it had died out at Eome and needed to be revived. The effort to revive it was merely a political one, yet the privileged classes, who labored for its restoration, seem to have found a moderate degree of belief among the weak- minded and superstitious. Honest belief in Idolatry was the exception, yet the exception was frequent enough to deserve attention. Let us set aside the credulity of the dishonest, who thought that by paying a god sufficiently, he would aid them in misdeeds, and let us take a case of honest belief. Let us suppose that a heathen had sacrificed to a hea- then divinity either because of his own escape from peril, or because some member of his family had been restored to health. If he did it in good faith, believing in aid received from the deity, was he committing a crime which the Supreme Being would not forgive ? Let us suppose that a monotheistic brother or relative were invited by the heathen to join in the feast of thank- fulness. Would such guest, by tasting ignorantly or knowingly the meat which had been offered to an idol, commit a crime the most serious in the eye of God ? Some Liberalist Jews would, equally with Paul, have taken ground that eating the meat 10 was indifferent, save when it caused risk of misleading others into what they believed wrong. The mass, however, of Jews and Jewish Christians would have deemed it a gross delin- quency under any circumstances to taste such meat. The Council of Christians held at Jerusalem expressly forbade 10 "Do not for the sake of food undo the work of God. All things indeed are clean ; but that which is pure is evil for that man who eateth so as to be an occasion of sin. " Rom. 14, 20. See also 1 Cor. 8, 8 - 10, quoted in Ch. II. note 5, and Coloss. 2, 16, quoted in Ch. II. note 11. 3.] CHRIST'S MISSION TO THE UNDER WORLD. 29 it. Even the heathen, who with a good motive, or at least with nothing wrong in his purpose, had spread such a feast, would, by many Jews and by a large proportion of Jewish Christians, have been deemed guilty of an of- fence for which he could not deeply enough bow himself in penitence. The Christians, in their conflict with heathenism, came to regard Idolatry as the chief of all sins. 11 Of this question, which caused great trouble even in Apostolic times, and by which the mentally weak may have been perplexed even to agony, nothing appears in the Gospels. The Teacher is not represented as uttering one word concerning it for the guidance of his followers. 3. Christ's Mission to the Underworld. Among early Christians a belief prevailed, which began probably in the first century, that Christ at his death entered on a Mission to the Underworld. This belief permeated every branch of the Christian community, and seems to have taken deep hold in each and every one of them. 12 It was a favorite explanation of the object for which Christ died. 13 The vicarious atonement does not at the present day occupy a more prominent place in the theology of those denominations which attach most im- portance to it, than did the Underworld Mission in the theology of the early Christians. The Gospels make no mention of Christ's Mission to the Underworld. Had the early Christians fabricated them from their own views, this omission would be unac- 11 "The PRINCIPAL crime of the human race, the CHIEF indictment against the world, the SOLE cause of the judgment, is Idolatry." Ter- tullian, de Idololat. 1. Compare Judaism, p. 362, note 12. " Others say : We more than others practically recognize the Divine nature, recognizing it and [its] images. . . . How do you pronounce yourselves more than others practical recognizers [of the Divine nature, you] who recognize it least of all, meriting destruction of your souls by this one and UNEQUALLED sin, if truly you persevere in it ? " Clemen- tine Homilies, 11, 12. 12 Underworld Mission, 1 - 24. 13 Underworld Mission, 6. ' 30 INDIRECT TESTIMONY OF HISTORY. [CH. Ill, countable. Jesus is not even made in the Gospels to tell his disciples, after returning to life, the important work which he was supposed to have performed. 4. Resurrection of the Flesh. Prior to the Christian era a belief prevailed among Jews in a future anastasis, that is, a resurrection or re- placement. In some cases a replacement of mankind alone may have been intended, but in others a replacement of the world, of mankind, and of the animal creation may have been included in the term. In this latter shape the Stoics seem to have borrowed the view. 14 Christians adopted the Jewish term, but differed among themselves as to what they should understand by it. Some understood a physical resurrection of mankind, while others held that at death we permanently left our present physical bodies. Between these two divisions of Christians there was sharp discussion. The believers in a physical resurrection regarded the opposite party as heretical. The opposite party regarded adherents of the physical resurrection as weak-minded or stupid. In a former work 15 an outline has been given of the two parties. Even in Apostolic times we find that the 14 Judaism at Rome, p. 44, note 12, and p. 57, note 50. 15 Underworld Mission, Appendix, Note E. To the citations there given should be added the following. Tatian, after telling the hea- thens that they held a medley of conflicting opinions, adds : " Some say ... that the soul only is rendered immortal, but I, that the flesh [is rendered immortal] with it." Orat. 2f> ; Opp. p. 104 C D, edit. Otto ; p. 265 C, edit. Maran. " Since the Lord . . . arose bodily . . . it is manifest that his disciples, . . . receiving their bodies and rising perfectly, that is, bodily as the Lord arose, will thus come into the pres- ence of God." Irenaeus, 5, 31, 2. Tertullian, in a work devoted to this question, argues (de Resurrect. Carnis, 7, 8) that the body ministers to the privileges of the soul and in martyrdom suffers imprisonment or torment, and would not be fairly treated unless gifted equally as the soul with future reward. Compare his Apol. 48, and in Athenagoras, de Resurrect. 18, p. 264 D A, edit. Otto. 5.] THE MILLENNIUM. 31 discussion touching the resurrection and the future body must have been animated. 16 If we now turn to the Gospels, we find nothing taught by the Master, nor any question raised, concerning man's future body, or as to whether he should have a body. An argument of our Savior in one passage implies that those who had passed away were, yet in existence. 17 In another passage a FUTURE resurrection might seein to be implied, 18 but in neither case is there an argument or distinct state- ment as to the character of the future body. 5. The Millennium. Among Jews a belief existed in a Millennium, a period of one thousand years, during which the good were to live on earth untroubled by the presence of the bad. 19 Among Christians this belief reappears already in Apostolic times, 20 and must have been largely held by Jewish and semi- Jewish Christians. 21 Among Liberalist Catholics, however, 16 1 Cor. 15,12-44. 17 Jesus quotes (Matt. 22, 32 ; Mark 12, 23, 27 ; Luke 20, 37, 38) from the Old Testament the words : " I am the God of Abraham, and the God of Isaac, and the God of Jacob," and appends the remark, " God is not a God of the dead, but of the living," implying that at the date when God uttered these words Abraham, Isaac, and Jacob were alive. 18 Jesus speaks of those who were in their graves (John 5, 28, 29) as hereafter to hear his voice and to come forth. The passage, though it affirms nothing concerning a physical resurrection, might suggest it to those who already believed in it. 19 Trypho the Jew is represented by Justin as saying : " Tell me truly, do you confess that this place, Jerusalem, is to be rebuilt, and do you expect your People to be assembled and rejoice with the Messiah, together with the patriarchs and prophets and those [either] of our race, or who became proselytes [to our views] before the advent of your Christ ? " Justin Martyr, Dial. 80, Opp. 2, 272 C, edit. Otto ; p. 177 C, edit. Maran. The answer (see note 21) implies that the rejoicing would be for a thousand years. 20 Rev. 20, 2 - 7. 21 Papias "said that after the resurrection of the [just?] dead there would be a special thousand years, the reign of Christ being understood 32 INDIRECT TESTIMONY OF HISTORY. [CH. III. we find it so sharply ridiculed as to imply that its oppo- nents were anxious to avoid any appearance of holding it. Its advocates looked upon those who rejected it as swerv- ing from the true faith. Cp. Underworld Mission, p. 159, 3d edit. On this disputed point not a word appears in the Gos- pels. The Teacher gives his followers no instruction on the subject. 6. Restoration of Jerusalem. From the date when the Jewish Temple was destroyed, or surrounded by Eoman armies, which threatened its de- struction, a belief gained currency among the Jews, that as a physical one upon this earth." Eusebius, Ecc. Hist. S, 39 ; Opp. I, p. 284, edit. Heinich. ; 1, 112 C, edit. Vales. To this Eusebius appends the remark that Papias was a man of exceedingly little mind. Justin Martyr says : " I and any other Christians who think cor- rectly on all points, understand that there is to be a resurrection of the flesh and a [residence of a] thousand years in Jerusalem rebuilt and adorned and enlarged, as the prophets Ezekiel [37, 12 sqq.] and Isaiah [65, 17-25] and the others acknowledge. " Dial. 80, Opp. 2, 276 B, edit. Otto ; p. 178 B C, edit. Maran. " These things [promised by Jesus] are [to be received] in the times of the kingdom, that is, in the seventh day . . . which is the true sabbath of the just ... all animals using the kinds of food which are derived from the earth will be made pacific and mutually harmonious." Ire- neeus, cont. JTceres. 5, 33, 2-3. " God made the work of his hands in six days and finished on the seventh day and rested on it. ... This means that God will finish all things in six thousand years, for a day with him is as one thousand years. . . . He rested on the seventh day. This means, when his son, coming, shall do away the time of the LAW-less One and shall condemn unbeliev- ers, and shall change the sun and moon and stars, then he shall rest gloriously on the seventh day." Barnabas, Epist. 15 ; (al. 13, 3-6.) "Papias . . . is said to have enunciated the Jewish Millennium a duplicate of it ; whom Irenseus and Apollinarius and others followed, say- ing that after the resurrection the Lord will reign bodily with his saints. Tertullian also, in a book On the Hope of the Faithful, and Victorinus of Pettawand Lactantius followed this view." Jerome, de Viris Illust. 18, Opp. 2, col. 859, 860. 1.] ROME'S DESTRUCTION. 33 Jerusalem would be rebuilt and enlarged by Divine power. 22 The belief must have appeared equally early among Jewish Christians, who regarded it as the locality where their Master was to reign. 23 It was held by semi- Jewish Christians in the second century. 24 Even Liber- alist Catholics retained Jewish phraseology whilst essen- tially modifying Jewish views. 25 Of these expectations nothing whatever appears in the Gospels, although these Gospels were obviously written by persons of Jewish education. 7. Rome's Destruction. Sixty-three years before the Christian era, a Roman general had shocked Jewish feeling by entering the Holy of Holies, and had wounded Jewish pride by conquering their nation. From that time we find a belief among Jews, that God had doomed Borne to destruction, and that this destruction would be the precursor of the new or Messianic era. 26 Christians adopted this belief in apostolic times, 27 and it retained its hold on the Jewish and semi-Jewish por- tions of them for centuries. 28 No word concerning this belief appears in the Gospels. 22 Sympathy with Jewish feeling and opinion is the only source whence Christians can have obtained this view. Irenaeus quotes (5, 35, 1, 2) various passages from the Old Testament in support of it, using, among others, a passage of Baruch (4,36, 37) in which is the statement, " Arise, Jerusalem, and stand on high . . . and see thy children collected from the rising of the sun even to his setting." The extant Latin differs slightly from the Septuagint. 23 Rev. 21,9-22,5. 24 See note 21, and compare Judaism, pp. 256, 268. 25 According to Origen, the holy city (Matt. 27, 53) into which the saints entered was the " Heavenly Jerusalem," the " TRULY holy city, the Jerusalem over which Jesus had not wept." Origen, Comment, in Matt. Lib. 12, 43, Opp. edit, de la Rue, 3, 566 A ; edit. Lommatzsch, 3, 203. 26 See Judaism at Rome, pp. 116-134. 27 Judaism, pp. 265-268. Judaism, pp. 135, 136, 34 INDIRECT TESTIMONY OF HISTOEY. [CH. III. 8. Bdiar, or Antichrist. In A. D. 52, Claudius expelled the Jews from Eome, and in that or the succeeding year an effort was made to place his statue in the Temple at Jerusalem. Coincident with this we find among Jews and Christians a belief that the Roman emperor, after making himself God's opponent, would be overthrown, and that his destruction would precede the new era. Jews called him (see Judaism, pp. 138-140, 239 n) Beliar. Christians termed him the LAWLESS ONE, 29 that is, THE HEATHEN, a term replaced afterwards by that of Antichrist, 30 a conflict being ex- pected between him and the true Christ. The effort to erect the emperor's statue in the Temple was probably manoeuvred by the Eoman aristocracy and foiled by the younger Herod Agrippa, who must have visited Eome for that purpose. 31 It seems to have been made from Samaria, where its designers may have secured co-operation from some of the less religious Samaritans. 32 29 See Barnabas, in note 21, and 2 Thess. 2, 8, in Judaism, p. 236. 80 "The resurrection of the Just . . . which takes place after the ad- vent of Antichrist." Iren. cant. Hceres. 5, 35, 1. "'It is necessary . . . that Antichrist should first come, and then that the true Christ, our Jesus, should appear.' " Clem. Horn. 2, 17. 81 Tacitus tells us indirectly (An. 12, 54) that the Jews were expect- ing Claudius to attempt putting his statue in the Temple. Josephus mentions ( Wars, 2, 12, l) a difficulty at the Temple in which, according to his no doubt exaggerated account, ten thousand Jews were killed ; and attributes the commotion, as also some subsequent ones, to causes so trifling as to imply that for some reason he has avoided telling the truth. We find, moreover, in the same writer ( Wars, 2, 12, 7) that the younger King Agrippa, who visited Rome perhaps with special reference to this difficulty, confronted there the Roman governor and THE SAMARITANS ; and in the writings of Paul (see Judaism, p. 236 n) we find a passage scarcely explicable unless some such effort had been arrested by Agrippa. 32 Justin Martyr mentions (Apol. 1, 26, 56) that in the time of Clau- dius a statue had been voted to a Samaritan named Simon, whom Justin identifies with Simon Magus. A statue to a Sabine deity, which has been dug up on an island in the Tiber, may have misled Justin, who was 9.] NERO'S RETURN. 35 Whether the Eoman emperor, at a yet earlier date, had been regarded as the aspiring opponent whom God was to crush, may admit question. Between A. D. 41, when Caligula was murdered, and A. D. 52 or 53, whose occur- rences we have just narrated, the Jewish aristocracy had been inventing falsehoods against Caligula. 33 Whether the charge against him, of intending to put his statue in the Temple, had any existence before A. D. 52 or 53, is a matter of inference. The Jewish aristocracy, who in ex- culpation of their own crimes had been maligning him, may not have invented this particular charge until the action of their political associates, the Eoman aristocracy, had rendered it necessary. Of Beliar, or Antichrist, or of any questions connected with such a being, not a trace appears in the Gospels. 9. Nerds Return. Blended with the preceding head, was the belief held by many Jews and Christians, subsequently to Nero's death, in A. D. 68, that Nero would return as Beliar, or Antichrist. Among heathens the belief that he would, return had nothing supernatural connected with it, being based on the supposition that he was not dead. In the course of a lifetime it died out. Among Jews and Christians an anticipation existed that he was to come back from the Underworld, or from some locality outside of this life, and that his return was to precede the new era. 34 Of this belief not a word ap- pears in the Gospels. not critically gifted, and who may have known only at second-hand con- cerning the statue there. Yet thaj^iy co-operation with patricians should have been rewarded \>j them with a statue, or at least with the voted promise of one, is natural enough. The death of Claudius may have prevented its erection. Compare preceding note. 33 See Judaism at Home, pp. 187 - 140. 34 See Judaism at E,ome, Appendix, Note F. 36 INDIEECT TESTIMONY OF HISTORY. [CH. HI. 10. Conflagration of the World. A belief had originated among Hellenist Jews, and been adopted by Stoics, before the Christian era, that the world would undergo a renovation by fire, from which it would emerge in pristine excellence and beauty. 35 Christians adopted, even in Apostolic times, the belief in such a conflagration. 36 In the second and subsequent centuries 37 it prevailed to no small extent. No allusion appears in the Gospels to this expectation, one of the most vivid which prevailed among Christians. 11. God Devoid of Name. In the controversy between Christians and heathens no little stress was laid by the former on an assertion that the Supreme and Uncreated God must necessarily be de- void of name. 38 In heathen lands, where the Gentile gods had names, this view of the Christians originated natu- rally and acquired prominence. 85 See Judaism, pp. 44, 45, 55-57. 86 "The heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. . . . The heavens being on fire shall be dissolved, and the elements shall melt with fervent heat. Nevertheless, we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness." 2 Pet. 3, 7, 12, 13. Compare Judaism, pp. 485, 486. 87 " Sibylla and Hystaspes say that there will be a dissolution of corrupt- ible things by fire." Justin Martyr, Apol. 1, 20. "The prophetic spirit fore-indicated through Moses, that there will be a conflagration." Apol. 1, 60. " We affirm that the conflagration will take place thus."- Apol. 2, 7. "The wicked demons strive to persuade you that there will be no conflagration for the punishment of heathens." Apol. 1, 57. Com- pare a conjectural emendation of editors, Apol. 1, 45 ; in Otto's edit. p. 228, note 3. "Some one [among Stoics? or heathens?] will say . . . that the conflagration will take place at stated times, but I [that it will take place] only once." Tatian, Oral. 25; Opp. p. 104C, edit. Otto; p. 265 B, edit. Maran. See also Judaism at Rome, p. 45, note 15. 88 See Underworld Mission, p. 152 n, 3d edit. p. 146 n, and compare in the present work a citation from Eusebius in Ch. VIII. note 4. 12.] OLD TESTAMENT PREDICTIONS. 37 No allusion to it appears in the Gospels. The term God appears in them as having a well-settled meaning, which permitted no questions concerning it. 12. Old Testament Predictions. In Apostolic times we find quotations made from the Old Testament, and arguments based upon these quota- tions, in proof that Jesus was the Christ. 39 In the second century, after the Jewish rebellion under Hadrian, Christians, or at least a large portion of them, had a mania for arguments of this class. 40 Passages from the Old Testament, which often needed laborious and improbable explanations, as a means of forcing them to Eredict circumstances in the life of Jesus, were quoted at jngth and treated as conclusively plain. The Jews were treated as wilfully blind and obstinate in their refusal to accept these interpretations. The professed discussions with, or arguments against, them were probably intended for circulation among Gentiles, and passages therein quoted as arguments were urged on Gentiles, as if they admitted no other explanation. The inability of Christians to use their own records in behalf of their assertions predisposed them to stretch other arguments to their utmost. The author of the Co- hortatio ad Graecos calls attention to the preservation of these Old Testament predictions by the Jews, as a work of Providence, since the Christians, by quoting from writ- ings preserved in the synagogues of their enemies, would be free from suspicion of having tampered with them. 41 The stress laid on prophecy may be inferred from an objection to the heathen deities, made by Commodianus, that they had not been predicted. 42 He meant, probably, 89 Acts 2, 25-36 ; 13, 32-37; 18, 28. 40 Judaism at Rome, pp. 344 - 346. 41 Ch. 13, Justin, Opp. p. 48 E. 42 "No one prophesied beforehand that he (Saturn) would be born." Commodianus, Instruct. 6, line 13. "You pray to so many gods . . . nor were they themselves predicted." Instruct. 8, 11. 8, 9. 38 INDIRECT TESTIMONY OF HISTORY. [CH. III. that beings who came into existence without having been foretold had nothing divine about them. In the Gospels there is no quotation from the Old Testament extant, on which Jesus is represented as bas- ing an argument for his Divine mission. Two passages ^ might raise the question whether he believed the Old Testament to contain such predictions, but no quotation of them, with an argument from them by Jesus, is to be found in the Gospels. 44 This certainly would not have been the fact, if Christians of the second century, or even of Apostolic times, had fabricated or interpolated them with reference to their own conceptions of truth. 13. Jesus as Deity of the Old Testament. A little after A. D. 150 45 the opinion was broached among Christians that Jesus was the God who had spoken to the Patriarchs, had shut the door of the Ark after 48 One of these passages (John 5, 39, 46, 47), though frequently under- stood as an appeal to predictions, favors by its connection the suppo- sition that Jesus had in view the moral and religious instructions of Moses, written with reference to himself, that is (see Judaism, p. 394), to prepare the way for his mission. The impediment specified by Jesus as preventing belief on him is not an inability to decipher predictions, but that, " you have not the love of God in you. . . . How can you believe who accept honor from each other and seek not that honor which is from the Only God ? . . . Had you believed Moses you would have believed me, for it was with reference to me that he wrote." The other passage (Luke 24, 25 - 27) admits either supposition, that Jesus referred to predictions or to moral instructions, yet the latter is favored by a subsequent remark of the disciples (24,32): "Did not our hearts bum within us ... as he opened to us the Scriptures ? " An explanation of predictions would have exercised the mind rather than warmed the heart. 44 Jesus appeals (John 5, 32 - 34) to the testimony of John, though alleging that it ought to be needless ; he appeals (John 5, 36) to his miracles and (John 7, 17) to the character of his teaching, but in no instance does the record contain an explanation by him of the manner in which an Old Testament prediction is applicable to himself. 45 See Appendix, Note M. 14.] PERSONAL APPEARANCE OF JESUS. 39 Noah, and whose presence was in various ways recorded in the Old Testament. This view had in the third century gained considerable foothold, but it is difficult to say whether within a quarter of a century after its origin it found adherents enough to create any strong probability of its ingress into the Gospels, if at that date they had been in process of formation. The probability will seem stronger or weaker, according to the hold on the minds of Christians which the reader supposes the above view to have taken. The view of course does not exist in the Gospels. 14. Personal Appearance of Jesus. In the latter half of the second century, and the first half of the third, a mania, as already said (see 12), existed among many Christians for misapplying to their Master passages from the Old Testament, which they had deluded themselves into regarding as predictions. 46 They treated the words of Isaiah, " He had no form, nor come- liness, that we should look upon him, nor beauty, that we should take pleasure in him," 47 as spoken of Jesus, and put into their Master's mouth the twenty-second Psalm, of which verse 6 reads, "I am a worm, and not a man ; the reproach of men, and the scorn of the people." tt Justin repeatedly mentions " the first coming of Christ, 46 See Judaism, pp. 344 - 346, with the explanation there given as to what strengthened this mania. 47 Ch. 53, 2, Noyes' tram. 48 Justin, though treating the Psalm (Dial. 98-106) as spoken by Christ, interprets verse 7 (Dial. 101) as indicating merely Jewish contempt for him. Origen, in his Homily on Exodus (7, 8 ; Opp. 2, 156 A), though understanding the passage as spoken by Jesus, does not apply it to his personal appearance, nor do the Homilies on Luke which are sometimes erroneously attributed to him. See Horn. 14 ; Orig. Opp. 3, 948 F. Ter- tullian, however (adv. Judceos, 14, p. 228 B), quotes it separately from the rest of the Psalm, and in a connection which indicates that he so ap- plied it. Probably Justin and in this instance Origen shrank from an interpretation which their heathen opponents were over-willing to see and use even without Christian aid. 40 INDIRECT TESTIMONY OF HISTORY. [CH. III. in which it was foretold that he should appear without honor, and UNSIGHTLY and mortal." 49 The Pseudo-Thaddeus is represented as telling Abgarus, " To-morrow gather together all the citizens, and then in their hearing I will . . . inform them of the coming of Christ, . . . and about the MEANNESS and DESPICABLENESS of his outward appearance." 50 A passage in the Sibylline Oracles says of Christ : " Not in glory, but as a mortal [on the way] to his trial he will come, pitiable, dishonored, DEVOID OF FORM, that he may give hope to the miserable." 61 Whether Irenseus meant to affirm the same unsightli- ness, may be a question. His language favors it. 52 Statements and quotations such as the foregoing were admirably adapted to furnish material for heathen hu- morists and controversialists who wished to caricature the Founder of Christianity. Nor were they slow to avail themselves of the offered material. Celsus says: "Since the Divine spirit was in the boay [of Jesus], it ought entirely to surpass those of others in size, or beauty, or strength, or voice, or majesty, or persuasiveness, for it is impossible that he, in whom the divinity is present more than in others, should in no wise differ from another ; but this [body] differed nothing from another, but, as they say, was SMALL and UNSIGHTLY and IGNOBLE." 53 Origen replies that Celsus ignores opposite delinea- 49 Dial. 14. Compare similar statements in cc. 49, 85, 100, 110 ; pp. 52 D, 158 B, 288 A, 336 E, 364 E. Justin evidently lays emphasis on these statements. 60 See fuller quotation in Appendix, Note F. 61 Book 8, 256, 257. Compare in Appendix, Note J, No. 3. 52 " They who say ... ' He will take on himself our infirmities, and will bear our weaknesses' [Is. 53,4], announced the cures which were performed by him. Some also predicted that ' he would come to Jerusa- lem as a man INFIRM and INGLORIOUS, and knowing how to bear infirm- ity' [Is. 53, 3] and sitting on the foal of an ass." Irenaeus, cont. If ceres. 4, 33, 11 - 12. 58 Celsus quoted by Origen, cont. Gels. 6, 75 (requoted 6, 77) ; Opp. edit, de la Rue, 1, pp. 688, 689 ; edit. Lommatzsch, 19, p. 425. 14.] PERSONAL APPEARANCE OF JESUS. 41 tions of Jesus in the Scriptures. He says : " Confessedly there is written the things [said] concerning the body of Jesus having been unsightly ; but not as set forth, that it was ignoble, nor is it clearly manifested that it was small." M He then quotes, as equally apposite to Jesus, the words of Psalm 45, 3, "Gird thy sword upon thy thigh, mighty in thy stateliness and beauty," 55 and asks, "How does (Celsus) not see the superiority of the body of Jesus (and its consequent usefulness) in its ability to appear to be- holders as it ought to be seen by each one ? " K Origen had already mentioned that Jesus had not merely the unsightly body, but also the glorified one, in which he appeared with Moses and Elijah ; 57 yet it is evi- dent that besides these two forms of unsightliness and glory, he assumed a changeability in the personal appear- ance of Jesus. In at least one other instance he utters the same view. 58 Whether this were a conviction, or a temporary mental expedient for meeting an opponent's argument, is not obvious, though the latter is the more probable. 5* Cont. Gels. 6, 75 ; ed. de la Kue, 1, 689 B ; Lommatzsch, 19, 426. 55 Cont. Cels. 6, 75 ; ed. de la Rue, 1, 689 - 690 ; Lommatzsch, 19, 427. 56 Cont. Cels. 6, 77 ; edit, de la Rue, 1, p. 690 D ; edit. Lommatzsch, 19, 429. 67 Cont. Cels. 6, 76. 68 The following translation is from Norton's Genuineness, Vol. 3, p. 174, and is, he says, "considerably abridged" from the original. " 'A tradition has come down to us, that Jesus had not only two forms, that in which he was seen by all, and that in which he was seen by his disciples at his transfiguration ; but that he appeared to every one in the form of which he was worthy ; and that (at times) when present, he appeared to all like another person. Thus he resembled the manna, which had a different taste for different individuals, accommodated to every man's liking. And this tradition does not seem to me incredible. But if it were so, we may explain why the multitude which accom- panied Judas, though they had- often seen Jesus, nevertheless needed some one familiar with him to point him out to them, on account of the changes of his form."' Origen, Series Comment, in MaM. 100 ; Opp. 3, p. 906, edit, de la Rue ; Vol. 4, p. 446, edit. Lommatzsch. 42 INDIRECT TESTIMONY OF HISTOEY. [CH. rv. Absence of this folly from the Acts of Pilate renders probable that it originated after their composition. Possibly some Christians may, even during the mania above mentioned, have revolted at the thought of attrib- uting to their Master, without historical evidence, an unsightly appearance. Clement of Alexandria, by his general tone of reference to Jesus, renders improbable that he can have shared the disposition to treat him as personally repulsive. A forged letter in the name of Lentulus, 69 an assumed heathen, has come down to us, which must have been an effort by some Christian to counteract the foregoing folly. It ascribes to Jesus per- sonal stateliness and beauty. This though the miracles receive a passing mention is the chief object of the letter, and places it in marked contrast to other pseudo- heathen or pseudo-Jewish records of Jesus, which testify mainly to his ministry and miracles. Concerning the personal appearance of Jesus not a word appears in the Gospels; neither unsightliness nor beauty is attributed to him. CHAPTEE IV. CHRISTIAN CUSTOMS. IN some respects customs are more likely than mere opinions to cause collision or friction between those who observe different ones. In so far as we can feel assured of this having been the case touching Christian usages, they afford a strong and independent argument for integ- rity of the Gospels. 1. Concerning the Sabbath. Jewish Christians continued in most cases, equally with non-Christian Jews, to rest from labor on the seventh day, 59 See the letter in Appendix, Note D. 1.] CONCERNING THE SABBATH. 43 and to assemble on it for religious services. Gentile Christians found difficulties in the way of observing any day of rest, especially in times of political excitement. In such times a man of standing would have risked pros- ecution for observance of Foreign Kites, had he kept the seventh day as one of rest, while many slaves and many free laborers would not have been allowed control of their time. We find in the Apostolic Age that Paul treats the sabbath as not binding on Gentile Christians, 1 and his tone indicates that there was no little feeling on the sub- ject. He urges that those who deemed one day more holy than another, and that those who deemed ALL DAYS alike, should not interfere with or condemn each other. His own views are plainly expressed that the Gentile Christians should not keep the sabbath. In the second century, after the imbittered war between Jews and heathens under Hadrian, we find intense feel- ing in discussions concerning the sabbath. A portion of the Christians treat the Jews as utterly foolish for ob- serving any day of rest, and speak of the sabbath as a temporary institution, imposed upon the Jews because of their hard-heartedness. 2 1 See Ch. II. note 11. 2 Portions of this discussion from Paul (Galat. 4, 9, 10 ; Coloss. 2, 16, 17), Justin Martyr, Irenaeus, and the Epistle to Diognetus have already been given in Ch. II. note 11 ; see also Rom. 14, 5, quoted in Ch. II. note 6. Irenseus, equally with some other writers, takes ground that the sab- bath was a temporary institution for the Jews, intended as a sign, or reminder, of an agreement between them and God. He argues : " The prophet Ezekiel [20, 12] says the same concerning sabbqths : ' I have given them my sabbaths that they may be for a sign between me and them,' . . . and in Exodus [31, 16, 17] God says to Moses, 'and you shall observe my sabbaths, for it will be a sign to you with me, as regards your race. ' These things, therefore [circumcision and the sabbath], were given for a sign." Irenaeus, 4, 16, 1. Tertullian says : " Finally, whoever contends that the sabbath is to be observed until the present time as a means of salvation ... let 44 INDIRECT TESTIMONY OF HISTORY. [CH. IV. Of this discussion and of the acrimonious feeling occa- sioned by it not a word appears in the Gospels. The sabbath is there recognized (Mark 2, 27) as made for man, not man for the sabbath. Nowhere do we find a word implying that it had come to an end. 2. Sunday as a Day of Religious Gatherings. Concerning the origin of Sunday service, no historical statement has been left us. Circumstances render prob- able that it originated towards the close of A. D. 52 or in A. D. 53. At that date a political condition of things rendered it dangerous for Gentiles to observe even in a limited degree the Jewish sabbath. 3 Paul, on separating from the Jewish synagogue at Corinth, seems to have commenced holding services on the first day of the week. 4 In the second century Sunday was regarded as a day of religious joy. Christians on that day were not allowed either to fast or kneel, and, when called to pray, were told, " Stand perfectly straight." 5 The custom of meeting on Sunday for religious service him teach that the JUST MEN of former time [that is, those before Abra- ham or Moses] kept sabbaths . . . and were thus rendered friends of God. ... He (God) commended his (Adam's) offspring, Abel, when offering sacrifices to himself, though .... keeping no sabbath."' Adv. Judceos, 2. " Those who were conversant with the old order of things have come to a new hope, no longer sabbatizing but living a life agreeably to the Lord's Day." Ignatius, Magnes. 9 ; al. 3, 3. See citation from the epistle ascribed to Barnabas in Oh. III. note 21. 8 See Judaism, pp. 228 - 22y. 4 See Judaism, pp. 234, 239, 240. On the different terms " First Day," " Eighth Day," " Lord's Day," and " Sunday," see Judaism, pp. 68-70. 5 See Underworld Mission, pp. 80, 81 ; 3d edit. pp. 77, 78. The term sabbath as a designation for Sunday had no existence for centuries after the Christian era. Christians of the second and of several succeed- ing centuries would have spurned any one as recreant to the Master who had dared to treat the day of that Master's victory over Death and the Underworld as the Jewish sabbath. 2.] SUNDAY AS A DAY OF RELIGIOUS GATHERINGS. 45 led gradually to abstinence from any occupations which might distract attention from, or mar the effect of, these services. This doubtless was the chief reason for re- nouncing ordinary business, although Tertullian, the ear- liest writer who mentions such Sunday rest, attributes it to a different cause. 6 Eastern Christians, though equally attentive as Western ones to an erect position on Sunday, differed from them by showing a similar respect for the seventh day or sab- bath, 7 a respect which sometimes awakened ire in their western and more anti-Jewish brethren. 8 6 Tertullian says : " On the day of the Lord's resurrection we ought not only to abstain from it [kneeling] but from every anxiety . . . de- ferring even business, lest we should afford opportunity to the Devil [of rendering us anxious]." De Oral. 18. An anxious or clouded face would have been deemed derogatory to the Master's triumphal day. The Christians individually, and in legislative enactments, designated Sun- day as a festival, and subsequently needed perhaps on this account to guard the more against its devotion to public amusements. An extract or two are here added. Others can be found in Rheinwald's Archaeology, 61. In A. D. 321 an edict of Constantino (Cod. Justin. 3, 12, de feriis, 3), after forbidding lawsuits and mechanical arts on Sunday, per- mits harvesting. Somewhat later another edict (Cod. Theod. 2, 8, de feriis, l) determines "all should have liberty of emancipating on [our] FESTAL day." The connection implies- that Sunday is the day meant. The edicts will be found in the CORPUS JURIS CIVILIS, Vol. 2, col. 250. Those who favored resting on Sunday are careful to guard against any supposition that it is the sabbath. The Council of Laodicea says (c. 29) "that it is not proper for any Christians ... to avoid work on THE SABBATH, but . . . to show higher honor to the Lord's Day IF they can avoid work." 7 The observance of both days is advocated in the Apostolic Con- stitutions, 7, 23 : "We make festival days of the sabbath AND the Lord's Day. The one as a remembrance of the creation, the other of the resurrection." 8 "As concerns kneeling also [our habits of] prayer suffer diversity through a certain few who on the sabbath [seventh day] abstain from kneeling. . . . The Lord will favorably grant either that they [the dis- sentients] give up, or that they practise their opinions without scandal- 46 INDIRECT TESTIMONY OF HISTORY. [CH. IV. If we turn to the Gospels we find no direction uttered by the Savior as to the manner in which Sunday should be observed, or as to whether it should be observed at all. "We find, also, no such terms as "Lord's Day," "Eighth Day," or "Sunday," but merely the Jewish term "First Day." 3. Eating of Blood. Among Jews a belief prevailed that the life or soul was in the blood, so that if the blood remained in cooked meat the life or soul would be eaten equally as the body. This gave rise doubtless to the prohibition in Genesis, 9 a prohibition which is deemed binding by Jews even at the present day, 10 and has been adopted in the Greek Church, 11 a Church more influenced than the Latin one by Jewish views. Jewish Christians retained the belief or prejudice in which they had been brought up. The favorite argu- ment 12 against the obligation of Gentiles to obey what were deemed Mosaic institutions did not apply to the present prohibition. When the Apostles and elders at Jerusalem debated this with other matters, there was (Acts 15, 7) " much disputing." Peter's statement seems to have effected a decision that the Mosaic ritual law was not binding on Gentiles, but to this the following answer was obvious. If we assume that the Mosaic law is not bind- ing, how does that justify us in releasing Gentile Chris- izing others. " j Tertullian, De Orat. 18 ; al. 23. Compare, however, (in Rheinwald, p. 160, note 2) views of Tertullian, De Jejun. 14, after he became a Montanist. 9 "But flesh with the life thereof, which is the blood thereof, shall ye not eat." Gen. 9,4. 10 If it be true that needless suffering is caused to slaughtered animals for the sake of freeing them from all blood, it could be wished that Jews might learn to regard the eating of blood in a different light. 11 "The Eastern Church has continually preserved this abstinence [from blood], and preserves it even now." Routh, Religuice Sacrce, 1, note on p. 343. 12 See note 2, and in Ch. II. note 11. 3.] EATING OF BLOOD. 47 tians from an obligation which existed before the Mosaic law ? The present precept was given before the time of Moses, and cannot therefore have been intended for Jews only. The Apostles and elders evidently did not see their way clear to meet this objection, and, in writing to the Gentile Christians, they include abstinence " from blood and from things strangled " as among necessary observances. 13 The question caused sharp disputing among the early Christians, but in the Gospels we find no word concern- ing it. The statement of Jesus (Matt. 15, ll ; Mark 7, 15), that a man is not defiled by what enters his mouth but by what proceeds from it, does not accord with the view that 13 "It seemed good to the Holy Spirit and to us to lay upon you no greater burden than these NECESSARY things. That you abstain from meats offered to idols, and from blood, and from things strangled, and from fornication." Acts 15, 28, 29. The allusion to the Holy Spirit means probably that they INTERPRETED Peter's vision as a communica- tion from God which justified them in NOT requiring from Gentiles an observance of the Mosaic ceremonial law, though they did not infer from it any exemption from other obligations, or supposed obligations, which they specify. In the Letter from the Churches of Lyons and Viennc it is said : "How should they [the Christians] for whom it is not lawful to eat the blood of unreasoning animals eat children ? " Routh, Reliq. Sacrce, 1, 304. Tertullian says : " Your error [concerning] Christians should cause a blush, since we do not have even the blood of animals among our articles of food, since we abstain, moreover, from things strangled . . . lest we should be contaminated by any blood." Apol. 9 ; Opp. pp. 10 D, 11 A. Clement of Alexandria says : " To human beings it is not lawful to touch blood, since to them the body is merely flesh, operated [vivified ?] by blood. Human blood participates in the logos [reason ?] and shares with the spirit the [Divine] favor." Pcedag. 3, 25, al. 3 ; Opp. p. 267, edit. Potter. Minucius Felix also states (Octa- mus, 30, p. 154) that Christians do not reckon blood in their list of eat- ables. These writers, except Clement of Alexandria, belong to the semi-Jewish school of Christians. Origen mentions (emit. Cels. 3, 29) the letter of the Apostles and elders above cited, but prefixes to it the words of Jesus (Matt. 15, 11 ) that not the things which enter the mouth but those which come out defile us, and the remark of Paul (1 Cor B, S) 48 INDIRECT TESTIMONY OF HISTORY. [CH. IV. blood in the food must be avoided, nor is it so specific on this point as it would have been made by the opposite party of Christians. 4. Baptism. The date when baptism originated is unknown. A question addressed to John the Baptist implies that it existed before his time. 14 Probably Jewish belief in the uncleanliness of heathens had prompted the ablution of converts to Judaism, and this ablution came thus to be considered as an initiatory rite. Subsequently to the Savior's ministry, when the Apos- tles were diffusing their Master's religion, baptism seems to have been commonly administered to those who ac- cepted their teachings. Whether it were the universal form of admission may be open to question, though admissions without it cannot have been numerous. We even find mention in one locality of vicarious baptism, 15 which implies that those who practised it must have imagined the rite a necessary one. In the second century baptism seems to have been the generally accepted form of admission. Great importance and efficacy were attached to it. None but the baptized were, if we may credit Justin Martyr, admitted 16 to the that food does not determine our acceptability to God. Augustine states (cont. Faustum, 32, 13 ; Opp. 6, p. 200, col. 2 C) that the avoidance of things strangled and of blood had about died out in Gentile cKurches where there was no admixture of Jews. He may have referred specially to Latin ones. 14 The question addressed to John (John 1, 25) is not concerning the meaning of baptism, but " WHY baptizest thou ? " The questioners seem to have been acquainted with baptism and to have wished information merely as to why John practised it. 16 Baptism for the dead (1 Cor. 15, 29) indicates that some had been baptized for their departed relatives or friends. 16 j n w hat manner we have dedicated ourselves to God, being created anew through Christ, we will now relate. ... As many as are persuaded ... are led by us where there is water ... are born again, for they perform this bathing ... in the name of the Father of all things and 4.] BAPTISM. 49 Lord's Supper, which had already become something mys- terious ; yet we find dissentients. " Those wretches excite questionings. They say, ' bap- tism is therefore unnecessary [for those] to whom faith is sufficient.' " 1T If we now turn to the Gospels we find that although Jesus was baptized, yet the only baptism of those who followed him was performed by his disciples, not by him- self (John 4, 2), and there is no statement that this bap- tism was by his direction. Some dispute on the subject took place between John's disciples and a Jew or Jews, 18 the former of whom seem to have felt sore on the sub- ject. 19 Thereupon Jesus left that section of country 20 and during the rest of his ministry not the slightest allu- sion is made in three of the Gospels to baptism 21 and but one mention of it in the remaining Gospel. That mention occurs in the following direction of Jesus : "Go and make disciples of all nations [baptizing them into the name of the Father, and of the Son, and of the Holy Spirit] teaching them to observe all things which I have com- manded you." ffl Master-God, and of our Savior Jesus Christ, and of the Holy Spirit." Justin Martyr, Apol. 1, 61. " This nourishment is called among us the Eucharist, of which it is not permissible for any one to partake unless . . . bathed with the bathing for remission of sins and for regeneration." Justin Martyr, Apol. 1, 66. Compare views of Hermas quoted in Underworld Mission, pp. 58, 69 ; 3d edit. pp. 55 - 57. 17 Tertullian, de Baptismo, 13. Tertullian's opponents (de Baptismo, 11) call attention to the fact that Jesus did not baptize. 18 " Then there arose a question between some of John's disciples and the Jews, about purifying." John 3, 25. 19 " And they came unto John, and said unto him, Rabbi, he that was with you beyond Jordan, to whom you bore testimony, behold, the same baptizeth, and all men come to him. " John 3, 26. 20 <1 He left Jude'a, and departed again into Galilee." John 4, 3. 21 The concluding verses appended to Mark's Gospel (16, 9 - 20) are known to be spurious. Compare on this subject Ch. XL note 10. The Gospel as written by Mark ends with verse 8. 22 Matt. 28, 19, 20. Compare Appendix, Note A, 15. The bap- 50 INDIRECT TESTIMONY OF HISTORY. [CH. IV. In this instance, and in this only, we have in one of the Gospels a custom of the second century unknown to the Apostolic Age. 23 The question may arise whether the passage in brackets be not due to some marginal comment which has crept into the text ; whether it be supposable that if Jesus had given such a direction the Apostles would have omitted to comply with, and teach obedience to it. Compare last line of page 86. The formula, whether it belongs or not to the text, originated earlier than the doctrine of the Trinity. We find it in Justin Martyr, who wrote half a century before any deification of the Spirit as a person. 24 He treats the formula as common at a date when, as may be inferred from his writings, the deification of Jesus was incipient or unknown. On its origin see Appendix, Note P. 5. The Lords Supper. Jesus at the close of his ministry, when partaking for the last time of a meal with those who had been com- panions of his ministry, asked them that when subse- tismal formula however, as it exists in Matthew, is not found in the Acts of Pilate. Did it originate later than that document ? 28 The formula in the Apostolic Age appears in the following passages : "They were baptized in THE NAME OF THE LORD JESUS." Acts 8, 16. " He [Peter] commanded them to be baptized in THE NAME OF THE LORD." Acts 10, 48. "They were baptized in THE NAME OF THE LORD JESUS." Acts 19, 5. "Be baptized and wash away thy sins, calling on THE NAME OF THE LORD." Acts 22, 16. 24 At an earlier date than the one mentioned above, the Alexandrine Gnostics (concerning whom see Judaism, pp. 331 - 336) personified the Holy Spirit as an aeon. "Whether they regarded these seons as real beings may be doubted, but according to their statements Christ and the Holy Spirit were developed subsequently to Man and the Assembly. No thought, therefore, of deifying either can have had place in their minds. Neither Christ nor the Holy Spirit in their system belonged to the first or higher Ogdoad of the seons. See Norton's Genuineness, 1st edit. Vol. 3, pp. 113 - 130, and compare, in Judaism, a note on pp. 353, 354. wu. CH. V.] DESIGNATIONS FOR GOD. 51 quently they were at any time together, they should, in remembrance of him, break bread and drink a cup of wine. In the second century we find that Christians, in copy- ing this custom, had mingled with it conceptions to which the Master nowhere alludes. Had they originated the Gospel narrative the simple request of Jesus would have worn a much more marvellous appearance CHAPTER V. DESIGNATIONS FOR GOD. AMONG heathens the term god, equally as the term man, was a common noun, designating any or every god, but specifying no one in particular. 1 If they wished to specify some one god they did so by using his name. Christians alleged, as already stated (see p. 36), that the Supreme Being was devoid of name : that he had no need of a name, since he had no equals from whom he needed to be distinguished. They said that he could not have a name because there was no one older than himself who could have named him. 2 In addressing heathens, however, the Christians found constant need of using some designation for the Supreme Being, which should prevent their words from being mis- applied to any other. Sometimes they termed him " the God without a name." 3 In other instances they used 1 See Judaism at Rome, pp. 2-4. 2 See quotations in Underworld Mission, p. 152, note t ; 3d edit, p. 146, note 5. Compare in the present work Ch. VIII. note 4. 8 'Avw6fjM(TTos, Tatian, Orat. 4 ; Just. Mart. Apol. 1, 63, p. 262 C. On this and other designations by Christians compare Judaism, p. 352, note 46. For designations used by Jews among heathens see Judaism, p. 4, note 4. 52 INDIRECT TESTIMONY OF HISTORY. f CH. V. designations, several of which are subjoined with a slight attempt at classification. " The true God " ; " Him who is really God" ; " the sole God " ; " the unborn " or " unoriginated God " ; " the first God" ; "the ineffable God" or "the God not to be con- versed with." 4 " The Father of Justice " ; " the Just Overseer " ; " the God not to be swayed " nor " bribed." 5 " The God free from suffering " ; " the imperishable God"; "the ever-existing God" ; "the eternal God." 6 "The God of all things"; "the Master-God"; "The All-Euler"; "King of the Heavens"; "God over the world." 7 "The Creator"; "God the Maker"; "God, Maker of < 6e6s d\7)8iv6s, Justin Martyr, Apol. 1, 53, p. 242 C. 6 6rrw 6e6s, or Bebs 6vrw &v, Just. Apol. 1, 13, p. 164 E ; Clem. Alex. Protrept. 23, Paed. 1, 88, pp. 20, 150. 6rrus (JL&VOS &v, Clem. Alex. Paed. 1, 71, p. 140. 0eds aytwijTos, Cohort, ad Graecos, 22, p. 66 A ; Just. Mart. Apol. 1, 14, 25, 49, 53, 2, 6, 12, 13, pp. 66 A, 164 B, 190 B, 234 B, 240 A, 296 D, 310 C, 312 D ; d7^77To$, Athenagoras, Legal. 4, 8, 22, pp. 20 B, 38 D, 108 B. 6 Trpuh-os 0e6$, Just. Apol. 1, 60, p. 256 B. 0e6s AppijTos, Just. Apol. 1, 9, 61, 2, 12, 13, pp. 154, D, 260 D, 310 C, 312 D. 6 Harrip 5t/cato<ri5^s, Just. Apol. 1, 6, p. 148 C. ruv irdvruv ^T^TTTTJS SI'KCUOS, Just. Apol. 2, 12, p. 310 A. 0e6s drpeTrros, Just. Apol. 1, 13, p. 164 A. otSt dwpoSoK-rrrtos, Tatian, Oral. 4. 6 0eos avaQfa Just. Apol. 1, 25, p. 190 B ; Athenag. Legat. 8, p. 38 D ; Clem. Alex. Strom. 2, 40, p. 450. 0e6s d^Oapros, Just. Dial. 5, p. 28 D. 0eds dei &v, Cohort, ad Graec. 22 ; Just. Apol. 1, 14, pp. 66 E, 164 A. dtdios, Cohort, ad Grsec. 22, p. 66 A (comp. 25, 26, pp. 74 A B, 76 D) ; Athenag. Legat. 22. p. 108 B. 7 T&v irdvruv 0e6s, Just. Apol. 1, 58, p. 252 A. debs o-v/jnrdvrwv, Clem. Alex. Paed. 1, 74, p. 142. TWV 8\w 0e6s, Strom. 2, 45, p. 453. de<rir 6x775 or SeorTrofwv 0e6s, Just. Apol. 1, 12, 14, 32, 36, 40, 44, 46, 61 [bis], 2, ", pp. 162 A, 166 D, 206 C, 212 E, 218 A, 224 C, 230 D, 258 A D, 296 D. 3e<T7r6T7;s r&v 6Xwi/, Clem. Alex. Protrept. 10, 9C, p. 77 ; Tatian, Oral. 5. TratTOKpdTwp, Just. Dial. 16, 96, 130, 142, pp. 56 B, 328 A, 456 A, 462 D ; Clem. Alex. Paed. 1, 84 ; Strom. 4, 172, pp. 148, 641. Theophilus, ad Autol. 1, 4, p. 14 D. Ba<riAei>j TWV ovpavw, Just Apol. 2, 2, p. 288 C. K6<rnoi> Oefc, Just. Dial. 60, p. 200 A. CH. V.] DESIGNATIONS FOR GOD. 53 the world " ; " Maker of the universe " ; "Architect [of the world]." 8 " Parent of all things " ; " Father of the universe " ; " Father of things visible and invisible " ; " Father of the Heavens " or simply " the Father," meaning " the Origi- nator" or sometimes, in accordance with Jewish usage, " the watchful Parent." 9 Possibly some heathen may have treated these epithets as equivalent to names, since a Christian writer parries any such view. 10 If we turn to the Gospels we find that the appellatives for the Deity are simply those which had been common among Jews in their intercourse with each other. They show no traces of Christian effort to prevent heathen misconception. 8 KTtcmJs, Just. Apol. 2,6, p. 296 D. 0e6$ 6 Troikas, Just. Apol. 1, 58, p. 252 B. 0eds rbv Trdvra Kt>ap.ov irorfffas, Just. Apol. 2, 5, p. 294 A. rov KOO-/J.OV Troths, Athenag. Legat. 8 [bis], 10, pp. 38 D, 42 C, 48 - 50. 6 TTOOJTTJS TWV irdvrwv, Just. Apol. 1, 20, 58, 67, pp. 180 C, 252 A, 268 D. 7rot7p-7js roOSe TOU iravr6s, Just. Apol. 1, 26, p. 194 B, Athenag. Legat. 4, 30, pp. 22 C, 160 D ; De Resurrect. 18, p. 262 D. 0ed$ Syfuovpybs, Just. Apol. 1, 8, 13, 23, 26, 58, 63, pp. 152 A, 162 C, 186 C, 192 A, 252 A, 264 B ; Athenag. Legat. 10, 13, pp. 48 - 50, 58 B ; Clem. Alex. Paed. 1, 73, p. 141. 9 Oeds airdvTW yevvrfrajp, Just. Apol. 1, 13, p. 164 A. irar^p r&v irdivuv, Just. Apol. 1, 8, 12, 32, 40, 45, 46, 2, 6, pp. 152 A, 162 A, 206 B, 218 A, 228 D, 230 D, 296 D. irar^p TOV iravrfc, Athenag. Legat. 13, p. 58 B. irarrip rwv 8\uv, Just. Apol. 1, 44, 61 [bis] 63 [ter], 65, pp. 224 C, 258 A D, 264 B C [bis], 266 D ; Clem. Alex. Paed. 1, 35, 68, 3, 40, pp. 129, 138, 278. TTOTT?/) alffQrrr&v Kal aopdruv, Tatian, Orat. 4. irarty TUV otpav&v, Just. Apol. 2, 2, p. 288 C. 10 " The terms Father, and God, and Creator, and Lord, and Master, are not names, but appellations [derived] from his benefits and actions. " Just Mart. Apol. 2, 6 j Opp. I, p. 296 D. 54 INDIRECT TESTIMONY OF HISTORY. [CH. VI. CHAPTER VI. TERMS APPLIED TO CHRISTIANS. 1. ^<re/3et<?, Unbelievers. IN the contest between Judaism and heathenism, and subsequently in that of Judaism and Christianity against heathenism, certain terms came into existence as des- ignations for those who had given up heathenism. Dur- ing political embitterment the active use of these terms was such that we find them frequently occurring in his- toric literature. Had the Gospels been in process of formation during such times, it is hardly possible that some of these epithets should not have been mentioned, and that those deemed unjust should not have been con- demned. One of these terms was "Unbelievers." "We find it in active use at Rome when Jesus was yet teaching in Ju- dea, though then it can have applied only to monotheists, or their allies in the popular party. The aristocracy had endeavored by conspiracy and open revolt to overthrow Tiberius and crush the popular party. They" had mur- dered many of its leaders and prominent members. When order was restored and the murderers were prosecuted for their crimes, they retorted with charges of Unbelief. 1 If the prosecutor alleged : You murdered my brother or my relative, the answer was : You do not believe in the Gods ; or, You do not believe in the divinity of Augustus. A notable instance of this has been given in the latter half of note 14 in Ch. II. The aristocracy subsequently resorted to the same charge against others, whenever they deemed it for their political interest so to do. 2 Against Christians it was a common charge. 1 For a fuller account see Judaism, p. 211, note 85, and for the politi- cal condition under which it occurred see the same work, pp. 631 - 534. 2 See Judaism, pp. 7-10, 473-474, and 534, note 114. 2, 3.] ATHEISTS. CHRISTIANS. 55 The term Unbeliever, or Unbelievers, does not occur in the Gospels. This would have been very improbable if they or any of them had been fabricated in Europe, or perhaps even in Asia, at a later date. 2. Atheists. Towards the close of the first century the term ATHE- ISTS came into use as a designation for Christians. The use of this term was not confined to Italy or to Europe, for we find it used by the Jewish aristocracy in Judea. A relative of the Emperor Domitian was put to death on a charge of Atheism ; and Polycarp was asked to save his life by saying, " Destroy the Atheists." The term must from the close of the first century have been actively in use as a designation for Christians, who of course earnestly denied the propriety of such usage. 3 The term is not found in the Gospels. 3. Christians. The term CHRISTIANS 4 came into use already in Apos- tolic times, as a designation for the followers of Jesus. It must have been widely current both in Europe and Asia before the last quarter of the first century. Heathens sometimes altered the word Christos or Chris- tus, Christ, to Chrestos and Chrestus, a term to which Clement of Alexandria gives an ethical meaning of his own and to which others objected. 5 Neither of these terms occurs in the Gospels ; their absence would be very remarkable were the Gospels fab- ricated in the second century, or even at the close ot the first. 8 See citations from different writers in Judaism, pp. 473, 474, foot- notes 52-57. 4 " The disciples were called Christians first in Antioch." Acts 11, 26. "Then Agrippa said to Paul : You almost persuade me to become a Christian." Acts 26, 28. "Yet if any man suffer as a Christian, let him not be ashamed." 1 Peter 4, 16. 6 See Judaism, Ch. VIII. note 136. 56 INDIRECT TESTIMONY OF HISTORY. [CH. VIL 4. Third Race. Christians occasionally spoke of themselves as a new, or distinct race, 6 meaning to distinguish themselves from Jews and heathens. This prompted heathens to desig- nate and persecute them as a "Third Eace." No such term or allusion to it occurs in the Gospels. CHAPTEE VII. TERMS USED BY CHRISTIANS. 1. 'A<TJ3r)S t d<re'l3eia t a CHRISTIANS equally with Jews, when brought into con- tact with Gentiles, needed terms to express the various classes of the latter. They designated a heathen as do-eySrjs, an Unbeliever. Heathenism they termed dcre/3eta, Unbelief, or non-recognition of God. By ai/o/xo?, LAW-less, they understood a heathen, or a Monotheist who did not accept the ceremonial law ; and by dvo/xia, LAW-lessness, the non-acceptance of this law. This special sense of the words law-less and law-lessness did not of course prevent their being used in their common signification of a trans- gressor and transgression. These terms were in use, the first two in common use, 6 Peter uses it (1 Pet. 2, 9) in connection with nation and people, as one of several designations for Christians. See other uses of it in Juda- ism, p. 474. Tertullian stoutly objects to it. "Have Christians a dif- ferent kind of teeth, or a different opening for their jaws 1 . . . We are called a third race, dog-tailed, perhaps, or shadow -footed, or it may be Antipodes from below the earth. . . . Ridiculous madness. . . . But we are deemed a third race because of our religion not of our national origin as Romans or Jews." Ad Nat. 1, 7, 8 ; p. 53 A D, edit. Rigault. Elsewhere he speaks of the heathen with their circus : " Where they can readily cry out, how long to the third race 1 " Scorpiace, 10, p. 628 B. 2, 3.] TERMS USED BY CHRISTIANS. 57 among Christians outside of Judea, and are not infre- quent in the Apostolic writings. 1 In the Gospels the first two do not occur, nor in the sense above mentioned is either of the latter to be found. 2 This would be dif- ficult to account for, at least as regards the first two, if the Gospels were anything different from what they pro- fess to be, honest records of events in Judea. 2. Sepdpevosi <f>o/3ovfjL6vo<;. These terms were common ones among Jews and Chris- tians, resident in heathen communities, to designate a CONVERT to the belief in one God. 3 The former of them does not occur in the Gospels, and the latter, though occurring twice in Luke (1, 50 ; 18, 2), is nowhere in the Gospels used in this peculiar sense. 3. JBucre/Seta, eucre/37J9. Jews and Christians used the above terms to designate practical -monotheism and a practical Monotheist, 4 one who lived in accordance with his obligation to God. These terms were common outside of Judea, and appear several times in the Apostolic writings, 6 but are un- known to the Gospels. s, Rom. 4, 5, 5, 6 ; 1 Tim. 1, 9 ; 1 Peter 4, 18 ; 2 Peter 2, 5, 3, 7 ; Jude, 4, 15. 'A<r?/3eia, Rom. 1, 18, 11, 26; 2 Tim. 2, 16; Tit. 2, 12 ; Jude, 15, 18. "Avo/uos, Acts 2, 23 ; 1 Cor. 9, 21 ; 2 Thess. 2, 8 ; 1 Tim. 1, 9 ; 2 Peter 2, 8. 'Avofjda., Rom. 4, 7. On the use of this word see Judaism, pp. 467, 468. 2 In Mark 15, 28, and Luke 22, 37, is the quotation from Isaiah (53, 12) "He was reckoned with the LAW-less," meaning apparently with transgressors, a use of the word different from that above noted. 'Avo/jda occurs four times in Matthew, but nowhere in the specific sense above mentioned. 8 See quotations in Judaism, p. 471. 4 See quotations in Judaism, pp. 465 - 467. 5 EtV^Seia, Acts 3, 12 ; 1 Tim. 2, 2 ; 3, 16 ; 4, 7, 8 ; 6, 3, 5, 6, 11 ; 2 Tim. 3, 5 ; Tit. 1, 1 ; 2 Pet. 1, 3, 6, 7, 3, 11. EiJ<re/3^s, Acts 10, 2, 7 ; 22, 12 ; 2 Pet. 2, 9. 58 INDIRECT TESTIMONY OF HISTORY. [CH. VII. Closely related to the foregoing is the verb evo-epw, to monotheize-practically, and the adverb ew-c/fos, practically monotheistic, which occur with sufficient frequency in Christian writers to strengthen the argument somewhat by their non-appearance in the Gospels. 4. Beoa-effeia, These words with some of their cognates appear fre- quently in Christian writings of the second and third centuries, 6 so that their absence from the Gospels, with the one exception noted below, 7 would have been unlikely if they had been written or in course of accretion dur- ing the second century. The argument is less applicable to the Apostolic Age, because at that date the question of evo-eySeia, practical-monotheism, that is, the question whether a man could PRACTICALLY recognize God without becoming a Jew, overlaid, as a subject of discussion, any question of mere conversion to monotheism. 5. '.48eA.<oi, feW, Train-e?. The first of these words, Brethren, came into use, at least among Jewish Christians, in the Apostolic Age to denote their fellow-Christians of Jewish origin. 8 The second, Foreigners, was used to denote Christians of Gen- tile descent. 9 The third term, All Men, was a designation for both classes, namely, Jews and Gentiles. 10 In some 6 See Judaism, pp. 460-465. 7 In the Gospel of John (9, 3i) tfetxre/STjs is represented as used by one who had been cured of blindness. Jesus is nowhere said to have uttered a word concerning 0eo<re/3ers, large as was this class of believers in God outside of Judea. 8 See Judaism, p. 255, note 211. 9 Ibid. 10 Rom. 3, 22, 23 ; 5, 12, 18 ; Gal. 3, 28 ; 3 John, 12. The Cohortatio ad Grsecos (c. 14) contrasts the words Monotheists and All Men. Under the latter term its author intended to include reputed heathens. He may have had in mind Stoics, but more probably referred to the writers of certain Jewish documents temporarily in circulation with a professedly heathen authorship. On these documents, see Judaism, pp. 336-342. 6.] TERMS USED BY CHRISTIANS. 59 cases it meant only such of these as had become Chris- tians, though it is also used to designate non-Christians, whether Jew or Gentile. In the peculiar sense above mentioned these words do not occur in the Gospels. 6. ALKCUOI, Just Men. This was a term for those who, prior to the time of Moses, or else prior to the time of Abraham, were said to have been acceptable to God. 11 Two ages, or eras, of Just Men were recognized. In Irenaeus these ages may have been from Adam to Noah and from Noah to Abra- ham. He uses the word patriarchs for those acceptable to God during the period from Abraham to Moses, 12 and the term prophets for subsequent teachers in the old dis- pensation. In Justin Martyr 13 and in Hernias w the first age of Just Men must mean those from Adam to Abraham, who were deemed just without circumcision, and the second age those from Abraham to Moses who, though circum- cised, did not observe the Mosaic Law. 11 See Underworld Mission, 3d edit., pp. 5, 9, 11, 12, 21. 12 " The whole remaining multitude of those who prior to Abraham were Just, and of those patriarchs who lived prior to Moses, were justified without the things already mentioned and without the Mosaic Law." Irenseus, cont. Hceres. 4, 16, 2. Compare citation in Ch. II. note 11, where the second age of the world commences with Noah. The "things already mentioned" mean circumcision and the sabbath, yet Irenaeus inconsistently identifies (4, 15, 1) the Decalogue (which commands observance of the sabbath) with the "natural precepts which from the beginning God implanted in men," and speaks of precepts or a covenant (3, 11, 8) given through Noah. Compare 4, 16, 3. The cove< nant through Noah was, according to his Greek text, the first of four 5 the second being through Abraham, the third through Moses, and the fourth through Jesus. 18 The distinction of Just Men into two ages seems distinctly implied in Justin's Dialogue, 27, cited in Ch. II. note 11, though I believe that he nowhere uses the phrase "two ages of Just Men." 14 Compare Similitude, 9, 3, with its explanation in 9, 15, both cited in Underworld Mission, p. 58 ; 3d edit. p. 56. 60 INDIRECT TESTIMONY OF HISTORY. [CH. VH. In the Gospels the term Just Men occurs once (Matt. 13, 17), but without being used in a controversial sense. Not only is it there unopposed to those under the Law, but it is grouped with them as if they were parts of one whole. 7. Jesus Christ While Jesus taught in Judea the question was debated whether he were the Christ. This term had not yet been conjoined to the word Jesus as part of one name. In the Gospels the Master is almost universally called Jesus, a term which occurs more than six hundred times. 16 If the word Christ be at any time employed it is as an official title, usually with the prefix THE, 16 and we also find Jesus THE Christ. 17 The exceptions 18 confirm, rather than militate against, the inference to be drawn from this usage. 15 In the Glasgow edition of Schmidt's Concordance the word Jesus, as quoted from the Gospels, occupies more than eleven and one half columns, and occurs about fifty-four times in each column. 16 Matt. 1, 17 ; 2, 4 ; 11, 2 ; 16, 16 ; 22, 42 ; 23, 8, 10 ; 24,5, 23 ; 26, 6a. Mark 8, 29 ; 12, 35 ; 13, 21 ; 14, 61 ; 15, 32. Luke 2, 26 ; 3, 15 ; 4, 41 (bis) ; 9, 20 ; 22, 67 ; 23, 35, 39 John 1, 20, 25, 41 ; 3, 28 ; 4, 25, 29, 42 ; 6, 69 ; 7, 26, 27, 31, 41 (bis), 42 ; 10, 24 ; 11, 27 ; 12, 34 ; 20, 31. In all these passages the article is in the Greek text prefixed. In the following four instances the article is omitted, but the word Christ is nevertheless used as an official title. "A Savior who is [the] Christ, [the] Lord." Luke 2, 11. "We found this man . . . alleg- ing himself to be [the] Christ, [who is a] king." Luke 23, 2. "If any one should acknowledge him [as the] Christ." John 9, 22. "That they know Thee [as] the only true GoJ, and thine envoy Jesus [as the] Christ." John 17, 3. Matt. 16, 20. 18 The exceptions will be better understood by classification under two heads, those which pertain to the ministry of Jesus and those which do not. To the former class belong two passages. Mark 9, 41 : " Whoever shall give you a drink of water in my name [because you are Christ's] I say to you in truth he shall not lose his re- ward." The question may be raised whether the bracketed words have been added in after times as an explanation. If so, they have in some authorities displaced part of those which precede them. 1.] PUBLIC GAMES. 61 Had the Gospels been written, either in Apostolic or post- Apostolic times, by persons not conversant closely with the history of Jesus, the phraseology of these times would inevitably have been applied to the Master. Jesus Christ would have been a customary term. CHAPTEE VIII. MISCELLANEOUS QUESTIONS. 1. Public Games. IN those provinces of the Eoman Empire which were under control, not of the prince, but of the senate, public games were a common occurrence. In the western por- tion of the Empire, that is, in Italy, Gaul, North Africa (which must not be understood as including North Egypt), and perhaps in Greece and Spain, these barbarous amuse- ments involved frequent destruction of human life, and were in some cases the means by which a political party in power wreaked its malignity on some of its opponents. Probably in Asia Minor and Syria the strong influence which the Jews exercised may have mitigated these bar- barities. Public opinion may there and in North Egypt have condemned sacrifice of life for human amusement, and have rendered the Games comparatively harmless. Yet even these countries, or such of them as were under immediate control of the senate, were at times heavily taxed to furnish the pecuniary means for perpetrating John 1, 17 : "Favor and truth came through Jesus Christ." John speaks this in his own person. He wrote when old, and when the term Jesus Christ had become familiar as a name. To the second class belong three passages, only one of which, if any, proceeded from an evangelist. They are Matt. 1, l, 18 (concerning which see Appendix, Note N) and the heading of Mark's Gospel, 1, 1. These show how prone Christians would have been to use Christ as a name when not recording his actual history. 62 INDIRECT TESTIMONY OF HISTORY. [CH. VHI. these barbarities on a grand scale elsewhere. 1 We find that such games, in a milder form perhaps, were being exhibited at Ephesus when Paul was there. 2 At a later date in letters from Home during Paul's first and second imprisonment, we find allusions to these games, prompted perhaps by some of them which had taken place in Italy. 3 In post- Apostolic writers we not infrequently find men- 1 See in Judaism, p. 72, mention of the JMilitian tribute from which Cicero's brother had relieved the provincials. 2 The Asiarchs mentioned (Acts 19, 31) were officers from different localities who superintended, or gave at their own expense, these games. Their presence at Ephesus renders it highly probable that the games were in course of exhibition when Paul was there. We find in a letter which he wrote at this date three or four allusions to, or illustrations taken from, the public games. Paley might have added to his Horce Paulinas, this coincidence between the Acts and Paul's epistles. Asiarchs is in the common version not very expressively- jendered by "chief of Asia." Paul's allusions to the public games are as follows : " Know ye not, that of those who run in the race-course all run, but one receiveth the prize ? Thus run, that ye may obtain. And every one who contendeth in the games is temperate in all things ; they, however, to obtain a perishable crown, but we an imperishable. I therefore so run, not as one uncer- tain ; I so fight, not as one striking the air. " 1 Cor. 9, 24-26 ; Noyes' trans. " If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not ? let us eat and drink ; for to-morrow we die." 1 Cor. 15, 32. "I think that God has exhibited us apostles last as [those in the public games] condemned to death."! Cor. 4, 9. 8 The Epistle to the Ephesians was written during Paul's first impris- onment at Rome. In it is the statement, "Wo wrestle not against flesh and blood, but against principalities, against powers, against the world- rulers of this darkness." Ephes. 6, 12. Again : In the Epistle to the Philippians: "Forgetting the things behind, and straining towards those before, I press toward the goal the prize of the upward call from God through Christ Jesus." 3, 13, 14. The Writer to the Hebrews borrows also a simile from these games. " Seeing we also are encompassed by so great a cloud of witnesses, let us lay aside every weight, and the sin which [like a cloak] might so easily entangle us, and let us run with endurance the race lying before us." - 12,1. 1.] PUBLIC GAMES. 63 tion of, or illustrations taken from, these games. 4 Chris- tians were often sacrificed in them either by being pitted against wild beasts or in some other way. It would even seem that in the time of Claudius and Marc Antonine lions had been taught to slowly mangle their victims. At least the historian's language presents no intelligible meaning except this. 5 In the Gospels we find from the Teacher of teachers no word on the subject of these games ; no condemnation of them as barbarities ; no answer put into the mouth of his followers, which might aid them in escaping ; no word of encouragement to assist them in enduring these atrocities. The second Epistle to Timothy was written during Paul's second im- prisonment. In it he says, " If a man contend in the games, he is not crowned, unless he contend lawfully." 2 Tim. 2, 5. 4 See Clem. Alex. Strom. 2, 110, cited in Underworld Mission, p. 97 ; 3d edit. p. 93. Even Christ is termed (Doct. Orient. 58) " mighty athlete," and in Letter from Lyons and Vienne (Routh, JKeliq. Sac. 1, 311 ; Euseb. Ecc. Hist. Vol. 2, 23, ed. Heinich.) "mighty and irre- sistible athlete." This letter is mainly devoted to an account of barbari- ties practised against Christians in that neighborhood during the public games. Among other atrocities mention is made (Euseb. Ecc. Hist., Vol. 2, p. 32, edit. Heinichen) of a Christian woman enclosed in a net and exposed for a bull to toss as an amusement to the brutal spectators. Compare in Judaism, p. 335, note 10, mention from the same letter of another victim. The question whether God (cp. Ch. III. 11) were devoid of name seems to have been among test questions addressed to Christians. " Attains, . . . being asked what name God has, answered : God has not a name like a human being." Euaebius, Ecc. Hist. 5, 1 ; Vol. 2, p. 29, ed. Heinich. Tertullian devotes a treatise, de Spedaculis, to the subject of public games. 6 See Dio Cass. 60, 13, 71, 29, quoted in Judaism, pp. 75, 361. Dur- ing the reign of Tiberius public butcheries in the games were not allowed. Under Caligula, probably during his illness, one such occurrence took place which caused him to abolish the games and to utter an earnest re- proof to those who had been willing witnesses of such doings. It must have been the public opinion cultivated during these two reigns, which compelled Claudius to have the lion killed. Marc Antonine was a better man than Claudius, so that his permission for the torture and murder of human beings by a trained lion implies a degeneracy and growth of bar- barism at Rome between A. D. 41 and A. D. 161. 64 INDIRECT TESTIMONY OF HISTORY. [CH. VIII. 2. Slavery. Slavery among the Jews must have been confined to the households of a few among their princes or rulers. In heathen or semi-heathen lands it was common, and at Eome it existed in an aggravated form so as to force itself constantly on public attention. 6 In the Epistles we find references to slavery, 7 though perhaps fewer than would have occurred had not Apos- tolic teaching found its chief supply of converts among the partly monotheized Greeks, rather than among the Latins. In the Gospels Jesus is nowhere represented as lay- 6 See Judaism, pp. 86-89, 172 note 86, 315 note 109, 320 note 124, 455 note 130. A Roman law required, in case of a master being mur- dered, that all his slaves, innocent or guilty, should be executed. Such an atrocity took place in A. D. 61 (see Judaism, p. 88), though not without opposition from the people. Plutarch mentions (Judaism, p. 306) a law, probably of Domitian, that a slave, by giving up claim to freedom, could demand sale and change of master. Hadrian transferred to the Courts (Judaism, p. 325) the under Trajan grossly abused capital power of masters over slaves. 7 " Are you called being a bondman, do not feel concerned, but, more- over, if you can become free prefer to serve." 1 Cor. 7, 21. The con- clusion admits an opposite translation, " Avail yourself of the opportun- ity." " Bondmen, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ." Ephes. 6, 5. "Bondmen, obey in all things your masters according to the flesh ; not with eye-service, as men -please rs ; but in singleness of heart, fearing God." Coloss. 3, 22. "Masters, give unto your bondmen that which is just and equal ; knowing that you also have a Master in heaven." Coloss. 4, 1. " Let as many bond- men as are under the yoke count their own masters worthy of all honor, that the name of God and his doctrine be not blasphemed." 1 Tim. 6, 1. " Exhort bondmen to be obedient unto their own masters, and to please them well in all things ; not answering again." Titus 2, 9. The Epistle to Philemon was specially written with reference (see verses 10-21) to the bondman who carried it. "Slaves of the household, be subject to your masters with all fear ; not only to the good and gentle, but also to the froward." 1 Peter 2, 18 In the foregoing the word translated bondman usually designates one who is so born. 3.] TWO WARS. 65 ing down rules for the relation between master and slave, or as teaching specially either the permissibility or the wrongfulness of slavery. Three times in them we find the recorded mention of a born bondman or bondmen, SoA.o9, SovAot, 8 but no mention of, or allusion to, avSpaTroftov, one who has been made a slave, large as was this un- happy class among heathens. 3. Two Wars. In the history of Judea during the first and second centuries we find two wars, one beginning in the reign of Nero, and the other in that of Hadrian, which could scarcely have escaped mention in the Gospels if these had been fabrications or accretions during this period. No gift was more lauded by public opinion than the capacity of foretelling future events, and persons in pre- paring a fictitious narrative would almost assuredly have put into the mouth of Jesus predictions as to the course and termination of both contests. In the former of these wars the temple was destroyed. 9 Immediately before, or during, the latter a temple of Jupiter Capitolinus was placed on its site. 10 8 Jesus is represented as curing the bondman of a centurion. Matt. 8, 5- 13. Compare Luke 7, 2-10. A nobleman is represented as being told by his bondmen that his son had recovered. John 4, 51. Two bondmen of the high priest are also mentioned. John 18, 10, 2G. Com- pare Matt. 26, 51, Mark 14, 47, Luke 22, 50. 9 According to Josephus ( Wars, 6, 4, 5), it was burned, the burning being due to the unauthorized act of an individual soldier contrary to the will of Titus. According to Orosius, 7, 9 (cited in Ch. IX. note 2), Titus had it destroyed AFTER BEING DECLARED EMPEROR by the army. Any such declaration placing him in antagonism to his father must have come from the patrician element, which was to be found more among the officers than among the soldiers. A statement by Josephus ( JVars, 6, 4, 7) that Titus with his officers entered the Holy of Holies, accords best with the last-mentioned narrative. Titus, even if reluctant to destroy the temple, was easily swayed by patricians, so as usually to become their tool. Compare Sibyl. Orac. 1, 393, 394, quoted in Appen- dix, Note J. No. 1. 10 See Judaism, pp. 325, 326. 66 INDIRECT TESTIMONY OF HISTORY. [CH. VIII. 4. Philosophy. In the Greek-speaking countries where Judaism had preceded Christianity, the term Philosophy frequently designated love of moral wisdom, a use of the term which was carried by the Stoics and their disciples into Europe. 11 The same term was used for mental specula- tions of various kinds. In the former of these significations Clement of Alex- andria doubtless uses it when he speaks of Philoso- phy as a schoolmaster, 12 preparing the Greeks as the Law did the Jews for Christianity. The different senses of the word were often confused by undiscriminating minds. Christians were divided in their views as to the origin of Philosophy. Some thought that it came from the Devil ; others that it came from the Deity. 13 The respec- 11 See Judaism, p. 49 n. 12 "We should not err in saying that Philosophy was given to the Greeks, especially as a 'Testament' [or 'covenant'] of their own, it "being a basis of the philosophy which is according to Christ." Clem. Alex. Strom. 6, 67 ; Opp. 3, 138. Clement quotes as words of the Deity the passage (Jer. 31, 31, 32 ; Heb. 8, 8, 9) : " ' / appoint you a new cove- nant [testament], not as I appointed to your fathers in Mount Horeb.' He appointed a new one to you [Christians], since those of the Greeks and Jews were antiquated." Strom. 6, 41 ; Opp. 3, 122. " Justly there- fore the Law [was given] to the Jews but Philosophy to the Greeks until the coming [of Christ]." Strom. 6, 159 ; Opp. 3, 198. "Those who proclaim the atheism of Epicurus and pleasure [as life's object], and whatever else contrary to true teaching has been 'sowed in Grecian philosophy, are spurious fruits of an agriculture divinely given to the Greeks." Strom. 6, 67, (al. 8) ; Opp. p. 774. 13 " Let those who say that Philosophy proceeds from the Devil under- stand what the Scripture says, that the Devil transforms himself into an angel of light. . . . But if he teaches as an angel of light, he speaks what is true." Clem. Alex. Strom. 6, 66 ; Opp. p. 773. "Those who say that Philosophy is not from God incur danger." Strom. 6,156; Opp. p. 321. "Greek Philosophy, as some [think], is accidentally, somehow, possessed of the truth faintly and imperfectly, and as others will have it, is prompted by the Devil." Strom. 1, 80 ; Opp. p. 366. " Some think that from an evil man [or the evil one] Philosophy has crept into life for the rain of men." Strom. 1, 18 ; Opp. p. 326, Potter's edition. 4.] PHILOSOPHY. 67 tive antiquity of Jewish and heathen views mingled with this debate. Greek Philosophy was alleged to have been pirated from Judaism. 14 Much of the dispute as to whether this Philosophy came from God or the Devil may have been due to difference in the disputants as to the kind of teaching which they intended to designate. We find allusions to philosophy in the Apostolic 15 and early Christian writings, 16 but not in the Gospels. Jesus 14 " All things concerning immortality of the soul or punishment after death . . . which Philosophers and poets spoke they were enabled to understand by taking their leading ideas from the Prophets." Justin Martyr, Apol. 1, 44. " The poets and philosophers stole from the Sa- cred Scriptures." Theophilus, ad Autol. 1, 14. "They [the heathen writers] uttered what accords with the Prophets, though they were much later and stole these things from the Law and the Prophets." Ad Autol. 2, 37. " Moses is manifestly older than the aforesaid old heroes, wars, demons, and we should trust the older rather than those Greeks who have from his fountain unintelligently drawn his teachings." Tatian, Oral. 40. "For they [your teachers] were necessitated by the divine foreknowledge of the [prophetic] men to speak though unwill- ingly concerning us, especially those who had been in Egypt and been profited by the monotheism of Moses and his ancestors." Cohort, ad Graecos, 14. Clement says : " We may show that the Hebrew Philos- ophy is older by many generations [than the Greek]." Strom. 1, 64 ; Opp. p. 353. " Philo, the Pythagorean, shows that of all these [previously mentioned] the Jewish race is by much the oldest, and written Philoso- phy among them much preceded that of the Greeks." Strom. 1, 72 ; Opp. p. 360. "Of these things the Greek Philosophers were the steal- ers and plunderers, taking before the Lord's coming from the Hebrew Prophets part of the truth, not intelligently." Strom. 1, 87; Opp. p. 369. " Concerning the tenets of Philosophers having been cunningly put together from those of the Hebrews, we shall, after a little, treat in detail, but now must speak of the times after Moses, through which will be shown beyond question that of all wisdom the Hebrew Philosophy is the oldest." Strom. 1, 101 ; Opp. p. 378, Potter's edition. 15 " The Greeks seek after wisdom." 1 Cor. 1, 22. " Then certain philosophers of the Epicureans, and of the Stoics, encountered him." Acts 17, is. 16 Justin Martyr wore a philosopher's cloak, and, on the title-page of his writings, the term "philosopher" is appended to his name. He tells us : " Philosophy is in reality the greatest acquirement and most 68 INDIRECT TESTIMONY OF HISTORY. [CH. VIII. is nowhere represented as saying a word for or against it. He neither commends it to his disciples as coming from God nor cautions them against it as an invention of the Devil. Two different sects of philosophers are mentioned by name once in the Apostolic, 17 and, with others, frequently in early Christian, writings, 18 but no mention of them by Jesus is found in the Gospels. honored by God> to whom it alone leads and unites us." Dial. 2 ; Opp. 2, p. 8 C. "This [predicted Christian] Philosophy alone I found safe and profitable." Dial. 8 ; Opp. 2, p. 32 C. edit. Otto. " Plato thinks that there are Philosophers among Barbarians [i. e. non-Grecians], but Epicurus conceives that only Greeks can philoso- phize." Clem. Alex. Strom. 1, 67 ; Opp. p. 355. "As children dread hobgoblins, thus the multitude dread Grecian Philosophy, fearing lest it should carry them off." Strom. 6, 80 ; Opp. p. 780. "The authority of Physical Philosophers gives protection as being a possession of wisdom. Truly the wisdom of philosophers is unadulter- ated, whose weakness is in the first place attested by the variety of their opinions proceeding from their ignorance of the truth. But who can be wise if devoid of truth, if he does not know God, the Father and Lord of wisdom and truth ? " Tertullian, ad Nat. 2, 2 ; Opp. p. 65 A. These citations, and those which have been given in notes 12, 13, 14, are but a small portion of what appear in the early Christian writers. See note 15. 18 The names of one or more of the Philosophic sects, Stoics, Epicu- reans, Eleatics, Platonics, Peripatetics, Pythagoreans, and others appear in Cohort, ad Grsecos, 4 ; Just. Mart. Apol. 1, 20 (twice), 2, 7 (twice), Dial. 2 (five times), Opp. 1, pp. 22 A, 180 C, 298 D E, 300 A B, 310 E, 2, 8CEA, 10BD; Tatian, Oral. 9 ; Athenagoras, Supplicat. 6, 19, 22 (twice) ; Theophilus, ad Autol. 2, 4, 3, 5, 6 ; Clem. Alex. Protrept. 66 (al. 5 twice) ; Strom. 1, 51, 62, 63, 64 (al. 11, 14 three times), 2, 19, 34, 54, 101, 129, 138 twice (al. 4, 7, 12, 19, 21, 23 twice), 3, 24 (al. 3), 4, 19, 28, 123 twice (al. 5, 6, 19 twice), 5, 9, 58, 59, 60, 90, 93, 94, 96, 98, 101, 106, 140 (al. 1, 9 three times, 14 eight times), 6, 27, 139 (al. 2, 16), 7, 37, 88 (al. 7, 14), 8, 4, 10 twice (al. 2, 4 twice), Opp. pp. 58 bis, 346, 352, 353 bis, 438, 447, 458, 482, 497, 503 bis, 521, 572, 575, 618, 619, 649, 680 bis, 681, 699, 701, 702, 703, 705, 708, 712, 732, 752, 811, 852, 886, 915, 920 ; Potter's edition. In Origen, there are, according to the Index of de la Kue, thirty-five references to the Stoics, six to the Epicureans, fifteen to the Platonists, and sixteen to the Pythagoreans. The works of 5.] DRESS. 69 5. Dress. When Christianity spread outside of Judea it came in contact with Greek and Eoman society equally as with the Jewish. Wealthy heathens were often addicted to outside display, 19 and this tendency was not held in check among them, as among Jews, by a sense of responsi- bility to God, or by correct views as to the object of life. 20 We find in the Apostolic times that a word of caution is given on the subject of Dress, both by Paul 21 and by Peter 22 and fuller attention is given to it by Chris- tian authors of a subsequent date. 23 Tertullian, according to Semler's Index, mention the Stoics five times and the Epicureans five times. Besides the foregoing the leaders or disciples of the different philo- sophical sects are mentioned, or in some writers quoted, even more fre- quently than the sects themselves. Compare note 53. 19 See in Judaism (p. 455, note 130) the remarks of Dio Chrysostom. The remarks of Dio Cassius (57, ll) cited in Judaism, p. 509, imply that the absence of display commended in Tiberius was something unusual. Pliny Senior mentions (Nat. Hist. 33, 19, 5) that he stood near Agrip- pina when she wore a cape woven of gold without admixture of other material. This was during the naval battle on Lake Fucinus (Tacitus, An. 12, 50), where persons obnoxious to the party in power were com- pelled to murder each other for the gratification of their enemies. It is little to Pliny's credit, considering his earlier friendships (see remarks on Pomponius in Judaism, pp. 209-211), that he should have been present at the scene. 20 The term heathens must not be understood as including a large class of Gentile monotheists, whose sense of responsibility to God and whose views of life may sometimes have compared favorably with those of their Jewish brethren. 21 " In like manner also, that women, in seemly attire, adorn them- selves with modesty and sobriety, not with braided hair, and gold, or pearls, or costly apparel ; but, as becometh women professing monothe- ism, with good works." 1 Tim. 2, 9, 10, Noyes trails, altered. 22 "Whose adorning, let it not be the outward adorning of braiding the hair, and of wearing golden ornaments, or of putting on apparel ; but the hidden being of the heart in the imperishable [adornment] of a meek and quiet spirit which is in the sight of God a costly [adornment]." 1 Peter 3, 3, 4, Noyes' trans, altered. 23 Tertullian wrote two works concerning woman's dress, and one on 70 INDIRECT TESTIMONY OF HISTORY. [CH. VHI. Had Christians outside of Judea composed the Gos- pels from their own conceptions of what a teacher should say, the subject of Dress would scarcely have been omit- ted. 6. Origin of Evil. This subject has been partly anticipated under the head of Controversies. An opinion among Jews outside of Judea was that the world had grown old, 24 and that the diseases of age were upon it. This view was adopted by the Stoics. 25 The Gnostics laid stress upon two points as the wearing of veils by virgins. Clement of Alexandria " takes oc- casion to speak of the proprieties of dress, and particularly female dress ; and enters minutely into a description of a lady's toilet. He condemns all extravagance, and a disposition to seek * the rare and expensive in preference to that which is at hand and of low price.' He will not allow ladies to wear ' dyed garments ' ; but he insists on the use of veils, which must not be purple to attract the gaze of men. A chapter follows on covering for the feet, as sandals, and slippers on which it was customary to bestow great expense, and another, on ornaments of gold and precious stones. On this subject, it seems, the ladies of Alexandria did not un- resistingly submit. They ventured to argue the case with the holy father. 'Why,' say they, 'should we not use what God has given? Why should we not take pleasure in that we have ? For whom were precious stones intended, if not for us ? ' This was bringing the argument home : but Clement found means to reply, by pointing out the distinc- tion between what is necessary, as water and air, and lies open to all ; and what is not necessar)^ as gold and pearls, which lie concealed beneath the earth and water, and are brought up by criminals, who are ' set to dig for them. ' Other arguments he employs. But the advocates for the use of ornaments rejoin, ' If all are to select the common and frugal, who is to possess the more expensive and magnificent ? ' To this Clement re- plies, somewhat obscurely and clumsily, by a reference to what it may be proper for men to use, if they avoid setting too high a value on it, and contracting too great a fondness for it. He concludes the discussion by objecting to particular articles of female ornament, or ornaments of a particular form ; that of the serpent, for example, which was the form under which Satan tempted Eve, and therefore to be abjured." Lamson, Church of the First Three Centuries, pp. 137, 138. 24 See Ch. II. note 30. 25 See Judaism, note on pp. 56, 57. T.] SIBYLLA, BACIS, HYSTASPES. 71 causing imperfection in the world, namely, that self- existent matter, from which it was made, was imperfect, and that the Jewish God who made the world was but an imperfect being. 26 The mass of Christians held that the heathen deities, who had in some way obtained control of the world, were (see Ch. III. 1) chief authors of its evils. Several other explanations had more or less cur- rency. 27 Compare Judaism, p. 362, note 12. In the Gospels Jesus is not represented as trying to solve this problem for his followers. 7. Sibylla, Bads, Hystaspes. Before the Christian era a document in the name of Sibylla had been fabricated by a Jew. 28 It and subse- quent documents under the same name were used by the popular party at Home in their contests with the aristoc- racy. Some Christians also used them very freely, so as to bring on themselves the epithet " Sibyllists." 29 28 "Of this problem [the existence of evil] the solution peculiar to the Gnostics was twofold. . . . They taught, on the one hand, that the Creator was an inferior and imperfect being, and, on the other, that evil was inherent in matter." Norton, Genuineness, Vol. 3, p. 5, 1st edit. On the subject of evil as inherent in matter, a passage of Paul may be compared : "I keep under my body, and bring it into subjection : lest that by any means when I have preached to others, I myself should be a castaway." 1 Cor. 9, 27. 27 Theophilus (ad Autol. 2, 17 ; Opp. p. 106 B) maintains that beasts originally were not destructive. " For nothing evil originated from God, but all things were excellent, exceedingly so." He argues that if the head of a household do right or wrong, his domestics will imitate him ; that when man, the lord of the earth, sinned, his slaves (that is, the ani- mal creation) followed his example. "When, therefore, man shall as- cend to what befits his nature, no longer doing evil, they also will be restored to their original mildness." Cp. Irenseus, cited in Ch. III. note 21. 28 See Judaism, Appendix, Note A, 2, and compare in the present work p. 19. 29 This epithet is used by Celsus (Origen, cont. Cels. 5, 61 ) and com- plained of by Origen, who says that Christians making such use of the Sibylline writings were blamed by some of their fellow-Christians for so doing. 72 INDIRECT TESTIMONY OF HISTORY. [CH. VIII. A composition frequently mentioned with Sibylla was named Bacis. It was probably moral rather than theo- logical. 30 Another document also mentioned usually in connec- tion with Sibylla was Hystaspes. 31 It may have been of Stoic origin, interpolated by a Christian. It was pre- dictive in character. The Gospels contain no allusion to, or use of, these documents. 8. Prediction and Inspiration. The Jewish view of Inspiration, though not excluding the idea of Prediction, gave prominence to the idea of moral teaching under the influence of or by authorization from God, a view transmitted to not a few Christians. 32 The heathen view had no connection with moral teach- ing. It regarded the inspired person as for the time be- ing insane, 33 and unguided by any operation of his or her mind, but controlled wholly by a divine power. The only object of this inspiration was in heathen eyes the predic- tion of future events. Some Christians seem to have taken in large degree the heathen view of Inspiration. 34 This view nowhere appears in the Gospels. 80 See Judaism, pp. 454 - 459. 81 See Judaism, pp. 459, 460. 82 "The men of God filled with holy spirit and becoming irpofirjTai, public teachers, being inspired by God himself and rendered wise, be- came God-instructed and holy and just. Wherefore they were thought worthy to receive in return this reward, [namely,] that of becoming instruments of God, and possessed of the wisdom which is from him, through which wisdom they uttered what pertained to the creation of the world and all other things, for they predicted pestilence and famines and wars. Not one [merely] or two, but several existed at different times and seasons among the Hebrews, but also Sibylla among the Greeks. . . . And first they taught with one accord that [God] made all things out of nothing." Theophilus, ad Autol. 2, 9, 10. 83 See Judaism, p. 415, note 52. 84 Athenagoras, addressing the Emperor Marcus Aurelius Antoninus 9.] SPURIOUS CONVERTS. 73 9. Spurious Converts. In Apostolic times we find allusion to converts who did little credit to the Christianity which they professed. 35 and his son, says : " You, who exceed others in understanding and piety as regards what is truly divine (or the true divinity), would pronounce it unreasonable [that we], giving up belief in the spirit of God which moved the MOUTHS of the prophets as its instruments, should attend to human teaching." Supplicat. 7. "I think that you, being especial lovers of learning and highly gifted with understanding, are not unac- quainted with the [writings] of Moses, or of Isaiah, or of Jeremiah, or of the other prophets, who, being OUT OF THEIR SENSES, under impulse of the Divine Spirit uttered what was instilled into them, the Divine Spirit using [them] as a flute-player a flute. " Supplicat. 9. Justin at an earlier date seems to teach the same view in his Dialogue, ch. 115 ; Opp. 2, p. 382 B, edit. Otto. " A man who is in the spirit, especially when he sees the glory pf God or speaks with God, must of necessity be out of his senses, being over- shadowed by Divine power, concerning which [point] is the dispute be- tween us and the psychicos non-spiritual." Tertullian, adv. Marcion. 4, 22. He had in the preceding sentence identified ecstasy (the condition of the prophet) with amentia, which, as used by him, meant temporary insanity. 86 See 1 Cor. 5, 1, 11, 13 ; 6, 8. 2 Peter 2, 13-15. I also understand Paul as referring in the following passage to morally unworthy converts, who for their own purposes misapplied his doctrine of exemption from the Mosaic (ritual) Law. "A pillar and basis of the truth and con- fessedly grand is the secret of practical-monotheism, which has been manifested in human lives, attested by miraculous power in the most pub- lic manner " (more literally, in the sight of angels, or, to use a modern expression, in the sight of heaven), "has been proclaimed among the Gentiles, has found credence in the world and been honorably accepted, but the Spirit expressly says that in the last times some will fall away from the faith, adhering to deceitful spirits, and to teachings of heathen- ized men, hypocritically false, cauterized in their conscience." 1 Tim. 3, 15 - 4, 2. On the persons whom Paul had -specially in view compare Judaism, p. 250. A Jew, or Judaizer, could boast that he carried in his flesh the evidence of his practical-monotheism. Paul probably had this in mind when he speaks of his practical-monotheism as manifested in the flesh, that is, in the lives of those who professed it. 74 INDIRECT TESTIMONY OF HISTORY. [cH. VIII. In the second century we find that persons deemed unworthy were debarred from the Lord's Supper. 36 At a later date church discipline became more systematic, and had numerous details for those subjected to it. In the Gospels the Master gives no specific direction for dealing with nominal though unworthy followers. 10. Chronology and Divisions of Time. The Eomans counted time by the annual consulships. The Greeks, scattered in different localities, counted it in a variety of ways. "We find that Josephus uses the Macedonian months 37 in giving the date at which various events happened. Had the Gospels been partly or wholly fictitious and grown up outside of Judea, it seems morally impossible that their composers should not have inserted some Greek or Eoman divisions of time, as a means of increasing cre- dence for their work. We find, however, no allusion to the Greek divisions of time, though Christianity during the first two centuries found the larger part of its con- verts from among Greeks ; nor do we find the most accus- tomed Eoman chronology. Luke, a physician of Syria, mentions a taxation as commencing when Cyrenius was governor of that province, 38 and states that John began to preach in the fifteenth year of Tiberius. 39 86 See citations from Justin Martyr, Apol. 1, 6fi, in Ch. IV. note 16. 87 See Judaism, p. 555. 88 Luke 2, 2. The mention of Cyrenius seems natural enough in a Syrian who had either lived under the administration of that governor or else associated with others who had. Such mention would have been un- likely a century later, for at that date it would have conveyed a fixed idea of time to no one outside of Syria, and to very few inside of it. 89 Luke 3, 1, 2. In the divisions of provinces between emperor and senate (see Judaism, pp. 83 - 85) Syria was one of the provinces under control of the emperor. It was natural that those who were, as the in- habitants of Syria, more immediately subject to the emperor than to the senate, should sometimes fix dates by the year of the emperor under whom they had lived. Had the Gospels grown up in Asia Minor or in any senatorial province, such record of time would be unlikely. 11.] DISUSE OF WORDS JESUS AND CHRIST. 75 11. Temporary Disuse of the Words JESUS and CHRIST by one School of Christians. The extant works of Tatian, Athenagoras, and Theo- philus, written about Marc Antonine's time, and the perhaps later Epistle to Diognetus, while deifying the Master, ignore the appellation Jesus or Christ. 40 Three considerations may aid in discerning their motives. Jews and Stoics had used the word Logos 41 to desig- nate God's agency or interposition. Under the Stoic emperor Marc Antonine it may have been deemed a safer or more dignified title than Jesus or Christ. 42 Again : Celsus or other heathens may have already ridiculed the personal appearance of Jesus, 43 and on this account Christian controversialists may have sought a term not associated with the human body. Again : The party in power, during the reign in ques- tion, was strongly reactionary and laid great stress on ancient usage. In meeting this tendency Christians may have wished to represent the teacher of their religion as more ancient than anything which heathenism could boast. In doing this they were tempted to ignore him who had lived less than two centuries previously, and to personify a teacher older than mankind. If we now turn to the Gospels we find in one of them 40 In Theophilus 3, 24, 'I?7<roCs means Joshua. The four writers occupy (with translation) in Otto's edition 784 pages. Of writers in the second century who do NOT deify the Master, HERMAS is the only one of considerable length who calls him neither Jesus nor Christ, though Wake's version twice uses the latter word. Hermas styles him Son, Son of God ; rarely Lord, never Logos. His non-men- tion of the Master in Command L is noteworthy. The Clementine Homilies, also written under Marc Antonine, use nearly forty times the words Jesus or Christ, or Jesus Christ. In the THIRD century Minuciua Felix uses neither word. The De Monarchia, Oratio ad Grcecos, and Hermias are brief treatises whose plan scarcely claimed mention of the Master. They do not iden- tify him with the Logos, which in the Oratio ( 5) means teaching. 41 See Judaism, pp. 50, 358. " See p. 199. 48 See Ch. III. 14. 76 INDIRECT TESTIMONY OF HISTORY. [CH. vni. a preliminary statement 44 concerning the Logos which has been understood in opposite senses, as affirming or as denying its separate existence. There is, however, in John's Gospel, as in the others, no effort to avoid using the words Jesus or Christ. Had any of the Gospels been in process of formation during this period, the word Logos would, in the school mentioned above, have replaced the more usual terms for the Savior. The argument applies only to a limited period of time. 12. Natural Science. European heathens, in discussing theological questions, such as the nature or character of the Divine Being and the future life, mingled into their discussions matters of natural science. The probable explanation of this is that they found in the Greek teaching of partly monotheized lands views of theology and natural science which were new to them and which they associated. In Plato's trea- tise on the immortality of the soul the earth is mentioned as a sphere ; 45 an explanation of volcanoes is given, and a statement is made touching water, which implies that the doctrine of gravitation had been dimly if not clearly reached. 46 In Cicero's work on Divination we find mentioned the order of the planets. It is stated that Venus and Mer- cury were between the earth and the sun, while the oth- ers were more remote. 47 44 John 1, 1. 45 Fhcedo, 132 ; Opp. edit. Ast. 1, p. 596 E. The spherical form of the earth seems to have been inferred (see Dio Cass. 60, 26) from the shadow which it cast on the moon during eclipses of the latter. Dio speaks of the shadow as conical. He must have deemed the sun opposite the base of said cone, and therefore much larger than the earth. 46 Phcedo, 139 - 141 ; Opp. edit. Ast. 1, pp. 602 606. Plato alleges that the waters flow down into the earth on either [every ?] side as far as the middle, but that the opposite side (606 E) would be "uphill." He talks, however, like a man retailing ideas to which he had listened and which he but imperfectly comprehended. 4 ? De Divinat. 2, m, al. 43. Compare 2, 10, al. 3, and 146, al. 71. 12.] NATURAL SCIENCE. 77 Seneca, the Stoic, belonged to a sect whose views were borrowed almost entirely from these monotheized lands. In his writings the revolution of the earth on its axis is stated as a theory held by several. 48 Marcion, the Gnostic, interwove with his system the belief in three heavens, 49 which seems to have prevailed in Asia Minor. In the Ascension of Isaiah we find mention of seven heavens, the system adopted by the Greeks in Egypt. 50 Clement of Alexandria seems to have shared this view. 51 The Valentinian Gnostics interwove into their system the seven heavens already mentioned, and superadded a Pleroma, which was doubtless the supposed sphere of the fixed stars, a sphere which we find mentioned in Cicero. 52 The Gospels put into the mouth of Jesus no word on the subject of natural science. It is at least probable, if they had been fabricated from the fancy of his followers, that some one would have endeavored to make him seem wise in this direction. 48 Seneca raises the question "whether the universe revolves, the earth being quiescent, or whether the earth revolves, the universe being quiescent. For there have been those who said that we [on earth] were the ones whom, unconsciously to ourselves, the order of nature carries around, and that rising and setting is not caused by motion of the heaven." Nat. Qucest. 7, 2. 49 Tertullian, adv. Marcion, 1, 14, cited in Underworld Mission, XXI. note 12. I surmise that one heaven was assigned to the moon, one to the sun, and a third to the stars. 50 The sun, moon, and five then known planets were each regarded as occupying a distinct heaven. 51 See Underworld Mission, XXL 3. 62 De Repub. 6, 10 ; Somn. Scip. 4. The latter of these documents is in Greek, the former in Latin. One, however, is a mere duplicate or translation of the other. The document in Greek contains (see Judaism, Ch. VII. note 23) a number of expressions technical in Jewish theology and obviously borrowed from Judaism. 78 INDIRECT TESTIMONY OF HISTORY. [CH. VIII. 13. Literary Heathens. Certain literary characters among the heathens, such as Plato, Homer, and others, are discussed, some of them copiously, by Christians 53 in the second and third quar- ters of the second century. Had the Gospels been at that date in process of formation, some criticism upon these heathen writers would almost inevitably have been put into the Master's mouth. 14. Persecutions. Any remarks of Jesus w on the subject of persecution are far less full than they would have been made by his followers in the second century. 63 The references to Plato in the Indexes of various authors are as follows : In Justin Martyr, forty-five ; in Clement of Alexandria, ninety, three ; in Tatian, three ; in Athenagoras, ten ; in Theophilus, thirteen ; in Vol. 1 of de la Eue's Origen, sixty-three, and in Vol. 4, twenty-five ; in Irenseus, four. The references to Homer are : In Justin Martyr, eighteen ; in Tatian, five ; in Athenagoras, five ; in Theophilus, six ; in Irenseus, nine ; in Clement of Alexandria, fifty-six ; in Vol. 1 of de la Rue's Origen, eleven, and in Vol. 4, one. 54 " You will be hated by all men for my sake. . . . When they per- secute you in one town, fly to another ; and if they drive you from that town, fly to yet another." Matt. 10, 22, 23. " They will lay hands on you and persecute you ; they will deliver you over to synagogues, and put you in prison, and bring you before kings and governors for my sake." Jjuke 21, 12. "If they have persecuted me, they will perse- cute you also." John 15, 20. " They will put you out of their syna- gogues ; nay, the hour is coming, when he who kills you will think that he is offering a sacrifice to God." John 16, 2, Norton 's trans. The disciples would as yet have failed to comprehend a mission to the Gen- tiles had it been foretold to them. 1.] EMPERORS. 79 CHAPTEK IX. EOMAN POLITICS. 1. Emperors. HAD the Gospels undergone accretion in Italy it is almost impossible that they should have contained no al- lusions to the emperors who influenced the external his- tory of monotheism. No allusion, however, is made in them to any emperor whose reign began later than the ministry of Jesus. In respect to some of the emperors this would be a remarkable fact if the Gospels were not honest efforts to record the life of Jesus by persons con- versant with what they narrated. Two of the emperors who became prominent in Christian theology have al- ready been mentioned. 1 Others became prominent in the history of monotheism. Under Titus, who had been left by his father in com- mand of the army, the temple at Jerusalem was destroyed. This must have been done by advice of the patrician fac- tion, who were prompting him to rebellion against his father. While hesitating to rebel, he hesitated to destroy the temple ; when he decided on rebellion, the temple fell. 2 He afterwards assumed a crown at Alexandria, but his father must have found means to reclaim him. 1 See Ch. III. 8, 9. 2 Titus "deliberated long whether he should burn [the temple] as being an incitement to enemies, or whether he should preserve it as a testimonial of victory. . . . Titus, [on] being proclaimed emperor by the army, burned and pulled down the temple in Jerusalem." Orosius, 7, 9 ; Opp. pp. 479, 480. "You with iron teeth gnawed the house." Sibyl. Orac. 3, 329. Josephus states ( Wars, 6, 4, 5) that a soldier set the building on fire, contrary to the will of Titus. His object probably was to shield that emperor from odium incurred by the transaction. He was often accommodating to the wishes of patricians (cp. Judaism, Ch. V. note 126, with Ch. II. note 26), and they not infrequently, after carrying their point, liked to throw the odium of it upon others. 80 INDIRECT TESTIMONY OF HISTORY. [CH. IX. The only allusion in the Gospels to destruction of the temple 3 is accompanied by the remark, " Of that day and hour knoweth no man . . . NEITHER THE SON, but the Father. 4 " This cannot have come from a Christian anx- ious to magnify his Master's foreknowledge. The reign of Domitian, under whom, though perhaps contrary to his will, Monotheists were murdered and ex- pelled, 6 would, if the Gospels were fictions, have probably been foretold. Hadrian would hardly have escaped mention.' He exe- cuted some of the aristocracy, and, as a matter of course, was deemed unfaithful to heathenism and to its deities. In order to regain standing as an orthodox heathen, he thought it necessary to commit the folly of stripping himself to nudity, and in this condition, in a public place, tugged an unfortunate lamb to an altar on which he sac- rificed it. A medal is still extant commemorating the procedure. 6 He carried on war against the Jews, but gave some protection at least to Christians. Trajan, the warrior, who preceded Hadrian, and the Antonines who followed him, would scarcely have es- caped mention. In the Sibylline Oracles we find all these emperors foretold. In Book 5,11. 12-51, they are described seria- tim. In Book 8, 11. 50 - 58, mention is made that fifteen of them should reign, and a description is there given of Hadrian. In Book 12, 11. 13 - 223, a much fuller account of the emperors from Augustus to Commodus is predicted, with a designation of Julius CaBsar as dictator prior to Augustus. 8 Matt. 24, 2 ; Mark 13, 2 ; Luke 21, 6. These passages make no allusion to any destruction by fire. 4 Mark 13, 32. In Matt. 24, 36, it reads : " Of that day and hour knoweth no man, no, not the angels of heaven, but my Father only." Compare Sibyl. Orac. 1, 393-395, quoted in Appendix, Note J. 5 See Judaism, pp. 279 - 282. 6 Orosius, p. 489, Leyden edit. Compare Judaism, Ch. VI. note 34. 2, 3.] CONGEST WITH GREEK CULTURE. 81 2. Political Personages. We find depicted in a monotheistic writing 7 Agrippina, sister of one einperor, wife of another, and mother of an- other, who for a time ruled her husband and the Eoman world. 8 We also find in a Christian writer 9 mention of Capito, the most prominent of patrician lawyers, the head of a legal school, who is contrasted with the lawgiver from Judea. Had any accretion to the Gospels taken place in Italy, these and other political personages would scarcely have been overlooked. 3. Contest with Greek Culture. In Italy Greek Culture was regarded as nearly allied in many ways to monotheism and popular rights, and therefore antagonistic to patrician privileges. 10 The be- lief in an incorporeal God, common among Jews and Christians, is treated by Cicero as a not uncommon opin- ion among Greeks. 11 Jewish and Christian views on morality were largely held by Greeks in the lands where monotheism had spread, and when Greeks from these lands came into Italy they brought their views with them. 7 See Sibylline Oracles, 3, 75-80, cited in Judaism, pp. 139 - 140. 8 Agrippina, when first she became a mother, consulted her brother Caligula touching a name for her son. He jocosely suggested the name of their half-witted uncle Claudius, to which of course she showed be- coming repugnance. In later life she, for the sake of power, married this weak-minded uncle. She has been more permanently known as the mother of Nero. Her father and mother had each of them headed a rebellion against Tiberius. See Judaism, pp. 186, 523. 9 Clement of Alexandria quotes Isaiah 2, 3 : " Out of Zion shall go forth a law. . . . This my upright law chants . . . not the law of Capito . . . but the eternal law of the new harmony named from God." Protrept. 2 ; Opp. p. 3, 11. 15-22, edit. Potter. 10 See Judaism, pp. 11-14, 367-371, 382-386. 11 " Deum . . . ut Graxi dicunt, durci/Aaroi'." Cicero, de Nat. Dcorum, 1, (1-2), 30. The passage is a criticism on Plato, but treats other Greeks as using this phraseology. 82 INDIRECT TESTIMONY OF HISTORY. [CH. IX. It is plain that these views clashed with what patricians deemed to be their interest. Some mention of this col- lision has been elsewhere made. 12 When Augustus, surrounded by the aristocracy, was condemning one after another to death, his surrounders gave the leader of Greek Culture no chance of speaking to him. Maecenas, unable to break through them, wrote on a card, " Up at length, Butcher ! " 13 and threw it to him. It is obvious from this and other circumstances that Maecenas was the opponent of patricianism. * When Virgil wrote to please the leader of Greek Cult- ure, he selected a peaceful topic, Georgics or agriculture, 14 but when he wrote for Augustus and the aristocracy, his first words were, " I sing of arms " ; 15 and he makes ^Eneas, the practical-monotheist^* superintend (dEncid, 5, 418, 461) a prize fight. When Domitian spoke for the anti-patrician party, he gave point to his condemnation by quoting from the Geor- gics (2, 537) : " Before an impious race feasted on slaugh- tered bullocks." 16 When Augustus, under patrician influ- ence, was striving to hinder Greek Culture, and wished to punish such Komans as wore a Greek dress, he quoted the ^Eneid (1, 282) : Romanes rerum dominos gentemque, togatam, " Komans, masters of the world, and a togaed nation." 17 The efforts to drive Greek Culture from Rome took place always in the reign of patricianism. 12 See Judaism, Ch. 1. 4. 13 Dio Cass. 55, 7. Augustus thereupon quitted his judicial seat. 14 Georgics, 3, 41, 42. The article on Virgil in Smith's Biographical Dictionary treats (p. 1264) the Georgics as "the most finished work of Virgil," adding " that his fame rests in a great degree on this work." Possibly any extra finish given to it may have been aided by suggestions of Maecenas. is JSneid, 1, l. 15 See Judaism, pp. 417, 419. 16 Suetonius, Domit. 9. I have little doubt that Virgil was copying, as in many other instances, from a Jewish document, and that the word impious was an intended translation of &<re#^s, a word which in Jewish Greek means unbeliever, or heathen. See Judaism, p. 468. 17 Suetonius, August. 40. SUMMARY OF ARGUMENT. 83 Had the Gospels grown by additions in Italy, there is at least a probability that the political conflict would in some way have become apparent. They make no allusion, however, to the writings, leaders, or arguments on either side. CHAPTER X. SUMMARY OF ARGUMENT. IF we now summarize the argument, we find it as follows : 1. Christian authorship of the Gospels was contrary to the controversial wants of the early Christians, and so embarrassed them in their arguments with heathens that it is morally impossible they could have fictitiously as- signed such authorship to them. 2. Of all the controversies in which Christians were engaged, whether between themselves or against Jews or heathens, not a trace appears in the Gospels. 3. Of the opinions prominently asserted and defended by the early Christians, or by particular schools among them, and which they rode as hobbies, not one appears in the Gospels. The argument is strong as regards any of their cherished opinions, and is intensely strong as regards their views of the heathen deities and Idolatry. The very object which early controversialists assigned to the Master's ministry, namely, the overthrow of these deities, is utterly ignored in the Gospels. 4. Of the customs to which the early Christians at- tached importance, or to which they were wedded, we find nothing in the Gospels, except the baptismal formula of the second century. 5. The peculiar designations for God used by Chris- tians in heathen lands are absent from the Gospels. 6. So are the terms by which Christians were desig- nated. 84 INDIRECT TESTIMONY OF HISTORY. [CH. X. 7. So are the terms which we have mentioned as com- ing into use among them. That the phrase Jesus Christ, or that the latter portion of it without the article, should not be found in the Gospels beyond what has been pointed out, is a remarkable fact. 8. We find various questions about public games, slav- ery, and other things, in which the Christians were deeply interested, but on which the Gospels attribute no remark to the Master. 9. The absence of allusion to Italian politics renders very improbable that any of the Gospels underwent ac- cretion in Italy, and adds somewhat, at least, to the probability that they were not unhistorically fabricated or reworked outside of that country. It is morally impossible if the Gospels had been ficti- tious, or were slowly growing under the hands of Chris- tians, that they should have omitted all the topics of chief interest to those who wrote them. If we now turn to the spurious records which Chris- tians forged, we can to some extent test the truth of the preceding remarks. The test is imperfect, because these spurious records were not strictly original compositions, but (setting aside the Letter of Lentulus) simply an effort to reproduce facts concerning Jesus especially the mir- acles as recorded in the Gospels, basing them, however, on non-Christian evidence. Had these documents aimed to originate a life of the Master rather than to substan- tiate one which already existed, they would have had a much wider field for introducing the peculiarities of other countries or later times. In these records we find Jesus charged with destroying the sabbath, 1 and effecting cures by magic. 2 Articles of clothing, belonging to offi- cial position, are mentioned by their heathen names ; 3 the terms Lord's Day and Palm Sunday are introduced as if in use during tlie ministry of Jesus ; 4 we find the 1 See Appendix, Note A, 1, 7 ; Note B, 3. 2 See Note A, 1, 6, 7 ; Note B, 1. See Note A, 2, 4, 11. * See Note A, 2, 13, 14. SUMMARY OF ARGUMENT. 85 Koman standards doing homage to Jesus ; 6 we find twelve persons in Judea charged with being proselytes 6 and maintaining that they are born Jews, a subject of dispute natural in localities outside of Judea, but un- likely to affect simultaneously twelve witnesses in Jeru- salem ; we find crucifixion treated as a Jewish form of punishment ; 7 the results of Christ's mission to the under- world are plainly stated ; 8 a description of his personal appearance is given at length ; 9 the appeal to the Old Testament as having foretold the crucifixion and resur- rection of Jesus admits but one interpretation ; 10 and the pseudo-predictions foretell the destruction of the tem- ple with a sufficient description of those who were to destroy it. 11 There is yet an indirect argument to be drawn from a condition of things nineteen or twenty years after the ministry of Jesus. 12 Six different writers heathen, Jewish, and Christian concur in implying or referring to a wide-spread excitement at that date among Jews, the blame of which was thrown to some extent on Christians. The writers are Tacitus, Suetonius, the author of a Jewish Sibylline production, Paul, Luke, and Eusebius. There can hardly be a question that these writers, with the ex- ception perhaps of Paul and Luke, wrote independently of each other. Their concurrence implies that at the date mentioned Christianity had taken considerable hold in Italy. The allusions, moreover, to the excitement and to some circumstances connected with it are, in the Acts of the Apostles and in Paul's letters to the Thessalonians, so incidental that they can only have been written by 6 See Note A, 4 ; compare Phil. 2, 10. 6 See Note A, 6. 7 See Note A, near close of 7, col. 2, and Note B, 3. 8 See Note A, 13, Note B, 3, and speech of Thaddeus in Note F. Compare Note I, footnote 5. 9 See Note D, and speech of Thaddeus in Note F. 10 See Note A, 7, Note E, 1, and compare Note I, footnote 5. 11 See Note J, No. 1. 12 See Judaism, Ch. VIII. 5. 86 INDIRECT TESTIMONY OF HISTORY. [CH. XI. persons who lived through it, and whose readers were familiar with it. Writers of a later date would not have expected such allusions to be understood. These allu- sions establish the fact that the documents were written by persons then living, and each of these documents im- plies a then accepted history of Jesus, essentially such as we find in the Gospels. CHAPTER XL DID PSEUDO-RECORDS REACT ON THE GOSPELS? IF the genuineness of the Gospels be assumed, the question may be asked, whether any of them have suf- fered by interpolation from the pseudo-records concerning Jesus. If these records were independent of the Gospels ; if they were not, with one exception, as already said, a mere effort to reproduce facts mentioned in the Gospels, but substantiated by other evidence, the question would be more important. Still the question may be asked whether anything whatever has been interpolated from them. The answer as regards all of them save the Acts of Pilate is, No. There is not the slightest ground to suspect such interpolation. If we now examine the Acts of Pilate, there is no reason to surmise interpolation from it into the Gospels of Mark (as corrected from the manuscripts) or Luke or John. In the case of Matthew there are passages in the last two chapters which seem to require a different answer. His Gospel was written in what was then called Hebrew, a language not extensively spoken, and whose book-markets, therefore, could scarcely pay for that rigid revision of manuscripts which existed in the Greek ones. Judea, moreover, even before the destruction of the tem- ple and to a far greater extent afterwards, must have been more poorly supplied with trained copyists than DID PSEUDO-RECOKDS REACT ON THE GOSPELS ? 87 were the centres of Jewish thought and influence in other lands. The Jewish Christians became in Judea an ob- scure sect whose copyists cannot have exceeded others in that locality. The Acts of Pilate were originally written in this Hebrew, or Syro-Chaldaic, dialect, 1 and there are five, or perhaps six, instances in the last two chapters 2 of Matthew where the question may be fairly raised whether an addition has not been made from the Acts of Pilate. None of these passages pertain to the life or teaching of Jesus. They are here subjoined for the reader's study. The first two and the fifth contain nothing inherently improbable ; yet they are more appo- site to the Acts of Pilate, where the object is to "make out a case," than in the Gospels, which are elsewhere remarkably free from any such aim. 1. Dream of Pilate s Wife. " Now at that feast, the governor was wont to release unto the people a prisoner, whom they would. * And they had then a notable prisoner, called Barabbas. Therefore, when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus, which is called Christ ? (For he knew that for envy they had delivered him.) [" When he was set down on the judgment- seat his wife sent unto him, saying, Have thou nothing to do with that just man : for I have suffered many things this day in a dream, because of him.] " But the chief priests and elders persuaded the multitude that they should ask for Barabbas, and destroy Jesus." 3 1 See extracts in Ch. I. note 4, from the headings of various manu- scripts of said document. 2 The Acts of Pilate begin with the measures for the arrest of Jesus during his last visit to Jerusalem, and are parallel only with the last two chapters. 3 Matt. 27, 15 - 18 [19], 20. Compare Appendix, Note A, 5 at the beginning and 7 near its close. 88 INDIRECT TESTIMONY OF HISTORY. [CH. XI. 2. Pilate washes his Hands. 11 And the governor said, Why ! what evil hath he done ? But they cried out the more, saying, Let him be crucified. [" When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person : gee ye to it. "Then answered all the people, and said, His blood be on us and on our children.] " Then released he Barabbas unto them : and having scourged Jesus, gave him up to be crucified." 4 3. The Dead of former Times arise. " And behold, the veil of the temple was rent in two from the top to the bottom : and the earth did quake and the rocks were rent : and the tombs were opened. [" And many bodies of the holy which slept arose, and came out of the tombs AFTER his resurrection, and went into the holy city, and appeared unto many.] " Now, when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God." 6 4. The Tomb sealed and guarded. " And when Joseph had taken the body, . . . and laid it in his own new tomb, ... he rolled a great stone to the door, . . . and departed. And Mary Magdalene was there, and the other Mary, sitting opposite the tomb. [" Now, the next day that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while he was yet alive, Alter three days I will rise again. Command therefore that the tomb be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen 4 Matt. 27, 23 [24, 25], 26. Compare Note A, 10. 5 Matt. 27, 51 [52, 53], 54. See Note A, pp. 132, 137. DID PSEUDO-RECORDS REACT ON THE GOSPELS? 89 from the dead : so the last error shall be worse than the first. Pilate said unto them, You have a watch : go your way, make it as sure as you can. So they went and made the tomb sure, sealing the stone, and setting a watch.] " With the week's close, as it dawned on the first day of the week, came Mary Magdalene, and the other Mary, to see the tomb. And behold [a great earthquake took place for] an angel of the Lord, descending from heaven, rolled away the stone, . . . and sat upon it. [" His appearance was as lightning, and his raiment white as snow, and from fear of him those watching quaked and became as dead.] But the angel addressing, said to the women, Do not fear, I know that you seek Jesus who was crucified." 6 5. The Soldiers bribed. " Then said Jesus unto them, Be not afraid : go tell my brethren, that they go into Galilee, and there they shall see me. [" Now, when they were going, behold, some of the watch came into the city, and showed unto the chief priests all that had taken place. And when they were assembled with the elders, and had taken counsel, they gave much money unto the soldiers, saying : Say, * His disciples came by night, and stole him away while we slept.' And if this come to the governor's ears, we will persuade him, and secure you. So they took the money, and did as they were taught : and this saying is commonly reported among the Jews UNTIL THIS DAY.] " Then the eleven disciples went into Galilee, into a mountain where Jesus had appointed them." 7 6. Account of Judas. In the order of Matthew's Gospel the account of Judas precedes any of the five passages already cited. It is here placed last because, though it must be an interpolation, the evidence is not conclusive for its existence in the Acts of Pilate earlier than in the Gospel. " When morning came, all the chief priests and elders 6 Matt. 27, 59-01 [02-i] ; 28, l, 2 [3, 4j, 5. See Note A, pp. 137, 138. ? Matt. 28, 10 [11 - 15], 16. See Note A, 14. 90 INDIRECT TESTIMONY OF HISTORY. [cH. XI. of the people took counsel against Jesus to put him to death. And having bound him, they led him away, and delivered him to Pontius Pilate the governor. [" Then Judas, . . . when he saw that he was condemned, 8 re- pented, and brought again the thirty pieces of silver to the chief priests and elders, saying, I have sinned in that I have betrayed innocent lolood. . . . And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. And the chief priests took the silver pieces, and said, It is not lawful to put them into the treasury, because it is the price of blood. And they took counsel, and bought with them the potter's field, to bury strangers in. Wherefore that field has been called, The field of blood, UNTO THIS DAY. Then was fulfilled what was spoken by Jeremiah 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 valued ; and gave them for the potter's field, as the Lord commanded me.] " And Jesus stood before the governor : and the gov- ernor asked him, saying, Art thou the King of the Jews ? And Jesus said unto him, I am." 9 Besides the foregoing there is in the Epitome of events after the resurrection, 10 subjoined to Mark's Gospel by a 8 Jesus had not at this date been condemned nor even tried. In the pseudo Acts of Pilate ( 3) the wording is, " Judas, seeing how they LED JESUS BEFORE PILATE, . . . repenting," etc. 9 Matt. 27, l, 2 [3-10], 11. See Note A. 3. In Acts 1, 18, Judas is not said to have returned the money, but to have used it for buying a field. The statement there is part of a parenthesis (verses 18, 19) which Luke, speaking in his own person, has interjected into Peter's speech. In the Acts of Pilate the account of Judas appears only in two cog- nate manuscripts which Thilo (Cod. Apoc. p. cxxix.) designates as Cod. Tenet, and Paris D. This renders uncertain whether it existed in that document before Matthew's Gospel was translated into Greek. 10 On this Epitome see Appendix, Note 0, footnote 2. It is here given with the sources from which it seems to have been compiled. "And having risen early, on the "Mary of Magclala cometh early first day of the week, he appeared ... to the tomb, . . . and beheld first to Mary of Magdala out of Jesus standing." John 20, 1, 14. whom he had cast seven demons. " She went and told those who had "Mary of Magdala cometh, bring- been with him, who were mourning ing word to the disciples that she and weeping. And they, when they had seen the Lord." John 20 lb' heard that he was alive, and had been " Their words appeared ... as idle, seen by her, did not believe. and they disbelieved them.' ' Luke " After this, he manifested himself 24, 11. DID PSEUDO-RECORDS REACT ON THE GOSPELS ? 91 later hand, a passage (verse 16) which may have been copied from the Acts of Pilate. The subsequent passage also (verses 17, is) appears in two or more manuscripts of the same pseudo Acts. Yet in this latter document it is less supported by manuscript authority than the preced- ing verse, and may, therefore, have been copied INTO said document, not FROM it. in another form to two of them as they walked, going into the country. And they went and reported it to the rest ; and even them they did not be- lieve. " Afterward he manifested himself to the eleven themselves, as they were reclining at table, and upbraided them with their nnbelief and hard- ness of heart, because they did not believe those who had seen him after he had risen. "And he said to them, Going into all the world, proclaim the glad tid- ings to the whole creation. Whoever believes and is baptized will be saved, but the unbeliever will be con- demned. " And these signs will accompany believers : In my name they will cast out demons ; will speak languages new [to them] ; will take up ser- pents ; and if they drink any deadly thing, it will not hurt them ; they "Two of them were going the same day to a village called Emmaus . . . Jesus himself drew near, and went with them." Luke 24, 13, 15. " He himself stood in the midst of them." Luke 24, 36. " Jesus came and stood in the midst, and said ... Be not faithless, but be- lieving." John 20, 19, 27. " Going into all the world proclaim (the glad tidings) to the whole crea- tion that, whoever believes and is baptized will be saved, but the unbe- liever will be condemned." Acts of Pilate, 15; Thilo, pp. 618, 622, Cp. Matt. 28, 19. "You will receive power when the Holy Spirit hath come upon you ; and you will be my witnesses." Acts 1, 8. Compare Heb. 2, 4, cited below. [In Acts of Pilate, 15, of Paris A, willlay their hands on the sick, and the adjacent passage is perhaps an they will recover. interpolation.] " When he had spoken ... he was taken up." Acts 1, 9. "Sit So then, the Lord, after he had spoken to them, was taken up into heaven, and sat down on the right on my right hand. " Heb. 1, 13. hand of God. " And they went forth, and preached everywhere, the Lord work- ing with them, and confirming the word by the signs which followed it." Mark 16, 9-20. "God also bearing them witness, both with signs and wonders, and divers miracles, and gifts of the Holy Spirit." Heb. 2, 4. The Epitomist seems to have understood the words of Jesus (Acts 1, 8) as a promise of miraculous powers, rather than of a divine in- fluence, which should fit them for their work, and of which any miracu- lous powers were merely an accompaniment. The taking up of serpents may have been based upon Paul's experience (Acts 28, 3), with which, however, compare Luke 10, 19. The citation from Acts of Pilate follows the text of Paris A, except the words in a parenthesis which are from Paris D. 92 INDIRECT TESTIMONY OF HISTORY. [CH. XII. CHAPTEB XII. TWO QUESTIONS FURTHER. 1. Correspondences of Matthew, Mark, and Luke. THE phraseology of Matthew, Mark, and Luke is in many cases very similar. 1 Two considerations will ac- count for this. 1. As regards EVENTS recorded, any one narrating the same thing fifty or one hundred times falls inevitably into a more or less set form of words. The Apostles and their companions taught in each other's company, and the phraseology in which they taught, being used over and over again, acquired more or less of a fixed character. Matthew and Peter had doubtless taught in each other's hearing. The diction of Mark may be largely that of Peter. Luke at Aritioch may have listened to more than one of the Apostles and their companions. 2. The TEACHING of Jesus, even if repeated by different listeners, would present a similarity of ex- pression. 2. Style of John, the Evangelist. In the New Testament certain peculiarities of expres- sion are found only in the language of John, and in that of others as quoted by him. This renders probable that the Evangelist, in recording when old the utterance of others, has at times done it, partly at least, in his own language, though scarcely when giving (18, 38) the answer of Pilate. In the appended comparison the left-hand column gives the language of the Evangelist, the right gives that of others as reported by him. The latter is the reported language of Jesus, except where the name of another is subjoined. 1 This question is somewhat fully treated by Mr. Norton in his Genu- ineness, Vol. 1, Appendix, Note D ; abridged edit. Note B. 2.] a I 8 ^ If a! P s B H E E B O H 02 B | ^ 8 TWO QUESTIONS FU I- 94 INDIRECT TESTIMONY OF HISTORY. [CH. XII. be ! ^s a| 1 * * g wheth f G 5 .a'4 is o 'a? 1 .9 60 ^g S II O | t fe ^ I * * .2 ml K C0~ S rs 11 .a 1 is o/ the H 00 CO > w ^> o ' CO"* 2-] TWO QUESTIONS FURTHER. 95 ^.5 ;.g a .s .2 a rM C3 <-H 'rH . - B w V A l|air 96 INDIRECT TESTIMONY OF HISTOEY. [CH. XII. 6 45. g P3 W I 2-] TWO QUESTIONS FURTHER, 97 it el- - 311 * -a- 1 ! 1 Ssl - j" s j 98 INDIRECT TESTIMONY OF HISTORY. ,*5 [cH. XII. sS. 3 own. y one should I" ff tn I a s ?3 ?5 2.] TWO QUESTIONS FURTHER. 99 100 INDIRECT TESTIMONY OF HISTORY. [CH. XH. r3 I T3 a .V ^ 2"S^ 2 *3 ^ 2 " ifl liHlsl .! 5^^ 8 o ^ <oj "S> ^^ ~* -> ^ a 3 I ^ -i II |1 o H , .9 tP d ^ ^ ^ so"r2 -5~o^ j !M - a J i'i .1 ^ .Jlllll1llll1lljllli f 1 1| jf 11^ bta j*| . g s| I eg cS g o a, ^^^^ r*a - - 5 2 ^ ^-*a *-l3- to PQ >< ;cJ o- .r_| ^ H 'S ^ O | .-5 ^^ ^' 2.] TWO QUESTIONS FURTHER. 101 ^ % I I *& bO 02 * a l-s &$ ? .? jus's .3 a 2 W H S S III lJ all 1 d w -a - 2 si 3 a H B d > -tf I u s iiiJl a ^ s S" ^ rf o !ii 2 ^ d rf 4J rJ2^ -S d "S, J 11 -si Jli sj-al a a S3 1 S^ ag-3 - 1 - 3 2 'cs * 5^H gJ.M 08 g 11 .sis'a rd d o 's * 102 INDIRECT TESTIMONY OF HISTORY. J"cH. XH. -H *| -3 Ij f &s !i ! IT f*> . O -in co APPENDIX, APPENDIX, NOTE A. ACTS OF PILATE. AMONG literary frauds by Christians in the first three centuries, the most important were two cognate documents called the " Acts of Pilate " and " Pilate's Report." l Differ- ing authorships were assigned to the former of these, and it had various titles, besides the one here adopted. 2 It appears, also, to have been repeatedly remodelled, interpolated, and altered for the purpose of adapting it to various controversial wants. An elaborate translation of all these variations, though useful to a scholar, might prove distracting to ail ordinary reader. To avoid such distraction and facilitate in- sight into the chief object of this forgery, the author has con- fined his translation of the document to two only of its forms, 1 Justin Martyr twice mentions the former of these, and Tertullian once refers to the latter. " And that these things occurred you can learn from the ACTS prepared under Pontius Pilate." Justin Martyr, ApoL 1, 35. " And that he [Jesus] did these things you can learn from the 'Acxs ' prepared under Pontius Pilate." Justin Martyr, ApoL 1, 48. " Pilate himself already a Christian as regarded his own conscien- tia, private conviction announced at that date to Tiberius Caesar all those circumstances [which 1 have narrated] concerning Christ." Ter- tullian, Apol. 1, 21. Compare Judaism, p. 442. It will be noticed that Justin uses the Latin title "Acts." This probably implies that Latin translations of the FORMER document were already in circulation. The LATTER document, even if forged in Greek, must have professed a Latin original. According to Eusebius, Ecc. Hist. 1, 9, and 9, 5 and 7, the Heathens, a little before the year 300, invented a counter-record concerning Jesus, which bore the same name. The latter document was circulated by offi- cial authority, and was taught to children in the schools. Its object, of course, was to misrepresent and ridicule Jesus. 2 See Ch. I. note 4. 106 ACTS OF PILATE. [NOTE A. which he has also divided into sections and supplied with headings. The manuscripts designated by Thilo as " Paris A " and " Paris D " are the ones from which, with exceptions to be duly pointed out, the following translation is made. The heading and prologue of the former have already been given. 3 The heading of the latter is subjoined. 4 The date when these " ACTS " were likely to circulate most, and to undergo most alteration, was in the fourth and in the early part of the fifth centuries. Christians were then the dominant but not the sole party. This protected them from inconveniences to which, in earlier days, a use of this docu- ment might have subjected them. Subsequently to the fifth century the advocates of the Greek and Roman religions were scarcely so numerous as to claim any frequent appeal to Pilate's authority. Those portions of the document which seemed most likely to have belonged to it as originally written are printed in larger, and the supposed additions in smaller type. This arrangement was made, however, several years ago, and if the 8 See Ch. I. note 4. Thilo (p. cxx.) gives as the literary designation of this manuscript "Codex Paris. Catal. 770. olim Colbert. 2493. turn regius 2356." For the convenience of those who may wish to compare the translation with the original a table is here appended of the sections, with the pages of Thilo on which they will be found. Preface, pp. 1, ' 2, 3, 4, 5, 6, 7, 494-498. 500-506. 506-508. 508-512. 512-520. 520-526. 526-534. 534-548. 9, 10, 11, 12, 13, 14, 15, pp. 550 - 554. 556-564. 566-574. 574-588. 590-594. 594 - 604. 604-616. 616 --626. 4 The title or heading of Paris D corresponds, except the three itali- cized words, with that of the Codex Venetus given in Ch. I. note 4. " Narrative concerning the estimable suffering of our Lord and our Savior Jesus Christ, and concerning his holy resurrection, written by a Jew named Ermseus, which Nicodemus the Roman Toparch translated from the Hebrew language into the Romaic [that is, the common Greek] dia- lect." Thilo, Cod. Apoc. p. cxxvi, compared with statement on p. cxxix, 11. 11, 12. A manuscript copy of Paris D, now printed, en- abled the author to amend Thilo's text. Thilo has given copious extracts from this manuscript on pp. 500, 504, 505, 507, 510, 511, 519, 535-541, 544, 545, 548, 549, 555, 556, 558, 559, 560, 563, 564, 568, 569, 571, 572, 574, 575, 581, 589, 590, 591, 595, 597, 606, 607, 609, 610, 611, 613, 614, 616, 618, 626. NOTE A.] PREFATORY STATEMENT. 107 author had eyesight thoroughly to re-examine this division he might possibly alter it in some places. Words without manu- script authority are in brackets ; those copied from other MSS. are in parentheses. Probable interpolations or dupli- cate readings are placed between dashes or in Italics. PREFATORY STATEMENT. PARIS A. PARIS D. In the FIFTEENTH year of the Four hundred years [literally, rule of Tiberius, Caesar and times] having elapsed after the king of the Romans and of kingdom of the Hebrews came to an Herod, king of Galilee in the end 5 the Hebrews being tributary nineteenth year of his reign on nder Roman rule, the king of the the eighth [day] before the Jomans appointing them a king ; f A -i 5 v u , finally while Tiberius Csesar swayed Calends of April * which is he Rom / n affai in the EIGHTEEN y TH twenty-fifth of March in the of his rei he havi consulship of Ruins and Rubel- po i n ted as king; in Judea, Herod ho, in the fourth year of the two _ son of t i lat Herod who formerly hundred and second Olympiad, killed the children in Bethlehem under Caiaphas, high -priest of and having Pilate as governor in the Jews ; Nicodemus prepared Jerusalem, 7 Annas and Caiaphas a narrative, and delivered it to having the high-priesthood in Jeru- the chief priests and other Jews, salem : of 6 ... arid as many things Nicodemus, 8 Roman Toparch, 6 Thilo has here substituted the reading of Monac. A, instead of "April 8th," an evident corruption of text in Paris A. As Thilo's work is readily accessible his slighter emendations will not hereafter be mentioned. The previously mentioned fifteenth year of Tiberius was, according to Luke (3, l), that in which John commenced preaching, but Tertullian (following the Acts of Pilate ?) puts the crucifixion of Jesus (adv. Jucfaeos, s) in this fifteenth year and the beginning of his minis- try (adv. Marc. 1, !.">) in the twelfth year of Tiberius. Marcion's view (adv. Marc. 1, 19) accords with Luke. * 6 There is here an obvious omission in the text. "We must supply either " the things done to Jesus " or " the death and suffering " or some nearly equivalent expression. 7 These dates must be a later addition, probably as late as the fourth or fifth century. 8 The introduction, into the heading, of Nicodemus, a Roman Toparch, took place doubtless after the Jewish rebellion under Hadrian. It and some other peculiarities of this manuscript were caused by the wish to substitute, as far as possible, Heathen for Jewish testimony. The name of Nicodemus may already have been too closely linked with the docu- ment to admit of discarding it. 'lovSaiwv in the same sentence must be an error for 'lovSaiov. The connection implies this and so does the in- troductory statement in footnote 4. 108 ACTS OF PILATE. [NOTE A. PARIS A. as occurred after the crucifixion and suffering of our Lord. And Nicodemus composed [it] in the Hebrew language. 9 . PARIS D. summoning a Jew named En- nsea [or Ennaeus], requested him to write what had been done in Jerusalem concerning Christ in the time of Annas and Caiaphas. Which when the Jew had done and delivered it to Nicodemus, he [Nicodemus] translated these things from the Hebrew manu- script into the Romaic dialect. The contents of the narrative are as follows : 1. Character of Charges against Jesus. PARIS A. (The chief-priests and scribes having plotted together) 10 Annas and Caiaphas and N nines and Dothae, [Dathan ?] Gamaliel, Judas, Levi, Nephthalim, Jaeirus and the other Jews, came to Pilate against Jesus, accusing him of many misdeeds, saying : We know this man him to be the son of Joseph the car- penter, born of Mary, and [yet] he states himself to be Son of God and a king. And not only this, but he profanes the sabbaths, and wishes to destroy the law of our fathers. For we have a law not to heal any one on the sabbath ; but this man, by wrong deeds on the sabbath, heals the lame and PARIS D. Our Lord Jesus Christ, having performed many great and extra- ordinary miracles in Judea, and been envied for it by the He- brews, during the governorship of Pilate over Jerusalem and the high-priesthood of Annas and Caiaphas, there came from the Jews to these same high-priests Judas, Levi, Nephthalim, Alex- ander, Syrus and many others accusing "Christ, whom also the before - mentioned high - priests sent to tell these things likewise to Pilate the governor. These departing said to him, that a man walks about in this city whose father is called Joseph, and his mother is Mary, but he calls himself a king and Son of God ; and though a Jew, he sub- verts the Scriptures, and destroys the sabbaths. Pilate, the governor, ques- tioned, therefore, to learn from them : How does he destroy the 9 The Greek versions in Paris A and D differ. A often uses forms of where D uses those of tiirdv ; D inserts iVa or OTI where A does not. Effort has been made, even at cost of good English, to reproduce such peculiarities. A repeatedly has " Jews " where D has " Hebrews." 10 Monac. A. 2.] RESPECT OF PILATE FOB JESUS. 109 PARIS A. paralytics and blind and the bowed [by infirmity] and the lepers and the possessed of de- mons, and he is a sorcerer, and casts out demons through Beelze- bub, and all things are subject to him. Pilate says to them : This cast- ing out of demons 1 is not through an unclean spirit, but through [some] god. ^Esculapius. 11 The Jews say to Pilate : We beseech your highness that he may be placed before your tribu- nal and be inquired into. Pilate addressing them says : Inform me how I, who am but a governor, can [judicially] ex- amine a king. They say to him : We do not call him a king, but he calls himself so. PARIS D. sabbaths? And they answered saying that, He heals the sick on the sabbath. Pilate answered : If he makes the sick well, he does nothing evil. They say to him : If he wrought the cures properly, the evil would be small, but he per- forms them by the use of magic and by companionship with demons. Pilate says : Healing a sick person is not a diabolic work, but a favor from [some] god. The Hebrews said : We be- seech your highness to summon him that you may ascertain for yourself what we allege. 2. Eespect of Pilate and his Attendant for Jesus. Pilate, addressing his personal messenger, 12 says : Let Jesus be brought in a becoming manner. The personal messenger going out, and recognizing him, did him homage, and took the cata- ploma 16 of [in '?] his hand and spread it upon the ground, and says to Jesus : Lord, walk thus [i. e. on this] and enter ; the governor calls thee. Thereupon Pilate the govern- or, taking off his mandelium that is, his fascial, 18 gave it to one of his servants named Rachaab that is, to his per- sonal messenger, 14 saying to him, Go and show this to Jesus <and say to him : Pilate the gov- ernor calls thee to come to him. Therefore the servant departed and finding Jesus 11 ^Esculapius may have been a marginal explanation of, or substitute for, the preceding expression. 12 Literally, cursor, runner. 13 Some copyist who had two manuscripts may have understood two different readings as being alike in meaning. 14 The remark in the preceding note applies here also. 15 Cataploma, mandelium and/ascia?, /cardTrXctyta, fiai/S-faiov, <f>a.Ke<\iov or 4>a.Ki6\iot>, are nowhere accurately described. I suspect cataploma to be a cloak. 110 ACTS OF PILATE. [NOTE A. PARIS A. The Jews, perceiving what the attendant did, complained to Pilate, saying : Why did you not summon him to come by the common crier instead of by your personal messenger I (Monac. A, for the personal messenger, as soon as he saw him, did him homage, and spread on the ground his fascial, and has made him to walk as a king.) PARIS D. 07i Palm- Sunday, sitting on an ass. And the Hebrews screwed their garments in the way, and the ass walked on the garments. And the servant, seeing such honor towards Jesus, himself also became 16 summoned him, spreading upon the ground the mandelium of Pilate, urging him also to walk upon it. Which the Hebrews seeing, and being greatly chagrined, came to Pilate, 17 the governor, complaining of him. Why had he deemed Jesus worthy of such honor ? 3. Regard of Common People for Jesus. Pilate, calling the messenger, says to him : Why have you done this ? The messenger says to him : Lord, governor, when you sent me in Jerusalem to Alexander, I saw him sitting on an ass, and the Hebrews 18 holding branches in their hands were crying, Ho- sanna, Blessed is he that cometh. And others strewed their gar- ments, saying, Save [Thou] in the highest. Blessed be he that cometh in the name of the Lord. And he inquiring of the ser- vant, who had been sent, why he had done this, the servant an- swered, saying : When you sent me to the Jew Alexander, I met Jesus entering the gate of the city, sitting on an ass, and I saw the Hebrews, that they spread their garments in the way, and the ass walked upon the gar- ments ; and others cut branches and went out to meet him, and cried, Hosanna in the highest. Blessed be he who comes in the name of the Lord. It became me therefore to do the same, and I did the same. 16 An obvious interpolation, from which something has been omitted in the manuscript. Thilo (p. 507) has erroneously substituted Lord's Day of the Hebrews for Palm Sunday. 17 An awkwardness in the Greek renders probable, in this and other instances on pp. 108, 109, that Pilate was copied from one manuscript and governor from another. 18 Literally, the children of the Hebrews. 3.] KEGARD OF COMMON PEOPLE FOR JESUS. Ill PARIS A. The Jews say to the attendant messenger : The Hebrews were crying out in Hebrew. How then did you who are a Gentile [literally, a Greek] understand the Hebrew ? The messenger says to them : I asked a certain one of the He- brews, What is it which they cry in Hebrew ? and he inter- preted it for me. Pilate says to them : What were they crying in Hebrew ? They say to him : Hosanna. Pilate says to them : Hosanna What is the translation of it ? [They say to him] Do save. Pilate says to them : You yourselves testify to the words uttered by the children [of the Hebrews]. What wrong has the messenger done 'I They were silent. PARIS D. The Jews, hearing these words, said to him : You being a Roman, how did you understand what was said by the Hebrews 1 The servant answered and said : I asked one of the He- brews, and he told me these things. Pilate said : And what does Hosanna mean ? The Jews said : Save us, Lord. Pilate answered : Since you confess that your people [liter- ally, your children], unversed in evil spoke thus, how can you now bring an accusation and allege what you do against Jesus ? The Jews were silent and had nothing to reply. 19 19 Here follow several interpolations, of which the first was not im- probably added soon after the Jewish war under Hadrian. It is as fol- lows : " About that time Jesus called to him whom he wished and they went to him. And he appointed twelve, that they should be with him, and that he might send them to announce his name in the whole world. He commenced also to establish a NEW LAW for the abolition of sab- baths, the Jewish cessation [from occupation] which they had under the old covenant from God and Moses. If any Jew died on the sabbath they did not bury him before the following day. But Jesus, wishing to com- plete [in the sense also, of " bring to a conclusion "] that Law, gave strength to the paralytic man on the sabbath. He healed on the sabbath the daughter of the chief of the Synagogue [and ?] her who had an issue of blood. The blind, the leper, and demoniac, and dead, he healed them on the sabbath. On the sabbath he awoke Lazarus [who had been dead] four days. And on this account the Jews sought to kill him, because thereafter the whole people followed him: then the Jews were moved to envy, because he awoke him who had been putrid four days." On the views here expressed concerning the sabbath, compare Judaism, Ch. XL 1. The word translated to complete is often rendered to fulfil. The foregoing is followed by a copious extract from John's Gospel, having the twofold commencement, " And as recorded by (the Evangelist 112 ACTS OF PILATE. [NOTE A. PARIS D. Then they bring Jesus to Pilate the governor, and it was the day of preparation, early. And Judas seeing that also how they led Jesus before Pilate, was [self-] condemned in trembling and fear because of his base plotting against him, and in his despair repent- ing, wishing to return the thirty pieces of silver to the chief priests and to the elders of the Jews : and these evil-doers and accusers knowing him what Judas wished to do, uttered themselves against him in unison. At the same time also the people accused and insulted him alone, and put on him the blame ; of th, crucifixion. And they all cried out against him and said : Traitor, law-breaker, faithless one, thankless one, murderer of his teacher whose feet had been washed by that [teacher], carrier of his purse, and giving out of it as much as he wished, and hiding away as much as he wished. at which things he being worried, and not able to bear the reproaches and what he heard, and being to such a de- gree condemned and insulted by all, going into the temple and finding the chief priests and scribes and Pharisees, he said, I know truly that I have done wrong, take then the silver pieces which you have given me for be- traying Jesus to you that he might be murdered ; for I sinned in betray- ing innocent blood. But they said, What is that to us, see you to that. And the Jews, not wishing to receive the silver pieces, casting these among them he fled, . . . 20 and eKpe^da-drj hung himself and thus airTTf^aro strangled himself. But the chief priests, taking the silver pieces, said, It is not lawful to cast them into the treasury because it is the price of blood; and taking counsel, they bought with them the field of the potter as a burial-place for strangers ; wherefore that field is called the field of blood TO THIS DAY. Then was fulfilled what was spoken by Jeremiah the prophet saying, And they took the thirty pieces of silver, the price of him who was valued, whom [they] of the sons of Israel valued ; and THEY gave them for the potter's field as the Lord commanded ME. 20 * John} the Written Books." The written books might be an authority with a heathen, if he supposed them written by heathens. The Evan- gelist would not, and his name was probably added after heathenism had died out. The connection of this extract is in one or two places broken by still later interpolations. The extract itself was not likely to be added before the fourth century. 20 The passage omitted after the word fled is a very late interpolation, in which a dead cock is made to flap its wings and crow. It may have been an effort to reproduce, though in a very extravagant form, the inci- dent which (Luke 22, (iO-(i-2) awakened repentance in Peter. 20 * The duplicate statements and to some extent the imperfections of phraseology in the account of Judas have been retained in the transla- tion, since they are not without bearing on the question whether the account originally belonged to, or was afterwards interpolated into, these ACTS. Other portions, however, of Paris D are disfigured by careless- ness in copying. The passage attributed to Jeremiah is from Zech. 11, 12, 13. *] HOMAGE OF THE STANDAEDS TO JESUS. \ 113 4. Homage of the Standards to Jesus. 21 PARIS A. The governor says to his per- sonal messenger : Go out and bring him in. in such manner as you wish. The messenger, going out, con- ducted himself as before, and says to him, Master, the governor calls thee. And as Jesus entered, and the standard-bearers [stood byj hold- ing their standards, the figure- heads of the standards bowed and did homage to Jesus. And the Jews, seeing the be- havior of the standards, how they bowed and did homage to Jesus, cried out more vociferously against the standard-bearers. Pilate says to the Jews : Are you not filled with wonder that the figure-heads of the standards bowed and did homage to Jesus? The Jews say to Pilate : We know that the standard-bearers bowed (Monac. A., the figure- heads) and did him homage. The governor, addressing the standard-bearers, says to them : Why did you do this 1 They say to Pilate: We are Greeks [i. e. Gentiles], and how could we do him homage ? For as we held the figure - heads, these bowed of themselves and did homage. Pilate says to the rulers of the synagogue, and the elders of the PARIS D. And as Jesus came to Pilate the governor, Pilate's soldiers did him homage. Others also stood in Pilate's presence holding standards, and the standards bowed and did homage to Jesus. While Pilate was wondering at the occurrence, the Jews said to him : Lord, the standards did not do homage to Jesus, but the soldiers who were holding them carelessly. Pilate says to the chief of the synagogue : Select twelve power- 21 Christian controversialists, in their contest with heathenism, alleged with an eagerness, almost amounting to mania, the subjection to their Master's power of demons (see Underworld Mission, p. 78 ; 3d edit., pp. 74, 75) and of everything idolatrous. The figure-heads of the Koman standards were regarded by the Jews, and no doubt by many Christians, as idol emblems. This section is a fair specimen of the Mas- ter's life, as it would have been, if devised by Christians in the second century. 114 ACTS OF PILATE. [NOTE A. PARIS A. Jewish people : Select powerful men, and let them hold the standards, and let us see whether they will bow themselves. 21 * The elders of the Jews, taking twelve strong and powerful men, made them six by six hold the [two] standards, and they were stationed before the tribunal of the governor. And Pilate says to his atten- dant messenger : Put him Jesus out of the Prsetorium, and bring him in again in such manner as you wish. And Jesus having gone out of the Prsetorium, Pilate, address- ing those who held the figure- heads, says to them : I swear by Caesar's salvation that if the standards bow when Jesus re- turns I will cut off your heads. And sitting down, the governor commanded that Jesus should enter the second time. And the attendant messenger conducted himself as before, and besought Jesus earnestly to tread upon his fascial. Ancl he walked upon it and entered. And as he en- tered, the standards again bowed and did homage to Jesus. And Pilate, being astounded when he saw it, sought to arise from his tribunal PARIS D. ful men, who can hold them firmly ; and when this had been done, Pilate commanded the ser- vant to put Jesus out and to bring him in again. And when he came in, again the standards bowed and did him homage. Pilate therefore wondered great- ly. But the Jews said : He is a magician, and thereby accom- plishes these things. 5. Message from Pilate's Wife. And while he was yet intend- ing to arise, his wife sent to him, saying : Have nothing to do with this just man, for I suffered many things on his account dur- ing the night. Pilate, addressing the Jews, says to them : You know that my wife is a Monotheist, and is disposed to Judaize with you. 21a For eavrots read eai/roi>y. 6.] IMPUTATION ON THE MOTHER OF JESUS. 115 PARIS A. They say to him, Yes, we know it. Pilate says to them, Lo, my wife Procla sent, saying : Have nothing to do with this just man, for I suffered many things on his account during the night. The Jews, answering, say to Pilate : Did we not tell thee that he is a sorcerer, and that through Beelzebub, the Prince of the de- mons, all things are subject to him ? Lo : he sent a dream- messenger to your wife. Pilate addressing Jesus, says to him : Such persons testify against you ; (Paris (7., Do you not hear what these testify against you ?) Do you say nothing ? [Cp. 1.] Jesus answered : Except they had authority [for their statements ?] they said nothing. Every one has authority over his own mouth to speak good and evil. They shall PARIS D. Pilate says to Jesus : You hear what these testify against you, and do you not answer ? [Cp. 1.] Jesus answered and said : Every man has authority to speak what he wishes, whether his wish be food or evil, they also, therefore, aving authority to speak what they wish. 6. Answer to Imputation on the Mother of Jesus. 122 The elders of the Jewish People, answering, say to Jesus : What shall we see ? First, That you were born of fornication. Second, That your birth in Bethlehem was [the cause of] destruction to young children. Third, That your father Joseph and your mother Mary fled into Egypt, because they had no consolation (confidence ? 22a ) among The People. Certain discreet persons from The Jews said to him : What have we to say concerning you ? First, that you were sinfully born. Secondly, that on your account when you were born, 44,000 chil- dren were murdered. Third, that your father and mother fled into Egypt because they had not courage towards [meeting] "The People." Hereupon the Jews the twelve Monotheist men who were present there 23 answered and said: We 22 Most of this section is doubtless an interpolation. What follows it is intimately connected, in Paris D, with 4. The most probable date of the interpolation is in the latter half of the second century, when, as we can infer from the charges of Celsus, Mary's character was a subject of discussion. This discussion may have been prompted by the stress which Christians, subsequently to Hadrian's time (Justin, Apol. 1, 21, 33, Dial. 43, 66, 75, 84, 100 ; Opp. 1, 180 E, 206 D E A, 2, 140 D E, 222 A, 254 A, 286 A B, 336 A) laid on the miraculous birth of Jesus as a fulfilment of prophecy. 22 Monac A. and B. 28 On the substitution of (Gentile) Monotheists for Jews, see note 26. 116 ACTS OF PILATE. [NOTE A. PARIS A. among the Jewish bystanders, say : We do not allege him born of for- nication, but [on the contrary] we know that Joseph was betrothed to Mary and he [Jesus] is not born of fornication. Pilate says to the Jews, who af- firmed him to be [born] of fornica- tion : This statement of yours is not true, since the betrothing took place, as these, your fellow-coun- trymen, affirm. Annas and Caiaphas say to Pi- late : The multitude vociferates, and [yet] you do not believe that he is born of fornication. These are Proselytes and his disciples. Pilate, addressing Annas and Caiaphas, says to them : And what is a Proselyte ? They say to him : They were born children of Greeks [i. e. Gen- tiles] and have now become Jews. Those who maintained that he was not born of fornication Lazarus, Asterius, Antonius, Jewries, Isaiah, Annas, Samuel, Isaac, Phineas, Crippius, Agrippa,, Judas say : We have not become Proselytes, but are children of the Jews, 24 and speak the truth, for we were present at the betrothal of Joseph and Mary. And Pilate, addressing these the twelve men who maintained that he was not born of fornication, says to them : I adjure you by Caesar's salvation : Is it the truth that he is not born of fornication ? They say to Pilate : We have a law not to swear, because it is sin- ful. But let them swear that it is not as we have said, and we are liable to death. Pilate says to Annas and Caia- phas : Do you answer nothing to these things ? PARIS D. allege that his birth was not sinful, for we know that Joseph, according to betrothal, received his mother Mary, that he should have this [a husband's] charge of her. Pilate said : Then you speak false- ly, who allege that his birth is sin- ful. 24 This and some other portions of Paris A may have been specially intended to secure a circulation among Jews, or among such as had more Jewish than Gentile leanings. 6.] IMPUTATION ON THE MOTHER OF JESUS. 117 PARIS A. Annas and Caiaphas say to Pilate : These twelve are believed that he was not born of fornication. The whole multitude of us vociferate that he was born of fornication, and is a sorcerer and [yet] calls himself Son of God and a king ; and we are not believed. PARIS D. They again say to Pilate : The whole people testifies that he is a magician. 26 The Monotheisms 26 the Jews an- swered and said : We were at the betrothal of his motJier and are Jews 27 and know his whole life ; but that he is a magi- cian we do not know. Those who thus affirmed, were the following : Monotheists Laza- rus, Astharius, Antonius, Jacob, Zaras, Samuel, Isaac, Phineas, Crispus, Dagrippus, Eumesse, and Judas. Pilate therefore says to them : I wish you to swear by Ccesar's life ivhether the birth of this man is free from sin. They answered and said: Our law ordains that we should swear to nothing, for an oath is a great sin. But by 'Ccesar's life we swear that his birth is free from sin. If we are falsifying, command our heads to be cut off. When these had thus spoken, the accusing Jews answered to Pilate and said : Do you trust more to such a dozen only Jews than to the whole multi- tude, and to us who know him well [as a] magician and blas- phemer who names himself Son of God ? 25 See 1 and conclusion of 4. The repetition may either be in- tended to support their own assertion by that of the people, or to restore the connection, which had been interrupted. 26 The Monotheists, here and elsewhere, is probably a reading copied from some manuscript, wherein it had been substituted for Jews. The substitution was likely to take place during the imbitterment of hea- thens against Jews under Hadrian and afterwards. Compare Judaism, p. 463, note 4. 27 An interpolation copied from some manuscript which was intended to circulate specially among Jews. 118 ACTS OF PILATE. [NOTE A. 7. Pilate's Conviction touching Jesus. PARIS A. Then Pilate commanded the whole multitude to go out except the twelve men who said that he was not born of fornication. and he commanded Jesus to be taken aside ; and Pilate [then] says to them : For what reason do they wish to kill him ? They say to him : They are actuated by party animosity be- cause he heals on the sabbath. Pilate says : Because of a good work, therefore, they wish to kill him. They say : Yes. Tben Pilate, filled with anger, went out of the Prsetorium, and says to them : I call the sun to witness that I find no fault in this man. The Jews answered and said to the governor : If this man were not an evil-doer, WE 3D would not have delivered him to you. Pilate said : Take him your- selves, and judge him according to your law. The Jews said to Pilate : It is not permitted us [by our Bon^an mas- ters] to put any one to death. PARIS D. Then Pilate commanded all to leave the Prsetorium except only the before-mentioned twelve? 1 * and when this had taken place Pilate says to them privately : According to appearances the rulers it appears to me that the Jews through envy and mad- ness wish to murder this man him, 29 for they accuse him of but one thing, that he destroys the sabbaths. But he then does a good work, for he heals the sick. This is not a [charge which deserves] condemnation to death against the man. [They] the twelve say to him : Yes, my Lord, that is the case. Pilate therefore went out in anger and excitement, and says to Annas and Caiaphas, and to the people, and said to the crowd ivho brought Jesus : what accusation do you bring against this man ? 31 I call the sun to witness that I find no crime in this man. The crowd answered and said : If he were not a sorcerer and ma- gician and blasphemer 32 and evil- doer, WE would not have brought him and given him up to your greatness. Pilate said : Examine him thor- oughly yourselves, and, since you have a law, do as your law directs. The Jews said : Our law does not permit us to put any man to death. 28 The specific number twelve is in most or all cases probably an addi- tion to the original document. 29 The italicized and non-italicized passages are evidently from differ- ent te?ts. 80 An emphasis on the WE. "We are no such lovers of Gentile rule as to give up our countrymen without cause. 31 Perhaps from a different text. 32 The previous narrative charges Jesus with being a magician and evil- doer. The italicized terms may be from some amplified text. 7.] PILATE'S CONVICTION TOUCHING JESUS. 119 PARIS A. Pilate said to the Jews : Did God command that you should not, but that 1 should put to death ? 33 And Pilate, entering the Pne- torium again, accosted Jesus pri- vately and said to him : Are you the king of the Jews ? Jesus answered Pilate : Do you speak this of yourself, or did others say it to you concerning me ? Pilate answered Jesus, and said to him : Am I a Jew ? Your nation and the chief priests gave you up to me. "What have you done ? Jesus answered : My kingdom is not of [or from] this world. For if my kingdom were of [from] this world, my servants would have contended that 1 should not have "been delivered to the Jews. But as it is, my kingdom [or, jurisdic- tion] is not thence. And Pilate said to him : There- fore you are a king ? Jesus answered him : You say [it] that I am a king. To this end have I been born and have come, that every one who is of the truth should hear my voice. Pilate says to him : What is [the] truth ? And Pilate, leaving Jesus, went out of the Prsetorium to the Jews, and says to them : I find no fault in him. The Jews say to him : This man stated, I can destroy this temple, and in three days I will build it. PARIS D. Pilate says : If you do not wish to put to death, by how much rather do not I. Then Pilate returned into the palace and accosted Jesus, and said to him : Tell me, are you the king of the Jews ? Jesus answered him and said : Do you utter this, or did others Jews say this to you, that you should ask me ? Pilate said : Am I a Hebrew ? I am not a Hebrew. Your people and the chief priests delivered you into my hands ; and tell me [therefore ?] whether you are king of the Jews. Jesus answered : My kingdom is not in this world. For if my king- dom were in this world, my soldiers would not have disregarded my cap- ture. My kingdom, however, is not in this world. Pilate says : You are, however, a king? Jesus said : You have spoken it. For this purpose I was born, to bear testimony to the truth. And if any man is of the truth, he be- lieves my teaching and does it. Pilate says : What is truth ? Christ ^ answered : Truth is from the heavens. Pilate says : Is there not truth upon earth ? Christ says : I am the truth, and how is the truth judged on earth by those who have earthly authority ? Therefore Pilate, leaving Christ alone, went out and says to the Jews : I find no fault in this man. The Jews answered : May we tell your greatness what he said ? He said, that : I can destroy the tem- ple of God, and in three days re- build it. 83 This is omitted in Monac. A. Its addition resulted doubtless from a misapprehension of the preceding statement (John 18, 31) as referring to Jewish law instead of to Roman rule. 34 This term Christ must have been a somewhat late interpolation. The original document used the name Jesus. 120 ACTS OF PILATE. [NOTE PARIS A. Pilate says : What temple ? The Jews say to him : The one which Solomon built during forty- six years, but this man says he can. destroy and build it in three days. Pilate again says to them : I am innocent of the blood of this just man. You shall see to it. The Jews say : His blood be upon us and upon our children. Pilate calling to him the elders and chief priests and Levites, said to them privately : Do not do thus, for you accuse him of nothing (Paris B., deserving) death : for your accusation is of healing and of profaning sabbaths. The elders of the people and the priests and Levites say to Pilate : If a man blaspheme Csesar, does he deserve death, or not ? Pilate says : He deserves death. The Jews say : If any one blas- phemes Caesar, he deserves death. But this man blasphemes God. Then the governor commanded (the Jews) 34a to go out of the Prae- torium, (and addressing) 84b Jesus and says to him : What shall I do to you ? Jesus says to Pilate : As has been commissioned [literally, given] you. Pilate says : What commission has been given me ? Jesus says : Moses and the proph- ets foretold concerning my death and resurrection. The Jews, paying attention and hearing, say to Pilate : What fur- ther [need] have you to listen con- cerning this blasphemy ? Pilate says to the Jews : If this remark is blasphemous, with refer- ence to blas2)hcmy, s& take him you and lead him away to your syna- gogue, and judge him according to your law. PARIS D. Pilate says : And what temple did he speak of destroying ? The Jews said : The temple of Solomon, which Solomon con- structed in forty -six years. Pilate says privately to the chief priests and scribes and Pharisees : I exhort you that you do no evil to this man. For if you shall do evil to this man, you will do injustice ; for it is not just that such a man should die who has conferred great benefits on many men. They spoke to Pilate : My Lord, If he who dishonors Csesar is worthy of death, how much rather this man, who dishonors God ? Then Pilate ordained, and all went out. Then he says to Jesus : What do you wish that I shall do to you ? Jesus says to Pilate : Do to me as is ordained. Jesus answered, 35 Moses and the prophets wrote that I should be crucified and rise again. The Hebrews, hearing these things, spoke to Pilate : Why do you seek to hear greater insult from him against God ? Pilate says : This is not an inso- lent speech against God, since it is written in the prophetical books. u Monac. B. 35 88 DOU Paris B. preceding remark of Pilate appears in Paris D. ^ ibtless a duplicate reading copied into Paris A. 8.] TESTIMONY OF NICODEMUS. 121 PARIS A. The Jews say to Pilate : Our law contains, If a man sin against man he deserves to receive forty stripes less one ; but if against God, let him be stoned. Pilate says to them : Take him yourselves and punish him in such way as you wish. The Jews say : We wish that he may be crucified. Pilate says : He does not deserve to be crucified. Pilate, looking about on the surrounding crowds of Jews, sees many weeping and says : It is not the wish of the whole mul- titude that he should die. The elders of the Jews say : On this account the whole multitude of us came, that he may die. Pilate says : Why that he may die? The Jews say : Because he pro- nounced himself Son of God and king. PARIS D. The Hebrews spoke : Our scrip- ture says, If a man wrong a man, or insult him, he deserves to receive forty blows with a staff, but if he in- sults God [he deserves] to be stoned. Then came a messaye-bearer from Procle, Pilate's wife, to him. The message said, that : Take care not to agree that any evil shall befall Jesus, that excellent man, since dur- ing the night I saw frightful dreams on his account.* 1 Pilate gave [as his] defence to the Hebrews : See : If you maintain that the speech, which you allege, that Jesus uttered, is an insult against God, take him and judge him according to your law. The Jews said to Pilate : We wish [permission] that we may crucify him. Pilate turning to the people saw many weeping, and said : It seems to me [that] it is not the wish of the whole people, that this man should die. The priests and scribes say : We brought the whole people on this account, that you may attain cer- tainty that all wish his death. Pilate says': But what evil has he done ? The Hebrews spoke : He says he is a king and son of God. 8. Nicodemus testifies to the Miracles of Jesus. But a certain man K a Jew, Nicodemus, stood before Pilate and says : I beseech your excel- lency, command me to speak a few words. Pilate says : Speak. Nicodemus says : I spoke to Thereupon a Jew a Monothe- ist named Nicodemus, stand- ing in the midst, spoke to Pilate : I beseech your greatness, permit me to spea'k a few words to you. Pilate said : Speak. Nicodemus says : I spoke to 37 This breaks the connection, and cannot belong with what immedi- ately precedes and follows it. Compare the beginning of 5. 88 Substituted for Jew probably after the war under Hadrian in some MSS., thus occasioning a twofold reading. 12! ACt^S OF PILATE. NOTE A. PARIS A. the elders and chief priests and Levites, and to the whole multi- tude of Jews in the synagogue : What seek you with this man ? This man performs many mira- cles and wonderful works, which no one [else ever] did or will do. Discharge him, and cherish no wishes of evil against him ; for if these miracles which he performs are from God, they will stand, but if from men, they will come to nothing. Moses also, having been sent by God into Egypt, did many miracles, which God directed him (to do) 38a before Pharaoh, king of Egypt. And there were men there in the service of Pharaoh Jannes and Jambres and they also performed not a few miracles such as Moses performed, and the Egyptians held them, Jannes and Jambres, as gods. But since the miracles which they performed were not from God, they were destroyed, both themselves and those who believed on them. And now discharge this man, for he is not deserving of death. The Jews say to Nicodemus : You have become his disciple and argue in his behalf. (Nicodemus says to them : Has not the governor [in your opinion] become his disciple, and does not he ar^ue in his behalf ?) 39 Did not Caesar appoint him [with authority] to afieide this question ? But the JewV ^[meanwhile] PARIS D. the priests, and the Levites and the scribes and the people when I was present in the synagogue : What charge have you against this man ? This man does many miracles, such as [any other] man never did or will do. Dis- charge him therefore ; and if his doings are from God, they will stand, but if from men, they will end in nothing. As happened also when God sent Moses into Egypt, and Pharaoh, king of Egypt, spoke to him that he should perform a miracle, and lie performed it. Then Pharaoh had two magicians, Jannes and Jambres. And they also performed miracles by the use of magic arts, but not such as Moses performed. And the Egyptians regarded such magicians as gods. But because they themselves ' were not from. God their performances ended in nothing. This Jesus, indeed, raised Laz- arus [from the dead], and he is still alive. On this account I beseech you, my lord, that you will in no wise permit such a physician and life-preserver to be murdered. The Hebrews were incensed 38 Monac. A and B. 39 Not in Paris A. Thilo copies it from three other manuscripts. 9.] TESTIMONY OF THOSE WHO WERE CURED. 123 PARIS A. were menacing, and gnashing their teeth against Nicodemus. And Pilate says to them : Why do you gnash your teeth against Nicodemus, for he speaks truth ? The Jews answered Nicode- mus : May you receive his truth and his portion. Nicodemus says : Amen, Amen. [Be it] as you say. PARIS D. against Nicodemus, and said to him : May you inherit the truth of Jesus and have part with him. Nicodemus says : Amen, Amen, Amen, be it to me as you say. 9. Those Cured testify to the Miracles of Jesus. From among the Jews, more- over, another springing forward desired to speak a word to the governor. The governor says : If you wish anything, speak. (The Jew said) 39a : Thirty- eight years I lay on a couch, suffering intensely. And when Jesus came, many possessed by demons and prostrated by various diseases were healed by his pres- ence. And some very trustful persons, having compassion on me, carried me with my couch, and brought me to him. And Jesus seeing me had compassion on me, and spoke a word, Kise, take up thy couch and walk. And immediately I was healed and took up my couch and walked. 40 The Jews say to Pilate : Ask him on what day he was healed. He having been asked by Pi- late concerning the day says : On a sabbath. The Jews say : Is not this in accordance with our affirmation that he cures and casts out de- mons on the sabbath 1 Nicodemus having said these things, another Hebrew getting up says to Pilate : I beseech you, lord Pilate, hear me also. I lay helpless on a couch for thirty-eight years, and on seeing me he felt sorrow and spoke to me : Arise, take up your couch and depart to your house. And while he was uttering this I arose and walked about. The Jews say : Ask him on what day of the week this lifting also your bed occurred. He says : On a sabbath./ The Jews spoke : And there- fore we say truly, that he does not keep the sabbath. 39a Monac. A. 40 Compare John 5, 5 - 16. 124 ACTS OF PILATE. [NOTE A. PARIS A. And again another Jew spring- ing forward said : I was born blind. I heard the voice [of others] yet saw no countenance, and, as Jesus passed by, I cried with a loud voice : Son of David, take compassion on me. And he took compassion on me, and placed his hands on my eyes, and immediately I recovered my sight. 41 And another springing forward said : I was bowed down, and lie straightened me by a word.* 2 And a certain woman named Berenice, crying out from a dis- tance, spoke : I had had a flow of blood, and I touched the hem of his garment, and immediately the flow of blood, which had lasted twelve years, came to an end. Then the Jews say : We have a law, not to admit a woman to testily. And certain other men and women cried out saying : This man is a prophet, and the de- mons are subject to him. (Pilate says to those who stated to him, that the demons were sub- ject to him [Jesus] : Why are not your teachers also subject to him ?) 44 They say to Pilate : We do not know. PARIS D. Again another standing in the midst spoke : I was born blind, and as Jesus was going along the road I cried to him, saying : Take compassion on me, Lord, son of David. And taking clay he anointed my eyes, and im- mediately I recovered sight. Another spoke : I was bent down, and seeing him cried out : Take compassion on me, Lord. And taking me by the hand, im- mediately I arose. Another spoke : I was a leper, and he healed me solely by a word. A woman also named Beronice was there and stated, that. For twelve years I had a flow of blood, and I only touched the extremity of his garment, and immediately I was healed. The Jews say : The law does not admit a woman's testimony. Other men 48 cried out : This man is a prophet, and the de- mons fear him. Pilate says : Why did the demons have no such fear of your fathers ? They say : We do not know.* 5 41 Compare Mark 10, 46 - 52, Luke 18, 35 - 43. 42 Compare Luke 13, 11-13. Instead of the foregoing, Monac. B has the following : "I had become a leper, and he healed me by a word." Compare Matt. 8, 2-4, Mark 1, 40-45, Luke 5, 12-14. 43 "Again other Monotheists cried out : This man was a prophet. From five loaves he fed five thousand, and through four loaves four thousand, and the demons fear him." Codex Vetiet. in Thilo, p. 564. 44 Monac B. 45 "And they gave no answer." Codex Venet. in Thilo, p. 564. 10.] EFFORT OF PILATE TO SAVE JESUS. 125 PARIS A. Yet another spoke to Pilate : That he awoke from the sepul- chre Lazarus, who had been dead since the fourth day. And the governor, getting into a tremor, says to the whole mul- titude of Jews : Why do you wish to pour out innocent blood 1 PARIS D. Others again spoke : He raised, and by a word only, Lazarus, who was [already] for the fourth day in the sepulchre. Pilate, therefore, hearing the resurrection of Lazarus, was frightened, and says to the peo- ple : Why do you wish to shed the just blood of a man ? 10. Effort of Pilate to save Jesus. And addressing (Nicodemus and le twelve who had stated that he not born of fornication) 46 he says to them : "What shall I do, for there is a tumult among the peo- ple ? They say to him : We do not know. They shall see. And again Pilate, addressing the whole multitude of Jews, says : You know that it is your custom at the feast of unleavened bread [to ask me] to free you one prisoner. I have a condemned prisoner in the prison, a murderer called Barubbas, and this Jesus, who stands before you on whom I find no fault in him. Whom do you wish that I should set free to you ? They cry : Barabbas. And Pilate says to them : What then shall I do to Jesus, who is called the Christ ? They say : Let him be cruci- fied. Another of the Jews said to Pilate : You are plainly no friend of Csesar, because he proclaimed himself son of God and king. Then he summoned Nicodemus and the twelve Monotheists Jews and spoke to them : What do you say that I should do, for the peo- ple is in commotion ? They say : We do not know. Do what you wish. What the people do they do unjustly to ^find out this, [namely, your will.'] Pilate again went out and says to the people : You know that, during the feasts of unleavened bread, it is customary that I should set free on my [your ?] account one of the arrested liable to confinement. I have in prison an evil-doer, a robber named Barabbas. I have also Jesus, who never did evil. Which therefore, of the two do you wish that I should set free for you 1 The people say : Free Barab- bas for us. Pilate says : What then shall I do with Jesus ? They say : Let him be cruci- fied. Again others of them cried out : If you free Jesus you are no friend of Ca3sar, for he calls himself son of God and king, 46 Monac. A. 126 ACTS OF PILATE. [NOTE PARIS A. You, therefore, wish this man for king and not Csesar. Pilate, being angry, says 48 to the Jews : Your nation is always tur- bulent and you oppose your bene- factors. The Jews say: What benefactors ? Pilate says : As I hear, your God led you out from oppressive slavery, out of the land of Egypt, and saved you through the sea as if it had been dry land, and nourished you with manna in the desert and gave you a measure of quails, and from a rock supplied you with wa- ter to drink, and gave you a law. And after all these things you pro- voked your God, and sought out a molten calf, and incensed your God and he sought to kill you. And Moses interceded for you and you were not destroyed. And now you charge me that I hate the king. And Pilate rising from the tribu- nal sought to go out. And the Jews cried to Pilate, saying : We recognize Csesar as king, but not Jesus. For the magi offered him gifts as to a king, and Herod, hearing from the magi that a king was born, sought to kill him. But his father Joseph, know- ing thereof, took him and his mother and fled to Egypt. And Herod hearing of it destroyed the children in Bethlehem. (And Pilate hearing these words from the Jews was frightened. And Pilate silencing the multi- PARIS D. and if you should free him he becomes king 47 will take the kingdom of Csesar. Pilate thereupon got angry, and spoke : *8 Your race was always devilish and faithless, and y<|u were always adversaries of your benefac- tors. The Hebrews spoke : And who were our benefactors ? Pilate says : God, who freed you from the hand of Pharaoh, and passed you through the Eed Sea as if on dry land, and fed you 49 . . . with water from the rock and who gave you a law, which you disre- garded, denying God ; and, unless Moses had stood beseeching God, you would all have perished by a bitter death. You, indeed, forgot all those things, and after the same manner, say now that 1 do not love Csesar, but hate him, and wish to plot against his authority. And having said these things Pilate rose in anger from his seat, wishing to fly from them. The Jews thereupon cried out saying : We wish Csesar to reign over us, not Jesus, because Jesus re- ceived gifts from the magi. And Herod also heard this, that he would become a king and [Herod] wished to put him to death and, to this end, sent and killed all the children in Bethlehem. And on this account also Joseph, his father, and his mother fled, from fear of these things, into Egypt. Pilate therefore, hearing such statements, and being frightened, silenced all the people [and said] : 47 Either two texts are copied or and must be supplied, which Thilo has done. 48 The remarks of Pilate were doubtless interpolated, not long after the Jewish rebellion against Hadrian, at a time when some Christians addressed the Jews in a similar strain. 49 The MS. must have omitted something. EFFORT OF PILATE TO SAVE JESUS. 127 PARIS A. tudes because of their crying out, says :) 6!) So, this is he whom Herod sought ? The Jews say : Yes, this is he. Then Pilate, taking water, washed his hands publicly, 62 saying : I am innocent of the blood of this just man. You shall see [to it, or, the result of it]. And again the Jews cry out, that his blood [be] on us and on our children. PARIS D. Then this is the Jesus whom Herod at that time sought to kill ? They say to him : Yes. Pilate, therefore, becoming aware that he [Jesus] belonged to Herod's jurisdiction, because descended from the race of Jews, 61 sent Jesus to him. And Herod on seeing him re- joiced greatly, for he had been de- siring to see him, hearing of the miracles which he was accustomed to perform. Therefore he clothed him with white garments, and be- gan to ask him : Whence are you, and of what race ? But Jesus gave him no answer. But Herod wishing to see some miracle, such as [had been] formerly performed by Christ, and not seeing [any], but [perceiving] that he did not even give him a civil answer, sent him again to Pilate. But the people cried out : Let him be crucified. Pilate, noting this, spoke to his servants to bring water, and these brought it. Washing his hands, therefore, with the water, he said to the people : I am in- nocent of the blood of this excel- lent man. You shall see that you are murdering this man un- justly, since neither did I find fault in him, nor yet Herod. For on this account [Herod] sent this man back to me. The Jews spoke: His blood upon us and upon our chil- Iren. But the chief priests turbulently urged the people, in order to de- stroy him more promptly. 60 Monac. B. 61 This is a sample of mistakes which would have found place in the Gospels, had they been of late origin. 62 Literally, in presence of the sun, or, to use a modern expression, in sight of heaven. 128 ACTS OF PILATE. [NOTE A. PARIS A. to Pi- PARIS D. And the people again late [...?] Then says Pilate to Jesus : You are the king of the Jews ? But Jesus gave him no answer. Pilate says : Do you not speak to me ? Do you not know that I have authority to crucify you and au- thority to free you ? Therefore Jesus spoke to him : You have not a particle of authority against me, except it were given you from above. 11. Crucifixion of Jesus. Then Pilate commanded the accused 63 to be brought before the tribunal where he was sit- ting, and gave judgment as fol- lows against Jesus. SENTENCE BY PILATE. Your own nation has convicted you as [claiming to be] a king, and on this account I have decreed that he [you] be first scourged, because of the ordinance of the pious kings, and then be hung on a cross, in the garden where he was [you were] seized and two malefactors with him. 84 Then Pilate seated himself on his official seat, that he might give judgment against Jesus. He decreed, therefore, and Jesus came before him. And they brought a crown of thorns and placed it upon his head and a reed upon [in his] right hand. Then he gave judgment, and says to him : Your race says and testifies [concerning] you that you wish to reign. On this ac- count I decree that they shall first strike you with a staff forty blows, as the laws of the kings decree, and that they shall make sport of you, and finally that they shall crucify you. Such judgment, therefore, from Pilate having taken place, the Jews began to strike Jesus, some with staves, others with their hands, others with their feet, and others spit in his face. 63 T6 ET)\OV. The translation is conjectural. 64 "LetDysmas and Stegas, the two malefactors, be crucified with you." Monac. A. 11.] CRUCIFIXION OF JES PARIS A. And immediately they led out Jesus from the Prsetorium at the same time with the two malefactors. And when they arrived at the spot, the soldiers divested Jesus of his garments, and girded him with a linen cloth, and encircled his head with a crown of thorns, PARIS D. Immediately, therefore, hav- ing prepared the cross, they took [him] away to crucify him. And having given this [the cross] to him, they hurried to be on their way. And as he was thus going, car- rying also his cross, he came to the gate of the city of Jerusalem. But as he was not able to walk, because of the many blows, and because of the weight of the cross, these [peo- ple] because of the desire which the Jews had to crucify him [withj speed, taking 55 from him the cross, gave it to a Cyrenian who met them, Simon by name, [who was] coming from the country, who had two sons, Alexander and Rufus, and he was from the, city of Gyrene they gave him, therefore, the cross. Not out of compassion to- wards Jesus, and to lighten him of the burden, but desiring, as has been said, to murder him sooner, they impressed him, the Cyrenian, that he should carry his cross. And they bring him to the place Golgotha, which translated is, Place of a Skull. 56 Then were saved . . . 66 to the place called Skull, which was strown [or, paved] with stones ; and there the Jews [?] placed the cross. And the soldiers took off his garments and divided these things among themselves. And they offered him to drink wine mingled with myrrh, which ?y o jled he did not take. And they put on him a purple 65 The Greek is ungrammatical and confused, owing apparently to the mingling of two, or more, narratives. 56 Here follows in Paris D an interpolation later by several centuries than the original document, for it styles Mary Mother of God. 56a There must here be an omission. Cp. Greek copy (Am. edit.) of Paris D, p. 22, note 1. 130 ACTS OF PILATE. [NOTE A. PARIS and crucified him, and at the same time suspended the two malefactors with him. PARIS D. cloak, that is a purple [Rasos ?], and weaving a crown of thorns they put it on his head, and bending their knees before him they mocked him, saying : Hail, king of the Jews ! And spitting on him, they took a reed and struck him on his head. And after they had mocked him they took off the cloak, that is the Rasos [Rosos ?], which is called purple. And they put on him his own garments and led him away that he might be cru- cified. And crucifying him they divided his garments, casting lots upon them [to determine] what each one should take. 57 And it was the sixth w hour of the day. They lifted him on the cross, and crucifying him destroyed * him. And the inscription of his alleged crime was written over him in Greek and Romaic and Hebrew letters, saying, This is the king of the Jews. And they crucified with him two robbers, one on the right and one on the left. And the passers-by uttered abus- ive language towards him, shaking their heads and saying : Oh, you, who destroy the temple and build it again in three days, save yourself and descend from the cross. In like manner the chief priests with the scribes said mockingly to each other: The Christ, the son of Israel, saved others. He cannot save himself. Let him now descend from the cross, that we may see and believe him. 60 67 The reference by Justin Martyr (Apol. 1, 35) to this passage implies that in the middle of the second century it was to be found, in the Acts of Pilate, corresponding apparently with the text here given. 68 The manuscript here uses a numeral. 69 The translation of this word is conjectural. 60 Here follows in Paris D an interpolation of monkish times, a long lamentation by the " Mother of God." 11.] CEUCIFIXION OF JESUS. 131 PARIS A. But Jesus said : Father, forgive them, for they know not what they do. And the soldiers divided his garments. And the people stood looking on. And the chief priests and elders of the people sneered at him saying : He saved others and cannot save himself. If he is the Son of God, let him descend now from the cross and we will believe on him. And the soldiers made game of him, coming and offering him vinegar and gall and they said : If you are the Christ, the king of the Jews, save yourself. And Pilate, after the sentence, commanded also an inscription to be written, [specifying] the charge against him, in Greek letters. 61 And a certain one of the sus- pended malefactors, Gestas by name, said to Jesus : If you are the Christ save yourself and us. But Demas, the other, answer- ing, rebuked him, saying : Have you|no fear of God, because you are under the same condemnation ? And we [are condemned] justly, for we indeed receive the proper [con- sequences] of what we have done. But this man has committed no crime. And he said to Jesus, Ke- member me, Lord, when you shall come in your kingdom. Jesus spoke to him : Verily I PARIS D. Then Jesus cried with a loud voice saying : Do not charge this sin to them, for the wretched [ones] do not know what they are doing. Then he says : I am thirsty. And immediately one of the sol- diers ran, and taking a sponge and filling it, and placing it on a reed, gave him to drink. And having tasted he would not drink. But the Jews standing and look- ing on ridiculed him and said : If you said truly that you are the Son of God, descend from the cross, and immediately, that we may believe on you. Others ridiculing him, said : He saved others, he cured and healed others, infirm, palsied, lepers, demoniacs, blind, lame, dead, and he cannot likewise save himself. And the robber, crucified on his left hand, said to him : If you are the Son of God, descend from the cross and save yourself and us. His name was Gestas. But the robber crucified on the right, named Dysmas, reproached that same rob- ber, saying : miserable and wretched [man], do you not fear God ? We indeed suffer what our deeds deserve. But he has done and committed no crime what- ever. And this robber on the right turning, accosted Jesus and says : Lord, remember me when you shall come in your kingdom. But Jesus spoke to him : Verily : I say to you this 61 "In Romaic and Hebrew letters, in accordance with what the Jews stated that he is king of the Jews." Monac. B. The same with omis- sion of "and Hebrew " is found in Monac. A. 132 ACTS OF PILATE. [NOTE A. PARIS A. say to you, Demas : To-day shall be with me in Paradise.' 52 PARIS D. you day you shall be with me in Para- dise. 63 Then Jesus crying with a loud voice, spoke : Father, into thy hands will I commit my spirit. And with this utterance he ex- pired. [Cp. 12 of Paris A.] 12. Accompaniments of the Crucifixion. And tour. it was about the sixth And darkness took place upon the earth until the ninth hour, the sun being darkened. And the veil of the temple was rent in two from top to bottom. And Jesus crying with a loud voice, said : Father, into thy hands I commit my spirit. And having uttered this he gave up the spirit. 65 [Cp. 11 of Paris D.] The centurion, seeing what took place, glorified God, saying that : This man is just. And all the crowds who were passing to see this spectacle, when they saw the occurrences, returned, beating their breasts. And it was about the sixth hour. And immediately a very great earthquake occurred over the whole earth, so that the whole world shuddered. And because of the excessive earth- quake the rocks were rent and the sepulchres of the dead were opened, and many BODIES of the Just were awakened, 64 and the sun was darkened, and the veil of the temple was rent in the middle, and darkness took place over the whole earth until the ninth hour. And when all these things took place, the Jews being frightened, some of them said that In reality this man was just. Longinus, the centurion, standing up boldly, spoke : Truly, this man was Son of God. Others coining and seeing him, [commenced] beating their breasts, and immediately turned back again from fear. 62 This can scarcely have been added before the fourth century. See Underworld Mission, pp. 144, 145 ; 3d edit. pp. 138, 139. 63 Another monkish interpolation of Paris D occurs here. It narrates that when Joseph and the " Mother of God " fled to. Egypt thirty-three years previously, the leprous child of the right-hand robber was cured by being washed in the same water which had been used for the infant Jesus. 64 Cp. close of 13. Did the souls await the resurrection of Jesus ? The genuineness of the similar passage in Matthew 27, 52, 53, has been questioned. See Norton, Genuineness, 1, Appendix, Note A, Section v. 65 In some of the MSS. the Hebrew of Psalm 31, 5 (Septuagint, 30, 6) is here copied with the Greek appended as a translation. 12.] ACCOMPANIMENTS OF THE CRUCIFIXION. 133 PARIS A. But the centurion reported to the governor all the occurrences. And the governor and his wife hearing of it were exceedingly grieved [depressed ?] and neither ate nor drank on that day. And Pilate summoning the Jews spoke to them : You have beheld the occurrences. But they spoke to him : An eclipse of the sun has taken place, a usual thing. 66 And all the relatives of Jesus stood afar, and the women who followed him from Galilee, look- ing at these things. PARIS D. But the centurion, having no- ticed all such wonders, going to Pilate, narrated these things. But he hearing [the narration] wondered and was astounded, and because of his fear and grief, would not eat nor drink on that day. He gave notice, moreover, and the whole Sanhedrim came so soon as the darkness had passed. And Pilate spoke to the people : You see how a great earth- quake took place ; You see how the veil of the temple was rent in the midst ; You see how dark- ness took place over the whole inhabited earth from the sixth to the ninth hour. In reality I did well in exhorting you not to murder the excellent man. But all the miscreants were utterly unbelieving. On the contrary they said to Pilate, that : Such darkness is an eclipse of the sun, similar to what has occurred in other times. Pilate says to them : If this darkness be an eclipse of the sun as you say, what do you pro- nounce the other marvels and shuddering prodigies ] And they had nothing to an- swer. And while he was saying these things, the Jews coming and (?) spoke to Pilate : My Lord, the in- scription above the head of Jesus was not written properly, for it tes- tifies that he is our king. There- fore we beseech you, that you de- cree and write there, that this man said that he was king of the Jews. 66 This oversight was subsequently remedied in some copies by an in- terpolation. According to Monac. A, " Pilate said to them : Foulest of men, this is your truthfulness in all things. I know that this never oc- curs except at new moon [literally, at the moon's birth]. You ate your passover yesterday on the fourteenth of the month, and [yet] you say an eclipse of the sun occurred." Thilo, p. 594, n. 134 ACTS OF PILATE. [NOTE PARIS PARIS D. Pilate said to them : What I have written, I have written. Then they say to him : We have the feast of unleavened bread all of to-morrow, and we beseech you, since the crucified yet breathe, that their bones may be broken, and that they may be taken down. Pilate spoke : Let this take place. He sent soldiers, therefore, and they found the robbers breathing, and broke their legs. But finding Jesus dead, and[?] they did not touch him. Then one soldier leav- "ing [his companions] and [?] pierced Jesus with a spear in the right side, and immediately there came out blood and water. 66a 13. Joseph esteems and buries Jesus. And, behold, a man named Joseph, who was a councillor, a good and just man, (Monac. B. , this man had not assented to their design nor action) from Arimathea, a city of the Jews himself also awaiting the kingdom of God, this man But towards evening of the Preparation, that was closing, a certain Joseph, a well-born and wealthy man, a Monotheist, a Jew, finding the Nicodemus whom the previous account has made known, says to him : I know that you loved Jesus while he was alive, and gladly heard bis teachings, and I saw you combating the Jews on his ac- count. If it seems good to you, therefore, let us go to Pilate and ask the body of Jesus for burial, since it is a great sin that he should lie unburied. I am afraid, says Nicodemus, lest [owing to] Pilate being angry I should suffer some in- jury. But if you, going alone and asking, should receive the dead, then I also will accompany you and will co-operate in per- 664 Here follow for the second time citations from Jeremiah, Zechariah and Isaiah, which had already been interpolated into a passage of John mentioned in note 19. 13.] JOSEPH ESTEEMS AND BURIES JESUS. 135 PARIS A. coming to Pilate, re- quested the body of Jesus. And Pilate permitted [or, directed] that the body be given him. And taking it he wrapped it in pure linen and placed it in a rock-hewn sepulchre, in which no one had ever yet lain. And the Jews, hearing that Joseph had asked for the body of Jesus, were seeking both him and the twelve who had said that Jesus was not born of for- nication, and for Nicodemus and many others, who, springing for- ward before Pilate, had made mani- fest his good works. And all [others of them] having concealed themselves, Nicodenms only made his appearance to them, because he was a ruling man of the Jews. And Nicodemus says to them : How can you [dare] enter the synagogue ? The Jews say : How do you [dare] enter the synagogue ? For you are his accomplice and his portion [be] yours in the future Nicodemus says : Amen, Amen. In like manner Joseph, coming forward from [his concealment ?] * said to them : Why are you vexed at me because I asked the body of Jesus ? Behold, I put it in my new sepulchre, wrapping it in pure linen, and I rolled a stone against the PARIS D. forming thoroughly all appropriate to burial.* 1 things The Jews having learned that these things had been done by Joseph and Nicodemus, were very indignant at them, and the high-priests, Annas and Caiaphas, manifesting [it] to Joseph, spoke to him: Why did you perform this sepulture for the dead Jesus? 67 Here follows a passage in which Mary is called Mother of God. is of course later by centuries than the original document. 68 IIa/>e/c/3ds. It 136 ACTS OF PILATE. [NOTE A. PARIS A. door of the sepulchre. And you have not done well towards the just man, that having crucified him you did not repent, but raised a spear against him. PARIS D. The Jews, having heard these things from Joseph, immediately seizing him, commanded that he be made safe until the (first) 68 * day of the week, saying : The hour does not permit doing anything against you, because the sabbath is about dawning, and you will not be deemed worthy of sepulture, but we will give your flesh to the birds of heaven. Joseph says to them : This is the speech of the arrogant Goliath, who uttered contumely towards the liv- ing God and the holy David. But God spoke through the prophets : To me [belongs] thorough ven- geance ; I will repay, says the Lord. And now the uncircumcised in flesh, but circumcised in heart, taking water, washed his hands in presence of the sun, saying : I am innocent of the blood of this just man, you shall see. And answer- ing Pilate you said : His blood [be] upon us and upon our children. And now I fear lest the anger of the Lord be close upon you and upon your children, in accordance with what you [then] said. But the Jews having heard these words were embittered in soul, and laying hold of Joseph, seized him and shut him into a house where there was no win- I know Jesus [to have been] a just man, true and good in all things, and I know you, that from envy you accomplished his murder, and therefore T took charge of his burial. Then the high-priests getting angry and seizing Joseph, threw him into prison and said to him : Except to-morrow [were upon us] 68b we would have put you to death ! For the present remain Monac. B. 68b The Sabbath began Friday evening. 13.] JOSEPH ESTEEMS AND BURIES JESUS. 137 PARIS A. PARIS D. under guard, but on the LORD'S DAY 69 early you will be deliv- ered to death. They spoke these dow. (?) And guards remained things, and marked with a seal at the door. the prison, which was secured by all manner of locks. The Preparation having come therefore thus to an end, the Jews, early on the sabbath, went off to Pilate and spoke to him : That deceiver, while yet alive, spoke [to the effect] that after three days he should be raised. Lest his disciples, stealing him by night, should mislead the people by such a falsehood, command, we pray you, that his sepulchre be guarded. Pilate, therefore, gave them five hundred soldiers, who seated themselves on the sepulchre to guard it. Placing also seals [upon] the stone of the sepulchre, they guarded it during the sab- bath until the first dawn of the LORD'S DAY. After this a great earthquake again took place first, then a lightning-bearing angel of the Lord coming from heaven rolled the stone from the sepulchre and sat upon it. And from [fear] of the angel the sol- diers became as dead. Then the Lord arose, wakened Adam and * all the prophets, whom the devil had in his power. He there wakened also all believers on him. 70 69 Anachronisms like this would have crept into the Gospels had they been written after the first century. 70 The original document seems to have ended here. The following doxology is subjoined in Paris D and Cod. Venet. : " The name of the Lord be praised With his Father and the all-holy spirit Now and always and to ages of ages." as also the following subscription in Paris D : " End of the Holy Sufferings and beginning of HIS resurrection ; of our Lord Jesus Christ." 138 ACTS OF PILATE. [NOTE A. 14. Heathens testify to the Resurrection. And on the sabbath the chiefs of the synagogue and priests and Levites decreed that all should assemble [literally, be found] in the synagogue on the first day of the week. And ris- ing early, all plotted in the synagogue, by what death they should kill Joseph. And while the council [or Sanhe- drim] was sitting, they commanded him to be brought with much igno- miny. And having opened the door they did not find him. And the whole peoplewas astounded, and they became amazed, because they found the seals and doors sealed, and that Caiaphas had the key. And thereafter, they no longer dared to lay their hands on those who had spoken before Pilate con- cerning Jesus. And while they were yet sit- ting in the synagogue, and wonder- ing on account of Joseph, some of the guard came, whom the Jews had requested from Pilate to watch the sepulchre of Jesus, lest the disciples coming should steal him. And they announced to the chiefs of the synagogue and priests and Levites, stating the events which had taken place, how " a great earthquake occurred while we were watching the sepulchre, and we saw how an angel descended from heaven and rolled away the stone from the door of the sep- ulchre and sat upon it. And his appearance was like lightning, and his garment white as snow, and from fear of him we became as dead. 71 When, therefore, the Lord's Day dawned, the chief [or high] priests held a council with the Jews, and sent to put Joseph out of prison, for the purpose of kill- ing him. And having opened [it] they did not find him. And they were surprised at this, as to how, the doors being shut and the keys safe, and the seals hav- ing been found [unbroken] but Joseph was become invisible. And hereupon a soldier, one of those who had guarded the sepulchre, coming up, spoke in the synagogue : Learn that Jesus has risen. The Jews say : How ? But he said: "First a great earthquake took place, then a lightning-bearing angel of the Lord coming from heaven, rolled the stone [from] the sepulchre and sat upon it, and from fear of him all we soldiers became as dead, and were unable either to fly or speak. And we 71 In Monac. A this reads, "and we lay in great fright." 14.] HEATHENS TESTIFY TO THE RESURRECTION. 139 PARIS A. And we heard the angel saying to the women, who stayed by the tomb of Jesus, and he said : Be not afraid, for I know that you seek Jesus the crucified. He is not here, for he has risen in ac- cordance with what he spoke. Approach ; see the place where the Lord was lying ; and going quickly speak to his disciples, that he has risen from the dead, and behold, he precedes yon into Galilee. There ye shall see him in accordance with what he spoke to you. The Jews say : To what women was he talking / The guards say : "We do not know who they were. The Jews say : Why did you not seize the women ? The guards say : "We were he- come as if dead from fright, not hoping to see the light of day ; and how could we seize them ? The Jews say : As the Lord lives we do not believe you. The guards say : You saw so many miracles in that man and you did not believe, and how can you believe us ? For you swore well that as the Lord lives, we do not believe you. For he [the Lord] does live. And again the guards say : We have heard that you shut up him who asked for the body of Jesus, sealing also the door, and having opened it, you did not find him. Give us Joseph, and we will give you Jesus. The Jews say : We will give you Joseph ; Give us Jesus also. The guards say : First do you give us Joseph, and then we will give you Jesus likewise. PARIS D. heard the angel saying to the women, who had come thither to see the sepulchre, that : Be not afraid, for I know that you seek Jesus. He is not here, but has risen as he told you beforehand. Bend down and see the sepulchre where the body of Jesus lay. Go, how- ever, and tell his disciples that he has risen from the dead, and that they shall go in [into] Gal- ilee, for there they shall find him. On this account I [the soldier] tell you this previously. The Jews say to the soldiers : What women were they that came to the sepulchre ? and why did you not seize them ? The soldiers say : From fear, and [from] the sight alone of the angel, we were neither able to speak nor to move. The Jews spoke : As the God of Israel lives that we believe nothing of what you say. The soldiers say : Jesus per- formed such miracles and you did not believe [him], and [how] are you to believe us now ? You say truly, that God lives, and indeed he truly lives even whom you crucified. But did we not hear that you had Joseph shut up in prison, then opening the doors you did not find him. Give us Joseph, and we will also, on this condition, give you Jesus. 140 ACTS OF PILATE. [NOTE A. PARIS A. The Jews say : Joseph has de- parted to his own city. The guards say to the Jews : And Jesus is [gone] into Galilee, as we heard from the angel who rolled away the stone, that : He precedes you into Galilee. And the Jews, having heard these words, were greatly vexed, saying : This account must by no means be heard [lest] all be inclined towards Jesus. And holding a council among them- selves, they laid down a con- siderable quantity of silver and gave it to the soldiers, saying : State, that His disciples, coming by night, stole him while we were asleep. And, if this should be heard by the governor, we will persuade him and will save you any anx- iety. But they taking the silver did as they had been taught. And this report has circulated among the Jews UNTIL THE PRESENT TIME. 72 PARIS D. The Jews say : Joseph, a fugi- tive from prison, you will find him in Arimathea, his country. The soldiers also say : Go you also to Galilee and you will find Jesus, as the angel stated to the women. Hereupon, being frightened, the Jews spake to the soldiers : See that you utter to no one this account, and [lest ?] all shall be- lieve on Jesus. To which end also they gave them much sil- ver, that they might state : While we slept his disciples came and stole him. The soldiers spoke : "We fear lest Pilate should hear that we took silver, and should put us to death. The Jews spoke : Take it and we pledge ourselves to render an apology to Pilate in your behalf. Only state that you slept. And the soldiers took the sil- ver, and stated as they had been ordered, and UNTIL THE PRESENT DAY such a false account is cir- culated by the Jews. 15. Jews testify to the Resurrection. But Phineas, a certain priest, and Addas, a teacher, and Angseus, a Levite, coming down from Gal- ilee in [to] Jerusalem, narrated to the chiefs of the synagogue and to the priests and Levites, that And, after a few days, three men came from Galilee to Jeru- salem. One was a priest named Phineas : another a Levite named Angreus, but the remain- ing one a soldier named Adas. These came to the chief-priests and stated to them and to the 72 The language coincides closely with that of Matthew, 28, 11-15. See p. 89. 15.] JEWS TESTIFY TO THE RESURRECTION. 141 PARIS A. they saw Jesus and his disciples sitting on mount Admonition. And he said to his disciples : Going into the whole world, pro- claim to all the creation that who- ever believes and is baptized will l>e saved, but the unbeliever will be condemned. And these miracles shall follow believers. In my name they shall cast out demons, they shall speak in [to them] new languages, and shall lift serpents in their hands, and if they shall drink anything deadly, it shall not injure them. They shall lay their hands on the sick and these shall get well. While Jesus was yet speaking to his disciples, we saw him taken up into heaven. The elders and priests and Le- vites say : Give glory to the God of Israel and make acknowledgment to him if ye have heard and seen what ye narrate. The narrators say, that : As the Lord God of our fathers lives, the God of Abraham and the God of Isaac and the God of Jacob, we have heard these things and we saw him taken up into heaven. The Jews say to them : Did you come for this, to make a glad an- nouncement, or did you come that you might offer prayer to God ? They say : That we may offer prayer to God. The Jews say to them : To what purpose then is this silly talk which you have been nonsensically talking before all the people ? Phineas says, [as] also Addas, the teacher, and Angaeus the Levite, to the chiefs of the synagogue and to the priests and Levites : If these words which we have spoken are a sin, lo, we are before you. Do PARIS D. people : We saw in Galilee that Jesus, whom you crucified, with his eleven disciples on the mount of Olives, teaching them and saying : Go into the whole world and proclaim the gospel, and he who believes and is baptized will be saved, but the unbeliever will be condemned. And having said these things he ascended to heaven. And both we, and many others of the five hundred there, saw him. And the chief priests and Jews, having heard these things, spoke to those three men : Give glory to the God of Israel, and repent of these, your falsehoods. These three answered : As lives the Lord God of our fathers, of Abraham, Isaac, and Jacob, we do not falsify but speak truly. 142 PILATE'S REPORT. [NOTE B. PARIS A. PARIS D. to us what seems good in your eyes. But they, taking [a book of] Then the high-priest adjured the Law, adjured them to nar- them, and giving them money rate these accounts to no one any sent them away to another place, further. And they gave them to that they should not proclaim eat and drink and put them out the resurrection of the Lord in of the city, having given them Jerusalem, also silver and three men to put them again into Galilee. And they departed. 78 The foregoing not only comprises everything in Paris A and Paris D, which can reasonably be regarded as part of the original Acts of Pilate, but includes many of the additions. The remainder of these documents, as printed by Thilo, 74 can- not have formed part of the original composition. NOTE B. PILATE'S KEPORT. ASIDE from the Acts of Pilate which have been given in the preceding Note, a letter from Pontius Pilate to Tiberius was fabricated, either as a support to the preceding document or as an independent fraud. Tertullian (see Note A, footnote 1) 78 "And they gave them to eat and drink, and putting them out of the city, let them go, having given them also three men so as to take them safely [without any talking?] as far as Galilee." Monac. A, Thilo, p. 626. 74 A portion of the remainder is weak and objectless. A search through the country, prompted by Nicodemus, finds nothing of Jesus, but does find Joseph, who gives a lecture to the murderers of Jesus. Another portion is a narrative by two sons of that Simeon, who blessed Jesus when a child. They had died and been buried some time pre- viously. They were among those raised at the resurrection of Jesus. They narrate to the Jewish rulers the deeds of Jesus in the Underworld, of which the reader will find a brief abstract in Underworld Mission, pp. 161, 162 ; 3d. edit. pp. 155, 156. These omitted portions consti- tute about half of the whole document as printed by Thilo. 1-] LONGER LATIN FORM. 143 refers to it. At present this letter appears in several forms, occasioned perhaps by the different wants of controversialists. The longer Latin form of the letter is herewith translated. I understand Thilo to mean that he takes it as given in his text from the Einsiedlen MS., 1 and as given in his notes from the Orthodoxographa. 2 1 Longer Latin Form. Codex Einsidlensis. PONTIUS PILATE TO HIS SOVEREIGN CLAUDius, 3 GREETING. Lately it happened with my sanction that the Jews through envy punished themselves and their posterity by cruelly sen- tencing [a person] concerning whom, when their fathers had a promise that their God would send to them from his holy Heaven [one] who should de- servedly be called their king, and had promised that he would send this king to the earth through a virgin.* When the God of the Hebrews during my procurator- ship had sent that king into Judea, and when the Hebrews had seen him give light to the blind, purify the lepers, cure paralytics, drive demons out of men, call to life even the dead, control the winds, walk with dry feet over waves of the sea, and do many other miraculous won- ders, and when many of the Jewish people believed him to be Monumenta Orthodoxographa. Lately it happened, of which thing I can bear testimony, that the Jews through envy destroyed themselves and all their poster- ity by cruelly sentencing [a per- son]. For when by the promise of oracles received by the au- thority of their ancestors they expected as follows, namely, that their God would through a young virgin send [one] who should justly be called their king, he sent this [person] into Judea dur- ing my presence there. He, as is known to all, restored sight to the blind, cleansed lepers, cured paralytics. They saw him also drive out demons and liberate those possessed by impure spirits. He also resuscitated from their sepulchres the dead. The storms of wind obeyed him ; he walked on the sea with dry feet. He did also very many other mira- cles so that he was commonly called among Jews and the com- mon people the Son of God. 1 Thilo, p. 796 n. The letter, subjoined in this MS. to the Acts of Pilate, is given in Thilo, Cod. Apoc. pp. 796 - 800. 2 Thilo states, p. cxxxiv, that he knows not the MS. origin of the Latin which he has given in notes on pp. 798-800, and which is here tht letter. translated. It is perhaps nearer than the Einsiedlen MS. to the original 8 This was a portion of the fuller name Tiberius Claudius Caesar. 4 The sentence is imperfect in the Latin. In the corresponding pas- sage of the Orthodoxographa the expression is mrginem juvenculam. Possibly this may be intended to mean an immature virgin. 144 PILATE'S REPORT. [NOTE B. Codex Einsidlensis. the Son of God, the chief priests and scribes, and Pharisees of the Jews experienced envy towards him, and seizing, delivered him to me as procurator, and stated to me falsely a variety of things concerning him, asserting that he was a magician and acted 5 con- trary to their law. I, however, believed their charges, and de- livered him after a scourging to their decision. They, however, crucified him on a wooden cross 6 and burying him when dead placed guards, the soldiers of my Praetorium guarding his sep- ulchre and sealing it. On the third day he arose from the sepulchre. The wickedness of the Jews, however, flamed out to such a degree that they gave money to my soldiers, saying: State that 7 his disciples stole his body by night. But my soldiers, after they had received the money, could not be silent as to the truth of what had occurred, but testified that he had risen from the sepulchre, and said that they had received money from the Jews. Therefore I suggest to the sovereign that no one spread a contrary falsehood and decide 8 to credit untruths of the Jews. Monumenta Orthodoxographa. The chief priests, however, moved by rivalry and envy, were opposed to him, and delivered him, captured, to me, charging him as a criminal with fictitious crimes : they called him a magi- cian, a renegade from, and trans- gressor of, their law, by which persuasions I, misled, credited their complaints and delivered him, scourged, to them that they should proceed against him as they deemed proper. But they thereupon crucified him and placed guards over the sepulchre in which he was deposited, among which guards also were some of my soldiers, who saw him on the third day rising from the dead. The wickedness of the Jews, however, flamed out the more hereupon, and they paid a large sum of money to the soldiers as an inducement to affirm that his disciples had stolen the body by night. The soldiers accepted the money, but nevertheless affirmed and testi- fied publicly everywhere that they had seen visions of angels, and that that Jesus had truly risen from the dead. I, however, have written these things to the end that no one may credit the triflings and false- 5 For magnum read magum. 6 The words in Italics, omitted in one MS., were probably added dur- ing the rage for using arguments from the Old Testament. Compare in Judaism, p. 345, a remark of Middleton. 7 Quid is used here in the sense of the Greek word 6n. If not a translation it would indicate, that Latins who resided in Greek coun- tries, or Greeks who wrote Latin, had affixed this meaning to the word. 8 For cestimans read cestimet. The preceding words in Italics may be an interpolation. Otherwise we might treat et as interpolated and trans- late " that no one spread a contrary falsehood [and] deciding to credit untruths of the Jews." 2.] SHORTER LATIN FORM. 145 Codex Einsidlensis. Monumenta Orthodoxographa. I have directed to your mighti- hoods of the Jews if they give a ness [a record o/] all things done different account of what has oc- touching Jesus in my Prcetorium? curred. Farewell. 2. Shorter Latin Form PONTIUS PILATE, PROCURATOR OF JUDEA, TO TIBERIUS CAESAR, EMPEROR, S. P. Concerning Jesus Christ, on whom in my last communi- cations I made a plain declaration to you, that severe punish- ment was inflicted by desire of the people, I being unwilling and reluctant, no previous age had or will have a man, by Hercules, so pious, so [morally] austere. But there arose a wonderful effort of the people itself, and a concurrence of the scribes and chiefs and elders, (although their prophets, who according to us would be called Sibyls, warned against it) to crucify this ambassador of truth, supernatural signs making their appearance while he was suspended [on the cross], such as threatened, in the opinion of philosophers, ruin to the whole world. His disciples flourish, not proving untrue in work and continence of life to their master ; nay, being most beneficent in his name. Unless I had been in the utmost fear lest a sedition should arise of the people who were almost boiling over, perchance that man would still live for us. Although fidelity to your dignity, rather than my own will, prevented my opposing with all my strength the sale and suf- fering of just blood, void of any accusation, merely through the malignity of men [and] yet [to eventuate], as the Scrip- tures make plain, in their own destruction. Farewell. V. Cal. April. 9 The paragraph in Italics is probably a later addition. 10 The letter in this form cannot be the one to which Tertullian (see Note A, footnote 1) refers. Thilo prints it in his Codex Apocryphus, pp. 801, 802. He mentions that it is nowhere found appended in manuscripts to, the Acts of Pilate, or, to use his words, a nemine, quod sciam, cum Nicodemi evangelio conjuncf.a est. The letters S. P. appended to the inscription are an abbreviation probably of Salutem Plurimam, " utmost prosperity." 146 PILATE'S KEPORT. [NOTE B. 3. Greek Form. REPORT OP PONTIUS PILATE, PROCURATOR OF JUDEA, SENT TO TIBERIUS C^SAR, AT ROME. Pontius Pilate, administering the Eastern government, to Tiberius Csesar, most powerful and sacred. 11 I have thought proper, filled [as I am] with much fear and trembling, most powerful king, to indicate by this, my own writing, to your Practical-piety, the p TTTJV contingency [to nature] 12 of this date as the event made it known. While I, master, according to the command of thy Seren- ity, was administering this eparchy, (which is one of the eastern cities called Jerusalem, in which is situated the temple of the Jew- ish race) 13 the whole multitude of the Jews being assembled, delivered to me a man named Jesus, bringing many and un- usual accusations against him, but they were not able by any statement to convict him. There was one party of them [who charged] 14 against him that he said the sabbath was not their true rest. That man performed many cures in addition to good works. He made the blind to see, purified lepers, raised the dead, healed paralytics who were totally unable to move, ex- cept that they retained speech and the articulation of their bones, and he gave them power to walk about and run, im- parting it by a mere word. He did another more powerful work, which was strange even for our gods [to perform] : he raised from the dead a certain Lazarus, dead since the fourth day, commanding by a word only the dead man (whose body was already destroyed by worms and vermin) to awake, and he commanded that foul-smelling body which was lying in the sepulchre to run, and this [dead man], like a bridegroom from 11 The translation of the title follows Codex C, which is less bombas- tic than that adopted by Thilo. His text for the remainder will be found in his Codex Apoc., pp. 804-812. It is there followed (pp. 813-816) by a much later document entitled Hapd8o<ns IliXdrou, "Surrender of Pilate," which represents Tiberius and the. senate as sitting in judgment on Pilate and having bim put to death. 12 See Tertullian's remarks on this " accident to the world " quoted in Judaism, p. 442. 13 The passage in parenthesis is probably a later addition. u This insertion seems necessary to the sense. 3.] GREEK FORM. 147 his chamber, came out of the sepulchre filled with the most fragrant perfume. Also certain hopelessly insane who had their dwelling in the deserts eating flesh of their own limbs, fellow-livers with the reptiles and wild beasts, [these] he placed as inhabitants of cities in their own houses, and by a mere word, exhibited them in their sound mind and intelligent ; and others, in whom were a crowd of unclean spirits, he made to be men of repute, and driving out the demons who were in them into the sea, in a herd of swine, he choked them. Also by a mere word he rendered sound another man who had a withered hand, who with pain acquired his living, not even having the half of his body sound. Also a woman who had a flow of blood for a great length of time, so that because of it the joints of her bones were visible, and the body which she carried round had hardly a human appearance, but looked like alabaster, and as if it were a dead body because of her loss of blood, for all physicians proclaim- ing her hopeless, paid no attention to her, for there was no hope of preservation in her. Then as Jesus was passing, she receiving strength from his shadow, touched the hem of his garments, and in the same hour the strength of her body was restored, and she became sound as one who had had no dis- ease, and began to run at full speed to her own city Paneas. And these things were as narrated, but the Jews charged that Jesus did these things on the sabbath. But I know wonderful things done by him beyond what the gods, whom we recognize, perform. Herod therefore, and Archelaus, and Philip, and Annas, and Caiaphas, with the whole people, delivered this man to me for examination, stirring up much tumult against me as regarded their accusations against him. At first scourging him, I found no fault in the matters which they charged against him. Afterwards I gave him again to them, when THEY 15 had crucified whom, a darkness occurred over the whole world, the full-orbed sun being hid- den and the firmament of darkness appearing in daytime [so that the stars were not visible], 16 but nevertheless having its 18 Crucifixion was a Roman, not a Jewish form of punishment. The statement that the Jews crucified Jesus is one of those mistakes which would have crept into the Gospels had they been of later origin. 16 The bracketed passage may be an interpolation. Codex C omits/ not. If it be genuine the translation should be, " so that [even} tho stars were not visible." 148 PILATE'S REPORT. [NOTE B. far-shining brilliancy darkened as is not unknown to your Practical-piety, since in the whole world they lighted lamps from the sixth hour until early. And the moon being as blood did not disappear during the whole night, t although she was full. 18 * And the whole world was shaken by unheard-of portents, and the whole creation was about to be swallowed up by the underworld ; likewise the veil of their temple was rent from above downwards as thunder and a great noise from heaven occurred so that the earth shook and trembled. 17 [Subsequent Addition.] In the midst of the fright dead persons appeared rising up. Aa the Jews themselves, who had seen, stated : That we have seen Abraham, and Isaac, and Jacob, and the twelve Patriarchs, those (who had previously died) after Moses 18 (twenty-five hundred years ago) and many others. (And we saw Noah visibly in the body.) But the stars and Orion made lamentation on account of the Jews, because of their lawlessness. And after the sabbath, about the third hour of the night, the sun became visible as it never before shone, and the whole heaven was bright. And as winter lightnings make their appearance, thus cer- tain men on high, of brilliant clothing and of inexpressible glory, appeared in the air, and an unnumbered multitude of angels, call- ing out : The crucified Christ has arisen, [being a god], 19 And a voice was heard, powerful as thunder, saying : Glory infthe highest to God and upon earth peace, among men good-will. Ascend from the underworld, you who have been enslaved in its subterranean regions. And at their cry all the mountains and hills were shaken, and the rocks were rent, and mighty chasms took place in the earth, so that the contents of the ^ abyss were visible. And many bodies of the dead who had fallen asleep arose, to the number of !6 The text is corrupted. It may have been, " the moon though full, was not eclipsed," or "being full, an eclipse of the sun was impossible." 17 The "addition" must he of later date, since it implies a well-devel- oped belief in Christ's mission to the underworld, and bears plain traces of discussions connected with that subject. The concluding paragraph may, or may not, have been the original termination. 18 The reader will find in the Underworld Mission, 11., that a Gnostic teacher maintained the unwillingness of Jews in the underworld to follow Christ. In III. ot the same work will be found that some restricted the benefits of his underworld mission to Jews and their mono- theistic predecessors. The contradiction in the text has perhaps been caused by efforts to include or omit followers of Moses. Its origin from two texts may be elucidated by printing as follows : eidofji.fi> . . . TOI>S 5w- 8e/cct Harpuipxa.?, TOI)S [Tr/ooTereAeirrTj/coTas] yuera Mu<7ea \Trpb di irevroLKOffiuv CT&V\ KO.I erepovs 7roXXoi)j. 19 Cod. A omits the words in brackets. NOTE C.] CORRESPONDENCE. 149 five hundred, and the whole multitude walked around and hymned God with a loud voice, saying : He who rose from the dead, the Lord our God, restored to lii'e all of us dead, and plundering the underworld, destroyed it. The whole of that night, therefore, Royal Master, the light did not cease, but many of the Jews died and were engulfed and swal- lowed up in the chasms on that night, so that their bodies were not visible. Those of the Jews 1 mean, Master, had disappeared who spoke against Jesus [so that /seemed to see some vision, the 'mul- titudes of ancient dead whom we have never seen]. One synagogue was left in Jerusalem, where all those synagogues which opposed Jesus were swallowed up. Being therefore beside myself with fear and seized with much trembling, determining that very hour to write the things which were done among them all, I sent them to your mightiness. 20 NOTE C. CORRESPONDENCE. OPENED BY KING ABGARUS WITH JESUS. THE following spurious correspondence is found in Eusebius (Ecc. Hist. 1, 13), who alleges that his Greek is translated from the original Syriac in the public archives at Edessa. It must belong to the close of the third or beginning of the fourth century. The translation here adopted is that of Lardner altered. COPY OF A LETTER WRITTEN BY ABGARUS THE TOPARCH TO JESUS, and sent to him at Jerusalem by the Courier Ananias. Abgarus, Toparch of Edessa, to Jesus the good Saviour, who has appeared at Jerusalem, sendeth greeting. 20 Subjoined to the letter is the following : "When these documents arrived in Rome and were read, all were astounded that because of Pi- late's wickedness the darkness and earthquake took place over the whole world. And Caesar being filled with anger, sending soldiers, commanded to bring Pilate as a prisoner." Appended to this is the "Surrender of Pilate," mentioned in note 11. 150 CORRESPONDENCE. [NOTE C. I have heard of thee and of thy cures, performed without herbs, or other medicines. For it is reported that thou makest the blind to see, and the lame to walk : that thou cleansest lepers, and castest out unclean spirits and demons, and healest those who are tormented with diseases of a long standing, and raisest the dead. Having heard of all these things concerning thee, I con- cluded in my mind one of these two things, either that thou art God come down from heaven who doest these things, or else thou art the Son of God who performest them. Where- fore I now write unto thee, entreating thee to come to me, and to heal my distemper. Moreover, I hear that the Jews murmur against thee, and plot to do thee mischief. I have a city, small indeed, but neat, which may suffice for us both. ANSWER OF JESUS TO ABGARUS THE TOPARCH. (Through Ananias the Courier.) Abgarus, thou art happy, forasmuch as thou hast believed in me, though thou hast not seen me. For it is written con- cerning me, that they who have seen me should not believe in me, that they who have not seen me might believe and live. 1 As for what thou hast written to me desiring me to come to thee, it is necessary that all those things, for which I am sent, should be fulfilled by me here : and that after ful- filling them, I should be received up to him that sent me. When therefore I shall be received up, 1 will send to thee some one of my disciples, that he may heal thy distemper, and give life to thee, and to those who are with thee. Subjoined to the foregoing correspondence in Eusebius is a narrative, taken also professedly from the public archives at Edessa, concerning cures performed by Thaddeus in that city. It will be found hereafter in Note F, being separated from the foregoing in order that the reader may, by the aid of such classification, distinguish more readily the fabrications of tes- timony concerning the Master from those which concerned chiefly his followers. 1 The reference must be to John's Gospel, 20, 29, which at the assumed date of this letter had not yet been written. NOTE D.] LETTER OF LENTULUS. 151 NOTE D. LETTER OF LENTULUS. THE following letter is not quoted by any early Christian writer. The fact that it is attributed to a heathen implies that it is not of later date than the fourth century. Possibly it belongs to the third. Its origin and object may be seen by recurring to Ch. III. 14. The text of its Latin copies or translations differ from each other. One of these, a transla- tion from the Persian, will be found in Fabricius, Cod. Apoc. Nov. Test pp. 301, 301*, 302. He mentions another, substan- tially the same, but different in phraseology, as existing in the Ortkodoxoyrapha. It will be found in the Biblical Re- pository, Vol. 2, pp. 373 - 375, in an article by Professor E. Robinson, who has also given in footnotes the readings of dif- ferent manuscripts. The letter must have had but little cur- cency or it would have been quoted by some early writer. Of the two versions here subjoined, one is from Calmet's Dictionary, made from De Dieu's Latin version of a Persian copy, 1 which was perhaps a modern translation from the Latin. Another, in the second column, is my own from the text of the Orthodoxograpka as given by Robinson. [A LETTER . . . WHICH WAS SENT LENTULUS, PREFECT OF JERUSA- TO THE SENATE BY A certain LEM, TO THE SENATE AND ROMAN LENTULUS. 2 ] PEOPLE, GREETING. There has a man appeared In the present age a highly here, who is still living, named endowed man has appeared who Jesus Christ, whose power is is yet with us, named Jesus extraordinary. He has the title Christ, who by Gentiles is styled 1 In the sixteenth century Francis Xavier, during his missionary work in Asia, published a church history in Persian, in which the above- mentioned Persian copy of the letter from Lentulus is found. The sup- position is reasonably certain that he supervised a translation of it from the Latin. " Xavier, at command of the Persian Emperor Acabar, com- posed, as it seems, this history in the Portuguese language, lingua Lusi- tanica, in Agra, the principal city of the whole kingdom ; and his teacher Abdel Lenarin Kasen, originally from Lahore, translated it into Persian." Walch, Bibliotheca Theolog. Vol. 3, p. 405. 2 The heading is taken from the Jena MS. No. 2. 152 LETTER OF LENTULUS. [NOTE D. given to him of the Great Pro- phet ; his disciples call him the Son of God. He RAISES THE DEAD, and HEALS all sorts of DIS- EASES. He is a tall, well-proportioned man ; there is an air of serenity in his countenance, which at- tracts at once the love and rever- ence of those who see him. His hair is of the color of new wine from the roots to his ears, and from thence to the shoulders it is curled, and falls down to the lowest part of them. Upon the forehead it parts in two, after the manner of the Nazarenes. His forehead is flat and fair, his face without any defect, and adorned with a very graceful vermilion ; his air is majestic and agreeable. His nose and his mouth are very well proportioned, and his beard is thick and forked, of the color of his hair ; his eyes are gray and extremely lively ; in his re- proofs he is terrible, but in his exhortations and instructions amiable and courteous ; there is something wonderfully charming in his face, with a mixture of gravity. He is never seen to laugh, but he has been observed to weep. He is very straight in stature ; his hands are large and spreading, and his arms very beautiful. He talks little, but with great gravity, and is the handsomest man in the world. the Prophet of Truth,* whom his disciples call the Son of God ; [one] who AWAKENS THE DEAD and HEALS INFIRMITIES. He is a man of prominent stature, arresting attention, hav- ing a countenance which inspires reverence, whom those that re- gard him can both love and fear ; having curly and wavy hair, somewhat dark and glossy, float- ing on his shoulders, parted in the middle, according to Naza- rene custom ; having a smooth, serene forehead, a face without wrinkle or speck which a mod- erate degree of color renders at- tractive a faultless nose and mouth, a copious and auburn, beard, like his hair in color, not long but forked ; with clear and animated eyes. [He is] terrible in reproof, placid and lovable in his admonitions, genial without loss of gravity, who was never seen to smile but often to weep. He is distinguished * in stature, having hands and limbs which it is a delight to look upon, se- date in speech, peculiarly mod- est, beautiful among the sons of men. 5 Farewell. 8 Prophet of Truth, or of the Truth. This term occurs in the Clemen- tine Homilies 2, o, 6, 9 ; 3, 11, as also the term True Prophet, 1, 19, 21 ; 3, 11. * All copies save this read " erect." See Biblical Repository, 2, p. 375, note 13. 5 Ps. 45, 2. 1.] CONCERNING CHRIST. 153 NOTE E. INTERPOLATIONS OF JOSEPHUS. 1. Concerning Christ. THERE are three passages in Joseph us which have been re- garded as interpolated, namely, Antiq. 18, 3, 3 ; 18, 5, 2, 20, 9, 1. One of these, a passage concerning Jesus, is proba- bly a fraud by some Christian. Whether the same can be said of the other two is doubtful. The passage concerning Jesus stands between narratives of two events which Josephus classes together as calamities. " But Pilate undertook to bring a current of water to Je- rusalem, and did it with the sacred money. . . . Myriads of the people got together, and made a clamor against him. . . . He bid the Jews himself go away ; but they, boldly casting reproaches upon him, he gave the soldiers that signal which had been beforehand agreed on ; who laid upon them much greater blows than Pilate had commanded them. . . . And thus an end was put to this sedition. " [Now there was about this time Jesus, a wise man, if it be law- ful 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 prin- cipal men among 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.] " About the same time also another sad calamity put the Jews into disorder, and certain shameful practices happened about the temple of Isis that was at Rome." l 1 Antiq. 18, 3, 2-4 ; Whistoris trans. This other calamity of which Josephus treats occurred in A. D. 19 at Rome (see Judaism, p. 188) about eleven years before Jesus entered on his ministry. 154 INTERPOLATIONS OF JOSEPHUS. [XOTE E. 2. Concerning John the Baptist. The passage in the works of Josephus concerning John the Baptist is probably due to some disciple of John, or to some adherent of the popular party, rather than to any Christian. Even if correct, it does not, at first sight, accord with the Gospel narrative, 2 nor does it refer in any way to Christ or Christian- ity. Whether it be an intentional interpolation or a mar- ginal comment innocently copied into the text may admit question. " Aretas, the king of Arabia Petraea, and Herod had a quar- rel. . . . Herod the tetrarch had married the daughter of Aretas. . . . However, he fell in love with Herodias. . . . Aretas made this the first occasion of his enmity between him and Herod, who had also some quarrel with him about their limits at the country of Gemalitis. So they raised armies on both sides. . . . All Herod's army was destroyed. . . . Herod wrote about these affairs to Tiberius, who being very angry at the attempt made by Aretas, wrote to Vitellius to make war upon him, and either to take him alive, and bring him to him in bonds, or to kill him, and send him his head [?]. This was the charge [?] that Tiberius gave to the president of Syria. 3 2 According to Matthew (14, ,3) and Mark (6, 17) the cause of John's imprisonment was his statement that Herod ought not to marry his brother's wife. According to Luke (3, 19, 2(>) it was for this and other causes. That John, who spoke with equal boldness of prince and peo- ple, should be arrested by Herod is comprehensible enough. If, how- ever, Herod, as Mark tells us (6, 20) "feared John . . . and did many things as he told him and listened to him readily," Herod must for a time have striven to gain John over to his side, that he might use his in- fluence with the people. Failing in this, the request by a daughter of Herodias, for the head of John, as also the king's previous oath, may have been preconcerted by himself to lessen the odium of what he in- tended doing, or by his wife and the aristocracy as a means of pushing him to a decision at which he hesitated. The date of John's death must have been in A. D. 31, while the aris- tocracy at Rome (see Judaism, pp. 522-531) were preparing for the re- bellion, which broke out in October. In the spring of A. D. 32, when this rebellion had been suppressed, Pilate and Herod (Luke 23, 12) were reconciled, which not improbably means that Herod had previously sym- pathized with the aristocracy and Pilate with Tiberius, from whom he held his office. 3 Josephus repeatedly falsifies history with the object of favoring the Roman and Jewish aristocracy. The above is doubtless one of his fic- tions. See remarks near the close of the section. 2.] CONCERNING JOHN THE BAPTIST. 155 " [Now, some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist, for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as regarded justice towards one another, and practical recognition towards God, and so to come to baptism ; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting: away, [or the remission] of some sins [only,] but for the purification of the body ; supposing still that the soul was thoroughly purified beforehand by righteousness. Now when [many] others came in crowds about him, for they were greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise rebellion, (tor they seemed ready to do anything he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties by sparing a man who might make him re- pent of it when it should be too late. Accordingly, he was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion, that the destruction of this army was sent as a punish- ment on Herod, and a mark of God's displeasure to him.] " So Vitellius prepared to make war with Aretas, having with him two legions of armed men. . . . Leading his army through Judea, the principal men met him, and desired that he would not thus march through their land : for that the laws of their country would not permit them to overlook those images which were brought into it. ... Whereupon he or- dered the army to march along the great plain, while he him- self, with Herod the tetrarch, and his friends, went up to Jerusalem to offer sacrifice to God, an ancient festival of the Jews being then just approaching ; and when he had been there, and been honorably entertained by the multitude of the Jews, he made a stay there for three days, within which time he deprived Jonathan of the high-priesthood, and gave it to his brother Theopbilus. But when, on the fourth day, let- ters came to him, which informed him of the death of Tibe- rius, he obliged the multitude to take an oath of fidelity to Caius ; he also recalled his army, and made them every one go home, and take their winter-quarters there, since, upon the devolution of the empire upon Caius, he had not the like au- thority of making the war which he had before." 4 4 Josephus, Antiq. 18, 5, 1 - 3 ; Whistoris trans, altered. The chro- nology of the passage is somewhat as follows : Herod's substitution of 156 INTERPOLATIONS OF JOSEPHUS. [NOTE E. In the foregoing an omission of the passage concerning John would cause no break in the connection between what precedes and follows it. Some may think that the connection would thus become even closer. It is plain, moreover, that Joseph us wishes us to regard Tiberius as having espoused Herod's cause, and to understand Vitellius as being very deferential to the aristocracy. We can feel reasonably certain that if Josephus for any cause had wished to commend John, he would not have selected this connection for so doing. John's designation for the aristoc- racy, "brood of vipers" (Matt, 3, 7), and the whole tone of his teaching, were not calculated to inspire reverence for those in high places. The habitual untruthfulness of Josephus (concerning which see Judaism, pp. 553-560) renders it a fair question whether the expedition of Vitellius 6 had the slightest connection with Aretas. Vitellius may before moving have received orders from Tiberius, who felt the approach of death, that he should guard against any rebellion by the Jewish aristocracy on the accession of Caligula. His troops may have been intended to intercept communication between the aristocracy at Jerusalem and senatorial sympathizers on the sea-coast. The need of this will appear from a study of events two years after- wards. 6 3. Concerning James. The extant interpolation concerning James may, or may not, have originated in an honest marginal comment copied subsequently through ignorance into the text. " The king [Agrippa] deprived Joseph of the high-priest- hood, and bestowed the succession to that dignity on the son Herodias for Ms former wife cannot have been later than A. D. 31, if so late. The advent of Vitellins into Syria cannot have been earlier than A. D. 35, seeing that he was consul in A. D. 34. The death of Tiberius occurred March 16, A. D. 37. c Vitellius was a member of the popular party, and, equally with other of its prominent men, has been grossly abused and misrepresented by Tacitus. The following, forced probably from that writer by public opin- ion in provinces more intelligent than Rome, should be well weighed. "In governing the provinces he acted with pristine [a patrician term for commendable] uprightness." Tacitus, An. 6, 32. 6 See Judaism, pp. 96-107. 3.] CONCERNING JAMES. 157 of Anamis, who was himself called Ananus. . . . But this younger Ananus, who, as we have told you already, took the high-priesthood, was a bold man in his temper, and very in- solent : he was also of the sect of the Sadducees, who are very rigid in judging offenders above all the rest of the Jews, as we have already observed. When, therefore, Ananus was of this disposition, he thought he had now a proper opportunity [to exercise his authority]. Festus was now dead, and Albinos was but upon the road ; so he ASSEMBLED THE SANHEDRIM of Judges. " [And brought before them the brother of Jesus, who was called CHRIST, whose name was JAMES, and some others. A ; nd when he had formed an accusation against them as breakers of the law, he delivered them to be stoned. J " But as for those who seemed the most equitable of the citi- zens, and such as were most uneasy at the breach of the laws, they disliked what was done ; they also sent to the king, [Agrippa,] desiring him to send to Ananus that he should act so no more, for that what he had already done was not to be justified : nay, some of them went also to meet Albinus, as he was upon his journey from Alexandria, and in- formed him, that it was not lawful for Ananus to ASSEMBLE A SANHEDRIM without his consent." 7 The foregoing interpolation may be a correct piece of his- tory which some one has noted in the margin of Josephus. It can have had no theological bearing, and presented therefore no motive for FRAUDULENT insertion. Besides the above there would seem in Origen's time to have been in some copy, or copies, of Josephus a somewhat different statement concerning James, which, instead of per- taining merely to fact, included opinions. 8 7 Josephus, Antiq. 20, 9, l ; Whistoris trans. 8 "Josephus . . . says : 'These things befell the Jews in vindication of James called the Just, who was the brother of Jesus called the Christ : forasmuch as they killed him who was a most righteous man.' . . . With how much more reason might he have said that this had happened for the sake of Jesus who was the Christ." Origen, cont. CcLs. 1, 47 ; Opp. ed. Lommatzsch, 18, p. 87 ; ed. de la Rue, 1, p. 363 A ; Lardner's trans. 11 Titus destroyed Jerusalem, according, indeed, to Josephus, ' because of James the Just, the brother of Jesus, who is called Christ,' but in 158 EDESSENE ARCHIVES. [NOTE F. NOTE F. EDESSENE ARCHIVES OR PSEUDO-THADDEUS. IN Eusebius is our earliest mention of the above document, which he gives in a Greek translation, with the following pref- atory remark : " To these epistles * . . . are subjoined the following things, in the Syriac language. " ' After Jesus had been taken up, Judas, called also Thomas, sent the APOSTLE Thaddeus, 2 one of the seventy ; who, when he came to Edessa, took up his abode with Tobias, son of Tobias. When his arrival was rumored about, and he had begun to be known by the miracles which he had wrought, it was told to Abgarus, that an APOSTLE was sent to him by Jesus, according to his promise. Thaddeus therefore by the truth because of Jesus Christ the Son of God." Origen, cont. Cels. 2, 13; Opp. ed. Lommatzsch, 18, p. 161 ; ed. de la Eue, 1, p. 399 D. " Flavins Josephus, who wrote the Jewish Antiquities in twenty books, being desirous to assign the cause why that people suffered such things, so that even their temple was demolished to the foundation, says that 'those things had happened because of the anger of God against them, for what they had done to James the brother of Jesus called the Christ.' " Origen, Comment, in Matt. Tom. 10, 17 (Opp. ed. Lom- matzsch, 3, p. 46 ; ed. de la Rue, 3, p. 463 C) ; Lardner's trails. 1 Epistles of Abgarus and Jesus, already given in Note C. 2 In the enumeration of the Apostles by Matthew, Mark, and Luke, we find that after mention of James, the son of Alpheus, Luke (6, ].">, 16) mentions "Judas, the brother of James "; Mark (3, 18) mentions "Thaddeus" ; and Matthew (10, 3) mentions " Lebbeus, whose sur- name was Thaddeus." Probably the author of the present document meant that Judas, otherwise called Thaddeus, the apostle, had gone to Edessa. Some one who noticed that in Matthew and Mark there is no mention of any other Judas than the traitor, or some one who used Luke's gospel and found no such name as Thaddeus appended to the brother of James, undertook to remedy the difficulty by making Thad- deus one of the seventy, and a different person from Judas. This may have caused him to be sometimes called an apostle and sometimes one of the seventy. Eusebius in his introductory remarks, prior to the correspondence of Abgarus with Jesus, calls Thomas "one of the twelve Apostles," and Thaddeus, "in the number of the seventy." He had probably noticed the confusion, and intended his remarks as the suggestion of an explana- tion. NOTE F.] EDESSENE ARCHIVES. 159 power of God healed all sorts of maladies, so that all won- dered. " ' But when Abgarus heard of the great and wonderful works which he did, and how he healed men in the name and by the power of Jesus Christ, he was induced to suspect [eV VTTOVOLO.. yeyovev] that he was the person about whom Jesus had written to him, saying, " When I am taken up, I will send to thee some one of my disciples, who shall heal thy distemper." Sending therefore for Tobias, at whose house he was, he said to him : " I hear that a man, endowed with great power, and come from Jerusalem, is at thy house, and that he works many cures in the name of Jesus." To which Tobias answered, " Yes, sir ; there is a stranger with me, who performs many miracles." Abgarus then said : " Bring him hither to me." Tobias, coming to Thaddeus, said to him : " The toparch Abgarus has bid me bring thee to him that thou mayest heal his distemper." Whereupon Thaddeus said : " I go ; for I arn sent to him by [an impelling] power." " ' The next day, early in the morning, Tobias taking Thad- deus came to Abgarus. As he came in, the nobles being present, there appeared to Abgarus somewhat very extraor- dinary in the countenance of the APOSTLE THaddeus, which when Abgarus saw, he did reverence to Thaddeus ; which ap- peared strange to all present, for they did not see that sight which appeared to Abgarus only. He then asked Thaddeus : " Are you indeed the disciple of Jesus the SON OF GOD, who once said to me : I will send to thee some one of my disciples who shall heal thy distemper, and give life to all with thee 1 " Thaddeus answered : " Forasmuch as thou hast great faith in the Lord Jesus, therefore am I sent unto thee : and if thou shalt increase in faith in him, all the desires of thy heart will be fulfilled according to thy faith." " ' Then Abgarus said to him : " I have so believed in him, that I would go with an army to extirpate the Jews who cru- cified him, if I were not apprehensive of the Roman power." Then Thaddeus said : " Our Lord [and God] 3 Jesus Christ has fulfilled the will of his Father : and, having fulfilled it, he has been taken up to his Father." Abgarus theft said : " I have 8 The words and God are omitted by the three manuscripts mentioned in the next note, and are deemed spurious by the editors Valesius and Heinichen, though in following the copy which they had adopted they have kept them in their text. 160 EDESSENE ARCHIVES. [NOTE F. believed in him and in his Father." And thereupon said Thaddeus : " Therefore I put my hand upon thee in the name of the Lord Jesus." And, upon his so doing, Abgarus was healed of his distemper. And Abgarus wondered, that as it had been reported concerning Jesus, so it had been done by his disciple [and apostle] 4 Thaddeus ; insomuch as he had healed him without herbs, or other medicines. Nor did he heal him alone, but also Abdus, son of Abdus, who had the gout. For he came to him, and fell down upon his knees before him, and by the laying on of his hands with prayer he was healed. The same [apostle] 5 healed many other citizens of the same place, and wrought many and great miracles as he preached the word. " ' After which Abgarus spoke to this purpose : " Thou Thaddeus doest things by the power of God, and we admire thee. But I beseech thee to inform me about the coming of Jesus, how it was, and of his power, and by what power he did all those things which we have heard of." To which Thaddeus answered: "Now I forbear, though I am sent to preach the word ; but to-morrow gather together all the citi- zens, and then in their hearing I will preach the word, and sow in them the word of life, and will inform them of the coming of Christ, how it was, and concerning his mission, and for what cause he was sent by the Father, and concerning the power of his works, and the mysteries which he spoke in the world, and by what power he did these things, and concerning his new doctrine, and about the meanness and despicableness of his outward appearance, 6 and how he humbled himself, (and died, and lessened his deity ; how many things also he suf- fered from the Jews, and how he was crucified,) 7 and descended into the underworld, and rent asunder the inclosure never before rent, and arose, and raised up the dead who had been buried many ages ; and how he descended alone, but ascended to his Father with a great multitude ; and how he is set down on the right hand of the Father with glory in the heavens ; and how he will come again with glory and power to judge the living and the dead." " ' Abgarus therefore issued out orders that all the citizens * The Mazarine, Medicsean, and Fuketian MSS. omit the words in brackets. 6 Omitted by the three MSS. mentioned in the preceding note. 6 See Ch. III. 14. 7 The parenthesis must include two or more varying texts. 7>* NOTE G.] CORRESPONDENCE OF SENECA AND PAUL. 161 should come together early the next morning, to hear the preaching of Thaddeus. And after that he commanded that gold and silver should be given to him, but he did not receive it, saying : " When we have left what is our own, how should we receive those things which belong to others 1 " " * This was done in the four hundred and thirtieth year.' " 8 NOTE G. CORRESPONDENCE OPENED BY SENECA WITH PAUL. FOURTEEN letters, professedly of Seneca and Paul, have come down to us, eight by the former and six by the lat- ter, which will be found in editions of Seneca and of the Apocrypha. 1 They were extant before the close of the fourth century, for Jerome alludes to them. 2 They are part of the 8 Eusebius, Ecc. Hist. 1, 13 ; Lardners trans, altered. His translation is in his Works, 6, 598 - 600. Eusebius says that the above narrative which he gives in Greek is translated from the Syriac. Heinichen's edi- tion gives other various-readings than those heretofore cited. The four hundred and thirtieth Syrian year corresponds with the fif- teenth of Tiberius ; see note of Valesius on this passage in his edition of Eusebius, Ecc. Hist., Appendix, pp. 22, 23, copied in Heinichen's edition, Vol. 1, pp. 88, 89. 1 See Seneca, Opp. Philos. 4, pp. 474-479, edit. Lemaire ; Fabricius, Cod. Apoc. Nov. Test. 1, pp. 892 - 904 (where the last letter is misnum- bered 13). Jones in his work on the Canon, Vol. 2, pp. 45-53, gives the text of Fabricius, which differs from that of Lemaire. He accom- panies it with an English translation by himself, which has been copied with a few verbal oversights into Hone's Apocryphal New Testament, pp. 84-88. This translation of Jones is, with some alterations, the one adopted above. " Lucius Annseus Seneca, . . . whom T would not place in the cata- logue of holy men unless prompted by those Epistles, read by most per- sons, of Paul to Seneca, and Seneca to Paul, in which ... he says that he wishes he occupied the same place among his countrymen as Paul among Christians." Jerome, de Fir. Illust. 12 ; Opp. 2, col. 849 - 851 : edit. Vallars. Augustine also remarks : " Seneca, who lived in apostolic times, some of whose letters to the apostle Paul are in circulation, truly says ; He who hates the wicked hates all men" Epist. 54 (edit. Benedictin. 1, 53) ad Macedonium. 162 CORRESPONDENCE OF SENECA AND PAUL. [NOTE O. conflict between Christians and heathens, and were intended as evidence of Seneca's respect for Paul. When heathenism had lost political power, Paul's authority outweighed that of Seneca. A consequence of this has been that in the title of the correspondence, as now extant, Paul's name precedes that of Seneca. I. ANN^US SENECA to PAUL Greeting. I suppose, Paul, that you have been informed of that conversation, which passed yesterday between me and my Lucilius, concerning hypocrisy and other subjects; for there were some of your disciples in company with us ; for when we were retired into the Sallus- tian gardens, through which they were also passing, and would have gone another way, by our persuasion they joined company with us. I desire you to believe, that we much wish for your conversation. We were much delighted with your book of many Epistles, which you addressed to some states and chief towns of provinces, containing wonderful instructions for moral conduct : such sentiments, as I suppose you were not the author of, but only the instrument of con- veying, though sometimes both the author and the instru- ment. For such is the sublimity of those doctrines, and their grandeur, that I suppose the age of a man is scarce suffi- cient to be instructed and perfected in the knowledge of them. I wish your welfare, my brother. Farewell. 2. PAUL to SEXEA Greeting. I received your letter yesterday with pleasure ; to which I could immediately have written an answer, had the young man been at home, whom I intended to have sent to you ; for you know when, and by whom, at what seasons, and to whom, I must de- liver everything which I send. I desire, therefore, you would not charge me with negligence, if I wait for a proper person. I reckon my- self very happy in having the judgment of so valuable a person, that you are delighted with my Epistles : for you would not be esteemed a censor, a philosopher, or be the tutor of so great a prince, and a master of every- thing, if you were not sincere. I wish you a lasting prosperity. 3. ANNJEUS SENECA to PAUL Greeting. I have completed some volumes, and divided them into their proper parts. I am determined to read them to Csesar, and if any favorable opportunity happens, you also shall be present, when they are read. But if that cannot be, I will appoint and give you no- tice of a day, when we will together read over the perform- ance. I had determined, if I could with safety, first to have your opinion of it, before I published it to Caesar, that you might be convinced of my affection to you. Farewell, dear- est Paul. NOTE 0.] CORRESPONDENCE OF SENECA AND PAUL. 1G3 4. PAUL to SENECA Greeting. As often as I read your letters I im- agine you present with me ; nor indeed dfo I think any other than that you are always with us. As soon therefore as you come we shall mu- tually see each other nearer. 1 wish you all prosperity. 5. ANN^EUS SENECA to PAUL Greeting. We are very much concerned at your too long absence from us. What is it, or what affairs are they which obstruct your coming 1 If you fear the anger of Csesar, because you have abandoned your former religion, and made proselytes also of others, you have this to plead, that your acting thus proceeded not from in- constancy, but judgment. Farewell. 6. PAUL to SENECA and LUCILIUS Greeting. Concerning those things, about which ye wrote to me, it is not proper for me to mention anything in writing with pen and ink : the one of which leaves marks, and the other evidently declares things. Especially since I know that there are near you, as well as me, those who will understand my meaning. Def- erence is to be paid to all men, and so much the more, as they are more likely to take occasions of quarrelling. And if we show a 'submissive temper we shall overcome effectually in all points, if they be such as can repent of their doings. Farewell. 7. ANNJEUS SENECA to PAUL Greeting. I profess myself extremely pleased with the reading your letter to the Gala- tians, Corinthians, and people of Achaia. For the Holy Spirit has in them by you delivered those sentiments which are very lofty, sublime, deserving of all respect, and beyond your own invention. I could wish, therefore, that when you are writ- ing things so extraordinary, there might not be wanting an elegancy of speech agreeable to their majesty. And I must own, my brother, that I may not at once dishonestly conceal anything from you, and be unfaithful to my own conscience, that the emperor is extremely pleased with the sentiments of your Epistles. For when he heard the beginning of them read, he declared, That he was surprised to find such no- tions in a person who had not had a regular education. To which I replied, That the gods sometimes speak by the ' mouth of babes ' [Ps. 8, 2 ; Matt. 11, 25], and gave him an instance of this in a rustic, named Vatienus, who, when he was in the country of Reate, had two men appear to him, called Castor and Pollux, and received a revelation from the gods. Fare- well. 8. PAUL to SENECA Greeting. Although I know the emperor is both an admirer and favorer of our matters, yet give me leave to advise you against your suffering any injury [by showing any favor to us]. I think indeed you ventured upon a very dangerous attempt, wljn you would 164 CORRESPONDENCE OF SENECA AND PAUL. [NOTE G. declare [to the emperor] that which is so very contrary to his religion, and way of worship ; seeing he is a worshipper of the heathen gods. I know not what you had particularly in view, when you told him of this ; but I suppose you did it out of a too great respect for me. But I desire that for the future you would not do so ; for you had need be careful, lest by showing your affection to me, you should offend your master : His anger indeed will do us no harm, if he continue a heathen ; nor will his not being angry be of any service to us : And if the empress act worthy of her character, she will not be angry ; but if she act as a woman, she will be affronted. Farewell. 9. ANN^EUS SENECA to PAUL Greeting. I know that you are less disturbed on your account by my letter, acquainting you that I had given the emperor your Epistles, than by the con- dition of things which so powerfully diverts men's minds from good manners and practices, [as to occasion] that I at present should not be esteemed because among many documents I deem this [of yours] the most noteworthy. Let us, therefore, begin afresh ; and if anything heretofore has been imprudently acted, do you forgive. I have sent you a book de copia verbo- rum. Farewell, dearest Paul. 10. PAUL to SENECA Greeting. As often as I write to you, and place my name before yours, I do a thing both disagreeable to myself and con- trary to our religion ; for I ought, as I have often declared, to become all things to all men, and to have that regard to your quality, which the Roman law has honored all senators with ; namely, to put my name last in the [inscription of the] Epistle, that I may not at length with uneasiness and shame be obliged to do that which it was always my inclination to do. Farewell, most respected master. Dated the fifth of the calends of July, in the fourth consulship of Nero and Messala [A. D. 58]. II. 8 ANN^SUS SENECA to PAUL Greeting. All happiness to you, my dearest Paul. If a person so great, so every way agreeable as you are, become not only a common, but most intimate friend to me, how happy will be the case of Seneca ! You, therefore, who are so eminent, and so far exalted above all, even the greatest, do not think yourself unfit to be first named in the inscription of an Epistle ; lest I should suspect you intend not so much to try me as to banter me ; for you know yourself to be a Roman citizen. For I could wish to hold among my people the position which you hold among yours. Farewell, dearest Paul. Dated the tenth of the calends of April, in the consulship of Aprianus [Aproni- anus] and Capito [A. D. 59]. 8 No. 12 in Le Maire. NOTE G.] CORRESPONDENCE OF SENECA AND PAUL. 165 12. 4 ANN^EUS SENECA to PAUL Greeting. All happiness to you, my dearest Paul. Do you think that I am not saddened and grieved at the punishments inflicted on your innocent [sect 1] and that all the people should suppose you [Chris- tians] so criminal, and imagine all the misfortunes befalling the city, to be caused by you ? But let us bear the charge with a patient temper, appealing [for our innocence] to the court [above], which is the only one our hard fortune will allow us to address, till at length our misfortunes shall end in unalterable happiness. Former ages have produced [ty- rants] Alexander the son of Philip, and Dionysius ; ours also has produced Caius Caesar ; whose inclinations were their only' laws. As to the frequent burnings of the city of Rome, the cause is manifest ; and if a person in my mean circumstances might be allowed to speak, and one might declare these dark things without danger, every one should see the whole of the matter. The Christians and Jews are indeed commonly pun- ished for the crime of burning the city ; but that impious miscreant, who delights in murders and butcheries, and dis- guises his villanies with lies, is appointed to, or reserved till, his proper time ; and as the life of every excellent person is now sacrificed instead of that one person [who is the author of the mischief], so this one shall be sacrificed for many, and he shall be devoted to be burnt with fire instead of all. One hundred arid thirty-two houses and four whole squares [or islands] were burnt down in six days : the seventh put an end to the burning. I wish you all happiness. Dated fifth of the calends of April, in the consulship of Frigius [Frugi] and Bas- sus [A. D. 64]. 6 13. ANN^US SEXECA to PAUL Greeting. All happiness to you, my dearest Paul. You have written many volumes in an allegorical and mystical style, and, therefore, such mighty matters and business, being committed to you, require not to be set off with any rhetorical flourishes of speech, but only with some proper elegance. I remember you often say, that many by affecting such a style do injury to their subjects, and lose the force of the matters they treat of. But in this I desire you to regard me, namely, to have respect to true Latin, and to choose just words, that so you may the better 4 No. 11 in Le Maire. 5 In Le Maire the Consuls mentioned at the end of Letter 11, and also of Letter 12, are Apronius and Capito. 166 CORRESPONDENCE OF SENECA AND PAUL. [NOTE G. manage the noble trust, which is reposed in you. Farewell. Dated fifth of the nones of July, Leo and Savinus consuls. 14. PAUL to SENECA Greeting. Your serious consideration is requited with those discoveries, which the Divine Being has granted but to few. I am thereby assured thkt I sow the most strong seed in a fertile soil, not anything material, which is subject to corruption, but the durable word of God, which shall increase and bring forth fruit to eternity. That which by your wisdom you have attained to, shall abide without decay forever. Believe that you ought to avoid the superstitions of Jews and Gentiles. The things which you have in some measure arrived to, pru- dently make known to the emperor, his family, and to faithful friends ; and though your sentiments will seem disagreeable, and not be compre- hended by them, seeing most of them will not regard your discourses, yet the Word of God, once infused into them, will at length make them become new men, aspiring towards God. Farewell, Seneca, who art most dear to us. Dated on the calends of August, in the consulship of Leo and Savinus. 6 At a date when some writers maintained the genuineness of these letters, extracts were made from Paul's writings and the Epistle to the Hebrews, which he was supposed to have written, and were placed parallel with similar extracts from Seneca. They will be found in Le Maire's Seneca, Opp. Philos. 4, pp. 465 - 467. The similarity is due to the fact that not only Paul and the Writer to the Hebrews, but Seneca, like his brother Stoics, copied more or less from Judaism. The two extra letters of Seneca, over and above the number written by Paul, are due probably to the substitution by later writers than the original forger, of one letter for a different one. The later substitutes and the original have been pre- served and copied. 6 The consuls for A. D. 65 were A. Licinius Nerva Silianus and M. Vestinus Atticus. Those for A. D. 66 were C. Lucius Telesinus and C. Suetonius Paullinus. The forger of the Epistles must have intended to name the consuls for one or the other of these years, since the execu- tion of Paul could not have been placed at any later date. Either some corruption of the text has taken place, or the forger made some blunder. NOTE H.] LETTER OF MARCUS ANTONINUS. 167 NOTE H. LETTER OF MARCUS ANTONINUS. DURING a war waged by Marcus Antoninus in Germany (A. D. 174) he and his army were almost famished with thirst, being cut off doubtless from water by their enemies. An opportune shower relieved them. The Antonine-column at- tributes this to Jupiter Pluvius. Christians attributed it to the prayers of a Christian legion ; some Heathens to an Egyp- tian Astrologer named Arnuphis, others to a Chaldsean named Julian. 1 Christians invented a letter, professedly by the emperor, indorsing their account. This letter must have existed by the beginning of the third century, for Tertullian alludes to it. 2 A copy of it has come down to us, appended by some scribe to Justin's first Apology. In Mararfs edition of Justin, it will be found on pp. 85 - 87, and in Otto** edition, Vol. 1, pp. 276-280. Lardner's translation, the one here given, will be found in his Works, Vol. 7, pp. 184, 185. He accompanies it with various citations and arguments from dif- ferent writers. His heading of the letter includes the titles " Augustus " and " high-priest," omitted by Maran's text and Otto's. The Emperor Caesar, MARCUS AURELIUS ANTONINUS [Augus- tus], Germanicus, Parthicus, Sarmaticus [high-priest], to the PEOPLE of Rome, and to the Sacred Senate, Greeting. I gave you an account of the greatness of the enterprise which I had undertaken, and what great difficulties came upon me in Germany ; how I was surrounded and besieged in the midst of it, and afflicted with heat and weariness : at which time I was overtaken at Carnutum by seventy-four regiments, who were not more than nine miles off from us. Now when the enemy was come very near us, our spies gave us notice of it : and Pompeianus, my general, informed me also 1 Dio Cass. 71, 8 ; Suidas, Lex., articles Arnuplds and Julian. 2 In his Apology (c. 5) Tertullian refers to the letter of Marcus An- toninus as attesting that the shower was, perhaps, obtained by the prayers of Christian soldiers. 168 LETTER OF MARCUS ANTONINUS. . [NOTE H. of what I knew before. In our army we had only the first, the tenth, the double, and the Fretensian legions, to contend with an innumerable company of barbarians. When I had computed my own numbers with those of the enemy, I ad- dressed our gods in prayer ; but not being regarded by them, and considering the distress we were in, I called for those whom we call Christians ; and upon examination I found that they were a great multitude, at which I was much displeased, though I should not have been so ; for afterwards I under- stood how powerful they are. For which reason they began, not by preparing their darts, or other weapons, or their trum- pets, inasmuch as such things are disagreeable to them on ac- count of God, whom they bear in their consciences : for it is reasonable to believe that they, whom we call atheists, have God within them for a bulwark. As soon, therefore, as they had cast themselves down upon the ground, they prayed, not for me only, but also for the whole army, for relief under our great thirst and hunger. For it was the fifth day we had no water, because there was none in that place. For we were in the midst of Germany, surrounded by their mountains. But as soon as they had cast themselves upon the ground and prayed to a God, who was unknown to me, water came down from heaven immediately. Upon us it was very cool, but upon our enemies it was fierce hail. And immediately after their prayers we found God to be present with us, as one that is impregnable and invincible. Beginning here, therefore, let us permit these men to be Christians, lest they should pray for the like weapons against us and obtain them. And I declare that no man who is a Christian is to be called in question as such. And if any man accuse a Christian, because he is a Christian, I declare that the Christian may appear openly ; and that if he confesseth himself to be so, but showeth that he is accused of no other crime but that he is a Christian, let his accuser be burnt alive. Arid as to him that confesseth himself to be a Chris- tian, and gives full evidence of the same, let not the governor of the province oblige him to renounce his religion, nor deprive him of his liberty. I will that this be confirmed by the de- cree of the senate. And I command that this my edict be set up in Trajan's forum, that it may be read by all. Vitru- sius Pollio, prsefect of the city, will take care that it be sent into the provinces ; nor is any one who desires to have it and make use of it, to be hindered from taking a copy of this our edict which is publicly set up by me. Farewell. NOTE I.] ASCENSION OF ISAIAH. 169 NOTE I. ASCENSION OF ISAIAH. A WORK, or collection of works, entitled ASCENSION OP ISAIAH, originally written in Greek, probably in Egypt, and known perhaps to Origen, 1 has come down -to us in an JSthiopic version. Laurence first translated it into English. Dillmann's edition, forwarded by the kindness of a friend, has ' reached me too late to make due use of it. In the " Ascen- sion " some views must be peculiarities of an individual, or at most of a small class. The work or compilation is too long for transcription here, but the subjoined outline will give a general idea of its contents. Ch. 1, 1 -3, 11. Introductory statement. } These consti- 3,12-4,22. Causes of Isaiah's seizure. 2 \-tuted perhaps 5, 1-16. Isaiah's death. J one work. 1 "And Isaiah is recorded to have been sawed by The People. But if any one pays no attention to this record on account of its being con- tained in the secret [or apocryphal] Isaiah, let him believe what is writ- ten, as follows, in the Epistle to the Hebrews. " Origen, Comment, in Matt. 10, 18, Opp. 3, 465 B, edit, de la Rue ; 3, 49, Loin. 2 "Then Manasseh sent and seized Isaiah. For Berial was highly indignant with Isaiah, on account of the vision and the manifestation, which manifested Samael, and because by him was revealed the coming of the Beloved from the seventh heaven, his change, descent, and form, when he shall be changed into the form of man, his rejection, and the tor- ments with which the children of Israel shall torment him, as also the coming and doctrine of his twelve Disciples, his suspension on a tree the day before the sabbath, his suspension in company with men the work- ers of iniquity, and his burial. 'Moreover,' said Isaiah, 'the twelve,' who shall be with him, shall be scandalized at what shall happen to him ; and watchmen shall be appointed to guard his sepulchre. There shall likewise be a descent of the Angel of the Christian Church, which in the latter days will exist in heaven ; and of the angel of the Holy Spirit, and of Michael the Archangel, to open his sepulchre on the third day, when the Beloved shall go forth sitting on the shoulders of the Seraphim, and shall send his twelve disciples, to teach all the [?] people and all nations his resurrection from the dead, so that those who believe in his crucifixion shall be saved ; and finally his assumption shall be into the seventh heaven from whence he came. Many also, who shall believe in him, shall speak by the Holy Spirit. And frequent signs and wonders shall take place in those days. But afterwards upon the subject of his second advent his disciples shall forsake the doctrine of the twelve Apos- 170 ASCENSION OF ISAIAH. [NOTE I. THE VISION WHICH ISAIAH SAW. 6, 1 - 17. Circumstances under which it took place. 7, 1 - 10, 6. He narrates his ascent to the seventh heaven. 10, 7-11, 40. Also what he heard and saw concerning Christ's mission. 8 In the last two headings are items which illustrate com- mon Christian opinions, while others illustrate only eccentri- cities of the author, or of a small class to which he belonged. Christians generally regarded the heathen deities, or de- mons, as the powers of the air, who had control of mankind, and whose spirit was that of contention. 4 The author personifies without plainly deifying the spirit, whom with the pre-existent Jesus he depicts as joint worship- pers of God. 5 He terms Jesus " the Beloved," " the Lord." Once we find "thy lord [God] the lord Christ," 6 but the bracketed word is suspicious because absent from parallel expressions (9, 37, 39, 40 ; 10, 7) and nowhere else applied to Jesus. ties, their beloved and pure faith ; while much contention shall take place respecting his coming and the proximity of his approach. In those days there shall be many attached to office, destitute of wisdom ; multi- tudes of iniquitous elders and pastors injurious to their flocks, and ad- dicted to rapine ; nor shall the holy pastors themselves diligently dis- charge their duty. Many likewise shall barter the honorable clothing of the saints for the garment of him, who delights in gold. Abundant shall be the respecters of persons in those days, and lovers of this world's honor.' " Ascension of Isaiah, 3, 12- 25. 3 " On account of these visions and prophecies, Samael Satan sawed asunder, by Manasseh, Isaiah the son of Amos, the prophet. And such were the things which Hezekiah delivered to Manasseh in the twenty- sixth year of his reign ; Who nevertheless forgot them, . . . abandon- ing himself to the service of Satan." 11, 41 - 43. 4 " We then ascended into the firmament, I and he, where I beheld Samael and his powers. Great slaughter was perpetrated by him, and diabolical deeds, while each contended one against another. ... I said to the angel, ' What is this contention ? ' He answered : ' Thus has it been from the foundation of the world, and this slaughter will continue, until he, whom thou shalt behold, shall come and put an end to it' " 7, 9 - 12. 6 "I saw that my Lord worshipped and the angel of the Holy Spirit, and that both of them together glorified God." 9, 40. 6 9, 5. Dillmann, for a reason entirely different from the above, deems "thy lord " the only genuine part of the quotation. Here and in cc. 2, 2 ; 9, 39, 40 ; 11, 1, 10, the word God is in his translation followed by 0. M. If this imply that the ^Ethiopia word so translated designates the Supreme Deity, that word must here be spurious. Isaiah was unable (9, 37 ; 11, 32) to behold the Supreme Being. NOTE I.] ASCENSION OF ISAIAH. 171 He represents Jesus, in accordance with directions from his Father, 7 as descending from the seventh through the six lower heavens, recognized by the inhabitants of the sixth, but al- tering his form in each of the five lower ones, so as not to be recognized by their inhabitants. He represents him as born without the knowledge of his motherland subsequently gives in a condensed shape some of his history. 9 7 " For the Lord shall descend into the world in the latter days, and after his descent shall be called Christ. He shall take your form, be re- puted flesh, and shall be man. Then shall the God of the world be re- vealed by his Son. Yet will they lay their hands upon him, and sus- pend him on a tree, not knowing who he is. In like manner, also, shall ' his descent, as thou wilt perceive, be concealed from the heavens, through which he shall pass altogether unknown. But after he has escaped from the angel of death, on the third day he shall rise again, and continue in the world five hundred and forty-five days. And many also of the saints shall ascend with him, whose spirits shall not receive their clothing, until the Lord Christ shall ascend himself, and with him shall they ascend. Then, therefore, shall they assume their clothing, and thrones, and crowns, when he shall have ascended into the seventh heaven." 9, 13 -is. Compare directions, 10, 7-15, and the com- pliance with them, 10, 19-31 ; 11, 10-32. Irenaeus (Cont. Hceres. 1, 3, 2 and 1, 30, 14) mentions some Gnos- tics who held that Jesus remained on earth after his resurrection eighteen months, which, counting the year at three hundred sixty-five days, and the six months at thirty days each, would make five hundred forty-five. The author of the Ascension, though not a Gnostic, held some Gnostic .views. In this case, however, 1 suspect that the teaching of Gnostic leaders may have been misunderstood by their less attentive followers, or by their Catholic opponents. The Valentinians held (Irenaeus 5, 31, 2) " that the Lower Regions, Inferos, are this world of ours." If they held with some moderns, that the ministry of Jesus lasted eighteen months, they may have said that after his descent to this, our underworld, he taught during a year and a half. 8 " I beheld . . . a woman byname Mary, . . . betrothed to a man by name Joseph. ... I saw that . . . after she was betrothed, she was found pregnant. . . . After, however, two full months . . . while Mary was attentively gazing on the ground, she suddenly perceived with aston- ishment a small infant lying before her. . . . The Lord was come to his inheritance. . . . Many affirmed that she did not bring forth at all, . . . all knew that he was, but knew not whence he was. Then they took him and came to Nazareth of Galilee." 11, 2-15. Compare in Norton's Genuineness (3, 167) the Valentinian view that the ^Eon Savior "passed through Mary . . . without receiving anything from her substance." " When, however, he was grown up, I saw that he performed great signs and wonders in the land of Israel and Jerusalem ; that foreigners hated him and raised up the children of Israel against him, not knowing who he was ; that they delivered him to the king, and crucified him ; and that he descended to the angel of death. In Jerusalem I beheld him hanging on a tree ; and after the third day rising again, and remaining 172 SIBYLLINE ORACLES. [NOTE J. If cc. 6 - 11 be a distinct document its object was to de- velop what preceded. Dillmann has translated the work into Latin. 10 He thinks (Proleg. 4) that he finds in it three documents, namely ; a Jewish one, cc. 2, 1 - 3, 12 ; 5, 2 - 14 ; a Christian one, cc. 6, 1 -11, 1, 23-40, to which, he thinks, another Christian prefixed ch. 1 (except verse 3) and added 11, 42, 43. NOTE J. SIBYLLINE ORACLES. MENTION has been made in a former work 1 of two acrostics by Christian writers, one complete and the other imperfect, which remain to us in the Sibylline Oracles. Whether they were written with controversial intent may be a question. The finished one treats of the future Judgment. The unfin- ished one has more to do, though not very plainly, with Christ's life on earth, and was the better calculated of the two for controversy with heathens. Three pieces which deal more plainly with Christ's life on earth are here subjoined, as also a fourth which does so in a slight degree. Any argument from them implies that to no one save Jesus were they applicable. Their applicability to him, when not conceded, must have been based on Pseudo- Heathen records. No. 1. Then to men shall a son of the Great God come In the flesh, being likened to mortals on earth, 325 [His name] has four vowels ; but its consonants I announce as two ; and will tell the whole number ; Eight units, and as many tens, on earth for a certain period. Then the angel, who was conducting me, said : ' Understand, Isaiah.' When immediately I saw him send forth his twelve Disciples, and ascend from the world." 11, 18-22. 10 Ascensio Isaiae, ^Ethiop. et Lat. cum Proleg. Adnotat. [etc.], edita ab A. Dillmann, Lips. 1877. Its author had access to two manuscripts besides the one used by Laurence. There is in the Lutheran Quarterly (8, 518-535) an English translation of this work by G. H. Schodde. 1 See Judaism, p. 444. NOTE J.] SIBYLLINE ORACLES. 173 And eight hundreds to the incredulous His name will exhibit ; 2 but apprehend thou mentally 330 The Christ of the Immortal God, Son of the Highest. He will fulfil the law of God, not destroy it ; Furnishing an antitype 3 copy, and will teach all things [needful]. To him priests shall bear an offering of gold, Myrrh and frankincense ; for all these things will he [?] perform. 335 But when a certain voice in the desert Shall come proclaiming to mortals, and shall cry out to all : "Let us make straight paths, and throw away Wickedness from the heart, and let every mortal body Be enlightened with water, that being born from above, 340 They may no longer transgress what is just," (But a barbarous mind,* persuaded by dancing, Cutting off [his head] shall give it as a reward.) Then a sign to mortals Shall suddenly take place, when guarded there shall come From the land of Egypt a beautiful stone, but against this 345 The Hebrew people shall stumble ; but the Gentiles shall assemble a I 10 H 8 8 Units = 8 S 200 8 Tens 80 70 8 Hundreds 800 T 400 S 200 888 888 Perhaps repetition of the number " eight " was connected in the writer's mind with an idea of some secret signification belonging to it. Justin (Dial. 24, 41) and Barnabas (Epist. 15) term Sunday the eighth day. The former says : " I can show you, gentlemen, . . . that the Eighth Day had a mystery, proclaimed through these [before-mentioned circum- stances] by God, superior to [that of] the Seventh." Justin Martyr, Dial. 24. Compare 41. In Egypt, where Greeks, by attention to astronomy, had detected, as was supposed, an eighth sphere or heaven that of the fixed stars far above and beyond the one in which the planet Saturn was supposed to move, the Valentinian Gnostics selected this eighth sphere as the dwell- ing-place of the Supreme Being who had sent Christ. Compare Juda- ism, p. 334. 9 On the meaning of antitype compare (Judaism, p. 349) the antitheses of Irenaeus. After an imbittered war between Jews and Romans an idea was advanced by some Christians that the events of the Old Testament were antithetically repeated in the New. Perhaps the idea may be in- tended above. 4 Compare Note E, footnote 4. 174 SIBYLLINE ORACLES. [NOTE J. Under his lead ; for the God who rules from on high, Through him they shall know, and the straight path of universal light. For he will show eternal life to mortals, To the chosen, but inflict fire eternally on the lawless. 350 And then he will heal the sick, also the blameworthy, [Of their sins T\ all who put trust in him. The blind shall see, the lame shall walk, The deaf shall listen, the dumb shall talk ; He shall eject demons; the dead shall rise ; 355 He shall walk the waves and in a desert place From five loaves and a marine fish Shall satiate five thousand, and the remnants of these Shall fill twelve baskets for [the Sacred Virgin\. b And then Israel being drunk shall not perceive seo Nor hear, being burdened with dull ears. But when anger of the Highest shall visit the Hebrews In its rage, and shall take away their faith Because they destroyed the Heavenly Son of God. And then blows and vile spittle 365 Shall Israel with polluted lips inflict on him. For food gall, and for drink undiluted vinegar They shall godlessly give him, impelled by wicked frenzy In their breast and heart, but not seeing with their eyes Blinder than moles, more frightful than reptiles 370 Poisonous serpents fettered by heavy sleep. But when he shall spread out his hands and embrace all things, And shall bear a crown of thorns, and his side shall They pierce with spears (wherefore during three hours, Dark monstrous night shall come in mid-day), 375 Then indeed the temple of Solomon to mortals Shall give a great sign, 6a when He shall enter The underworld, announcing resurrection to the dead. 8 The corresponding line, 8,278, for "Sacred Virgin," reads "Hope of the Peoples.' Lactantius quotes it, " Hope of the Multitude." 6 This may mean, destroy their worship by destruction of their tem- ple. The passage breaks the connection. Were line 364 amended thus, " So that they SHALL destroy the Heavenly Son of God," part of the dif- ficulty would be removed. 6a Its rent veil indicating (Origen, Ser. Com. in Matt. 138 ; Opp. 3, 927 A) a veil removed from the vision of believers. NOTE J.] SIBYLLINE ORACLES. 175 But when he shall come in three days to light again, And shall show mortals his sleep, 7 and teach all things, 380 Ascending in the clouds he shall journey to heaven, Leaving to the world the gospel dispensation. In his name a new shoot shall sprout From the Gentiles, guided by God's law. After these things there shall be Apostle 8 guides, 385 And then shall be a cessation of prophets. Thenceforward Hebrews shall reap an evil harvest. And much gold and silver shall the Roman king Plunder. And afterwards other kings Shall continually arise, as former ones perish, 390 And shall afflict mortals. But to those men shall be great Destruction, when they shall rule with haughty injustice. But when the temple of Solomon on the mighty earth Shall fall, cast down by men of barbarous speech, Brazen-breastplated, and Hebrews be expelled the land 395 Wanderers [and] slaughtered, and shall mix much darnel With their wheat, noxious sedition shall be among all Mankind ; cities, mutually insulted, Shall bewail (since they performed an evil act), Receiving the great God's anger in their bosom. 400 Sibylline Oracles, 1, 324-400. No. 2. I heartily sing the Immortal's great and famous Son To whom the Highest Parent granted assumption of the throne When not yet born, since a second time in flesh Was he born, being washed by the pouring of the river Jordan, which is borne along in a blue course ; 5 Who, escaping the fire, 9 shall first see the sweet Spirit 10 coming on [him] with the white wings of a dove. There shall sprout a pure shoot ; the fountains shall bubble up ; 7 The meaning probably is, " shall narrate to mortals the events of his three days below." There is, however, a different reading : "shall show mortals a type." 8 The Greek word (rr6\oi is perhaps an abbreviation for 'Air6(TTo\oi. Otherwise the meaning must be "multitudinous guides, " though the expression would be an unusual one. 9 An allusion possibly to the idea (Justin, Dial. 88) that the Jordan took fire at the baptism of Jesus. Another reading gives a different sense. 10 For TTve^fiaTt yivofjLevov read TrvcvfjC 176 SIBYLLINE ORACLES. [NOTE J. He shall show men the ways, shall show the paths To heaven ; shall teach all in wise parables ; 10 Shall lead to rectitude and persuade a contrary people, Boasting a praiseworthy descent from his Heavenly Father. He shall walk the waves, free men from diseases, Raise the dead, drive off multitudinous ailments, From one pi'^s roll of bread men shall be satiated. is Sibylline Oracles, 6, 1-15. The remaining thirteen lines of Book 6 are by a later writer. Some of them speak in the past, not in the future tense. 11 No. 3. Not in glory, but as mortal [about] to be judged 12 he will come, Pitiable, dishonored, formless, 13 that he may give hope to the pitiable. Also [fair] form to perishable flesh and heavenly faith To unbelievers he will give ; and [anew] form man, (Originally moulded by God's hands) 26* Whom the serpent misled, that he should stray 11 "When the house of David shall produce a plant in whose hand The whole world, earth, heaven and sea shall be. Lightnings on earth shall be [such] as formerly they saw The two who wore born from each other's side ; It shall be [thus] when the earth shall rejoice in hope of the Son. On you alone, Land of Sodom, misery shall lie, For senseless, you did not recognize your God, Trifling with mortal perceptions, but from the thorn Crowning him with a crown,' mixed frightful gall For insult and tDwyua drink, which shall cause you grievous suffer* ing. wood most blessed on which God was suspended ; Earth shall not have you, but you shall see heaven, "When the fiery eye of God shall dart lightning on the temple. Sibylline Oracles, 6, 16 - 28. 12 It was customary in ancient times for one awaiting his trial to indi- cate by his apparel and by his unshaved or unwashed countenance that he was in a pitiable condition. This was intended as an appeal to sym- pathy and compassion. " Cicero . . . changed his attire, and assuming the garb of one accused, went round the forum soliciting the compassion of all whom he met." Smith, Diet. o/.Bt00. 1, p. 713, col. 2, art. Cicero. is See Ch. III. 14. NOTE J.] SIBYLLINE ORACLES. 177 To a deadly fate, and take knowledge of good and evil, So that leaving God he should serve mortal customs : To him the All-ruler, taking [him] specially as adviser, Said in the beginning : " Child, LET us BOTH i4 make 265 (Forming from our own image) mortal tribes. I now with my hands, then you by teaching shall heal Our form, that we may establish a mutual work." Mindful therefore, of this purpose, he will come to be judged, [Furnishing an antitype 15 representation of the undefiled virgin 16 ] Enlightening with water by the hands of the elders. 271 Doing all things by a word, healing every disease, He shall lay the winds with a word, and calm the sea When raging, with his feet, treading it in peace and trust. From five loaves and a marine fish 275 He shall satiate five thousand men in a desert, And taking all the surplus fragments, Shall fill twelve baskets as a hope for the people. He will invite souls of the blessed and love the wretched Who, scoffed at, shall do good for evil, 280 [While] beaten, scourged, desiring poverty. [He] perceiving and seeing and hearing all things, Shall look into the interior, and lay it bare for conviction, For he is the hearing, understanding and sight of all, The Logos creating forms, whom all things obey, 285 Savior of the dead, healer of all disease. He will fall at last into LAW-less and FAiTH-less 17 hands. They will give God blows with unholy hands, And with polluted lips vile spittle. He will give to the blows an utterly undefiled back ; 290 [For he will give himself to the world undefiled in virginity, 18 ] And buffeted, will be silent, that no one may recognize Who, of whom, he is, whence he came, that he may talk to the dead. 19 14 See Note M, text prefixed to footnote 17. 15 See note 3. 6 That is Eve, who was deemed by many a virgin until her expulsion from Paradise. Compare line 201 and see Underworld Mission. Appendix, Note H. r LAW-less means heathen. FAiTH-less may mean Jews or heathens. 18 Literally, "an undefiled virgin." 9 The meaning seems to be that, if recognized, he would not have been put to death, and could not have fulfilled his mission in the underworld. Compare Underworld Mission, 3d edit. p. 79. 178 SIBYLLINE ORACLES. [NOTE J. He M will bear a crown of thorns : for of thorns 21 The eternal crown of chosen saints shall come. 295 They shall pierce his side with a spear on account of their law, Since from reeds, 22 moved by another spirit, The soul's inclinations, anger and revenge, are nourished. He will spread his hands and measure all the world. Giving gall for food and vinegar to drink, 300 They shall spread this table of inhospitality. But when all these things mentioned shall be finished, Then in him the whole Law is abolished which at first Was given to mortal opinions because 23 of a disobedient people. Rent is the veil of the temple, and in mid-day 305 Shall be dark monstrous night for three hours. For, cessation of service to temple and concealed Law, Veiled by worldly fantasies, was again manifested On the Ruler's descent into the enduring earth. He will come to the underworld announcing to all 310 The consecrated, hope, end of ages and ijie last day, And will abolish death by sleeping till the third day ; And then, freed from the departed, will come to light, The first to show the chosen a beginning of the resurrection. [Washed in the waters of an immortal fountain 315 From their former wickedness, that born again from above They may no longer be slaves to immoralities of the world.] First the Lord is seen by HIS OWN [disciples] In the flesh as formerly. On hands and feet he will show To HIS OWN, four marks impressed on his members. 320 The East, the West, the South, the North, For so many kingdoms of the world shall fulfil The lawless reprehensible deed on our image. Sibylline Oracles, 8, 256 -323. 20 The next half-dozen lines, 299 - 304, are given in the order of Alex- andre. 21 The word &Kav6os has a double meaning, indicating thorn and also (according to Liddell and Scott) "a plant much used in works of art, especially Corinthian capitals." 22 The word for spear and reed /fdXa/xos is the same in the original. 28 Compare Justin Martyr, Dial. 43, quoted in Judaism on p. 343. NOTE K.] HEEMES TRISMEGISTUS, MERCURY. 179 No. 4. Hail, Zion, much suffering daughter, Thy king enters riding on a colt, 325 Appearing gentle to all, that our yoke, Slavish, grievous, burdening our necks he may carry off, And end godless laws and galling fetters. Know him thy God, the Son of God, Praising him and having him in thy heart ; 330 Love him with thy soul and bear his name, Reject those who preceded, 24 and wash from his blood. For observances and petitions do not propitiate him ; Nor, Immortal, does he heed perishable sacrifices, But, uttering with thy mind the cure of his holy teaching, 335 Know this one, and you shall see his Parent. Sibylline Oracles, 8, 324 - 336. NOTE K. HERMES TRISMEGISTUS, MERCURY THRICE GREATEST. IN the early part of the second century astrological and other works doubtless of heathen origin were circulat- ing in the name of Mercury. 1 This probably suggested to some Christian of the less scrupulous sort, that Mercury might be made to teach better things than astrology. In order that his production might seem even more authoritative than prior ones in the name of that god, he ascribed it to Hermes Tris- megistus, or Mercury, Thrice Greatest, and designates the production as Aoyo? reXeto?, the " Perfect Discourse" or the " Final 2 Discourse" intending probably to give it position above all other productions of the same personage. 24 The meaning seems to be, reject the Jews and by so doing wash your hands from the crime of putting Jesus to death. 1 Clement mentions (Strom. 6, 35 ; Opp. edit. Potter, p. 757) four books on astrology and two others, one of which contained hymns to the gods, while the second contained a computation of, or rules for, a regal life. 2 A passage attributed to Orpheus (Cohort. 15, cited in Judaism, pp. 337-338) makes him say to his son, " I speak truth lest [my ?] former views should rob yon of longed-for eternity." Perhaps in the present case the heading of the Discourse meant" that the views here given wera the latest teachings of Mercury. 180 HERMES TR1SMEG1STUS, MERCURY. [NOTE K. In the first half of the fourth century Lactantius prefixes to his quotations from this work an account of Mercury, 3 which can hardly have originated earlier than the latter half of the third century. In it Mercury is made to proclaim a Supreme Being devoid of name, also one subordinate and created God, and some other views common among Christians. " This [Mercury] wrote books, and indeed many of them, pertaining to the knowledge of divine things, in which he asserts the majesty of the Supreme and Sole God, and calls him by the same names as ourselves, ' GOD and FATHER/ and lest any one should ask his name, says that he is dvoW/Aoi/, ' WITHOUT NAME.' . . . His words are these : ' GOD is ONE, BUT THE ONE DOES NOT NEED A NAME, FOR THE SELF-EXISTENT IS WITHOUT NAME.' " DlV. Inst. 1, 6. " Hermes [Mercury] . . . who not only said that man had been made in the image of God, but also tried to explain it." Div. Inst. 2, 11. "Hermes [Mercury] affirms that those who have known God are not only safe from attacks of demons, but are not even subject to fate. He says : ' THE SOLE PROTECTION is PRACTICAL MONOTHEISM, FOR NEITHER AN EVIL DEMON NOR FATE HAS CON- TROL OF THE PRACTICALLY MONOTHEISTIC MAN, FOR GOD FREES THE PRACTICAL MONOTHEIST FROM EVERY EVIL, FOR PRACTICAL MONO1 2, 16. " Trismegistus, who, I hardly know how, investigated al- most all truth, often described the excellence and majesty of the Word." Div. Inst. 4, 9. " The Father God, . . . since he lacks parents, is justly named by Trismegistus, ' FATHERLESS and MOTHERLESS.' " Div. Inst. 4, 13. 3 Lactantius, after devoting five chapters to other matter, says : " Let us now pass to divine testimonies, but first I will bring forward one which is akin to divine, both because of its exceeding age, and because he whom 1 -shall name was transferred from mortals into the category of gods. " In the writings of Cicero, C. Cotta, high-priest, disputing against the Stoics, . . . states that there were five Mercuries, and after enumer- ating four of them in order, [says] the fifth was that one by whom Argus was killed, and who ' fled on that account into Egypt, and delivered laws and literature (litleras] to the Egyptians.' . . . " He also founded a town which even now is in Greek called Hermopo- lis ; . . . who, although a man, was most ancient and most instructed in every kind of learning, so that [his] knowledge of many things and arts fixed on him the name of Trismegistus." Div. Inst. 1, (5. NOTE K.] HERMES TRISMEGISTUS, MERCURY. 181 " Hermes Trismegistus, . . . who agrees in words as well as substance with us, that is, with the prophets whom we fol- low, and speaks thus concerning justice : ' SON, ADORE AND WORSHIP THIS verbum TEACHING,' but the sole worship of God is not to be evil. . . . * THESE [frankincense and spices], AND THINGS SIMILAR TO THESE, ARE NOT APPROPRIATE TO HlM, FOR HE IS FULL OF ALL THINGS WHICH EXIST AND HAS NOT THE SLIGHTEST NEED OF ANY THING, BUT WE ADORE HIM BY GIVING THANKS, FO List. 6, 25. " Hermes [Mercury] did not ignore that man was formed by God and in the image of God." Div. Inst. 7, 4. " I have made clear, as I think, that the soul is not disso- luble. It remains to cite the witnesses by whose authority my arguments may be corroborated. Neither will I call the prophets to testify . . . but those [witnesses] rather to whom it is necessary that the rejecters of true religion veritatem should yield credence. Hermes, describing the nature of man, . . . introduces these [remarks]. God ' MADE THE SAME FROM BOTH NATURES, THE MORTAL AND THE IMMORTAL, [iNTO] THE ONE NATURE OF MAN, MAKING HIM PARTLY IMMORTAL, PARTLY MORTAL, AND PLACED HIM HALF-WAY BETWEEN A DIVINE IMMOR- TAL NATURE AND A MORTAL MUTABLE ONE, THAT, SEEING ALL THINGS [MORTAL AND IMMORTAL], HE MIGHT ADMIRE ALL THINGS.' " Div. Inst. 7, 13. " In that book which is called the Perfect (or Final) Dis- course, after enumeration of the evils concerning which we have spoken, he adds these things : ' BUT WHEN THESE THINGS SHALL THUS TAKE PLACE, ESCULAPIUS, THEN THE LORD, AND FATHER, AND GOD, AND CREATOR, OF THE FIRST AND ONE [SUB- ORDINATE] GOD, LOOKING AT THE THINGS WHICH TAKE PLACE EVEN SUCH [AS OCCUR] BY HlS WILL OPPOSING TO DISORDER WHAT IS GOOD AND RECALLING WHAT WANDERS, AND PURIFYING WHAT IS WICKED, SOMETIMES DISSOLVING BY MUCH WATER, AND SOMETIMES BURNING OUT BY THE FIERCEST FIRE, AND SOMETIMES CRUSHING OUT BY WARS AND FAMINES, LEADS [BACK AGAIN] TO THE ANCIENT CONDITION AND REPLACES HlS WORLD.' " Div. Inst. 7, 18. Compare Judaism at Rome, p. 50. 182 ALLEGED UNCANONICAL GOSPELS. [NOTE L. NOTE L. ALLEGED UNCANONICAL GOSPELS. Luke in the beginning of his Gospel (1, I, 2) mentions that " many have undertaken to arrange a narrative of the events accomplished among us, conformably to the accounts given us by those who were eye-witnesses from the begin- ning, and [who] have become ministers of the religion." No trace remains of the narratives to which he refers unless Matthew's Gospel, then extant only in Hebrew, was among those which he had in mind. His form of expression renders probable that some individuals after listening to detached por- tions of the Master's history had endeavored in writing to connect and arrange them. Probably these imperfect attempts were laid aside by their authors or readers so soon as fuller and more connected narratives appeared. Some modern writers suppose that various Gospels ex- isted in the second century, from which the four now in use were selected, or out of which they were formed or in op- position to which they were fabricated. This view, in a crude shape, is expressed by Hone and Tischendorf. 1 It is also held 1 "After the writings contained in the New Testament were selected from the numerous Gospels and Epistles then in existence, what became of the books that were rejected by the compilers ? " Hone, Apoc. N. Test. p. v. In answer to this, Hone presents his reader a collection of documents classified by him as Gospels and Epistles, riot one of which professes to record the MINISTRY of Jesus. " The definition of Apocryphal Gospels is [Gospels] opposed to Canon- ical ones ; unless you prefer to contend that in the earliest times Canon- ical Gospels were [created ?] in opposition to apocryphal ones. . . . When first the Canonical Gospels by consent of the Church began to be sepa- rated from the great number of writings in circulation, it is obvious that yet other and new [writings] which were issued could not aspire to evan- gelical authority unless they feigned the same valued peculiarity (virtutem) with those [canonical ones]. . . . " Whence it is to be concluded that no Gospels were reckoned apocry- phal before the Canon of Sacred Books existed in the ancient church." C. Tischendorf, De Evang. Apoc. Origin?, et Usu, pp. 1, 2. Tischendorf, after arguing (pp. 3, 4) from Irenreus, Tatian, and The- the middle of the second century, that "in the ophilus, writers after opinion of the most the Gospel Canon pcsne jam constitisset had now been almost established," opinion of the most numerous and of the principal [Christian] teachers now been alm NOTE L.] ALLEGED UNCANONICAL GOSPELS. 183 iri several shapes by other writers, especially in Germany, an extract from one of the more thoughtful of whom is sub- joined. 2 Attention to four meanings of the word Gospel and to some historical facts should precede examination of these uncanonical works. One meaning of this term is A RECORD OF THE LIFE OF JESUS. A second meaning, common among early Christians, was THE FOUR RECORDS or Gospels in contradistinction from the Epis- tles. A third meaning is THE INTERPRETATION PUT UPON CHRIST'S TEACHING, or that of his Apostles, by an individual or a sect. Thus the Gospel according to Calvin, or according to Wesley, would be readily understood as meaning the inter- pretation by those individuals of New Testament teaching. A fourth meaning is, A GOSPEL, or THE FOUR GOSPELS, AS TRANS- LATED OR ANNOTATED BY SOME INDIVIDUAL. Thus " Camp- bell's Four Gospels " would be readily understood to mean his translation of, and annotations on, the four Gospels. Among early Christians such a work would have been termed Camp- bell's Gospel, the latter word distinguishing the four collec- tively from the Epistles. In the days of Irenseus and of Tatian, probably about A. D. 170, it is obvious that four Gospels only were in common use. adds (p. 4), "therefore from the time which immediately preceded the middle of the second century until almost the close of the fourth, was the era of Apocryphal Gospels." Compare views of Strauss on p. xiv. It would with the exception of our four Gospels be difficult or impossible to point out in the era mentioned a single document profess- edly of Christian origin, which assumed to narrate the life or ministry of Jesus. An earlier and common error in Europe paved the way for such views as the foregoing. It appears in the following extract from Mosheim: " Not long after the Savior's ascension, various histories of his life and doctrines, full of impositions and fables, were composed by persons, . . . superstitious, simple, and piously fraudulent ; and afterwards, various other spurious writings were palmed upon the world, falsely inscribed with the names of the holy Apostles." Ecc. Hist. Century I. Part 2, Ch. 2, 17, Murdock's trans. 1, p. 73. Mosheim, however, did not suppose that the Gospels and other writings of the New Testament had merely been selected out of this mess without abundant evidence of their authorship. 2 "In addition to our canonical Gospels, Christian antiquity was ac- quainted with several others ; and it is in the last degree needful to ob- tain as accurate a knowledge of these as possible, for the opinion is pretty wide-spread that some of them are older and more original than our canonical Gospels." De Wette, Introduct. to N. Test., p. 87 ; Froth- inghams trans. 184 ALLEGED UN CANONICAL GOSPELS. [NOTE L. The effort of Iren&eus to explain WHY this precise number ex- isted implies that its existence was well recognized. 3 Tatian also made a Diatessaron* a harmony or synopsis of the four. Somewhat earlier we find two classes of men, intensely un- like each other, called Gnostics. Both classes originated after an imbittered war between Jews and Gentiles, and both held that the God of the Jews was not the God of the Christians, but a different being. 5 Marcion, the leader of one class, adopted, or made special use of, the Gospel of Luke, who was a Gentile and a companion of Paul. 6 From this he expurgated what he could not, even by forced explanation, fit into his system, but 3 Irenaeus, after specifying (cont. Hceres. 3, 1, l) Matthew, Mark, Luke, and John as having each written one of the Gospels, adds as fol- lows : " Nor can there be more or fewer Gospels than these. For as there are four regions of the world in which we live, and four cardinal winds, and the Church is spread over all the earth, and the Gospel is the pillar and support of the Church, and the breath of life ; in like manner is it fit that it should have four pillars." Cont. Hceres. 3, 11, 8 ; Op}). 1, pp. 467, 468, edit. Stieren, Norton's trans. On. p. 467 Stieren has er- roneously c. 12 for c. 11. Eusebius (Ecc. Hist. 3, 37) mentions Quadratus as engaged in teach- ing at the same time with the daughters of Philip, and states that the disciples of that age were accustomed "to distribute the writing of the divine Gospels." As Philip was executed in A. D. 52 (see Judaism, p. 238) the ministry of his daughters can scarcely be placed later than the close of the first century. Quadratus lived into the first quarter of the second century, for he presented an Apology to Hadrian. Eusebius would not have termed any Gospels DIVINE except the four recognized in his day, and unless his information were inaccurate, these four must in the time of Quadratus have had an established authority. . 4 " Tatian putting together, I know not on what plan, a synopsis and harmony of the evangelists, called this rb dia Tf<rffdpwi>, ' The four collated,' which even yet is in circulation among some." Eusebius, Ecc. Hist. 4, -29. In the fifth century Theodoret (Hcercl. Fab. 1, 20) took away two hundred copies of this Diatessaron which he found used and esteemed by churches that he regarded as sound in the faith. His only charge against it is its omission of the genealogies (which perhaps Tatian could not harmonize) and of the descent from David. 6 See touching these men Judaism, pp. 331 - 336. 6 Ireiiaeus speaks (3, 11, 7) of Marcion "as mutilating the Gospel according to Luke." Compare Irena?us 1, 27, 2. Tertullian says : " Marcion seems to have selected Luke as the [one] whom he would cut up." Adv. Marc. 4, 2. Compare in Norton's Genuineness, Vol. 3, Ap- pendix, Note C, his remarks on this Gospel. Apelles, the disciple of Marcion, seems to have used the same expur- gated copy of Luke. The term Gospel of Marcion, or Gospel of Apelles, meant sometimes this expurgated copy, and sometimes, perhaps, the sys- tem which they based upon it. Neither of these two individuals doubted the authorship of the four Gospels, but they supposed the evangelists, be- NOTE L.] ALLEGED UNCANONICAL GOSPELS. 185 used from the other Gospels what he thought could be pressed into its support. The chief division of the other class was the Valentinians, or followers of Valentinus. These used especially, but not ex- clusively, John's Gospel. 7 Heracleon, one of them, wrote a commentary on it, the remnants of which will be found col- lected by Massuet in his edition of Irenseus, pp. 362 - 376, in which work also an extract from his commentary on Luke will be found on p. 362. Another portion of this class used Mark's Gospel. 8 Basilides will be subsequently mentioned. It seems impossible that other records concerning the min- istry of Jesus should have been afloat in Gentile communities, and that the Gnostics, instead of drawing from them, should have needed forced interpretation and, in the case of Marcion, mutilation of the records yet in use. We have the direct testimony of Irenseus that the Heretics, under which title he specifies the Ebionites, Marcionites, Val- entinians, and others, used our Gospels. 9 This testimony comes from one who would have been prompt to point out any tendency of the Heretics to use records other than what he deemed sanctioned. We have, moreover, the statement of Tertullian that the Heretics should not be allowed to use the Christian Scriptures, 10 a superfluous statement, if the rec- ords which they used were from other hands than those rec- ognized by Christians generally. cause of their Jewish education, to have misunderstood the Master's teaching. A letter of Origen preserved only in a Latin translation, implies that Marcion and Apelles, even if they made most use of Luke, must have used the remaining three Gospels. " You see . . . with what expurgation Mar- cion expurgated the Gospels or the Epistles Apostolum, or with what his successor, Apelles, after him [did the same]." Origen, Epist. Opp. 1, p. 6 B, edit, de la Rue. 7 ' ' The Valentinians making copious use of that [Gospel] which is according to John." Irenseus, 3, 11, 7. 8 '"Those who distinguish Jesus from the Christ, and say that Christ remained without suffering, but that Jesus suffered, preferring the Gos- pel according to Mark, if they read it with the love of truth, can be cor- rected." Ibid. This perhaps means that Mark's Gospel admitted less easily than John's of vague and fanciful interpretations. 9 " Such is the established authority of the Gospels that the Heretics themselves render testimony to them, and each one of them who goes out [from Christianity] endeavors to confirm his teaching out of them." Ireiiaeus, cont. Hares. 3, 11, 7. The passage is found only in the Latin translation. 10 "They (the Heretics) offer the Scriptures, and by this their auda. 186 ALLEGED UNCANONICAL GOSPELS. [NOTE L. We will now endeavor to classify these supposed uncanoni- cal Gospels. Lack of leisure and sight prevent that fuller treatment which I could wish. The general reader will find all that he needs in Norton's Genuineness, 3, pp. 214-286 ; abridged edit. pp. 340-391. 1. RECORDS. Matthew and Luke under other names. Mat- thew's Gospel, in what was then called Hebrew, 11 was used by Hebrew Christians, also called Nazarenes or Ebionites, and hence received the name of " Gospel to the Hebrews," " to the Nazarenes," " to the Ebionites," and also according to Jerome " Gospel of the Apostles," otherwise called, perhaps, " of the Twelve Apostles." 12 Some copies of it had interpolations not extant in Matthew. 13 Bartholomew is said to have carried this Hebrew Gospel city at once influence some. . . . We interpose that they are not to be admitted to a dispute from the Scriptures." De Prcescript. Hcerct. 15; Opp. p. 236 C. "The reason for what we propose is obvious ; that the Heretics are not to be admitted to enter upon an argument from the Scriptures. . . . Not being Christians, nullum jus capiunt Christiana- rum literarum, they have no legal right to the Christian records. "- De Prcescript. Hceret. 37 ; Opp. 242 D. 11 The Nazarenes "have the Gospel according to Matthew in its fullest shape, in the Hebrew language." Epiphanius, Hceres. 29, 9. The Ebionites "also receive the Gospel according to Matthew, for they, as also the followers of Cerinthus, use this Gospel ; they call it [the Gospel] according to the Hebrews." Htxrcs. 30, 3. "Matthew . . . composed the Gospel of Christ in Hebrew letters and words. . . . Further : the Hebrew itself is preserved until this day in the library at Csesarea." Jerome, de Vir. Illust. 3; Opp. 2,833, edit. Vallars. "The Gospel also which is called according to the Hebrews, and which was lately translated by me into the Greek and Latin, and which Origen often used." De Vir. Illust. '.' ; Opp. 2, 831. Cp. Euseb. Ecc. Hist. 3, -255 " The Gospel which the Nazarenes and Ebionites use . . . and which is called by many [or most], a plcrisqus, the authentic [Gospel] of Mat- thew." Jerome, Comment, in Matt-. 12, 13 ; Opp. 7, 77. 12 "The Gospel according to the Hebrews . . . which the Nazarenes yet use [that, namely] according to the Apostles, or as many think, according to Matthew [in its genuine form ?] which is in the library of Csesarea." Jerome, cent. Pelag. 3; Opp. 2, col. 782, edit. Vallars. Compare Horn. 1 on Luke, Origenis Opp. 3, 933 B (5, 87). Jerome omits, and the Homilies use, the word " Twelve " before Apostles. If the Apos- tles while working collectively in Judea used any written Gospel it must have been this, the others being in Greek. 13 See ancient quotations from the Gospels in Grabe, Spicileg., 1, Ep. 25-31. Those by Clement and Origen (pp. 26 -27) must have ex- ited in the second or third century. Those quoted by other writers may in several instances have found their way into it at a later date. The NOTE L.] ALLEGED UNCANONICAL GOSPELS. 137 to India. 14 Cerinthus is said to have made special use of it. 15 Hence the terms (Jerome Prcefnt. in Matt.) " Gospel of Bar- tholomew," (Epiphan. H 'ceres. 51, 7) "Gospel of Cerinthus." These terms, however, can never have had much currency, and may have been unknown to the first three centuries. The Gospel of Marcion or of Apelles (see note 6) was an altered copy of Luke. 2. COMMENTARIES AND EXPOSITIONS. Basilides wrote an ex- position of the Gospels in twenty-four books, 16 which at a later date seems to have been called his Gospel. 17 The Gospel of Thomas, judged by our only extract from it, 13 may have been some exposition of passages in the Gospels. A Gospel of Truth, attributed to the Valentinians by Irenseus (3, 11, 9, cp. Tertul- lian, de Prescript. Hceret. 49), must have been expository or doctrinal. Nothing historical from it is quoted or contro- verted by any one. 3. DOCTRINAL WORKS. Serapion early in the third century mentions the Gospel of Peter. 19 The work, obviously not his- torical, may have been some portion of the Clementines, 20 or Jewish Christians who used Matthew in the original, soon became an unimportant sect. It is hardly possible that they had among them trained copyists equal to those in the Greek book-markets. Some pas- sages from Luke and John (not always closely translated into Hebrew), or marginal paraphrases and comments on the same, seem, with a little other matter, to have been copied into the text of Matthew. 14 " Pantsenus . . . is said to have gone to the Indians; where, it is commonly said, he found the Gospel of Matthew, which before his arri- val had been delivered to some in that country, who had the knowledge of Christ : to whom Bartholomew, one of the Apostles, is said to have preached, and to have left with them that writing of Matthew in He- brew letters, and that it was preserved among them to that time." Eusebius, Ecc. Hist. 5, <>, in ; Lardners trans. 15 Epiphanius, Hcercs. 30, 14 16 Agrippa Castor, cited by Eusebius, Ecc. Hist. 4, 7. 17 Horn. 1 on Luke, Origenis Opp. 3, 933 C (5, 87). 18 In the Philosophumena (5, 7, p. 101, edit. Miller) is an extract at second hand from the Gospel of Thomas. " He who seeks me will find me in children after their seventh year, for there to become concealed in their fourteenth year I am manifested." Cp. Matt. 18, 5. The work is also mentioned in Horn. 1 on Luke, Origenis Opp. 3, 933 C, (5, 87). 9 Eusebius, Ecc. Hist. 6, 12. 20 In early writers a subject is sometimes presented (see Judaism, p. 177) by selecting disputants on either side into whose mouths the arguments of respective schools are put. The author of the Clementine Homilies and Recognitions selects Peter as the person who shall pre- sent true views, and Simon Magus as the opponent who is to present 188 ALLEGED UNCANON1CAL GOSPELS. [NOTE L. of a similar work. A Gospel of Matthias (cp. Acts 1, 26) is mentioned by Eusebius (Ecc. Hist. 3, 25) and by the Homilies on Luke (1, Origen. Opp. 3, 933 C). Absence of any appeal to it implies that it was not a history of Jesus. It must have been something doctrinal. 4. GOSPEL ACCORDING TO THE EGYPTIANS. 21 Uncertainty as to whether this belongs under the first or third of the preced- ing heads, leads me to treat it separately. The citations from it suggest that it was a doctrinal homily (on Matthew 22, 30?) exceptional in that it selects Jesus as speaker. The citations refer to the absence of sex in the next life, and the fact that while marrying and bearing of children con- tinue death also will continue. There may have been some casual reason for the title " Gospel according to the Egyptians." As no such reason, however, is apparent, I think the fol- false views of the subjects discussed. In another document called the Preaching of Peter it is also obvious that Peter is meraly selected as spokesman. Their authors had no thought of passing off these produc- tions as written or uttered by that Apostle. They merely meant, by selecting him as spokesman, to indicate their adherence to a belief in both dispensations the Jewish and Christian as having proceeded from the same God. They were prompted to this, perhaps, by the fact that, of the two bodies opposed to this view one, the Marcionites, made great use of Paul's writings, while the other, the Valentinians, used chiefly those of John. In the latter of these documents Peter is made to argue from the Scriptures of the New Testament (Clem. Alex. Strom. 6, 41) an appeal which would have been deemed needless, or even derogatory to him by one who was trying to palm off the work as his genuine production. In one portion of the work where the author appeals to Sibylla and Hystaspes books regarded as prophecies addressed to heathen com- munities Paul is introduced (Clem. Alex., Strom. 6, 42, 43; Opp. p. 761, edit. Potter) as the personage to make THIS appeal. Probably it would have been deemed out of place in the mouth of Peter. 21 In the third century it is mentioned by Clem. Alex. Strom. 3, 63, 92, 93 (cp. 45, 64) and by the Philosophumena 5, 7 ; p. 98, ed. Miller. Later mentions exist in Horn. 1 on Luke (Grig. Opp. 3, 933 B, ed. De la Rue) and Epiphan. Hcercs. 62, 2 (Opp. 1, 514) who probably confused what the Philosophumena ascribes to this Gospel with what its preceding statement ascribes to the Mystics. (Cp. psendo Clem. Rom. Epist. 2, Clement (*T time " When . . ". the male with the female shall be neither" male nor 12 ; al. r\ ) The quotation from it by Clement (Strom. 3, 92) speaks of a female " (cp. Matt. 22, 30). This may have been the passage on which the Ophites are said (Philosophumena, p. 98) to have based their view of transmutation in the soul or its affections. That the Philosophumena should treat this work as the source of but one error accords with its being an almost unknown doctrinal treatise, or a translation either of Matthew or the four Gospels, in some manuscript or manuscripts of which one or two notes or interpolations had attracted attention. NOTE L.] ALLEGED UNCANONICAL GOSPELS. 189 lowing explanation probable. A translation of Matthew, 22 if not of the four Gospels, may already have been made into some Egyptian dialect. In one or more manuscripts of this some scribe may have appended as a note, or perhaps inter- polated, an extract or extracts from this Homily. On this supposition the term Gospel according to the Egyptians would be natural, and would accord with the fact that Clement of Alexandria who quotes, does not appear to have seen the work. The foregoing includes, I believe, every uncanonical Gospel mentioned in the first three centuries. So far as concerns Eusebius, Jerome, Epiphanius, or the Homilies on Luke, 28 it includes mentions of later date. When Christianity gained the upper hand, there was a mo- tive which did not previously exist for fabricating documents in the name of venerated Christians. Yet even then any fabricated histories of Jesus concerned themselves with his earlier years, not with his ministry. The authority of the four Gospels seems to have been so firm as to preclude other accounts concerning this portion of his life. 22 The number of Jews in Egypt gives plausibility to the supposition that Matthew's Gospel may have been translated earlier than the others for some of the non-Greek-speaking communities of Jewish Christians: 23 In de la Hue's edition of Origen's Works, Vol. 3, p. 932, and in the edition of Lommatzsch, 5, xxvn, xxvm, and in the edition of Jerome by Vallarsius, 7, col. 245 - 248, is a letter of Jerome, which in the last- mentioned work is addressed to Paula and Eustochium. In all these it is entitled Prologue to Homilies on Luke, there attributed to Origen. In this letter Jerome says that a lady named Blcesilla had, at a former date, asked him to issue in the Latin. Origen's "thirty-six [Vallars. twenty-five] books on Matthew and five others on Luke and thirty-nine [Vallars. thirty -two] on John," a request, as he said, beyond his strength and leisure, but, as the friends who now addressed him had asked only for the translation of the Homilies on Luke, he had complied. Quam tamcn idcirco nunc faciam, quiet sublimiora non poscitis. In a preceding portion of the letter he says that the persons whom he addressed had asked him to translate the [thirty-nine ? ?] Homilies on Luke of "our Adamantius," that is, of Origen. De la Rue and Lom- matzsch omit the bracketed number thirty-nine. It is doubtless an in- terpolation. It contradicts the statement in the same letter (a statement in which all texts agree) attributing to Origen but five Homilies on Luke. The thirty-nine Homilies on Luke however, though perhaps from an Alexandrine writer, were composed in Latin, and apparently between A. D. 325 and A. D. 350. See Underworld Mission, Note I. Didymns of Alexandria, mentioned by Jerome (de Vir. Illust. 109, al. 118, Opp. 2, col. 939, ed. Vallars., cp. Smith, Diet, of Biog. art. Didijmus) cannot have written them ; for he 'lived in Jerome's time, half a century later than the author of these homilies, and, moreover, wrote in Greek. 190 DATE WHEN JESUS WAS DEIFIED. [NOTE n. NOTE M. DATE WHEN JESUS WAS DEIFIED. IN the early part of the third century the deification of Jesus had, at least in some localities, considerable foothold among Gentile Christians, though it was rejected by all Jew- ish ones, and was treated by many Gentiles as a dangerous innovation. 1 In the third quarter of the second century Justin Martyr, the earliest extant defender of this view, advocated it in his discussion with a Jew, but manifests a feeling of uncertainty touching it, 2 which he does not on other points. At a yet earlier date probably about the middle of the century 3 he wrote an Apology addressed to a heathen emperor, in which he designates Jesus as the ANGEL and APOSTLE 4 of the Supreme Being, basing in one case his argument^on a use of the former term in the Old Testament. 5 Throughout this somewhat 1 See Judaism, Ch. XI. notes 56, 57, 58, 60. 2 *' 'But, Trypho,' I said, 'his being the Christ of God is,not an- nulled even if 1 am unable to show that he yre-existed as a God, son of the Maker of all things and was born a man.' ' Justin Martyr, Dial. 48 ; Opp. 2, 154 C. 3 In the Apology (1, 40 ; Opp. 1,228-230) Justin places the birth of Christ 150 years previously. In his Dialogue (12 ; Opp. 2, 400 C) he alludes to the Apology as already written. The date of either work has however been much discussed and differently decided by different writers. The war mentioned by the Jew may have been the Jewish one under Hadrian, or that under Antoninus Pius, or may have been a non-Jewish war under the latter, or even under Marcus Antoninus. If the first-mentioned be the one referred to, then we must suppose that Justin wrote out the discussion long after its occurrence. Cicero's work de Nat. Deorum was written thirty years after the discussion which it professes to narrate. 4 Our teacher who is both son of the FATHER OF ALL THINGS and MASTER GOD and also his apostle foretold us that these things would happen." Justin Martyr, Apol. 1, 13 ; Opp. 1, 162 A. " These [Old Testament] teachings are given as proof that Jesus Christ is the Son and Apostle of God, having previously been his Logos, and appeared some- times in the guise of fire [at the burning bush] and sometimes in the likeness of incorporeal things." Apol. 1, 63 ; Opp. 1, 262 A. " We do homage to ... the son ... and to the host of OTHER good angels who are his followers and like to him. . . . " Apol. 1, u ; Opp. 1, 148, 150 C. Compare fuller quotation in Judaism, p. 470. 6 The Jews -*" having it expressly stated in the compositions of NOTE ii.] F "DATE WHEN JESUS WAS DEIFIED. 191 elaborate Apology there is not a paragraph nor even a sentence devoted to argument for, nor yet to a statement of, the deity of Jesus. With a possible exception soon to be considered, that doctrine is not even mentioned. 6 The omission cannot have been occasioned by Gentile repugnance, since after the doctrine was in existence it met less opposition from Gentile converts than from Jewish ones, 7 and the only natural ex- planation of it is that the view, if held, had not yet taken such possession of Justin's mind as it afterwards did. The only mention of the doctrine in the Apology is ap- pended, 8 a mention so parenthetical and brief that its omission would not impair connection of the sentence. Justin in his larger Apology would, by any reader ignorant of his Dialogue, be understood as meaning and affirming that Moses (Exod. 3, 2, 6, 14, 15), ' The ANGEL of God spoke to Moses in a fiery flame, in the bush, and said : I am THE BEING, the God of Abra- ham and the God of Isaac and'the God of Jacob ' affirm that it was the Father and Artificer of all things who spoke these words." Apol. 1, <J3 ; Oj>p. 1, 262 A, 264 B. Yet some Jews must, notwithstanding Justin's assertion, have deemed the speaker to Moses an angel. See Heb. 2, 2 ; Acts 7, 53 ; Galat. 3, 19 ; Josephus, Antiq. 15, 5, 3. 6 The second Apology also omits the view, but is too brief and special in object to have needed any allusion to it. 7 See Judaism, Ch. XI. notes 57, 58, 60. 8 " The Jews therefore who constantly maintain that the FATHER OF ALL THINGS spoke to Moses, when the speaker was in reality the Son of God, who is called his ANGEL and APOSTLE, are justly convicted by the prophetic spirit and by Christ himself, of knowing neither the Father nor the son. For those who say that the son is the Father are convicted of not understanding the Father and of not knowing that the FATHER OF ALL THINGS has a son, who being the first-born Logos of God, (also is God) also formerly appeared in the semblance of fire and in the image of what was incorporeal, to Moses and to the other prophets." - Apol. 1, G3 ; Opp. 1, 264 C D. If the words in a parenthesis be from Justin the word " and " should be substituted for " also " immediately afterwards. The Greek will bear either translation. In this latter case Justin, who had more than once quoted the words spoken to Moses, " I am the God of Abraham and of Isaac and of Jacob " (Exod. 3, (>)> may have deemed it necessary to ad- mit parenthetically that the term God, equally as the term angel, was applied to the speaker in the Old Testament. The parenthesis, however, may be a later insertion. Our means of determining the text of Justin are very scanty, and therefore have less weight in deciding the question. Only two manuscripts of the Apology (Smith, Diet, of Biog. art. Justin) are in existence. If the parenthesis stood in a different connection its genuineness might be less suspicious, but here it seems to contravene the point of Justin's argument, which consists in keeping out of view the term God while laying stress on the term angel. 192 DATE WHEN JESUS WAS DEIFIED. [NOTE M. Jesus was merely a pre-existent angel.* This certainly is the view to which he gives prominence. Probably in his first efforts to meet objections raised against the Old Testament, this was his means of defence. It is equally plain that at a later date, when he wrote his Dialogue, he substitutes the view that Jesus, though called an angel, was a subordinate god. 10 9 In one place Justin affirms : "We are followers of the ONLY God, the Unborn, through the Son." Apol. 1, 14 ; Opp. 1, 164 B. By the " Unborn God " Justin always means the Father. He never applies this term to Jesus. The passage implies that Justin at this date recognized NO god save the Father. 10 "As to your saying that this Christ pre-existed before the ages as a god, ... it appears to me not only PARADOXICAL but foolish. "- Tryphoin Dial. 48 ; Opp. 2, 154 B. It is noteworthy in the foregoing that Justin takes this method of introducing what he had not previously affirmed. Again, his opponent is made to say : " Answer me first how you can show that there is another God besides the Maker of all things." Trypho in Dial, 50 ; Opp. 2, 162 E. "I will endeavor to persuade you who understand the Scriptures, that there is and is said to be an- other god and lord BENEATH the MAKEII OF ALL THINGS, one who is also called an angel." Dial. 50 ; Opp. 2, 178 C. " If I could not show you from the Scriptures that one of those three [Gen. 18, _'] is a god and is called an angel, ... it might be reasonable for you to think him, as your whole nation thinks, the God who existed BEFORE CREATION OF THE WORLD." Dial. . r )(i ; Opp. 2, 180 D E. "I will endeavor to per- suade you that this being who is said to have appeared to Abraham, to Jacob, and to Moses, and is termed god, is a different one from the GOD WHO MADE ALL THINGS." Dial. 5(5; Opp. 2, 182 E. " Begin and explain to us how this god, who appeared to Abraham, and who is a SERVANT to God the MAKER OF ALL THINGS, being born of a virgin, became, as you have alleged, a human being, similar in suffer- ing to others." Trypho in Dial. 57 ; Opp. 2, 190 E A. " This [being] called a god, who appeared to the patriarchs, is called also -angel and lord, so that from these [appellations] you may recognize him as SERVANT to the FATHER OF ALL THINGS." Dial. 5S ; Opp. 2, 192 C D. "It is necessary that I explain to you the words which announce how there ap- peared to him flying from his brother Esau this being who was angel and god and lord, and who appeared in the form of a man to Abraham, and in the form of a mortal wrestling with Jacob." Dial. 58; Opp. 2, 194 E. "Bear with me, 1 said, while I show you from the book of Exodus how this same [being] angel and god and lord and man and mor- tal, who appeared to Abraham and Jacob, appeared in a flame of fire from a bush to, or associated with, Moses." Dial. 59 : Opp. 2, 196 C D. " If, friends, it was an angel and god at the same time who appeared to Moses, as has been shown you by the previously written words, the god who spoke to Moses, will not be the MAKER OF ALL THINGS . . . but [will be] he who was shown you to have appeared to Abraham and to Jacob : a SERVANT to the will of the MAKER OF ALL THINGS." Dial. <;o ; Opp. 2, 198 A B. The Scripture, "by saying that an angel of the Lord appeared to Moses, and afterwards indicating that it was the Lord him- NOTE M.] DATE WHEN JESUS WAS DEIFIED. 193 This late origin of Christ's deification is corroborated by the paucity of writers in the second century who accept or even allude to it. With Jewish Christians (see Judaism, Ch. XL notes 57, 60) it never fouiU favor. 11 Of Gentile Christians in the second century Routh's first volume includes docu- ments and fragments from about twenty who, save perhaps Melito, 1 ' 2 have nothing of Justin's view. Among fourteen or iifteen other writers in the same century eleven including some who deem Jesus the pre-existerit Son of God and instru- ment of creation ignore, contravene, or condemn his deifica- tion, 13 while fonr (if the Epistle to Diognetus be of tiiis cen- tury) may have accepted it. These four have certain traits. 1. No one of them (compare p. 75) uses the word Jesus or self who was also a god, points out the same [being] whom it indicates by many other statements as a SERVANT to the GOD OVEH THE WOULD." Dial. (>d ; Opp. 2, 200 A. "I will give you another testimony . . . from the Scriptures that originally, prior to all his creations, God produced from himself a certain reasoning power which is called by the holy spirit the glory of the Lord, but sometimes son, sometimes wisdom, sometimes god, sometimes lord and logos, and sometimes he calls him- self chief commander, when appearing in form of a mortal to Joshua, son of Nun. For he has all these appellations because of serving his Father's will and being born by the will of the Father." Dial, (il ; Opp. 2, 200 A -202 B. See also cc. 08, 73, 8C, 87, 113, 11^ 126, [bis], 127, 128 [bis], 120 ; Opp. 2, pp. 332 C, 246 D, 294 A B, 298 C, 376 D, 384 B, 420 D, 422 C, 424 C D, 426 A B C, 428 E. It is possible that Justin had found difficulty in maintaining the position taken in his Apology, that the Being mentioned in the Old Testament was sim- ply an angel. He needed to account for the application to that being of the term God, and took this method of doing it. Compare note 25. 11 Justin lived during intense bitterness between Jews and Gentiles. He hoped perhaps to commend his argument to Gentiles by giving it the appearance of confuting a Jew. 12 See remarks on page 218. 13 The Epistles attributed to Ignatius and the so-called second Epistle of Clement are later than the second century. In that century the deifi- cation of Jesus is ignored by CLEMENT OF HOME, POLYCARP, BARNA- BAS, HISRMAS, the ORATIO AD GR^ECOS, and HERMIAS, in all but one of whom it was, if held by the writer, unlikely to be omitted. The MARTYRDOM OF POLYCARP (see Judaism, p. 469) apparently disclaims it, while the DB MONARCHIA has for a title the watchword of its oppo- nents. Had the COHORTATIO AD GR.ECOS regarded Jesus .as a deity the view could not have escaped mention in its systematic and elaborate statement of differences in date and character between heathen and Christian views as to the being or beings recognized as God. Its direct statement is : " No one existed earlier than God who could give him a name, nor did He think it necessary to affix a name to himself, being one and ALONE, as He testifies through his own prophets, saying : Is. 44, G] *I was God 194 DATE WHEN JESUS WAS DEIFIED. [NOTE M. Christ. 14 2. Though treating the Son as the instrument of creation they never style him Creator. 3. Though one of them, Theophilus, quotes Old Testament passages in which the term God is applied to the being whom they deem sub- ordinate, yet each in his own person makes but one, if any, such application of it. 16 Theophilus addressed a work to his heathen friend Auto- lycus. He instructs him that the Supreme Being dwelt from eternity, having inside of him his reason or creative power ; that before creating the world he, without divest- originally, and beside me there is NO OTHER.' " Cohort. 21 ; Just. Opp. 1, 62 C. Ireiiseus speaks of "The Church" as ''receiving ... the faith in one God, Father, All-Ruler, who made heaven and earth . . . and in one Jesus Christ, the SON of God and in the holy spirit which foretold [everything concerning Jesus]. " Cont. Hceres. 1,10, 1. Elsewhere he says : " We have shown . . . that the Apostles in their own person call no one God except ... the Father of our Lord." Cont. Hceres. 5, 25, 2. The Clementine Homilies say : " Our Lord . . . did not proclaim himself God. He justly blessed him who called him Son of that God who perfected the beauty of the universe. . . . The Father is unborn ; the Son is born. The born cannot compare with the unborn or self-born." Horn. 16, 15, 16. " Denial of him (the One God) is for a professed Monotheist to allege until death another God, whether [as the Gnostics ?] a greater, or [as those who deify Jesus?] a less." Horn. 3,7. The author (see Judaism, pp. 358-359) ascribes the introduction of such views to Gentiles fresh from heathenism, and affirms eternal perdition for professed Monotheists who until death retain such a view. 14 MELITO also in addressing Marc Antonine substitutes (Routh, Reliq. Sac. 1, lls) the term " Monotheists" for " Christians." 15 Theophilus once speaks (2, 22 ; Opp. p. 120 C) of the Logos as "being God." Athenagoras applies to the Son (Supplicat. 10; Opp. p. 48 A) the term God. The word "God," if dropped out, would cause no break in the connection, and therefore its interpolation after the doc- trine became established is possible, though scarcely, I think, probable. The same use of the term occurs once (see note 25) in the Epistle to Diognetus. Tatian speaks (Orat. 13; Opp. p. 62, al. 153 A) of " the [suffering] Deity." If the word "suffering" be spurious, Tatian was speaking of the Supreme Being. If it be genuine, he spoke of the subordinate deity. There is no difficulty in regarding him as having held the belief ex- pressed in the passage. There is, however, great difficulty in supposing that he, or any fellow Christians of his era who held it, would have CALLED ATTENTION of heathens to the fact that one whom they regarded as a deity had been put to death by Roman soldiers. I mistrust that, after Tatian became a Gnostic, some member of the Orthodox party may, as a criticism on his change of views, have added the word "suffering," and that in course of time it crept into the text. NOTE M.] DATE WHEN JESUS WAS DEIFIED. 195 ing himself of reason, emitted his reason, 16 constituting it a distinct being. Through this " subordinate workman " he created all things save man. When man was to be created he said, " Let us make man." n Tatian, the disciple of Justin Martyr, became eventually a Gnostic. Before becoming so he wrote his Address to Greeks. In it he maintains the unity of the Supreme Being 18 and rep- resents the Logos as having received a separate existence be- fore the creation, the work of which devolved on him. 19 16 The term Logos was used sometimes as identical with reason, some- times with utterance, sometimes with fiat or executive energy. Compare Judaism, p. 358. 17 " God, having his reason dwelling within him, gave it existence eliminating it with his own wisdom before [creation of] all things. He had this reason [or Logos] as a SUBORDINATE WORKMAN of the things produced by him, and he made all things through him." Theophilus, ad AutoL 2, 10 ; Opp. pp. 78 - 80 B C. "God, by saying [Gen. 1, 20] ' Let us make man in our image and similitude,' indicates first the dignity of man ; for God having made all [other] things by his Logos and having esteemed all [other] things a side matter, deems only what was immortal [namely] the making of man a work worthy of [his own] hands." Ad AutoL 2, 18; Opp. 108 C D. Compare Sibyl. Orac. 8, 265, cited on p. 177. Theophilus had previously explained (1, 4) that the universe was made on man's account. " For before anything came into existence [God] had this [Logos] as a counsellor, it being HIS OWN MIND AND THOUGHTFULNESS. But, when God wished to make what he had resolved, he brought into existence outside of himself this Logos, the first-born of the whole creation, he himself not being [thereby] emptied of reason." Ad AutoL 2, -22; Opp. 118 B. 18 " Our God did not originate in time, being alone without beginning, and he himself being the beginning of all things." Oral, ad Grcecos, 4; Opp. p. 18 C. " The Master of all things being himself the substance of the universe was, before the creation, ALONE. . . . With him existed through his rea- soning power the Reason [or Logos] which was in him. By the will of his simple (or uncompounded) nature, the Logos sprung forth. But the Logos (or utterance of God), not going forth void (compare Is. 55, li), becomes the first-born of the Father. This Logos we know as the begin- ning of the world." Orat. 5 ; Opp. 22 A - 24 B. Tatian tries, not very intelligibly, to explain the process by which the Logos was separated from the Father. 19 " The Logos proceeding from the [reasoning] power of the Father did not render the Being who begot him void of reason, even as I speak and you hear, but I who address you do not, by the transmission of my utterance (Logos), become void of (Logos) speech. . . . The Logos, being begotten in the beginning, begot in turn our world." Orat. 5; Opp. p. 26 B C. " The heavenly Logos, a spirit produced from the Father, and the (Logos) utterance of his rational power, in imitation of the Father who begot him, made man an image of immortality." Orat. 1 ; Opp. p. 30 B C. DATE WHEN \JESUS WAS DEIFIED. [NOTE M. Athenagoras is very emphatic in affirming but one Supreme Being, 2 " and in alleging the impossibility of two or more un- originated Gods, 21 yet he treats the Son as identical with the Logos, and as the instrument'bf creation. 22 The Epistle to Diognetus is by a person of literary culture who penned it at a time when, or under circumstances such, that he did not feel himself personally in danger. He writes with a self-confidence which states, rather than argues, and assumes that his reader Diognetus, who seems to have been an inquirer concerning monotheism, would scarcely need argu- ment in order to share his conclusions. The document is marked by none of the almost tediously diffuse statement and 2 "God, the Maker of the world, was from the beginning One and Alone." Supplicat. (or Legat.) 8 ; Opp. p. 42 C, edit. Otto. Compare 4, Opp. 20 B. "God is unoriginated, incapable of suffering and invisible, and therefore not compounded of parts." Supplicat. 8; Opp. p. 38 D. 21 " See as follows, that God, the Creator of this universe, was from the beginning [but] One, so that you may have the argument for our faith. If from the beginning there were two or more Gods, either they were in one and the same place or each in his own place. In one and the same !)lace they could not be, not even if the Gods were similar, but because also] unoriginated beings are not similar. Originated things [may be] similar to the pattern [after which they are made], but the unoriginated are dissimilar, being neither [produced from] any one nor after [the pat- tern of] anyone." Supplicat. 8; Opp. pp. 36-38 B C. "But the Maker of the world is above created things, supervising the world by his foresight for these [created things]. What place will there be for the other god or the remaining ones ? not in the world, for it belongs to an- other ; nor beyond the world, since above it is God the Maker of the world." Supplicat. 8 ; Opp. pp. 38- 40 D A. 22 "It has been sufficiently shown by me that we are not atheists, be- lieving as we do in one God, unborn, eternal, invisible, incapable of suf- fering, incomprehensible, not to be contained [by any locality], appre- hended by the mind only and the reason, surrounded by light and splen- dor and spirit and power beyond narration, by whom the universe was produced through his Logos and [by whom] it has been adorned and is preserved. "We understand also [that there is] a Son of God, and let no one deem it ridiculous in me [to say] that God has a son. For we do not think concerning God the Father, or concerning his son, after the fashion of your poets' fables, who represent the gods as in no wise better than men. But the Son of God is the utterance (Logos) of the Father as regards his thought and energy. For according to him and through him all things were brought into being, the Father and the Son being [in their purposes] one ; the Son being in the Father and the Father in the Son, through the oneness and efficacy of [their] spirit. The Son of God [being] the in- telligence and the utterance (Logos) of the Father." Supplicat. 10; Opp. pp. 44 B- 46 C. NOTE M.] DATE WHEN JESUS argument which we find in Justin. Its writer seems rather to multiply short affirmations, as if thereby to emphasize his views, or to overpower his reader. This is less striking in his portraiture of the Supreme Being 23 than in his account of the Christians, 24 and of the embassy sent to man. 25 His self-confidence, due to personal peculiarities, could hardly have found safe public utterance under Marc Auto- nine. 26 He either wrote later or not for immediate publica- 23 Yor God the Master and Artificer of the universe, who made all things and arranged them in order, not only was a friend of man but very patient. This indeed He always is and will be, excellent and good and without anger and truthful ; and He only is good. Meditating a great and un uttered conception which he communicated to his only Son, so long as he continued to keep secret his wise counsel he seemed to disregard and neglect us, but when he revealed and made manifest through his beloved Son the things prepared from the beginning, he enabled us at [one and] the same time to partake of his benefits and to have insight and be workers." Epistle to Diognetus, 8; Justin, Opp. 2, 490 C D. !i Epistle to Diognetus, cc. 4-8 ; Justin, Opp. 2, 476-482. 25 " God who is truly the All-ruler, the All-creator and In visible, him- self placed the Truth from heaven and his holy and uncomprehended Logos in men and established it in their hearts, not as any one might think probable, by sending to men some servant or angel, or any ruler of those who supervise earthly affairs, or one of those entrusted with the arrangement of things in heaven, but the artificer and artisan of the uni- verse, THROUGH WHOM He created the heavens, BY WHOM he restricted the sea to its own bounds, whose secret [orders] all constituents [of the universe] faithfully obey, from whom they have received [injunctions] to guard the measure of each day's course, whom the moon obeys when he commands her to appear by night, whom the stars obey, following the course of the moon, by whom ALL THINGS are arranged and limited, and to whom they are subordinated : the heavens and the things in the heavens ; the earth and the things in the earth ; the sea and the things in the sea ; the fire, the air, the abyss, the things on high, those in the depths and the things between. This being He sent to them. Did he send him, as some man might think, to tyrannize, to cause fear and to terrify ? By no means, but in mildness and gentleness. As a king send- ing a royal son He sent him ; He sent him as a god ; He sent him as to men ; as purposing to save He sent him ; as desiring to persuade, not to compel, for there is no violence with God. He sent as if inviting, not prosecuting. He sent as one who loves, not who judges. . . . For who among men. before his coming, understood what God is I" Epistle to Diognetus, 7, 8; Justin, Opp. 2, 484-488. 6 The miscreants who controlled Marc Antonine endeavored to divert attention from their own misrule by attributing its results to anger of the gods against Christians. Some law against these latter dating possibly from Trajan's time existed under Antoninus Pius (Justin, Apol. X <) but was held in check probably by the good sense of that emperor. 193 DATE WHEN JESUS WAS DEIFIED. [NOTE M. tion. 27 His letter may have been to a friend who would make only such use of it as could not imperil its author. Publica- tion may have taken place in a subsequent generation when the writer's name was unknown, a supposition favored by the fact that the letter is anonymous. In examining the date when Jesus was deified three views should be distinguished which, though blended in some minds, were not so in all. 1. A portion of Christians contented themselves with pre- senting their Master as a superangelic being older than crea- tion. 28 This served their purpose in two ways. It over- matched the claim of heathenism for superior antiquity, 29 and it avoided conceptions of the Master's human body which, owing to a mistake of Christians, 30 were already ridiculed. 2. Others identified this superangelic being with the Logos, aiming perhaps at one or both of the following results. They thereby proclaimed as their teacher one, the faith in whom His successor, the present one, issued an edict, or edicts (Routh, Reliq. Sac. 1, p. 116, lines 1, '2, 12) in accordance with which Christians if Roman citizens were (Routh, 1, 313) beheaded and if not were thrown to wild beasts. In Asia they seem, as in the case of Polycarp, to have been burned. Atrocities practicable in portions of Europe may in the monothe- istic countries of western Asia have been mitigated because of public opinion. It is noteworthy that a friendly thrust of the executioner's sword terminated Polycarp's existence (Martyrdom of Polycarp, 16) be- fore the fire touched him. Christians claimed that they should like other men be punished only for crime. The answer to this may be inferred from the following : " The centurion . . . punished for a long time in prison, Ptolemy . . . on his confessing himself a Christian. Finally when the man was brought to the city pnsfect he was in like manner asked only this, whether he were a Christian. . . . When the prsefect commanded him to be led to execution a certain Lucius, himself a Christian, . . . said to the prse- fect, ' For what cause ... do you punish this man ? ' . . . and he, answering, said to Lucius, 'You seem to be such as he '; and when Lucius said, ' Most certainly,' [the prsefect] commanded him also to be led to execution." Justin Martyr, Apol. 2, 2; Opp. 1, 286 D E, 288 A B. 27 The writer's use of otKovo/j.iK&s (c. f) fora household arrangement between God and Jesus favors a somewhat later date. 28 Barnabas, Irenaeus, and Hermas hold this view with no mention of the Logos. 29 Heathenism in the days of Marc Antonine was no longer confronted by Judaism but by an apparently recent religion. It laid therefore extra stress on antiquity. The emperor lent himself (see Judaism, Cc. II. note 41, XII. note 7) to foster this foolish argument. 80 See p. 40. NOTE M.] DATE WHEN JESUS WAS DEIFIED. 199 could not be judicially condemned 81 without condemning the sect to which the emperor belonged. They may also have hoped for added dignity by using the language of a sect which numbered the emperor among its followers. 3. Yet others proclaimed their Master a subordinate god, prompted somewhat though less perhaps by a desire of addi- tionally dignifying him than by a wish to free the Supreme Being from representations in the Old Testament, which a heathen community regarded as degrading. 32 Justin in his Apology lays stress on the position that the Old Testament in passages which the Jews interpreted as speaking of God spoke merely of an angel. 88 This position was difficult or impossible to maintain in the face of passa- ges which apply to this same being the term God. He prob- ably found his first position untenable, and in his Dialogue substitutes the view modified from one held by the Gnostics that this being was a subordinate god. A summary of the case stands as follows. The writings of Justin Martyr render probable that in his mind the belief took root after publication of his first Apology and before writing the Dialogue, that is, after A. D. 150, a view corrobo- rated by his evident mistrust of his own arguments in the latter work. 34 Of other Christian writings in the second century five- sixths ignore, antagonize, or condemn Justin's view ; those who teach it all of them later than Justin do not agree in their 'expositions of it, while their disuse of the words Jesus and Christ indicates that they wrote under some then existing bias. Had the doctrine originated ear- lier than the assigned date it could not have been so ignored, and there would have been more unanimity among its sup- porters. 35 31 Justin, while identifying Jesus with a pre-existent being called the Logos, did not refrain from using the terms Jesus and Christ. 82 See p. 200 and especially the text prefixed to note 36. 33 So late as in the fourth century the Homilies on Luke (Horn. 3) treat it as an open question whether the being who spoke to Abraham were an angel or God. 34 Justin in his deification of Jesus evidently felt that he was not tread- ing on sure ground. See note 2. 35 Among those acquainted with common interpretations of the intro- duction to John's Gospel, especially if they have access only to the com- mon English version of it, the question may arise whether John held any 200 DATE WHEN JESUS WAS DEIFIED. [NOTE M. One or two additional considerations, though not bearing on the date when Jesus was deified, may not be without inter- est. Justin repeatedly (see p. 52, note 7), and oftener than other writers, designates the Father as the Master-God. He also applies to Jesus the term SERVANT. He lived in a city the headquarters of slaveholding, and expected to be read by its inhabitants. How far this influenced his interpretation of the Old Testament may be a question. In such a community menial offices were thought very derogatory to the deity. Tertullian says concerning God shutting the door of the Ark after Noah, and touching certain other non-menial but con- descending acts: "These things would not be credible con- cerning the Son of God unless written ; perhaps they would not be credible concerning the Father, even if they were written." 86 It will further be noticed that the extracts treat merely of TWO gods. Deification of the Spirit as a distinct and third person took place in the third century, being taught in that century by two writers only. One of these, as elsewhere re- marked (see Judaism, p. 357), treats the majority of Chris- tians who had been horrified at the introduction of a second god, as exclaiming, You are ALREADY introducing a third one ! view analogous to that of Justin and other writers. The tenor of John's writings is against such interpretation of his words. To the common English reader his meaning will be plainer by substituting for Logos the word Providence, the only English term analogous in triple meaning to the Greek one. It denotes God, his agency, and some of his attributes, but prominently supervision, rather than, as Logos, reason, fiat (Ps. 33, 6), creative energy, or planning. Compare on this subject Judaism, p. 358, note 59. Verse 3 admits two translations, which, for the reader's convenience, are put into parallel columns. " In the beginning Providence existed and Providence was with God and Providence [compare on p. 195, Theophilus, ad Autol. 2, 22] was God [himself]. It was in the beginning with God. Through it all things came into Through it all things came to being, and without it not one pass, and without it not one occur- created thing came into existence. rence took place. And Providence (God's interposition) took a human form and dwelt among us, . . . full of favor and of truth. " John 1, l -3, 14. The use of " he " and "him "in the Greek depends on the termina- tion of the word referred to, and would be equally necessary in referring to the word ol/cos, house, as in referring to an intelligent being. If irdvTa in verse 3 were preceded by the article rd, there would be more probability that John spoke of creation. As the text stands there is equal or greater probability that he was not thinking of it. Compare in Lactantius, 7, IS, the use of yevo^vci^ as quoted from Hermes. 36 Tertullian, adv. Prax. 16, p. 649 A, edit. Eigault. NOTE N.] FIRST TWO CHAPTERS OF MATTHEW. 201 The fabrication which the Christians circulated and quoted as a work of Hermes, indicates the views which many of them wished to spread. Lactantius says : " Hermes, in that book which is inscribed The Perfect (or Final) Discourse, uses these words : ' The Lord and Maker of all things, whom we are accustomed to call God, when He made a SECOND god ; . . . when He made this one, first and only, and sole, [and when] he [the created being] appeared to him excellent and most filled with all good things, He consecrated him and loved him exceedingly as his peculiar child.' " 87 NOTE N. FIBST TWO CHAPTERS OF MATTHEW. SOME Hebrew manuscripts of Matthew omitted the first two chapters. The narrative which they contain, moreover, is not easy to reconcile with that in the first two chapters of Luke, 1 and the name Jesus Christ here used without the article in- tervening (see pp. 60, 61) is not to be found in the undoubted portions of Matthew. This raises the question whether they were prefixed to Matthew's Gospel by himself or by another. The question has been argued by more than one writer. 2 The chief object of the present Note is to bring out by its typog- raphy what these chapters profess to be. The typography commonly used fails to give it due prominence. 87 Lactantius, J)w. Inst. 4, 6. Cp. Judaism, Ch. XL, note 54. 1 The two chapters prefixed to Matthew represent that when Jesus was born wise men from the East came to Jerusalem (2, 1, 2) ; that they communicated with Herod before they had seen the child, and were warned by God that they should not communicate with him again. Herod sought the child's destruction, which was prevented by its parents taking it to Egypt, where they remained until Herod's death, after which they did not go (2, 22) to their former home, but turned aside into Galilee, and dwelt in A city called Nazareth. According to Luke Nazareth was the home of Joseph and Mary. They were merely visiting (Luke 2,4, 5) in Bethlehem. After the child's birth they went openly into the temple and afterwards returned (2, 39) " to their own city Nazareth." 2 See Norton's "Genuineness, 1, App. p. liii ; abridged edit. p. 431. 202 FIRST TWO CHAPTERS OF MATTHEW. [NOTE N. BOOK OF THE BIRTH OF JESUS CHRIST, SON OF DAVID, SON OF ABRAHAM. Abraham was the father of Isaac ; and Isaac of Jacob ; and Jacob of Judah and his brothers ; and Judah was the father of Pharez and Zarah, by Tamar ; and Pharez was the father of Hezron ; and Hezron of Aram ; and Aram of Aminadab ; and Aminadab of Nashon ; and Nashou of Salmon ; and Salmon was the father of Boaz, by Rahab ; and Boaz was the father of Obed, by Ruth ; and Obed was the father of Jesse ; and Jesse of David the king. And David the king was the father of Solomon, by the wife of Uriah ; and Solomon was the father of Rehoboam ; and Rehoboam of Abiah ; and Abiah of Asa ; and Asa of Jehoshaphat ; and Jehosha- phat of Jehoram ; and Jehoram of Uzziah ; and Uzziah of Jotham ; and Jotham of Ahaz ; and Ahaz of Hezekiah ; and Hezekiah of Ma- nasseh ; and Manasseh of Amon ; and Amon of Josiah ; and Josiah was the father of Jeconiah and his brothers, at the time of the removal to Babylon. And after the removal to Baby- lon, Jeconiah was the father of Salathiel ; and Salathiel of Zerub- babel ; and Zerubbabel of Abiud ; and Abiud of Eliakim ; and Eliakim of Azor ; and Azor of Zadok ; and Zadok of Achim ; and Achim of Eliud ; and Eliud of Eleazar ; and Eleazar of Matthan ; and Matthan of Jacob ; and Jacob was the father of Joseph, the husband of Mary, of whom was born Jesus, who is called Christ. So all the generations from Abra- ham to David were fourteen gener- ations ; from David till the removal to Babylon, fourteen generations ; and from the removal to Babylon until Christ, fourteen generations. Now THE BIRTH OF JESUS CHRIST took place as fol- lows : While his mother Mary was betrothed to Joseph, before they lived together, she was found to be with child by the Holy Spirit. Joseph, her husband, being a just man and not wishing to expose her to shame, purposed to put her away pri- vately. While he was considering this, lo an angel of the Lord appeared to him in a dream, saying, Do not fear to take Mary as thy wife [etc., to the close of Ch. 2]. NOTE 0.] PUBLICATION OF MARK'S GOSPEL, 203 NOTE 0. PUBLICATION QF MARK'S GOSPEL. CHRISTIAN tradition says that Mark at Rome committed to writing what Peter had taught concerning the history of Jesus, and that afterwards, going to Alexandria, he published his Gospel in that city. 1 Two circumstances harmonize suffi- ciently with this statement to increase somewhat its proba- bility. 1. The Gospel of Mark terminates, 2 as already said, rather abruptly with verse 8 of chapter 16, This accords at least with the supposition of an interruption to his labors by the death of Peter or by the persecution of the Christians. 2. Three or four years later, when Vespasian was at Alex- andria, aiming at imperial power, some of his adherents who had already perhaps tried to make him the subject of proph- 1 Irenaeus says : "After the death of these (Peter and Paul), Mark, the disciple and INTERPRETER of Peter, delivered to us in writing the things that had been preached by Peter." Cont. Hcercs. 3, 1, 1 ; Opp. 1, 423. Papias states : " The elder said this : ' Mark being the INTER- PRETER of Peter, wrote WHAT HE REMEMBERED.' " Papias quoted by Eusebius, Ecc. Hist. 3, 39. Jerome says : " Mark . . . wrote a short . Gospel according to what he had heard related by Peter . . . taking the Gospel which he himself Jiad composed, he went to Egypt, and at Alex- andria founded a church of great note." De Vir. Illust. 8; Opp. 2, 841-843, edit. Vallarsius ; Lardner's trans. 2 The subsequent verses, !)-2i) (quoted in Ch. XL note 10), "are not found in the Vatican manuscript. In the Codex Stephani i\ after the eighth verse, it is said, The, following also is extant, which words precede a short conclusion undoubtedly spurious, and then come the words, This also is extant ; after which follow the twelve verses in question. In more than forty other manuscripts they are accompanied by various remarks, to the effect ' that they were wanting in some, but found in the ancient copies' ; 'that they were in many copies' ; 'that they had been con- sidered spurious, and were wanting in most copies ' ; ' that they were not in the more accurate copies ' ; and, on the other hand, ' that they were generally in accurate copies.' [The Sinaitic MS. discovered by Tischen- dorf also omits the passage.] "In the other manuscripts of the Gospels beside those mentioned, the passage in question is found without remark ; and likewise in all the an- cient versions, with the exception of the Armenian, in the manuscripts of which, as appears, it is either omitted or marked as of doubtful credit, and likewise of the copy of an Arabic version preserved in the Vatican Library. " The nineteenth verse is distinctly quoted by Irenseus as from the Gospel of Mark ; and the passage in question appears to have been recog- 204 THE BAPTISMAL FORMULA. [NOTE P. ecy, 8 undertook yet further to strengthen confidence in him by a couple of fictitious miracles, borrowed evidently from our Gospel narratives, or from Christian teaching concerning Christ. John's Gospel was not yet written. One of these miracles, 4 that of restoring sight after spitting on the eyes, is not mentioned in Matthew nor in Luke. It is found only in Mark, and gives plausibility to the surmise that the recent publication of Mark's Gospel may have caused discussion and suggested to Vespasian's adherents the character of the mira- cle which they attempted. NOTE P. THE BAPTISMAL FORMULA. ANY baptisms mentioned in the New Testament were, as already stated, 1 into the name of Jesus. In the second cen- nized as genuine by some other fathers.* But no part of it is quoted by Origen. According to Eusebius, almost all the copies of Mark's Gospel, including the most accurate, ended with what is now the eighth verse. Gregory of Nyssa states, that the passage was not found in the more accurate copies ; and Jerome says, that it was but in few, being wanting in almost all the Greek manuscripts." Norton, Genuineness, abridged edit. pp. 444-445 ; unabridged edit. Vol. 1, App. LXX-LXXII. 3 " Through the WHOLE EAST an ancient and uninterrupted opinion had gained thorough currency, as contained in the fates, that at that time PERSONS from Judea should obtain rule. That, as afterwards appeared from the event, was a prediction concerning a Roman commander. "- Suetonius, Vespas. 4. The commander referred to is Vespasian. The plural form "persons" may have been due to an association of Titus with Vespasian as nominally joint emperors. 4 " One of the common people of Alexandria, known to have a disease in his eyes, embraced the knees of the emperor, importuning with groans a remedy for his blindness. . . . Another who was diseased in the hand [compare Mark 3, 1-5; Matt. 12,10-13; Luke 6, c-io] . . . entreated that he might be pressed by the foot and sole of Caesar. Vespasian at first ridiculed the request. . . . Vespasian executed what was required of him. Immediately the. hand was restored to its functions and the light of day shone again to the blind." Tacitus, Hist. 4, 81 ; Bohn's trans. According to Suetonius (Vespas. ~) Vespasian ANOINTED THE MAN'S EYES WITH SPITTLE. Compare Mark 8, 23. 1 See Ch. IV. note 22. * "Not, however, by Clement of Rome, nor Justin, who are cited as quot- ing it in the editions of the New Testament by Griesbach and Scholz, nor, I think, by Clement of Alexandria, who is also adduced." Norton, Ibid. NOTE P.] THE BAPTISMAL FORMULA. 205 tury apparently before the deification of Jesus 2 and a full half-century before any deification of the Spirit 8 we find a baptismal formula " in the name of the Father of the universe and Master-God, and of our Savior Jesus Christ, and of the Holy Spirit." 4 The change of formula claims attention ; and this is equally the case whether the baptismal precept (quoted on p. 49) be genuine or interpolated. In the former case we have the dif- ficult problem of explaining non- attention to it in Apostolic times, while in the latter we need to explain the cause, or causes, which produced a change. Part of the change can be explained without difficulty. While Christians made converts only among Jews or monotheists, they felt no need of baptiz- ing them into a belief in God, since they already believed in him. When Christianity was carried among heathens its con- verts were asked to confess belief in God as well as in Jesus. Confession of belief in the Spirit admits more question as to its origin. The most probable explanation, though not Justin Martyr's, 6 is that some Christians of the second century PRIDED themselves on their alleged miraculous powers. Jesus had cautioned his Apostles against similar pride, 6 yet in the' spu- 2 The baptismal formula occurs in Justin's first Apology. On his views concerning Jesus at this date, see in preceding note pp. 191-193. 8 No writers of the second century, and only two of the third century, namely, Tertullian and Origen, deify the Spirit as a person. Even at the close of the third century such deification must have made but little prog- ress. The document attributed to Hermes Trismegistus, and first quoted by Lactantius, cannot be earlier than the second half of the third cen- tury. It mentions the formation of a second God, but in such a way as to exclude a third one. See Lactantius, Div. Inst. 4, c, cited at close of Note M. Also Div. List. 7, i?, cited at close of Note K. In the second century the author of the Clementine Homilies, as will be seen on p. 194, condemns severely those who deified any being save the Creator, but alludes to none who introduced more than one such additional. 4 Justin Martyr, Apol. 1, 01 ; Opp. 1, 258 A, edit. Otto. 6 Justin, after explaining (Apol. 1, r,l ; Opp. 1, 258 - 260 D, ed. Otto) that baptism was into the name of the " Father of the universe and Mas- ter-God," who had, and needed, no name, and into the name of Jesus Christ crucified under Pontius Pilate, adds (c. 61, 260 E) : "into the name of the Holy Spirit [omitted by Irenseus, 4,23, 2], which through the prophets PREDICTED ALL THINGS CONCERNING JESUS." By belief in the Spirit Justin (cp. Iremeus, on p. 194) meant chiefly belief in its predic- tions concerning Jesus which he regarded the spirit of God (the prophetic or holy spirit) as having uttered in the Old Testament. On these and on predictions in general see pp. 17, 37, 38, 72 ; cp.Jtidaism, pp. 345, 346. 6 " Rejoice not, that the spirits are subject unto you ; but rather re- joice, because your names are written in heaven." Luke 10, -0. 206 THE MISSION OF JESUS. [NOTE Q. rious addition to Mark's Gospel he is made apparently to en- courage it. 7 This disposition of Christians 8 renders probable that baptism into the Spirit meant baptism into the posses- sion of miraculous powers. If v/e assume that the baptismal precept in Matthew (28, 19) is genuine, any explanation of its non-observance in Apos- tolic times is difficult and unsatisfactory. NOTE Q. THE MISSION OF JESUS. 1. Its main Object. IN the Preface Christianity is treated as a revelation. The writer supposes that this revelation was intended to give man- kind a deeper assurance as to the existence and character of God and as to his relations with men, thus strengthening human sense of responsibility, encouraging human effort, and imparting to human existence the sunshine of hope and trust. He is not unaware that large bodies of Christians hold other views a.s to the chief purpose of Jesus. Those who attach high importance to Church authority claim that his main ob- ject was to form an ecclesiastical organization with delegated powers. 1 In Protestant communities several active denomina- tions hold that his main object was to make a sacrifice. 2 7 " These signs shall accompany believers : In my name shall they cast out demons ; they shall speak new languages ; they shall take up ser- pents ; and if they drink any deadly thing, it shall not hurt them ; they shall lay hands on the sick, and they shall recover." Mark 16, 17, ie. Compare Acts of Pilate, r>, text of Paris A. 8 Justin tells Trypho : " From our works [of practical-monotheism] and from the 8tW/tteo>s, MIRACULOUS POWER, consequent on them, all can understand that this [Jesus] is the new Law and the new Covenant." Just Mart. Dial. n. Cp. (on p. 3) Apol. 2, 6. Tertullian, with inju- dicious vehemence, dares the heathens to test the divinity of their gods. He is willing to stake the Christian exorcist's life on the result if he does not compel the fancied divinity to confess itself a mere demon. See Ter- tullian, Apol. 27, in Underworld Mission, p. 78 ; 3d ed. 74, 75. 1 This view, transmitted from the Middle Ages, is unlikely to hold its own in communities which lay stress on individual religious responsibil- ity. 2 Prominent teachers of this theology allege that its chief doctrine, or 2.] IMPEDIMENTS TO ITS INFLUENCE. 207 2. Some Impediments to its Influence. At and before the Christian era many Jews expected a di- vine interposition in the form of a temporal ruler clothed with miraculous powers, who should establish order upon earth and facilitate, if not establish, a reign of holiness. 3 Not a few Christians retained this anticipation, and as their Master had doctrines, cannot be found in the Gospels. Archbishop Whately says: "The Gospel which Jesus himself preached was not the same thing with the Gospel which he sent forth his Apostles to preach after his resurrection. . . . How, indeed, could our Lord, during his abode on earth, preach fully . . . his meritorious sacrifice as an atonement for sin ? . . . Our Lord's discourses, therefore, while on earth, though they teach, of course, the truth, do not teach, nor could have been meant to teach, the WHOLE truth, as afterwards revealed to his disciples. They could not, indeed, even consistently with truth, have contained the main part of what the Apostles preached. . . . "Our chief source, therefore, of instruction, as to the doctrines of the Gospel, must be in the apostolic epistles." Difficulties in the Writings of St. Paul, pp. 65-67, 74. Macknight says : "The chief doctrines of the gospel are more ex- pressly asserted and more fully explained in the Epistle to the Hebrews, than in any other of the inspired writings." The Apostolic Epistles, Vol. 5, p. 1. Those who hold the foregoing view would probably, by calling them- selves "Epistolary" instead of "Evangelical" Christians, convey to others a more correct idea of the ground on which they plant them- selves. 'This view as commonly held ignores the universe save the sandspeck on which we live. Were a human being to step outside of the solar system, not to any distant part of the universe, but to the nearest fixed star, he could not with the best of human telescopes discern the earth. Yet what is called Evangelical theology teaches, that on this sandspeck, and nowhere else in the universe, the Supreme Being found a need of being put to death, or for having a constituent part of himself put to death whatever either expression may mean before he could forgive bis infant children who dwell there. Among the myriad millions of homes where his other children are trained, no such need arose. 8 "... Then sball the mightiest kingdom Of the Immortal King appear among men, And a Sacred Prince shall come to hold the sceptre of the whole earth To all ages of the time which approaches." Sibyl. Orac. 3, 47-50. "Then God will send a King from the East, "Who shall cause the whole earth to cease from wicked war, By killing some, and administering binding oaths to others. Nor shall he do these things by his own counsels, But by obeying the excellent rules of the Great God." Sibyl Orac. 3, 65-2-656. 208 THE MISSION OF JESUS. [NOTE Q. not fulfilled it they expected his reappearance to establish such a reign. 4 Of course a temporal ruler, guided by God and clothed with power to crush injustice and oppression, might in the world's history more than once have demolished whatever obstructed open allegiance to God or the improvement consequent thereon. Probably such interposition would have diminished human sense of responsibility and human efforts, nor would mankind have learned the lessons which experience has taught them. It is plain at least that divine interposition has ad- dressed only the individual conscience. Wherever correct views of God have depended for maintenance on supporters too few, too disunited or unfaithful, these views have been overpowered and civilization has retrograded or been driven out. This happened to Greek civilization the child of monotheism at Rome 5 and subsequently in Asia and North Egypt, as also to its offshoot the Saracenic culture in Spain. 6 A modern era witnessed but one small locality where reasonable freedom was allowed to the utterance of Christian truth and to the advocacy of human improvement. 7 4 See Norton, Statement of Reasons, Appendix, Note B. Compare Judaism, pp. 235, 236. 6 See Judaism^ pp. 11-14, 369, 387, 388. 6 The Saracenic views of God must have been less defective than the misnamed Christian ones by which in Spain they were supplanted. Com- pare Judaism, p. 370. 7 "To Europe and mankind, in the mean time, the success of the mari- time provinces was of the greatest importance. . . . Resistance to those who were controlling religious opinions by fire and sword, and trampling upon constitutional privileges, had been successfully made. "An asylum was opened for all those, of whatever country, who fled from persecution ; from persecution of whatever kind. The benefit thus accruing to mankind cannot now be properly estimated, for we cannot now feel what it is to have no refuge and no means of resistance, while men are ready to punish us for our opinions, and are making themselves inquisitors of our conduct. It is known to have been one of the severest miseries of the later Romans, that they could not escape from their gov- ernment ; that the world belonged to their emperors. " It was in the Low Countries that the defenders of civil and religious liberty found shelter. It was there that they could state their com- plaints, publish what they conceived to be the truth, and maintain and exercise the privileges of free inquiry. These were the countries to which Locke retired, and where William the Third was formed." Smyth, Lectures on Mod. Hist., Lect. XII. Vol. 1, pp. 319-320. Even in the Low Countries the execution at a somewhat earlier date of Barneveldt and the imprisonment of Grotius indicate how slow men were in learning to respect the rights of others. 2.] IMPEDIMENTS TO ITS INFLUENCE. 209 At present the number of Christian countries which more or less clearly acknowledge the rights of conscience, renders very improbable that these rights can again be totally abol- ished. Yet many impediments affect their free exercise. In hereditary monarchies the character of the king and his surrounders may hinder growth. Monarchical system excessively carried out may, even under a good sovereign, impede progress. The author has elsewhere quoted (Judaism, p. 367) the remark of an old philanthropist living under one of the most liberal monarchies of continental Europe ; that those in authority were sure to oppose efforts for improving society unless they themselves had been previously consulted and their approbation obtained. Privileged classes, whether ecclesiastical or secular, may hinder not only growth of correct views touching God, but their application to human welfare. Even if the sentiment of such class be against existing evils there will be hesitation to com- mence innovations, whose limit cannot be foreseen. In communities not qualified for self-government, though living under popular institutions, thoughtful citizens, to say nothing of the merely timid, will sometimes oppose a com- mendable innovation through fear of other changes which they might prove unable to hinder. Again : War, though under exceptional circumstances a duty, is, even under conscientious commanders, 8 a severe in- terruption to religious development and human improvement. European standing armies absorb young men by hundreds of thousands, substituting camp influences for those of home. False representations of Christianity by its advocates repel even yet not a few right-minded persons. In most European monarchies the Church is more or less managed by the government. Many who identify Christian- ity with this organization imagine that the renunciation of 8 Archenholtz, amid incidents, some of which might be attributed partly to generous sentiment, narrates the following : " The French, under General Mercieres, captured the Westphalian city of Bielefeld, celebrated for its linen manufacture, on which occasion the bleaching stations were plundered, though the General opposed these excesses. His conscience, however, told him that he could have acted more energetically. There- fore, in the year 1790, thirty-three years after the occurrence, he sent from Bayonne to the magistrate of Bielefeld a considerable sum of money, with the request to apportion it among the sufferers yet living, or if they were dead to appropriate the amount in some other way useful to the city." Geschichte des Siebenjdhrigen Krieges, 1, pp. 339, 340. 210 THE MISSION OF JESUS. [NOTE Q. Christianity is requisite to republican institutions. 9 A genera- tion or two may pass before this error can be unlearned. In our own country its marvellously rapid development keeps multitudes in a state of anticipation and speculation un- favorable to thoughts of personal improvement. Yet in spite of impediments those views of God for which Christianity furnished needed evidence have been taking deeper hold among mankind, even among many who have im- bibed them without knowing the extent of their indebtedness to Christianity. Since the rights of conscience have been more acknowledged, the application of religious truth has been more easy and human progress more rapid. Many know but little of what was tolerated within a century. In France, prior to the Revolution of 1793, the punishment of " Wheeling " 10 even for moderate offences had been rendered so atrocious that it would seem prompted by a conclave of demons. 11 The Revolution abolished it and similar barbarities in most French-speaking countries. In Germany this mode of punishment u was retained in a 9 This must not be confounded with the view of those who wish merely to dissolve connection between Church and State, a step from which some liberalists shrink. Compare in Judaism, note on pp. 369, 370. 10 In English allusions to this punishment "Wheeling" is almost universally mistranslated " breaking on the wheel." Mrs. Hemans has been misled by such phraseology into representing the wife of Rudolph Von der Wart (Hemans's Poetical IVorks, 2, p. 101) as remaining by her husband during the hours when he was ON THE WHEEL. The punishment of Wheeling was usually executed by fastening the subject to the ground and breaking his limbs either with a common wagon-wheel, or with one made for the purpose. The wheel seen by the writer at Freiburg, Switzerland, was much smaller than a wagon-wheel ; was provided on one side with handles, and on the other side, for per- haps a fourth or a third of its circumference, with a sharpened iron or steel rim to facilitate breaking the limbs. His guide had seen a man executed with it in 1823. 11 In France, though the term WHEELING was retained, the punish- ment was inflicted with an iron club, the victim being stretched in an iron frame. The directions to the executioner, which the author read many years ago, are here given from memory. These were : to begin with the left arm, commencing at the wrist ; then with the left leg ; then, after some delay, with the right leg, and then with the right arm. He was to mangle each wrist, elbow, ankle, and knee-joint with two blows, and the intervening portion of each limb with a specified number, not less, if memory serve me, than five or six. The executioner was fur- ther directed not to desist because of cries from the condemned person. 12 In Germany, as I was informed by a Berlin lawyer, two forms of condemnation were recognized : wheeling FROM ABOVE DOWNWARDS, and 2.] IMPEDIMENTS TO ITS INFLUENCE. 211 less brutal form so late, at least, as A. D. 1841, when a man was " wheeled to death in Prussia," 18 at a spot southwest of Koenigsberg on the sea-coast. In the United States burning to death as a LEGAL punish- ment must have been retained in a state so far northward as New Jersey until the middle of the last century, 14 while in some of the more Southern States this mode of punishment was in force so late at least as the second quarter of the pres- ent one. 15 FROM BELOW UPWARDS. In the former case the first blow fell on the chest, and was expected to kill the victim, the limbs being afterwards broken for form's sake ; in the latter case the limbs were first broken and the coup de grace, or finishing stroke, given afterwards, if at all. 13 The following is extracted from p. 87 of a German newspaper fur- nished me by the Burgomeister of Frauenbur. The title of the paper does not appear on the slip sent me. " Braunsberg, July 7, 1841. This morning at half past six the death penalty of wheeling from below [upwards] was executed on the robber and murderer Rudolph Kuhnapfel, ... in the vicinity of the village Nartz, near Frauenburg, in presence of a great multitude." The bracketed word is supplied from a different paper. I remember an extract from yet another paper which stated that Kuhnapfel was ten minutes in dying. I suppose that his crime may have been treated as constructive parricide. The Bishop of Ermeland whom he murdered may have been regarded as his spiritual father. I was told that an attempt to murder the king could be punished in the same way, perhaps on the ground that he was the political father of his people, yet in aggravated cases the punishment may have been adjudged without stretching the meaning of language. 14 The author has learned from one of his neighbors that when the uncle of that neighbor's father was killed in New Jersey by a slave, the slave was legally executed by burning. The father was born in 1750. Whether the execution took place before or after that date is unknown to his informant. 15 W. C. Bryant informed me that the execution in South Carolina of a negro woman by burning in the year 1820, is mentioned by Stroud in his Slave Laws. He omitted to mention the page. An intelligent colored man now resident in Meadville, and born he says in 1826 or 1827, tells the author that during his childhood his grand- mother witnessed a similar execution of a man near Fayetteville, N. C. He remembers his grandmother's statement that the man (a white one he thinks) petitioned to have oil put upon the fagots. The author himself distinctly recollects reading in early life the news- paper account of a similar execution in South Carolina, an account recol- lected also by one of his older relatives. The newspaper said that the driest of fagots had been procured in order to diminish the pain of execu- tion. As a Charleston lady, with whom he conversed in 1839 at Geneva in Switzerland, was unaware of the execution, and as he has had a Charles- ton paper searched ineffectually for its record, he supposes it to have oc- curred in the interior of the State. Lest, moreover, the accuracy of his 212 THE MISSION OF JESUS. [NOTE Q. The late Henry Colman of Massachusetts told me that he had in early life seen human beings carried down State Street, Boston, to be branded and to have their ears slit. 16 The exigencies of war may sometimes be thought to palliate harsh treatment ; but corporal punishment in the peace estab- lishment of Frederic the Second equalled that of the most barbarous nations. 17 If we consider that more than eighteen centuries ago Tibe- rius, educated partly by the monotheistic influences of Asia Minor, abolished corporal punishment, 18 it seems as if the world had received a discouraging back-set. But it is undoubt- edly further advanced than in his time, for his views would memory should be suspected, he will state some of the circumstances which corroborate it. He remembers conversing on the subject with his father, who expressed his opinion that it was in some States the specified form of punishment for a slave who killed his master. Also in one of his own letters to his father, dated Jan. 12, 1841, is the following : " In Prussia the punishment of the Wheel is still in use for persons who have killed near relations. ... In Greece 1 see from the papers that the tor- ture still exists. Whether we have so far got rid of such abominations in our own country as to have formally abolished the law in South Caro- lina ordaining burning to death as the punishment of a slave who kills his master, I do not know. I remember but one instance of such an execution, but that was one too many." My father's opinion that the form of punishment was specified by law, cannot have been true of South Carolina. The late W. C. Bryant pro- cured for me information taken from Stroud's Slave Laws, that in certain cases the method of punishment was left to the discretion of three magis- trates. 16 I learn from Judge Hoar that "branding and cropping the ears were abolished as punishments in Massachusetts, in 1805 ; whipping in 1826." 17 "If the soldier committed a [military ?] crime he had to run the gantlet through a lane of two hundred, or rather to walk it. Six times was the least, thirty-six the highest number of these painful perambula- tions. The last-mentioned punishment was called * FOR LIFE AND DEATH,' and was divided into three days, and on the last day the wrong-doer's cof- fin was brought with him on the parade." Archenholtz, Kleine Hist. Schriften, 1, pp. 27, 28. To prevent any acceleration of pace by the con- demned man, a soldier with reversed musket under his arm preceded him so that he could not quicken his pace without running on the bayonet. This punishment his comrades must sometimes have been compelled to execute on one from whom they had received kindness and whom they would gladly have spared. " The highest crime was breach of subordination. Even for the slight- est faults of this kind [a soldier] was confronted by running the gantlet, or by the bullet. Whoever with weapon in hand carried his fault to practical acts was wheeled alive." Ibid. p. 28. 18 See Tac. An. 4, 6, quoted in Judaism, p. 506. NOTE R.] THE MINISTRY. 213 now find a general sympathy which they then, in Europe at least, failed to receive. We must remember, however, that the existence of mankind on the earth has probably little more than begun. One cycle of the earth's motion requires more than a thousand centuries. 19 There must be stellar cycles for which a million centuries would be but a fraction of the required time. The hand which arranged these move- ments will probably permit a few of them to be studied before human existence shall cease on earth. The lesson learned in eighteen centuries will at some future day seem a brief one. The Pagan nations of our own time have as yet come in contact chiefly with the worst traits of Christian communities. They have seen wars m by Christians for selfish ends, and have not found models of virtue in the crews of ships visiting their shores. Patience will be requisite that evil lessons may be unlearned, and that Christianity may appear a religion of virtue and of hope. NOTE E. THE MINISTRY. IN the first Christian congregations the office of teaching was not restricted to any one individual. 1 Several shared in 19 "The perihelion . . . of the earth's orbit accomplishes its revolution in one hundred and eleven thousand years." Mitchell, Planetary and Stellar Worlds, p. 177. 20 Our own country during a century of independent existence has waged but two foreign wars. One of these would not have occurred save for a privileged class no longer existing, who wished to extend the area of that institution, Slavery, on which their privileges were based. 1 "He sent to Ephesus, and called the ELDERS of the church." Acts 20, 17. "Take heed ... to all the flock over the which the Holy Spirit hath made you firurKJirovs, BISHOPS [i. e. overseers]." Acts 20, 28. The word overseers in the common version is the same which is else- where translated bishops. " For this cause left I thee in Crete, that thou shouldest . . . ordain ELDERS in every city. . . . For a BISHOP must be blameless." Titus 1, 5, 7. " Paul ... to all the consecrated in Philippi with the bishops and deacons." Philip. 1,1. " If a man desire the office of a bishop, he desireth a good work." 1 Tim. 3, 1. " Likewise must the deacons be grave, not double-tongued." 1 Tim. 3, S. It will be noticed that in the last two instances the two classes of offi- 214 THE MINISTRY. [NOTE R. it. This plan was attended by some difficulties, to avoid which the custom was introduced of having but one teacher in each congregation. The latter plan has prevailed in most Protestant denominations, and has been so nearly universal that Christianity and the ministry have in the majority of minds become identified. Many persons would be mentally unable to dissociate the two, arid the value of Christianity is esti- mated by them according to the worth of its supposed repre- sentatives and interpreters. The Christian ministry has undoubtedly done excellent ser- vice, and been of importance to the religious progress of man- kind. 2 It is at present, however, confronted by the following obstacle. In proportion as mankind become attentive to their moral and religious improvement, it becomes more and more impossible for any one human being to meet the wants of five hundred others. 3 Those whom he addresses are, if thoughtful cers recognized in a single society are bishops and deacons, the former of whom are in preceding quotations identified with elders. At a later date Jerome says : " Among the ancients [i. e. the earliest Christians] bishops and presbyters were the same since the former name [that is, overseer] indicates the office, [while] the latter designates the age [of the incumbents]." Epist. 69 ad Oceonum. Opp. 1, col. 415 A, edit. Vallars. Again : " Therefore a presbyter is the same as a bishop, and before by prompting of the Devil rivalries took place in religious matters and people said : I am of Paul, I of Apollos, and I of Cephas, the assemblies were governed by mutual agreement of the elders. But alter each one thought those whom he had baptized to be his own [dis- ciples], not Christ's, it was determined in the whole world that one se- lected from the elders should be placed above the others, to whom the whole care of the assembly should pertain, and [thus that] the seeds of division should be removed." Comment, ad Tit. 1, 7 : Opp. 7, Part. I. col. 694, 695, edit. Vallars. 2 The above remark must not be understood of the ministry while, or in so far as, its discourses were in an unknown tongue. The writer re- members listening to a lecture in which was quoted a regal admonition to the Anglican clergy, telling them to dispense with laziness and write their sermons in Latin. He has not had opportunity to hunt up this ad- monition, but thinks that it was issued by Charles II. The literary folly which prompted such directions existed much later in European institutions of learning. Firmness equally as good sense itelligible. pardonable to sacrifice the profit of the students to the parade of learn- ing ; or to waste more time in composing, to no other end I may say, but to render the composition less useful." Lectures mi Systemat. TheoL, near close of Lecture 1. 8 The above-mentioned difficulty may be illustrated by supposing that NOTE R.] THE MINISTRY. 215 for their own improvement, growing in a variety of directions, and need aid of very different kinds in order to facilitate their progress. 4 Even the same individual may within a brief period go through experience of different kinds and need aid in the subject of his or her thoughts rather than to have them diverted to something else. in mental education a teacher were required to instruct pupils in Mathe- matics and Metaphysics, Astronomy and Architecture, Surgery and Civil Engineering, History and Hygiene, Jurisprudence, Ancient Languages, Natural History, and other branches of modern study. Could any one expect a satisfactory result ? * Whoever studies the moral and religious wants of life will find them diversified. A business man, witnessing the various avenues for dishon- esty and the disguises which screen it, will deem firmness of condem- nation requisite to uphold business rectitude in the community, or to guard his own mind against indifference. One placed so as to notice the need of encouragement and kind speech may see most call for attention to these and for illustration of the manner in which they can best be given. A person brought up under erroneous views of religion, and who has suffered much from such views, will highly esteem the teachings which dispel error. One engaged in study of the Scriptures will desire the suggestions or information that assist comprehension of them. Those engaged in benevolent work see constant opportunities of good to be done ; of children to be rescued from vice or suffering, and of ma- ture persons to be aided while struggling to keep the right path. They long for teachings which may guide their efforts or call others to their aid. Some, disheartened amid daily duties and distractions, feel the need of raising their thoughts to the Source of strength, and of finding in com- munion with the Father of their spirits serenity and new strength to en- counter harassing cares. They need to be called away from daily occu- pations rather than to have them more vividly presented. Blended, often at least, with the foregoing is a dissatisfaction due to incorrect views of life. Persons look on its avocations as interruptions rather than as aids to self-development. To this class correct views of life would be an inestimable boon. Some have had questionings as to whether Jesus were or were not authorized to make a revelation, and to them the question may be one of painful importance. The evidence which they need must be of that kind which they are most competent to appreciate. Others, aside perhaps from questions about the authorization of Jesus, are striving to look beyond the term of human existence here and to catch some glimpses of a future one. Considerations which may give them confidence will prove of great value. Some are occupied in a contest with social evils. They have had friends or relatives carried to ruin, and are more intent on combating the evils of this life than on thoughts of a future one. They need in many cases wise counsel to prevent feeling from overriding judgment. 216 THE MINISTRY. [NOTE R. Of course many ministers could by methodical study of their congregations meet wants which now go unsupplied. Were a minister to provide a list of his parish, and to append opposite each name what he deemed the chief wants of that individual ; were he also, by observation, thought, and conver- sation, to correct his own judgments and alter his memoran- dum accordingly, he would have sketched out before him an approximate map of his work. By such effort he would meet the wants of his people far more nearly than if his pulpit themes were taken from the last question mooted in theological and secular journals. ; Still the difficulty cannot be ignored that only a person gifted with more than average observation and reflection, and with more than average capacity of conveying his ideas to others, can in a thoughtful congregation hope to meet even a majority of its wants. The question, therefore, arises whether the present plan of meeting such wants can be supplemented or improved. Suppose in a small society a select library 6 of religious and moral literature, with clear-headed discussions on the various duties of a human being to himself and his fellows, and let us suppose a portion of time set apart when the con- gregation should meet for silent perusal of what is best adapted to each one's wants. An Index should be provided to topics treated in the library. Prearrangement in pews of books suited to the wants of occupants would promote the quiet craved by devotion but scarcely attainable if each mem- ber visit the book-shelves in person. 6 5 A suitable library ought of course to contain not merely the subjects mentioned in the preceding note, but many others not there suggested. For study of the Scriptures there should be translations, commentaries, concordances, Bible dictionaries, and other critical aids. In selecting translations it would be well to have such as were made on difl'erent plans. The rendering best suited to a scholar is by no means always that most fitted for the average reader. Fiction on moral topics, though not to be excluded from such a library, should be admitted with the utmost caution. Miss Sedgwick's Live and Let Live treats one class of human duties more successfully than could be hoped for in most cases from the pulpit. But this is more than can be said for many works of fiction even when written with moral intent. 6 In the absence of printed Indexes some one might be employed to prepare a special Index for each library, or a dozen societies might con- jointly employ some skilled person to make such a work. Printed In- dexes would, however, soon come into existence if their want were gener- ally felt. In them there should be marks to distinguish brief statements from copious articles. NOTE R.] THE MINISTRY. 217 The time devoted to silent reading should not preclude public devotional exercises, nor yet public instruction, which, in the absence of a minister, might be supervised by one or more members of the congregation. 7 A chief risk with such a library would be the introduction of sensational works, dignified or not by the title of religious. A similar risk exists in the pulpit, but can there less readily than in a library escape attention from thoughtful members of the congregation. Much would depend on the judgment, at- tention, and earnest religious feeling of those by whom any such experiment were tried. A number of congregations, by communicating to each other the result of their experience, might eliminate mistakes and suggest improvements. A different plan, free from some difficulties attending the foregoing, would be to establish as a custom, that the minister should on alternate Sundays, or oftener, instead of a discourse by himself read extracts from other writers on some moral or religious topic, accompanied, when desirable, with comments by himself. The congregation would thus get the subject presented by different minds, and the minister would have more leisure to prepare his own discourses. Much could be culled from secular literature which would conduce to religious and moral improvement ; which would tend to elevate human aims, quicken human affections, stimu- . late effort, nerve to endurance, strengthen courage, inspire patience, give vigor to conscience, awaken benevolence, nerve to fortitude, animate good purposes, and illustrate dimly-per- ceived truths. Pleasantries should of course be avoided, or anything likely to interfere with reverent and devout feeling. Were a minister to insert a blank leaf at the close of each volume in his library and, while reading, note thereon any page or subject of interest, he could, if his library were a good one, by glancing over his memoranda, find in a few minutes what would edify his hearers. A thoughtful layman with a good library could, by similar notes, often aid his pastor, or, in his absence, furnish for Sun- day instruction what might prove more valuable than many a sermon. 7 Of course those "best qualified to select hymns may not always be the ones best qualified to lead the singing. Those best qualified to decide on a discourse, or a series of extracts for public reading, may not be best qualified for reading aloud, and may need to intrust this duty to an- other. ADDENDA. Page 61, note. The question may claim examination whether the scribe who added a conclusion (21, 23 1 24, 25) to John's gospel, can be author of its proem (1, 1-18), which includes the use (1, 17), of Christ as a name, and the tech- nical use of LOGOS (1, 1, 14) not elsewhere found in the Evangelist. Page 183, note 1. A pupil of Mosheim reasserts essen- tially the same error ; " In these times [of the emperor Hadrian] and perhaps somewhat earlier ones, we may date the origin of those spurious writings which gradually ap- peared among the Christians in increasing number under the names of the most noted and excellent men, especially of those of the founders of Christianity." Schroeckh, Kirchen- geschichte, 2, pp. 398, 399. The lately recovered " Teaching of the [twelve ?~\ Apostles " cited from, without naming it, by Clement of Alexandria, Strom. 1, 20 ( 100) is no instance of this, but simply an intended summary of New Testament teaching, with no thought by its author of ascribing its compilation to any apostle or apostles. The word " twelve " is omitted from the title by Eusebius (Ecc. Hist. 3, 25) and by other ancient writers, and is probably an interpolation. Page 193, note 12. Melito's Apology contravenes (Routh, 1, p. 118, lines 22-24) the deification of Jesus. Anastasius, however, ascribes to him a work on Christ's Incarnation, which Eusebius, an earlier and safer authority, omits (Ecc. Hist. 4, 25) from the list of his works. If it be from Melito, and if Anastasius have not blended his own views into his quotation, it would indicate (Routh, 1, 121, line 16) a deification of the Master. In a former edition reference was inadvertently made to Melito's work " God embodied" which had for a subject not the deity of Christ, but, as we learn from Origen ( Opp. 2, 25, ed. de la Rue ; 4, 49, ed. Lorn.), the corporeal existence of God. Page 211, note 14. In Charlestown, Mass., John Cod- man was poisoned by his three slaves, of whom Phillis was in 1749 burned in Cambridge, while Phoebe, after turning State's evidence, was transported, and Mark was hung. A narrative of the foregoing will, I am informed, be found in Collections of the Massachusetts Historical Society, Vol. 12, note on p. 166. ACTS OF PILATE FROM A TRANSCRIPT OF THE CODEX DESIGNATED BY THILO A3 PARIS D. CAMBRIDGE: JOHN WILSON AND SON. 1887. Copyright, 1881, BY FBEDEBIC HUIDEKOPEE. PREFATORY NOTE. IN 1856 the writer of these lines procured through F. W. Christern a collation of the Greek manuscript of the Acts of Pilate, which Thilo in his Codex Apo- cryphus has entitled Paris D. This collation was made by Fr. Duebner, editor of classics, and bears internal evidence of having been done with care and fidelity by an expert. The readings of the manuscript are often given incorrectly by Thilo, whom Tischendorf has fol- lowed in his " Evangelia Apocrypha," Leipsic, 1853 ; 2d ed. 1876. Though the transcript of said Codex will only have a value for scholars, yet it seems but fair to those engaged in this kind of study that the result of the collation should be rendered accessible. Emendations of the text in brackets, when not by Thilo, are, with one exception, by Mr. Duebner or Prof. E. Abbot. In the notes T. stands for Thilo, D. for Duebner, A. for Abbot, and H. for the present writer. t IV PREFATORY NOTE. The orthography is intended to be a transcript from Paris D, including its errors. The division into paragraphs is niy own. The largest type is intended to represent what originally belonged to the document ; the medium-sized type to represent interpolations of the second and third cen- turies. The smallest type represents the interpolations after the establishment of Christianity. On the first two of these classifications, however, compare Indirect Testimony, p. 107. Dots have been inserted where the manuscript had evidently omitted something ; and dashes have in some cases been inserted where a duplicate wording appeared, as in the use of Oeovefifo for 'lou&uos, on which see Judaism, p. 342, and on pp. 462, 463, foot- note 4. Words with an asterisk appended exist only in an abbreviated form in the Codex. The numbering of sections inserted in brackets may aid the reader in comparing the Greek with a transla- tion on pp. 107-142 of Indirect Testimony. The proof-sheets have been read by Prof. E. Abbot, whose care and competency are well known. F. HUIDEKOPER. MEADVILLE, Pa., August, 1881. ACTS OF PILATE. AIHFHSIS IIEPI TOT TIMIOT ITA90TS TOT KTPIOT 'HMfiN KAI SflTHPOS 'HMON 1HSOT XPISTOT KAI IIEPI THS 'AFIAS 'ATTOT 'ANASTASEfiS, STITPASEISA HAPA 'IOT- AAIOT 'ENNAIA 'ONOMATI, 'UN METHNEFKEN 'EK THS 'EBPAIKHS TAfiTTHS 'EIS 'PfiMAIAH AIAAEKTOX NIKO- AHMOS TOHAPXHS 'POMAIOS. Meri rb KaTa\v0TJvcu rty ^acrtXelav T&V 'Efipatuv, rerpaKOffluv irapadpa/JiouvTuv [7rapa5pa/u6j'rwi'], KO\ virb rrjv fiaffiXeiav 'Pw/xatwj' TWV Kdl r&v 'Efipaibjv, TOV 'Pw/Aatwi/ /SacrtX^ws /SaatX^a avrois \eLpOTOvovv- ros TOV Ti/3ept'ou Kai'crapos vffrepov TCI. 'Pw/taiVcd ffKTJirTpa dttirovTos, tv Tip 6KTUKCUeKdT(f} ^rei TT}S /3a(7tXe^as auroO /SaaiX^a x.eipoTovf)<ra.vTOS tv Trj *Iou- daig. 'Hpudyv, rbv vlbv 'Hpwdov, TOV irplv ra vfrria diroKTelvavTOS iv BT;- 6\et/jt,, Kal Tbv HtXarov tv 'Iepov<ra\Ti/J. ZX OVT S ^Jf^ova TOV "Ami Kal TOV Kaia$a TT)V Ni/c6$r)iJLO<; TOTrdpX'rjs 'Pwpaios 'lovSai&v r rrpo(7Ka\O'afjLevo^ 'Evvala ovojubari, et^rrjo-e o-vyypd- -fyavQai ra Kara TOW icaipovs *Avva Kal Kald^a eV 'lepovo-aXrjfJi, irepl TOV XpicrTOV' o $rj teal 6 'lovSalos Kal ro5 Ni/coStfaq) Tra/oaSou?, owro? CLTTO TT)? 'Efipa'i/crjs crvyypatyrjs fier^veyfce ravra Se TO, T 6 ACTS OF PILATE. [ 2. [ L] Tov KVpiov f)iiwv 'Irjaov Xpt,<7Tov TroXXa KOI /-te- yd\a Kal e^aicna Oavfiara ev rfj 'lov&ala epyacra/jievov, /col Sia TOVTO <t>6ovrjdevTOs VTTO TWV 'Eppatwv, rjye/Jiovev- oi>T09 et? 'lepoo-oXvfjLa TOV ITtXarou, dp^iepaTevovTcov Be rov T6 * 'Avva teal TOV Kai'd(f>a, r)\6ov e/c TMV 'lovbaicov rou9 avTovs ap^iepels o 'JovSa?, Aevi, Necf)0a\el/ji, s, 2vpo$ KCLI aXXoi TroXXot \eyovT6S KCLTCL TOV XpicrTOv, ou? teal a,7reo-Ti\av ol TOLOVTOI a elirelv TavTa KOI ra5 UtXarw fyfefidvi* O'L Kal 66vTe<$ eljTov 7T/30? CLVTOV OTL av0pa)7TO$ 7Tpi7raT6L ev Trj 7ro\ei Tavrrj iraTepa e%a)v 'Ia>o-^( Xeyopevov Kal fiijTepa Mapiav, ovofjidZei Be avTov /SacrtXea Kal vlbv 6eov- Kal &v dvaTpeTret, ra? ypacfrds, Kal /caraXvet ra 'Hpct)T7)(rev ovv o rjyejjitov 6 JTtXaTO? paOeiv ef au- a rtW Tpoirov KaToXvei TCL o~d{3/3aTa. Kal OVTOI \eycov [Xeyoi/re?] f/ Ort rou? acr^e- laTpevei ev o-a/3/3ara). Aeyei, 6 JTtXaro?' JSt rou? troiei, ovSev KaKOv Tcoiel. Aeyovo~iv auroS* JEt /caXw? evijpyei ra? laTpelas, /jiiKpbv av rjv TO payctq Be ^ptopevos Troiel raura9 ^at row Sat- e%a)v Trap' eavTw. Aeyei, 6 JTtXaro?* To laTpev- eiv appw&TOV 8ta(3o\iKov epyov OVK eaTiv, aXXa %api- rjv 1 CK 6eov. E!TTOV ol 'Effpaioi' AeopeOa rr)? os [peyaXeidTrjTos] 2 aov iieTaKoXecraaOaL av- TOV, &>9 av yvwpicrrjs apt/3co9, oTrep \eyofjiev. [ 2.] eV/5a- Xa)z/ ovv yyefjitov 6 JTtXaro9 TO aavSrf\iov ^roi rk <f>aKi6\iov avTov BeocoKev evl TWV v7rrjpeTa)v avTov, 'Pa^adft ovo- , rjyovv TOV Kovpaovpos [ro3 Kovpcropi] avTov, \eycov 1 Deinde aXXa xapiana yv e< Oeov, TJ tarn ancipiti atque obscuro ductu, ut o esse possit, et bv legi. D. J MeyaArjoTTjTO?, i.e. fi.eya\eiQrr)Tos, non /meyaAoTTjros, quod male impressum. D. . 3.] ACTS OF PILATE. 7 "A7re\6e Kal Bel^ov TOVTO T&> 'Irj&ov, Kal elire TlCkaros 6 rjyefJMDV Ka\el <re TT/OO? avTov e\.0elv. TOLVVV 6 VTrypeTTys, Kal evpa)V TOV ^ tv rrj 'rjfjt.^pa KvpiaKrj r&v /SaioN/ 3 KaOrifJ^vov eirl 6vov, Kal ev ry 65$ ai/- rou 'Efipouoi earp&vvvov TCL IfJ-dria avruv, Kal TrepteTrdrei 6 ^os cwdvu rG>v 1/j.aTlwv. Kal iSuv 6 virrjptT-rjs TTJV roiavT-rjv ri/trji' TOV 'I^aoO, 6/no^ws Kal aurds /cara* 4 . . . yeyovu? roOroi/, aTrXcoa^a? eVt TT}? 71}? Kal TO TOV JTtXaroi; (jLav^rfXiov, Kal eTrdvco avrov TrepiTrareiv avrov TTpOTpeTTOfJieVOS. 07Tp l$6vT6S ol 'E/BpaiO a<yavaKTijcravTS, rj\.9ov Trpo? ^yefiova TOV UiXaTov, KaT aVTOV TTW? TOQ-aVTr)^ TlfJifjS TOV 'Ir)(70VV T)%i- . [ 3.] Kal (WTO? TOV a r 7Too'Ta\evTa VTrrjpeTrjv dvepev- vij(ra$ TTW? oura)? eTrolijo-ev, aTreKplOij 6 ycov ore /JLC aTrecrretXa? Tr/ao? TOZ^ 'lovBalov 'AXe t ou. /cat 6toi^ TOI>? ou? ort ecrTpwvov [ecrTpa)vvvov] ev Trj 6Sa5 ra I^CL avT&v, Kal TrepieTTGLTei o ovos 7rdva> TWV iparUiV' Kal 6TpOl CKK07TTOV 5 XaSoU? Kal ^p^OVTO 6t avTOV, Kal Kpaov to? avva (sic) ev rot? v^jrl ev\o<yrj/jLvos 6 ep^ofjievos ev ovo/xaTi Kvpiov. oi/ra)? ovv e$ei Kal e/jue Troifjcrai, Kal oura)? eTroiVytra. '^4/couc7a^re9 ol 'lovBaioi TOU? Xo^ou? rourou?, elirov Trpbs avTOV (TV Be f Po)/i-a-to? ov [&v], TTW? eytvaxTKes TO, iraoa TWV 'Eppaloov \eyofjieva; 'Ajre/cpiOrj 6 vTrrjpeTrjs Kal elwev eva eK TMV 'Eftpalwv rjpwTrjo'a, Kal eiirkv JJLOL raOra. Elirev o ITiXaro?' Kal T[ \eyei w? dvvd ; ElTrov ol 3 Thilo dedit KvpiaitjJ rtav *E/3patW, quod subabsurdum est,pro nitida codicis scriptura Kvpiaxfj rSiV fiaiiav. D. * Kara* (in fine lines) yeyovw? (ut aliquid excidissevel vitiatum esse appareat), irpotr- exa\elro. D. 5 Sic, sine augm. D. Legendum eKoirrov. Augmentum adest, K duplicate. A. 8 ACTS OF PILATE. l3. Mou&uot* ffwcrov r)/J>as, /cvpie. ^A-jreKpiOrj 6 7rel o/AoXoyeirai [o/jLoXoyelre], on ovrcos eXeyov ol d- po/caicoi, Trm&e? V/JLWV, TTW? vvv /carrjyopelT KOI Xeyere Kara TOV 'Irjcrov, ocra \eyere ; 'Eat,a)7rr)aav ol 'Jou- ot, /cal ovBev elov avnirelv ' 'Ev e/ceiVy r$ /ccupy Tr/XHre/caX&raro 6 'Ir/<rous oils ^0eX/ /col 717565 avTov, Kal erroltja-fv t/3', iVa am? /*er' auYoD, Kal iVa aTrocrrAXei [d?ro- orAXfl] airro>s KTjpv<T(retv tv wavrl ry /c6o>iy TO Sfo^a auroD. -fjp^aro 8t KO.IVOV v6/J.ov iroiijffai, TOV KaraXvetv rd (rd/3^3aTa T^V KardTravaiv rCov 'lou- r^ ?raXai^ diadrjKr} O.TTQ 6eov Kal T kv <ra/3/3ary, OI)K Zdairrov avrbv d /J.TJ r^s pas. 6 5 'I-rjaovs pov\6/J,evos TrXypwaai TOV VQ^OV tKeivov, iv (ra^dry TOV irapd\vTot> <rwtcr<t>iyZet> TOV apxurvvayuyov TTJV OvyaTtpav (sic) TTJV at>o- pwowav [al/j-oppoovaav] tda-aro cv (ra/3/3dry TOV Tv<p\ov, TOV Xeirpbv, Kal 5ai/j,ovi.6vTa [dai[J.oviuvTa] Kal veKpbv ev o-a^dry auroi>s ia.ao.TO ev (ra/Spdr^ TOV Adfapov TTpa^/J.epov -fjyetpe Kal dia TOVTO e^ovv ol 'lovdatoi. av- TOV d-n-OKTeivai, OTI diro r6re 6 Xads ?ras -f)KO\ovdr) [rjKoXovdei] avT$ -- 5t6ri TTpa-r)/J.pov ffeffeiroTe [creo-r)ir6Ta] -ffyeipe, Tore et's <j)6bvov eKeivrjcraf [e/cw?;- ?] ol 'lovdaioi' 6e avTw (sic) aveieeiTo 6 'Inaov? /MCTO. Ttor Sia&fKa. Tore eytpOels Kal AajStbp AevTioi', Sie'^wcrer eavTOf eiTa /SdAAei vfitop et? T'OV vvnTrjpa [vinTripa.]* Kal f/p^avro [rjp- ^ttTO] t'VTTTell' [viTTTeil/] 6 'IlJO-OU? TOVS Trofia? TWI/ iJ.a.6r)T<av CLVTOV, Kal etwev 6 fle'Awi' TrpwTO? elcat, eo~Tai TrdrTwv eo"xa- TO?. TOTC 8e evvtfje fei/ii^e] TrpuiTOf TOI* 'loiiSa, eiTa TOVS aAAous /aa^ijTas Kal rjpfaTO iKfj.da'O'eiV TO) Aei/Tt'a) o rjy o*/u.eVos. TOTe eiTrev v/aeis Ka.9a.poi e aAA' ou^l iravTes. EITTC 8e TOUTO 8id 'lovfia. <}>rio-lv Se nd\iv Trpbs O 0i? yiv&o-Kfre TI TreTTOtijKa u/xtv ; iirro- 8eiYjix.a 8^8wKa, 'ica (caflws tTrotrjcra Uju.iv, Kal u/ueis Trot^TC. exetv oe Ka0apdv ayd- TTT/V Kal raireivuxriv eis Trdi/Ta? ei TTOIECTC TauTa, /aaKaptot e<rre. Tore fKdOti&av [eKdOurav] TOU e<r9ieiv TO Trdcrxa Kai Aa- /3wv TOV apTov 6 'I>70-ous, euxapto-Trjo-a? 6KAao-e, Kal eSi'Sou Tot? fjLaOrjTals , Kal eiTrev Ad/3eT6, <f>dyere, rovroeaTi (sic) TO o"aiju.a /mov. Kal Aa/3wv TO TroTTjptov, evAo'yTjo'a? eSwKev auTOt? Ae'ywv TrteTe 'f OUTOU Trdv- Te?, TOUToeo~Tiv TO at/u.d /mow TO TI)? Kai- v^? 6ia0rjKrj9. ToVe As'yei ainSiv (sic) ' els KOL ws <^T7(rlv 6 eflayyeAioTTjs ' nj? TO. ypa<f>6ju.va pijSXta Tore 8e TTJV di/ao-Tacrtv TOU Aaexpov eK\iOri ev o'uciq 2iV<ovo? TOU AeirpoO fxerd TWV fjLa.0r)T<av O.VTOV, "iva <f>o.yf] M.CT' OVTOU. avToO ai/a/cetjote'vou, jjAflti' yuv/j aAd^a- tnpov fj.vpov exovTa [exowa], nal icare- X ff v cv rj7 Ke<}>a.\fi TOV 'Irjaov. "Ifiaji/ 5e 'louSa? 6 /xe'AAajf TrapaSoiiaat (jzVcod.) TOV- TOV, etn-ei/ iv eauTa! 1781)^0x0 TOUTO TO fnvpov irpaBrivai TroAAou, Kal StaOrjvai TTTW- XDIS. EiTre 6e TOWTO, oi>x on Trepi rwf ^v ejixeAAev [e/u.eAev] avral, aAA' on > Kal TO yAwo'o'OACOju.oi' f'^e, Kal Ta /3aAAd/xeva eftaffTa^ev. r/oi; Se avToO TOV SoAoi' 6 "iTjaoC?, eiTrej/ avTois >j yvvtj auTT; KaAbv epyov r^pyavaro [eipyao"aTo], xal irpb? TO VTa<|)id<7ai /xe TreTroiTjKev TOUS TTTW^OVS irdvTOTe e^CTe /u.e0' eavTaiv, ejoi^ 8& ou irdiTOTe e\eTe. TOTC Trope v0el? el? TWV i/3' Ae-yo/u.ei'o? 'loufia? 'Io-Kapid- Tr?? (sic}, Kal trpb? Toi5 ap^iepeis elirev Tt 6e\(Te ju.ot fiouvai; Ka-yw v/u.ii' wapa- a>cra> avToV. Oi 6e fa"n}<ra.v auTco rpid- Kovra apyvpia. 'Airb Tore e^Tet 6 *Iov6a? c^xepiai' (jzV), iva avTO^ TrapaSaj. 'Oi/'ia? ai5- 3.1 ACTS OF PILATE. 9 e v/awi' irapafiwcrei ju.e. TdTe eKacrros rjp- aTO Ae'yeii' M?TI eyw ei/it, Kvpie ; 6 fie aTTOKpiflels eljrev 6 eV/3dv//a? JU.CT' e>ov TV x e 'P a ev TaJ Tpi/3Ai'a [Tpu0At'a>], OVTOS /me Trapafiaicret.. Kal 6 /ue vib? roO ivQpu- irou iiTrdyei, Ka0ws yeypanraL nepl avrov oval fie TO> dv0pai7ra> eKetVa> 6V ou ju.e'AAa TrapaSi'fiocrflai KaAbi/ ^i> avTai ei OVK e'yey- yjjflrj 6 dV0pa>Tros eKetVo?. 'ArroKpifleis fie b 'lov'Sas 6 Trapafiifious auToi> etTre /u.>? eya> ei/uu, pa/a/Si (jzc) ; Ae'yei at-Toi <ru eiTras. Tore avex^pW 61 ' 'louSas. Ka- Keipoi 7i\0ov eis opos TWV eAatan/. CITTC 6J rot? fxa^rais avrou 6 'Irjo-oO? on ot irdv- res v/mei? o-Koi'SaAio'&^creerffe ef e^ot iv rfj VVKTI TavTjj. "ATTOKpiOeis 6e 6 Ile'rpo? el- irev aiirai ei irdvres oxavSaAiaflrjcroi'Tai ev <rol, eyw ovSe'TTOTg oxayfiaAio'flrjo'o/Aat.. 'E(|)jj aurai 6 'Irjo-ou? a/u.rji' Ae'yw <rot OTI iv TavTfl rfj VVKTI npiv aAe'xTwpa [dAe- icTOpa] (|>a>i'^a-ai rpets [rpls] airapi>rjo-fl pe. 'E0Tj avT<p 6 Ile'Tpo?' ei eA^u) roO anoOa- veiv, oil H.TJ <r a7ra.pj/rj<ro/J.ai. 'O/xoia>s 5e xai Trai/Te? oi /u.a0rjTa! CIJTOV. Tore ep^e- T<u juieT* OLVTIOV b 'Iijaou? et? ^upioi/ Aeyd- /u.6coc Fefla-Tj/uiavr;, nepav rov \ eL l Ji L P ovv [xe<.fJ.dppov] ran/ KaiSpuv [neSptav], OTTOU V KUTTOS [KJJTTO?] (cat Aeyet TOIS /aa^Tjrai? aiiTou Ka^iVare avroO e'ws aTre'Aflw wpoo-- ev'fo/aai e/cei. cai TrapaAa/Swi/ TOI' Ile- rpoi> xal Tou? fiuo viou? Zee6at'ou, ^pfaro AvTreto-flai Kai a^rj/aoveti/. Tore Ae'yet au- rot? 6 'Irjo-oO? jrepi'AuTro? e<TT\v i) i/fu^i? |u.ou e'w? flai'arou fjieivare >5e icai yprjyo- peire /xer" e/xov. *cal 7rpo(reA0a)i' [irpoeA- t/cpbi/, eire<rei> CTTI irpocrwirov O.VTOV oiJievoy itai \eyo>v rrdrep /u.ov, ei fivraroi/ e(rri.v (sic) irape\9er<a an' e/aou rb norripLOV TOVTO jrAryv ou^ <i eya> de'Aw, aAA* a>s crv. 'n<f>0r) Se aural ayyeAo? an' ovpavov, evta'xvtai' aiirov. <cal yei/duevos eV aywi'ia, eKrevea-repov jrpocrrjv'laTO. eye'- fero 5e o iSpus auTou wo-el flpo/a^ol ai/u.a- TO? Karafialvov [ *cara|3aiVa>f ? /carajSaiVov- Te?] en-i TIJI* y^. eal acaerTas aTrb T^S 7rpoaevx>?S ep^eTai jrpb? TOU? fxa^rjras (cal eupi'o-Ket avrou? KaffeuSoi/ra? <cai Ae- yei Ta5 neVpai- oCro? (V) OUK i(rxvVaTe Mtai/ dipai/ aypviri/yjo-ai per efiov ypjyo- petre icai Trpoareuxecrdat [irpoffeuxeo-de], 'i/a JUT; eicre'AflTjTe eis neipatrpov rb ju.ec TrveO- fjj?]. IIdAii> fie CK oevrepov a.ne\9ij)v npo<r- r]vaTO Ae'yojc IlaTep /xov, ei ou Sui/aTat TOUTO TO TTOTTjpioi' e\6elv an' efj.ov, edv JU.TJ TTiw auTaJ [auTo], yei/rjdrjTw TO fie'AijjtAa Kaflev'fiofTas ijcrai' yap oi b<j>9a\fJioi av- rS)V /3ej3apiju.eVoi [/3e/3aprj/xeVoi] vtrvta. Kal etc rpirov rbv avrbv Adyoi/ einwv. TOTG epx^Tai. TTpds Toi? /u.a^rjTa? (cat Ae'yei au- TOIS KaOevSerai [<adev'6eTe] TO Aoin'bi' /cai dvanavevOai [dvanavecrde]. 'i$rj ['Hi6ei] fie cai 'lou'fias 6 wapafiifious . . . rbv ronov, OTI TToAAaKi? <rvvri\dev l . . . xaiptov jrpos TOU? dpxtepeis. r^ous 6e 6 'IrjcroO? TO /u.e'AAoi/ Ti [Ta /u,e'AAo/Ta] yevecrdat (j/ir) icaTa T& bpt-o-fJievov [wptfffJievov], Ae'yei Tioi' fiaOrf- riav (sic) avToi) *I8oi> ^yyt*cef ^ aipa Kal b vibs TOU aj/dpaiirou jrapafit'SoTat, eis Xeipas a/aapTwAaii/ eyei'pecrflai [eyetpe- o-0e], ayw/aev e'Tei}0ej' ifiow ^yyi/cev 6 Tra- pa8i(5ous /ae. *cai eTt avToO AaAoOfTos, ifiou "lovfias, ei? TWC i)3 ', AajSwf Trj< criret- pai/ /cal e/c Ta>c dp^tepea)^ /cal 4'aptcrauoi' vnj)peTa<;, epx^rai. e/cei fxeTa <f)av>v ica.1 Aa/A7rdfia)f Kal OTrAajv, *cal jjAflei/ JIXCT* a6- TOV Kal o^Ao? TroAu; /xera (taxaipiav K<U fu'Aa)^ aTrb TWV ap^tepecui' Kal 7rpecr/3uTe'- pwt' TOI; Aaou. 6 8e TrapaSiSou? avTOi efiw/cei/ auTot? crrjju.eioi' Ae'ywv oc av cj)i- A^crw, auTO? CCTTI KpaTTjcraTe auTOi'. 'IiJ- crous ovv i6a>5 [ei5a>5] TrdfTa Ta eir' avrbv, elnev atiToi? TtVa f 'A.neKpiOr)<T<i.v auTcp 'IijcroOi' TOV palov. Aeyei auTOi5 6 'Irjcrous eyai ei/at. io-T^KTj [Eio-T^icei] 6e Kal 'lovfia? 6 Trapa- fiifiov? avrov per' avTot?. 'Os ovv elnev avTOi? OTI eyai ei/u.i, aTr^A^ov ei? TO bni<r<a Kal ene(rov x a f jia ^' Ka ^ TaAtf 6 'Irjcrou? eTrrjpouTTjcrei' Tiva ^TjreiTe ; ei [oi] fie el- nov 'IrjcroOi' TOI/ Na^iwpaiov. 'AneKpidrf b 'Irjo-oi/5 Kal eiTrec * OTI eyai ei/xc oi/ <JVj- TeiTe, Kal d^ere TOVTOUS VTrdyeii'' IVa TrATjpajflei [TrArjpa)^^] 6 Adyo? 8i> eljrej/ OTI ous 6e'5a>Kas /xoi, OVK ajrdAeera [djraiAecra] ef aiiriav ovfieVa. Kal evfle'ai? 6 loufia? 7rpocreA0a>v T<3 'IijcroO etTrei' \atpe pd/ot/3>j (wV), Kal KaTe^i'Aijcrec aiiTw [auTOi']. 'O 1 Sic. Aliqua post cf. Job. xviii. 2. A. omissa sunt. D. Post TrapafiiSo&s omissum est 10 ACTS OF PILATE. [3. oe 'Iijo-ovs elircv avru eVe'pat [eraipe], e<f>' $ irdpei ; Tore rds \eipa? eiri TOV '\.j\&ovv xai eitpdTrjo'a.v avTov. Tore eis TWV juaflijTwv it^wy Ile- rpo? eKTei'vas rds T^eZpas, dTrea'irao'ev TTJV /ud^cupai' avrou, icai jrardfas TOV SoGAov Toy dp^iepe'cos, d<iAev [d</>eZAev] aurow TO tiiTLov TO Se^iov ijv oe TO ovo/xa TO! Soi/Aca eicetVa) MdAx<*> " xai evflus 6 'IvjcroOs eiVei/ avToO TWV /xaflrjTtov ( JAC) eaTat [edre] ews iacraro auTOi', Tu> 6e IleTpa) Aeyei ' a.7rd- <rrpei//6V o-ov TJJJ' ff.dxa.ipav eis TOJ/ TOTTOC i AajSotres /u,d^a(.paf ei/ /u.a- Xcu'pa diroOavovvTai. ei [ij ?] 6o/c)j$ [SoKeis] OTI oir Wya/uat TrapatcaAeaat TOJ' irarepa. /u.ov, ai irapao'TTjo'j} [-crei] /u.oc rrAet'ovs j 6io<5e(ca Aeyecocas dyyeAwt', TTW? oy TrArjpw- Sujcrti' at -ypac^ai TWI/ ffpo^rjTwi/, OTI OUTO? [OUTUS] oet yei/eo-dai; 'Ei/ e/cetVj; Tj7 topa etTrei/ 6 'Ir)<rous Tots S;(Aois ws CTTI AJJ- OT/J e^>?A0eTe /nerd /xaxa.tpwj' <cai i/Awi> avAAa/Seii' /u.e <cad' Yf^epav Trpb? u/ad? e/ca- d^d/u.T]i' o'lSaovcwr ei/ TOJ itpaJ, cat ovic e/cpaTrjcraTe p.e. i6oi> ai/Trj early y oipa vjauf T(di/ ToOro 5^ ^Xor yeyovev Iva. ir\rip<i}6Q><nv al ypa<j>ai T&V fiias 6 irpo$T}T-r)S dirtv ' SeOre /cai e/ijSctXw/iev ^Xo^ eis TOJ/ dproi' avrov, KO.I eKffTp^u/j.ev avrbv airb yijs favrwv. Kal rb 6vopM. avrov ov /J,TJ fJ.vrj- ff6y rei [ert] ' Kvpie * T&V dwdfj-euv, Kpivat [Kpivat ? icplv e] 5t/cota. Za- %a/)tas 6 irpfxp-ffrris el-jrev ' rbv vbrov [V&TOV} pov ^w/ca e^s /iaortyas, Tds 5^ (TtaycDvas [rta7oj'as] /JMV eis pa7rio-/xara ' rd d irpbauirbv fj,ov OVK aire- ffTpe\f/a airb aiffxvvrjs ejj.irTVO'p.a.TUV /cai ///>ios eyewrjd-r] fiorjdos /JLOV. Kal ira\tv 6 avrbs elirev ws irphfiarov eirl ff<payT]v ^x^ 7 ?* Ka ^ &S dfj.vbs axa- KOS tvavriuv [tvavTlov] TOV KrjpavTOS [ifdpavTOs] avrov, oi/rws a<pd)vos OVK avoiyet rb <rr6yu,a aurou ev rfj raireii'iJoo'ei avrov 17 /cpicrts avrov rjpdet Tty oe yeveav avrov rls 8n)yf)<rfTai ; "Ort aiperai airb rrjs yijs i) v. [Compare p. 27.] ToYe oc /otaOrjTai Trd^res d^e'iTes avToy fyvyov. Ei 1 o$v 6 ^lAiapxo? Kal oi vrrrjpeTai rS)v "lovSai'wv trureAa/Sov rbv 'Iijcroui', cal eSijtrav auTbi', cal df^ya-yoi' auTbi/ Trpbs Ai'i'a (sic) nputrov ^ yap irevOepbs TOV Kai'a^a, os }' dp^iepev? TOU eviavToi) eiceicou ^v 8e Kal'd^>a9 6 <rv/u./3ovAeucra? TOI? "louSatots, OTI <rvju.<|)e'pei ej'a aTroAe- <T0ai vnep TOV Aaov. 'O ovv dpxiepeu? ^pw- Tijtrei' TOV 'It)o~ovv Trepl TaJv /madrjTwv avToO, cai Trepl TVJS 8i6a\ijs avToO, Aeywv TTOV oi M0>JTat o-ov oi Kavx6fJ.evo<. [/cavxw/xe- voi] o-u'a7rodi'i7<r>ceii' o-oi , TroO oi Trapot o-ov ww? ov^ evpeOi) TIS /Borj^ijo-e [$OTJ- ? ^orjfl^aai ?] o-oi ; 'O 6e 'IrjcroOs eiTrev eyw Trapprjaia eAdArjaa T<j> KOtr/aa), eyw Trai'Ta eoioa^a. ev ), onov 'lovSaioi ervvijpxoJ'TO, *cai ev Kpun-Ta) eAdArjo-a ovSev. ri pe errepw- Ta? ; eirepiaTTffO'Ov TOUS d/CTjKOOTas, TI eAd- Arjo-a avrot?, >cai oCroi oiSaerti' i etTrof VfJ.lv. TavTa avrou eiTrovTO?, eis Twi' UTTTJ- periav Trapeoriy/ca)? e&iaKev pdma'fJLa. TO> 'Ir/- o~oi), eiTruii' O^TO? 2 diroxpivei. [dTroxptVjj] T<3 dp^tepei ; 6 6e djrofcpiflels 6 *I>)(roi)? el- Trev edv <cacw? eAdAjjaa, (J.a.pTvpTr)(TOV Trepi TOU >ca/coO ^ [ei] 6e xaAw?, TI / 6e'pTj? [6e'peis] ; Kal O&TO? eo-Tiv 6 MdA^o?, e/eetVof ov [ov ?] 6 Ile'Tpos d^iAev [d^eiAei/J TO WTIOV avToO TO Sft.bv ev TW Kvir<a [itr)iru>], Ka\ o 'IrjcroO? ieuraTO auTOV old TOVTO auTo? epaTDjcrev [epdirio-ev] TOV 'Irj- o~oi)v dvTi TOU TrArjpw/xaTOS T^S iaTpiKij? ToTe aTTJjyayov avTov rrpb? Kai'd4>av Tbv dp\iepea, onov oi ypa/u.ju.aTei? Kal oi ?rpe- o~/3vTepoi o~vvfi\9rio~a.v o Se TleVpo? r)KO- \ovOei aura! aTrb ^axpoQev ews TJJS avA^s 1 Pro ij oiJi' [o-Treipa icai] quse omissa. D. * OUTWS. H. 3.] ACTS OF PILATE. 11 TOV dpxiepe'ws etirijAOe S ecrw ju.era ruv WTTTjpeTioi' iSelv TO reAos. Oi fie dpxiepeis Kal o\ov TO avveSpiov erJTOvv >J/ew5o/xapTwpiav, 0acaru>o i at aw- TOV, Kal oi>\ evpof. Tore >?A0of fiwo t^eu- SojU,dpTwpe? [Kai] eZn-Of OWTO? elnrei' SwVa/aat KaTaAwcrai TOV vabv TOV eow, Kal $10. Tpiiav ri/jiepiav oi/cofio/urjorat awrdi/. elpea-ev (sic) fie TOWTO fitd TOW oro>aTO? (sic) I Trjy dvdcTTao'ii'. Kai d^ttOTa? 6 dp- Xiepews elffev aural ouSei/ anoKpivy rot (j/c) owrot crow KaTa/oiapTwpowcrii' ; 'O fie 'IrjaoOs ecrtwTra. Kal diro/cpttfeis jraAif dp^iepews eiTrei/ auTai e^wpKi^m [ef opKi'u>] ere Kara. TOW eoi) TOW ^Jii'TOS it'a. ^ /xrjv 2 eiTTjys oi el 6 Xpioros 6 ucb? TOW 0eow ; Aeyet auTaJ o-u elVas ir\rjv Ae'-yto o"ot aTrdpTi 6i//eer0e TO^ ulbi' TOW avdpianov KaOrj^evov en Of^t'ov [ciefttoi'] T^S fiwfd/news Kai ep^d- /xevoi' eTTi TO)!' i/e^eAa)!/ TOW ovpavow. TOTC dpxiepeus (j/V, sine 6) fite'ppT/fe ra i/naTia auTOW Ae'ywf OTt e|3Aao-0>jja W o-ef [e/3Aa- Oi fie a7ro/cpi0eVTes etTTOf eVo- XO? dai'dTOU ecrTtV. ToTe ei/eVrvcrap ei? TO awTOw, icai e'/voAd^Tjcrai' [t/coAd- (/jttrai'] avTov, KOI eppaTTi^bv avTOf At'-yo^- TS ' 7TpO(|)7JTeUO"OI' r)[J.iv, XplCTTC, TtS effTlV 6 Traicras o~e. 'O fie Ile'Tpo? efw eAcdflijTO ei> T]i} ai>\fj t Kal eOepfjieveTO [e^ep/ixaiVeToJ ef TJJ dvflpa- /cio, fiioTi \frv\os YIV. Kal irpo<Tr)\9ev avT<j5 fjiia jraifitV/CTj Ae'youcra <cal o~w r^crBa /xeTa 'Irjcrow TOW FaAiAaiow. 'O fie ^pojaaTO Ae'ywi' oi>K oifia Tt Ae'yet?. 'E/c SevTepov r)\6ev dAAij cai Ae'yet TOI? WTrijpeVais e/cei Kal OWTOJ JJi> /u,eTa "Irjaow TOW Na^a>- pai'ow. Kai TrdAu/ ijpfrjffaTO /u.ed* opKOV ow/e oifia TOV di'^pwrroj'. Kai pera fiutpov ^A- Oev el? Tail' fiow'Acoi/ TOU dpxiepe'w?, crwyKat- v^s [o-wyyecr)?] ow dn-eVo^ei/ IleVpos TO WTi'of awTOw, Kai Ae'yei OWK eyai o~e elfiov ei/ T<3 KWTrto [KJJTTCI)] /uieT* aiiTOw ; eiTre dArjflws, Kal oi ef avTOu el; Kai yap rj AaAid o-ou fi^Aov o*e Troiei. Tore ^pfaTO KaTarade/u-a- Tieiv Kal bfivveiv OTt OWK oifia TOV ac- Optoirov. Kai evOeios dAe'KTwp ec/>uiTjcre * Kal e/Lic>jo-0ij euflus 6 IleTpos TOW prJ/xaTO? 'Irjo'ow, etpijKOTO? awTow 3 STI Trpiv dAe'- KTOp [dAe'KTOpa] </>tov>jcrai * Tpeis dn-api/^- o-et/u.ai [Tpl? anapi'TJiTD /u,e]. Kai efa>, eicAawcrei' Tore ayova-iv TOV ^Irjaovv eirl fjyefjLOva TOV fv Be Trapacrtcevr) .Kal I8uj> 6 'Ioi55as STI Kal TTWS tfyayov rbv 'lyffovv tvA-jriov TOV Hi\d- TOV, tv TpbfjUf) Kal 57/\i'^ [SetXtp] eKaTCKpidr) (sic) dia Trjs ai'crxpas tirtfiovXlas O.VTOV Kal 7-77 ai/TOu a.iro'yv&fffi /Aera/xeXTj^ets /SouXi/xewos aTrocrTptyai Ta Tpid- KOVTO. dpytipia r<K5 apx<-epev<r"' Kal TO?J irpe<rf3vTfyois ruv 'lovdalw Kal yvovs (sic) [yvbvTts] avTov, ol KaKoupyoi Kal ol KaTrjyopoi r6 ftirep /Soi/Xerat 6 'loi/- 5as iroiTJo-ai, \tyovv [Xe7ou<r'] /car' aurou b/JUHpuvw, ajcta Kal 6 Xa6s aur6j/ Kal fJLbvov ^KaTrjyopovv Kal vfipifrv Kal eirdvu auroO Trjv afrlav eTl0T)<rai> * TT}$ <rraupw(rea)S 5 /cai KaTefibovv (sic) aurou Trdjres /cal eXeyov b wpo- S, 6 irapdvofjios, b airiffTos, b dxdpurTOS, b Tbv 5i8d<rKa\ov avrov <f>o- s, b Trap avTOv roi)s irbdas vurTbfj.evos, b rd fiaXdiriov avTov KO.T- X (av > Ka -l ocra 0\d)v (sic) SiSous ^ avTov, Kal Sera 6\(av airoKpvirTbfJLevos. ecp' ^s 6 oCros ayavaKT&v Kal ^ dwd/j-evos TOI>S 6veidicr/jiovs viro^eLvai Kal rats o-a>,maTO?. H. 2 ifilv. H. 8 avTw. H. * Horum de Juda pars certe posterius illata videtur, ob sermonis manifestam impari- litatem. D. 6 No crucifixion or condemnation to it had yet taken place, a fact overlooked by the interpolator of these five lines. H. ol?. D. Or >js may refer to aiTi'af , preceding the interpolation. H. 12 ACTS OP PILATE. [ 4. dKoais, KO.I TOffovTov vwb irdvTwv Ka.Ta.Kpiv6fj.evos Kal vftpi?6fji.evos, Ta.pa.yev6- pevos tv T<f vay, Kal evpwv TOVS dpxiepels Kal TOVS ypau.u.aTels Kal robs $apwalovs, elirev yivdffKk) dXyQ&s, OTI /ca/cws ewoi^ffa Kal \d/3ere TO. dp- yvpta a pot, 5e5c6/fare 610, TO irpodovvat TOV 'lTj<rovv irpbs tpbvov VJMV. tf/JLap- TOV ydp irapadovs af/wt dd&ov. Oi 5e elirov Ti irpbs i)fj.as ; cri> 6\{/ei. MT; 0e\6vruv de TWV 'lovdaluv d^aadat TO. dpyijpia, pi\j/as Tavra /J,<TOI> Kal teal ane\&!av els TOV diKOv avroO, TTOI^- TOV TOV 0avarla<rai ai)T6v avrb? Se <rai (sic) ayxovrjv 5ia erxoivt'ou TOW Vpe/aa- /^e'AAet a^ao-Trjo-erai (sic) rg TpCrj] r)fi.epa aflfjvai, KOL etpev TTJV yvval<a avrov Kal oval r^iv. Kal ^ yvi/>7 aurou etTrev Ka^rjju.eVrji' cal Truped^eiv (ji:) dAe'KTwpav avry fxrj Aeyeiv (jzV) /u.rjfie voj.^<ra? (sic) * ('<) ev T^ av9paKia e<TT(o (jzc; e? TO?) oi/Tw?, on toanep OVTOS 6 aXeK-rwp irvpia- ev TJJ o-ovj8Aa (ttV), 1 Tpbs TOV (w; ""P<> foM ' o S " T ?7 av0 parity <j><ai>ri<rai SvVarai, TOW ?) Y e vo-ao-0at aurbv, Kal \eyei avTg OVTWS Kal 6 'Irjo-ovs aca<rT>jo-eTai aio-jrep avao-Ta, y^ai, oi/coro/ixT/o-6^ juiot o-xotvt'ov, Ae'yei?. Kal evdvs ei/ TW AoyaJ aur^s OTI /3ovAo/u.at Kpe/u.a<r0^vat, 2 109 K ... r*. 6 dAe'KTwp eKeti/os efiwKev (jzir) rd? n-re'pu- ^ 5e yvvy avrov CI^TJ aurw 3 TI apa Ae- yS avrov, Kal e/cpa^ev rpirov, Elra TTI- yets rauTO rd p^/oiaTa; Kal 6 'louSa? adels [Treto-flels] 6 'lovfias eri rrAetoi', >cal Ae'yei avTfl yiVwaKe ei/ dArj^eta, OTI d5t- evdus e7roirj(ref TTJV dyxo'J>' 6ta o-xoc- KWS napeStoKa TOV Sifido'/caAdi' JU.QV 'Irj- viov vovv TOIS KaKovpyois ('<:) Jrpb? TOV IIiAd- ^al eKpefj-da-di), Kal otfrws dir^y- ^aro. Oi 5 dpxtepe?s \aj36vres TO, dpytipLO. elwov OVK Z&ffTiv fBa\eiv O.VTO. els TOV Kopfiavd, 6'ri tiri Tiftrj a?/*ar6s ^o-riv. Su/ij3oi/Xt6y re Aa/Joi/res f)y6pa<rav & avT&v TOV dypov TOV Kepafieus els Ta(prjv TOIS evois dtb ^K\-f)6-rj b dypbs tKeivos dypbs afytaros ^ws TT}S 0-fjfj.epov. Tore eTrXrjpwdr) TO p-ridev did 'lepe- fj,Lov TOV irpocpriTOV \eyovTos- Kal e\a(3ov TO, TpidKovTa dpyvpia, TT\V TL/J.TJV TOV reTtu.-rju.evov, ov Tifj.d<ravTo & dirb TUV vi&v 'lapa^X ' Kal ebuKav aurot et's Tbv dypbv TOV Kepaneus, Kadd <rvvTO.%e JJLOL Kvptos. 6 [ 4.] *Ep%ofjievov Se TOV 'J^crou Trpo? rbv irpoaeKvvovv avrbv ol arparicDrcu TOU HtXciTou Kal aXXot efAirpocrOev TOV JTtXarou i K\ivav [eaura?] KOI al o-rj/jbalai,, teal TT poae/cvvovv TOV 'Irjcrovv. SavfjbdfyvTos ovv eirl TU> lyeyovoTi, TOV 1 In margine in rubrica scriptum : eKpagev dAe'KTwp ev^i^eVo? [ev//rjjneVos]. D. 2 K (ut videtur) . . .' T*. (locus prorsus abrasus 4vel 5 literarum). D. Codex Vene- tus legit ws ty d|io?. Vide Thilonem, Cod. Apoc., p. cxxix. A. 8 Between auTcj> and TI the word Aeytov is written, and erased. H. * Legendum vo/uuVai, nisi potius Ae'ye et VO/UOTJS. A. 5 Vel eTi/awo-avTO ductu ancipiti. D. 6 In loco detrito S solum conspicitur. D. .] ACTS OF PILATE. 13 Hi\drov CLTTOV ol 'lovoaiot, Trpo? avrov tcvpie, ov%l ra o-rj/jueia rrpoa-eKVvrja'av rov 'Irjaovv, aAA* ol (rrpanwrai, ol ravra Kare^ovres ayneXw?. Aeyei 6 JTiXaro? rc3 dp^i- o~vvay(aya) "E/c\ej;ai, avSpas Svvarovs ScaSefca, ware Ka,T6%ew avra la'xypws. Kal rovrov yevo/jievov eKe\ev- <rev 6 TlCkdros rut vTrrjperrj eKJSa\elv e'feo rov 'Irjaovv /cat 7rd\iv elaayayeiv avrov. Elaep^opevov 3e avrov, 7rd\iv eK\Lvav ra arj^ela teal Trpo&eKvvrjcrav avrov. *E6avfia<7ev ovv fjLeyaXcos 6 JTtXaTO?. Ol Se ^lovbalot, i7rov * Mdyos eVrt /cal St,a rovro Troiel avrd [raura]. [ 5-1 1 -^^7 e i o HtXaros ry 'I^erou * 'AKotiets, rl ofrrot erou povfft, KOI OVK cnroKplvei \a.iroKpivri] ; 'AireKpldrj 6 'I^croOs Kal \yei ' Has &vdp(i}iros ^ovffiav ^x.et rod \a\elv B, 0t\ei, efre KaXbv 6\i etre KO.K.OV ' fyovres o5f KOI avrol ov(ria.v A 6\ov<ri \tyeiv. [ 6] EtTTOi' oi 'louSatot ?rp6s O.VT&V ' Tl ^w/xev [^XA tez/ ] ^^y^ LV irepl <rov ; irpCrrov, 6ri ej- afj-aprlas el yeyevvrjfjitvos ' detirepov, 6n dia <r^, 6re yevvr)dr]5, e^ovevdriffav recrcrapd/coira r^crcra/aes %tXtd,5es fipe(f>t} ' Tptrov, STI 6 ircLTTfjp <rov Kal i] fJLriTrjp <rou <f>vyov eis Atyvirrov, 5t6 o$8v el^ov Qappos ets rbv Xa6v. 'E?ri TOi/rots aTreKpldTjaav ol 'lovdatoi oi irapdvres ^Keiae fleocrejSeiS &v6p(airoi /cai etTrov * *H/i.e?s \yofJv, STL }} ytwrjeis aiJrou ^ a/jLaprias OVK Zcmv ' otda/j.ev yap, OTL rrfv //.T/r^pa avrov Ma/ataf 6 'Iaxrr/0 icara \67oi' ^Tjffrda^ t8aTo Tafa-rjv els T-/ip-rjffiv. Elirev 6 ITiXdros * Aoi- trbv \f/e65e(rde i/uts oi \eyovres, OTL e% a^aprtas e<TTLV i] ytwijo-is (L&TOV. A.eyovcrtv avrol 7rd\iv TO) TIi\dr(D '0 Xao? 0X05 fjMprvpel, on iidyos ecrrlv. 'ATre/cplOrjcrav ol Oeoae- Se?9 ol 'lovSaloi, /cal elirov Kal ets Tty /j.vr]<TTeLat> TTJS niTTpbs ai^rou tffjieda, Kal 'Iov8atoi tv/iev, Kal Tracrav rrjv Tro\iTeiav avrov oiSa/jbeVj d\\a jj,dyov rovrov elvat, ovic 01 Se raura X^yoi'res ^eo<rej36is ?i<Tav offroi* Adfapos, 'A<r6dpios, 'Avrib' vtos, 'IdKwfios, Zapas, Sa^oi/TjX, 'IcraaK, $u>ees, Kpio-iros, AdypL-rros [Ad- 7pt7T7ros], Evfj.e<r<re Kal 'lotfSas. Aeyei ofo irpbs ai)roi>s 6 IliXdros E^s rr)i> faty TOU Kai<ra/)os 6e\u tva. 6/jt,6<njTe, el xwpts apapTlas <TT!V i) yevvi)- 1 The special subject of 5, a message from Pilate's wife, is not found in Paris D. H. 14 ACTS OF PILATE. [ 7. <rts TOV avdp&irov TOVTOV. ' 'AireKptOifja'av OVTOI Kal elirav ' '0 v6/j.os TI/J.&V bplfei iva fjLrjSev 6/j.vvwfj,ev, tin p.eyd\ri afj-aprla effTiv 6 8pKos ' irXty oe els TT)V fw/7> TOV Kaiaapos 6/j.vvufj.i>, 6Yi x w P'S d/xaprtas eaT\v i) yevvtj- cris avTov ' el $ \l/ev56/j.e6a, KapaTowOtyai irdvTas Tavra TOV70DV elTTOVTwv a7TKpl6r)(rav ol tcaT7j f yopovi>- re<? 'Jof Saioi, TT/OO? IliXdrov /cal elirov Kal 7r\eov TTI- <7Tev645 rot? Totourot? &(t)Betca fiovois 'JouSat'ot?, rj iravrl Tft) 7T\tj06i /cal rjjjilv a/cptySw? i$ocriv avrov /jbdyov Kal /3\aa<t>r)/jLovvTa, Kal viov 6eov eavrov ovo^d^ovra. [ 7.] Tore Ke\ev(rev 6 Hikdros Trdvra? t^ekdelv eK TOV irpatrcopLov avev /JLOVCOV rwv prjOevrwv 3co8e/ca* Kal rovrov yevopevov \eyei TT/JO? ayrov? Kpvfyiws o IIt\d- TO9 * Tov avBpCOTTOV TOVTOV - Kard TO QaLvofJievov &pxovTes - ^everal \^>aiverai\ /JLOI, on airo fyObvov Kal /jiavtas 6i- \ov(Tiv ol 'lovSaloi I'va (frovevo-tocrw avrov eva \ev\ yap, SIOTI, Kara\vet rd cra/3/3ara, KaTyyopovaw avrov auro? Be Tore Troiei Ka\ov epyov, BLOTL Oepajrevet, rovs d<r6e- TOVTO Kara^iKfj Bavdrov et9 TOV avOpwirov OVK . Aeyovo-tv avTKt ol ScoSeKa ' Nal, Kvpie /AOV, ov- % y Ei~rj\dev ovv o JTtXaro9 efo) yuer* opyrjs Kal OV/JLOV, Kal \eyet, 7T/309 TOV "Avvav Kal TOV Kald<j)av Kal 7rpo9 TOV \aov Kal elnev TOV o%\ov ov ijfapov 1 TOV 'Ir)~ (7ovv ' Tiva KaTijyopLav <f>epeT6 KaTa TOV d TOVTOV ; fjidpTVpa e%oy TOV jj\t,ov, OTI ovoev Vpt(7Ka) 6t9 TOVTOV TOV dvdpCOTTOV. 6xXos Kal elirev el [/J.T) ty 2 ] oCros 76775 Kal fj.dyos Kal (3\d- /ca/co7rotos, OVK av Trpbs r6 fjLeya\elov rb <rov -fjyofjiev avrbv Kal . Elirev 6 IltXaros * 'E^erdcrare TOVTOV vfj.e'is, Kal tirel VQ/J-OV > Kad<jJS X^yet 6 vo/ios u/x.wj', oO'rws 7rotr)<rare. J&lirov oi 'lovSaloi ' 'O vb- ovdeva a.vdpwrrov irapaxupei ^/x.as <povev<rat. Aeyei 6 IltXaros ' Ei ?s (poveveiv 01) /Sov\e<r6e, irbaov \Trb<r<4>\ [AaXXov eyu ; Tore ffTpd<pT) b IltXdTOS ^ Tq> TraXar/y, Kal etfi&vrio'e Tbv ' 1 o? e<j>epf. T. Perhaps TOIS oxAots (or TCU oxAw) ot tyepov. H. * Not in Codex. H. 7.] ACTS OF PILATE. 15 elwev a.i)T<f ' Elirt pot, ffv el 6 j3atrtXei>s TUV 'lovdalwv ; 'A-rreKplQi) 6 'Ii)<rovs Kal eiTre Si> roOro Xeyeis, ^ dXXoi 'lovdalot elirov TOVTO irpbs <r, tva fie tpuT-rjo-ys ; Elirev 6 IltAdros Kai ^n yu> 'E/Jpatos et/u ; yuj OVK elfj.1 'Efipaios 6 Xa6s ffov 5 Kal oi dpx'epe rds xeipds pov ' Kal eiW /iot, ct /3a(TiXei>5 eZ TcDv 'lovoaiwv. 6 'lycrovs ' 'H /3a<riXei'a 17 e/XTj ov/c Zartv ev rq> /c6(7/x. ^ ^/arj /3a<rtXe{'a ^v roiJry ry /c6(r/iy, oi crrpartwrai /x,ou oi)/c paTt]6rjvai /ae * XOLTTOV r) jSacriXet'a yttow oi)/c ^(TT A^yet 6 EiXdros * Td \onrbv ^3a(7tXei>s el; ElTrej' 6 'I?70-oOs ' Si) 7aj ei's roDro eyevvrjdtjv TOV fMapTVpeiv rrjv aXrjdeiav, Kal ct ris ftrrw avdpuwos TT)S a\r)0eLas, 7rc<rreuei rbv \6yov /AOU /cai Troiet abrov. A^yet 6 IliXdros ' TL tffTiv a\r)0eia ; 'A.TTKpi6T] 6 XptcTT^s 'H dX^etd, eoTii/ ^ic rcDi' ovpavwv. A^yet 6 ITtXaros * 'Ev ry 7y 5^ ou/c ^crrti' aX^eta ; Atyet 6 X/OKTTOS * 'Eyw ei/ii 17 dX^^eia ' /cai irws ^ rg 77; Kplverai i] dXrjdcta irapa r&v yrftvrjv e^ovcriav ; Sf 6 IliXdros r6v Xpiffr&v fjibvov %rj\6ev ?^w, /cai X^yet ro?s 'lou- 5a/oiS ' 'E7w 01)5^ evplffKW irroLiffpM. v roirry rep avdputrtp. 'AireKpldyaav ol 'lovSaiot ' 'H/xeiS l!fa etirwfjiev rfj /j,eya\i6Tr)ri <rov, ri elirev avros elirei>, 6'rt dvva/mt KaraXvaai rbv vabi> TOV 0eov Kal dia rpi&v i)fji.epGji> olKO- do/j.rj<rat avr6v. Afyei 6 HiXdros ' Kal irolov vabv elirev a [iVa] l Kara- Xi;crei [tVa KaTa\6<Tr]] ; Eltrov ol 'Iou5aot T6v vabv TOV SoXo/iwiros, 6i> KTL$ev 6 SoXo/iu>z' M fret [^r?;] TeavapaKovTO. Z. Aeyei 6 IliXdros /5ta 2 [i'5/a] irpbs roi>$ dpx te Ps fal TOI)S ypaftfjaTels Kal TOVS <&api<ralovs ' Ilapa/caXcD y/ias, /iTjS^ 7roi^(rere [Trot^crare] KaKbv ets TOUTOJ' TOV dvQpu- irov lav yap ^OL-f)<r-rjT efr TOVTOV Kaxov, ddiKa /i^XXere iroi-f)<reiv ' ov yap ecrrt SiKaiov airodavetv TOIOVTOV d'vdpuirov, SffTts tirotyvev dyada u*yd\a irpbs 7roXXoi)s dvOpuirovs. WTTOV ^KCIVOI irpbs Tbv niXdrov * E^ 6 dri/td- <ras, Kvpit jj.ov, Tbv Katerapa, 0*^16? effTi 6avdTov, irb(r<$ /j.a\\ov oCros 6 drt/idfwi' Tdi* ^eov; . T6re w/3t(rei/ 6 IltXdro?, Kai e^XOov irdvres /^w. E?ra Xe7 ry 'I^o-oO Ti 0Aeis Trotr/tru aoi; Atyet b 'I^o-ous ry ITtXctrv Troi-r)<rov els eu.t, 6'?rw5 ^arij/ upiff^vov. 'AireKpldrj 6 'Ir}<rovs ' '0 Mawo-T?? /cai oi irpotprJTai ypa\f/av ffTavpudr)val fj,e Kal dvaffTyvai. 'AKOvvavTcs raura oi 'E^/oatot elTroi' TT/S^S Tbv IliXaTOv Ti f?rre?s d/coOo-ai u.eya\WTtpav vppiv i avTov irpbs Tbv 6e6v ; Atyei b IIiXaTOS ' "T/3/oews X67os oSros irpbs Tbv 8ebv OVK t<rTiv tirel b Tats Trpo<pi]TiKais ypd<f)Tai. Elirov ol 'E/3pa?oi 'H ^T^pa ypa<pi) Xtfyet 'Eav dvdpwiros -irpbs dvdpwirov, -fjyovv eav vfiplff-rj avTbv, aibs tffTiv, tva. 1 Ob ev scriba praeteriit iv, et improbabilis conjecture Thilonis. D. 2 Recentior manus praeposuit KO.T. D. 16 ACTS OP PILATE. [ 8. avr) pera pdfiSov ir\Tjyas TewapaKOVTa ' eav 8 ftppiffy rts rbv 6ebv, T6re ^X0e fj.'rjvvrrjs dtrb rijs Hp6K\^s rrjs yvvawbs rou ILXarou Trpbs a&rbv, rb 5 fjnrjvvtJLa eXeyev ' "On irp6<rexe, ^ <rvy Karats Ivo. yevyral TL KdKbv eis rbv 'l-rjaovv, rbv Ka\bv vivdpuirov. "Ort /card rr)V VTJKTO. <f>o(3epobs dvdpovs eldov 5i avrbv. 6 HtXaros irpbs roi>$ 'Eppaiovs ' 'Idob, tav ex ere ( s ^\ 8n vfipis e<rrl irpbs rbv 8ebv, rbv \6yov Sv \tyere &TI direv 6 'I^crous, Xa/3ere avrbv Kal Kplvare vpels /card rbv vbfjiov ol 'lovSaioi, TO) IliXdra) r flyu-et? 6e\o/j,6v "va aravpaxrco/jbev [crravp(t)crr)^ avrov. ^rpafals e o Hi- Xaro? 7T/9O5 TOV \aov elSe TroXXov? K\a{ovTa<$ Kal elTrev 'Efiol Bo /eel OUK ear i, TOV \aov TTCLVTOS 6e\rj^a TOV av- OpQ)7rov TOVTOV Ktyovaiv ol lepeis Kal ol ypa/A/mTeiS 'H/iets 5td TOUTO rbv \abv &Tra.vra. ^ydyofjiv, tva \dp-gs ir\rjpo<f)opLav, fin Travres rbv ddvarov avrov BeKovaw, Atyei 6 ITtXaros ' T/ yap naxbv tiroiri<rev ; l&tirov ol ' favrbv elvai \eyei Kal viov 6eov. [ 8.] ' lovSalo? ovv Oeoo-eprjs fjueaov crra^eW, ovo- j elire Trpbs TOV Tlikcurov Akamai T?)9 09 o~ov, eaaat /z-e elireiv Trpo? <re o\l<ya Tiva . *E(f)7] 6 JTiXaro?* ELTTC. Aeyei, 6 ou elira rot? lepevcrt, Kal rot? AeviTai? Kal rot? l TO) Xaa> Trapow ev Ty <Tvva<ya)<yf)' Tiva \6yov %6T6 KaTCL TOV avOptoTTOV TOVTOV ; OVTO? avOpCOTTOS TroXXa OavfjuaTa iroiel, ola avOpcoTros TTOTC OVK 7rolrjav ovSe fjbrf TroLijaeL. >r A<t>T6 ovv avTOV Kal el /J,ev eaTlv aTTO 6eov oo~a ^roiel, la-TaaOai, fie\\ov(Ti,v, el Se eo~Tiv CLTTO avQpcoTTGDVi KaTa\v6rjvai Ka0a>s eytvero Kal orav dir^ffTeiXev b Oebs TOV Mwuo'^i' eh TTJP Alyv- TTTOV, Kal elire irpbs avrbv b $apacb ^3a<rtXei)s AiyiJTrrov iVa troi-f}^ a-rjfj.eiov, Kal Efra el^ev 6 4>a/>aa> Kal pdyovs 55w, rbi> 'lavrjv ['lawijv] Kal 9.] ACTS OP PILATE. 17 l avrol 6Va eTroLr)<rev 6 Mwycr^s efyov 5 ol Aiyvrmoi roi)$ Totourous pdyovs us deovs 5t6rt 3 OVK fyav CKCIVOL CK 0eov, KareKiOrjcrav ola ei OVTO? ovv 6 'I^a-oO? TOV Ad^apov avecrTT)(7e, Kal Aia TOVTO Seojjiai arov, /cvpie JAOV, Iva /J,r)&ev o~^5 (frovevOfjvai, rov TOIOVTOV larpov KOI ^a)OTp6(f)ov. J E6vfjLO)Orja-av ol 'Eftpaloi, Kara rov Nifco&rj/jbov, Kal el- Trjv a\r)deiav TOV 'Irjaov 'iva TrapaXa/S?;? Kal r iva 6^77? per avrov. Aeyei 6 NiKoBrj/jLos dfirjv, a/jirjv yevoiro /JLOI, KaQw X^yere. [ 9.] Tavra etVo^TO? TOV NiKo&rj/jiov erepo? *E/3paios \eyei rw UiXdra)' AeofJuaL (rov, Kvpie JTtXare, aKOV&ov KCL/JLOV. '70) eKetfjurjv acrOevwv eVl K\Lvrj<; errj TpiaKovra OKTa), Kal l$a)v fj>e eXvTTijOrj, Kal eljre pot,' 'Eyeipov, apov TOV Kpd/Bfiarov <rov, Kal vTraye et? TOV olKov aov. Kal ev ro3 elTreiv /JLOI TOV \6yov rjye Kal TrepieTraTovv. Ae<yovo~iv ol 'lov&aLot,' avTOv, ev Trola rjfAepa rr^? efiSoudSos TOVTO eyeveTO. a/sas Kal TO K\ividL6y ffov, \eji eKelvo? ' 'Ev (Taff/BaTO). El- irov ol 'Iou8atot* Kal \onrov aX^^w? 77/1,6?? \eyo/jLev, OTI TO o~d/3/3aTov ov Ttjpel. f 'ETepos Tcakiv o~Tadel<; ev fiecra* elTrev 'Eyco eyevvtfOrjv Tf<Xo? Kal Tropevopevov TOV 'Irjcrov KaTa TTJV oBov efiorjcra TT/OO? avTOV \eywv e\e7j- o-ov fie, Kvpie, vie AaviS. Kal \afia)v irrfXov e^pia-e fjiov TOVS 6(f)Qa\}jLov<;, Kal evOvs avefiXe^a. "Erepo? etTre- KuXXo? rf/nrjv, Kal l$a>v avTOV e^orjaa- eXerjo-ov /^e, KV- pie. Kal Xa/3oyLt6yo? (sic) pe rr}? %et/305, evOvs ^epO^v. "^4XXo? el-rev 'Eya XeTrpo? fy, Kal Ido-aTO pe povov Sta \6yov. EvpeOr) eKel Kal <yvvrj ovoaa^oaevrj BepovUr), Kal eiTrev r/ Ort ScoBeKa r\v CTTJ 70) ev pvcrei, aiyu-aro?, Kal aovov TOV I^OLTIOV avTOV TT)? aKpas rjilrduijv, Kal ev- 6v<s IdOrjv. Aeyovaw ol 'lovbaioi,* MapTVplav 18 ACTS OP PILATE. [ 10. 6 vojjios ov TrapaSe^eTYU. "A\\oi dvOpawroi eftorjcrav OuT09 o dvOpcoTTOS TrpoffriJTijs ecrrlt /cal ol balfjioves av- TOV <f>o{3ovvTcu. Aeyei, 6 ITtXaro? * Kal TTW? oubev e<f>o(3ovvTO OVTW KOI rou9 yovels vfjiwv TO, Sat/jiovia ; Aeyov&iv K6tvot> Ov yivcao-Ko/Aev. "A\\ot TraXiv el- TTOZ/* Tbv Adfapov rerapralov ovra ev ro5 fjLvijfjiari real Sia \6yov fjiovov avea-rrjcrev. 'A/covo-as ovv o JTtXaro? rrjv avdcrrao-iv rov Aa^dpov e(f)o/3ij0r}, /cal \eyei, TT^O? TOV \aov Aia rl 0e\T, iva %v(T7]Te (sic) alpa Sl/caiov [ 10.] Elra 7rpocreica\(TaTO TOV Nncbr)fjLov KOI rou? ScoSe/ca 6fo<repis ' lovSaiovs, KOI elire TT/OO? avrovs ' Tl \eyere f (va TTOL^O-O), on o Xao? Tapda-verai ; Aeyov- div e/ceivoL Ov 6 /3oi5Xei [/SOI/XT;], troiriffov ' 6 Xaos d &<rov iroiel, dSt'/cws Trote?, 'iva roDro. 1 o ITtXaro? efw KOI \eyet, 7rpo<? TOV OtSare, art eV rat? eoprat? TWV d^vfiwv eVrt o-v iva e\v@pa) Sc ?7yLta9 [u^a?] eva dirb TWV et? typovpav virevOvvwv %a) ovv ev T{J (j)v\a/crj /ca/covp- jov \rj(7Tr)V, \6y6fjb6vov Bapafiav, e^co /cal TOV 'Irjcrovv, 0(7T/9 7TOT6 KaKOV OVK &JTO11)(T' TiVa OVV K TCOV &VO 6e- \T tva d7ro\v(T(o V/MV ; ^AireKpiOrj o Xao? f)fju,v TOV Bapaffav. Aeyet 6 JTtXaro? TL ovv TOV 'ITJCTOVV; Aeyov(7i,v eicelvoi' ^TavpcoOijTco. TId\t,v efiorja-av erepot ef avT&v 'Edv TOV 'Irjcrovv aTroXu- 0-779, OVK el <^>/Xo9 TOV Kaicrapos, SI^TI vlbv Beov eavTov Kal fBaa-Ckea' Kal eav eXevOepwa-ys avTOV, jlve- a(7tXet'9, Kal] ytteXXet \a/3elv Trjv /3ao~i- \eiav TOV Kalcrapos. 1 Fort, iva aipaxri TOUTOI'. T. 10.] ACTS OP PILATE. 19 'Edvfj.d!}dr} ovv 6 IliXdros KO.L elire ' HdvTore -f} yevea v^&v ty Sia^oXtK^ Kai dViOTOS, Kai act Trpos TOVS evepyfras V/AWV ijre avridiKOi. EITTOJ' ol 'Efipcuoi ' Kai TtVes fjaav THJ.&V evepyfrai ; Aeyei 6 ITtXdros '0 Beds 6 e\v0epu<ras u/xas CK T&V Xfip}i> $apa&, Kai dtaTrcpdcras fyuas rr\v pv- 6pav 6d\a<r<rav u>s tiri 7?pas, Kai xoprdcras ^as l vowp K ir^rpas Kai 6 Sofis [vfjuv] vofMOv, fo KareXiArare TOV 6ebv apv^ffa^voi ' Kai el yurj Mwu- t<TTa.6r) irapaKa\uv rbv Oebv, irtxpip Bavdry av ^XXere iravres irap- H.O.VTWV otiv tifelvwv tire\d6e<rdc. Otfrw 5^ /cat vvv \tyere, 2 ovdtv ayairCj eyu TOV Kaitrapa, dXX' ?x w M' " ? et 's atirbv, Kai 6t\u tva ^7rt/3oi;Xei5o-o- /x.at [e7ri/3ouXei}aatyu] Kara TTJS /SacrtXetas ai)rou. Kai raura eiTr&v 6 HtXaros TOU dpovov pera 6v/j.ov, dt\wv (pvyelv ef aurwi'. "E/cpa^ai' o5v ol \tyovTfS 'H^tets T^^ Kat'crapa 6\ufjiev [0t\o(ji.ev] f3a<n\ffai ov TOV 'lycrovv, 5t6rt 6 'Irj(rovs K T&V pdyuv ^S^aro %ap^(r^iara. Kai TOVTO Kai 6 'Hp<J)8r)s, Sri j3a(TiXei>s /x^XXei yevfodai, Kai r}$^\^ffv 'iva <po- aitTbv, Kai tv TO^T^ aTT^oretXe *cai air^KTfive irdvTa ra ftp^ij ra e? Ata roOro 5^ /cai 6 'Iwo-r?^ 6 Trar^/o aurou /cai 7^ At^"7/> auroO %<pvyov airo TOU 06/8ou ayrtDi/ [aurd)i'?J e^s rrji' Ar7U7rroi'. 'AicoiJo-as rot- yapovv 6 niXdroj roi>s TOIOI/TOUS X67ows Afai 0o/3r;^eis KaTeffiyrjae irdvra rbv \abv [/cai X^yet] * Kourbv oSros ^<rr' 6 'I^o-oCs, 6v ^^ret T6re 6 'Hp<6- 5^s (povevvai ; Atyovviv af/T^i ' Nal. Tvwpiffas ofo 6 ITiXdros, 8ri r^s t-rrtKpaTeias fori TOV 'HpwSou, cl>s IK TOV ytvovs Ka.Tay6ptvos T&V 'lou- Salwv, dTr^o-reiXe r^ 'I77<ro0^ 7rp6s afobv. Kai ZSajy aur^f 6 'Hpc65?7S ' fy yap tiridvfj.&i' Idelv avTbv, OLKOVWV ra davftaTa a tirotei. ovv avTbv t/xdrta Xei/a, clra ^p^aro aJr6v tpUTqv ' H6dev el Kai ^/f Trotou "y^ous ; 'O 5^ 'I?7(roDs diroKpurtv OVK eowKev avT$. Qt\uv $t 6 'Hpc65?;s ISe'iv Kai 6avua Tl TTOTC yevbpevov irapa TOV XptaroG, Kai IJ.TJ Idwv, dXX' STI ou5^ aireKplvaTO ?rp6s avTbv Tbv rvxbvra \6yov, afoot? avdis irpbs Tbv IliXdrof. '0 3 Xaos tKpafrv ' Sraiy>a>0i7rw. TOVTO l$a>v 6 UtXaTO? el-Tre rot? vTrypeTcas avrov aya- yelv vSojp, KOI ovroi efyepov. Nnrrofjievos ovv ra? ftelpas fjuera rov vSaros (f>rj TT/JO? TOV \aov *A6a)6s et/xt CLTTO TOV aifraTQS TOV Ka\ov TOVTOV avOpctiirov OTi dSl/CO)S TOVTOV (froveVeTCU [<f)OVVT], 1 Some words not found in Codex D are here supplied by Thilo, probably from Codex Venetus : TTJP 6pTvyo/u.7JTpav, ex ire'rpas dvtK/xov jroriVas TO vwp, <cal 6 Sous. H. 2 Thilo supplies STI. H. 8 Thilo supplies dwb. H. * Omisit Codex. D. 20 ACTS OF PILATE. [ 11. tirel otfre yd> edpov eV aur alriav, dXX' otfre 'H/)c %irefj.\f/ev a&dis TOVTOV Trpbs fee UnrurBev. Elirov ol 'lovSaloi To alfta avrov e'</>' ^/ia? ical eVl ra Te 01 5 &pxiep& tdopvftovvTO TT/)OS rdv Xa6v, Tva ai)T6v <Tvvro/j,6Tepov (sic) &iro\t<ru(nv. '0 5^ Xa6$ aS0ts 7rp6$ rdv HtXaTov . . . l T6re X^7ei r 'It)<rov 6 IltXciTos ' S> el 6 /3a<nXei>s TWJ' 'louSa/wv ; '0 5 'I7;a-o0s and- Kpuriv OVK ZduKev aury. A^7 6 IItXd,TOS * 'E/*ol ov XaXets ; ou/c oZSas, 6'rt x w aravpuxral <re, icai t%ovcrlav lx w a7roXO<ra^ (re; Et?rev o5j* 6 'I^trous Ou/c x ets /ca/xtav (j/V) ov(riav xar e/xou, ei /AT; ^ (rot [ 11.] Tore efcdOicrev eh rov Opovov avrov 6 ITtXa- T05, tVa Troi,r)(rr) airo^aaiv Kara rov 'Irj&ov. " ovv /cal r)\0ev efMTrpoaOev avrov 6 Kai 2<pepov trr^avov e* aKavdwv, Kal ^OirjKav tirl rty KftpaXty ai5- TOU, Kal Kd\afJt,ov ttrl rr)v 5eiat> x^P a ' Elra eVowycre Trjv cnrofyaviv, Kal \eyet, Trpo? avro 'H yeved (rov Xeyet /cal fiaprvpel ere, cm ^e &a TOUTO \fs(i)(n Trp&rov /tero: pdj3Sov Tr\7jya3 T<rcrapdKOVTa, Kad&s opifovffiv ol T&V jSao'iX^wj', /cai ?^a (re Ifji.Tral^ua'i, Kal reXevrato^ iVa o$v a7ro0((7eajs yevoiJ,4t>r)S irapa rou ntXarof, ijpj-avTO ol rbv 'I^aoDv, oi //.ev pdj35ois, ol 5 x e P <r ' J/ ^ ^ e irofflv, ol 5e Kai e^s r6 irpbtruTrov aurou ZTTTVOV. Evdvs ovv Karao-Kevdcravres TOV (rravpbv v'/rrf 7T/009 TO o-Tavpwcrai avrov Kal Sovres TOVTOV TT/JO? av- TOI/ TT6TavTO oSeveiv. Kal o(5rw 7ropei;6/xei'os, faffrafav Kal rbv ffravpbv, ^\ S ir6Xews 'lepovoXtifJuav. 'A.irb T&V TTO\\U>V oSv TrX-rjy^v Kal airb TOV 1 There must here be an omission in the Codex. H. 11.J ACTS OF PILA fidpovs TOV ffravpov pr) dvvdfAfvov TOVTOV (sic) Trepiiraretv, oSroi, K rrjs e7rtdvfj,ias ^s flxov oi 'lovdatot crTavp&ffai avrbv Td\os, apavres air av- rov rbv (TTavpbv, Kal {-duKcus avrbv irpos nva TLvprivalov ffvvain"f)ffa.vra. avrols, ovofjiaTi St'/iwi/a, ^epxofj.^vov * air' dypov, &rm efye ovo vlovs, ' A\eav5poi> /ecu 'Povfiov ' Jjv 8 dirb Kvp^vrjs TTJS iroXecos ' ZduKav oftv irpbs avrbv rbv aravpbv, oi>x ws tXeovvros [eXeoupres] TOV 'Irja^ovv Kal \a(ppvvovres ctTro rov fidpovs avrbv, d\\' tiridvp.ovvTe'i, ws eiprjrai, (povev- ffai avrbv ffWTO/j.u}Tepov, eyKdpewav [rjyydpevffav] avrbv rbv TLvpi]vaiov t 'iva. apy rbv GTavpbv avrov. Kat (pepovffw avrbv lirl ToXyodd Toirov, & ian irpbs TO dpvCov fiov ' Sore fioi, dvfipe?, TO- TTOV, OTTW? (cAau'crw TOP vidp MOV, TO dp- ptov T^S (//u^ijs MOV, TO fluAa-yyaAaKTOp [sic i an OrjAoydAaKTOP ?] TWP /u.ao~da>p /u.ov. oTe fJ-oi, dpcipes, TOTTOP, OTTO)? deoptVat [tfeajp^crcuj Kal (cAau'crw TOP vidp (JLOV. Kal TO o~T^dos aiiT^s TVJTTovtra Kal ej3da Aeyouaa Ot/xot ot/oiot, yAvKWTaTdp /u.ou TCKPOP, (/jaj? TUP bnndrtav fiov, TTOJ? VTTO- |xeV(i> 6e<apS>v ere CP Ta> crraupoj Kpe/xd/ae- POP; Ot/xot ot/xot, SeOTe ffdpTes KAavo~aTe TTJP TeTpauju.aTio>ie'pijp jaou i//u^^p OTI. TOP /u.opoycpi) jixov VIOP decopw ETT'I vravpou Ttav oZv e/cei ex aiirov b 'Itoayyi}?. elra <f>v- yiitv virdyet Trpb? rrfv BeoTOKov, /cat Ae'yet /u.era SaKpvtav Si itvpia. fj-ov Kal /oi^rep TOW fiifiao-KaAov pov, irou rfff ^Atfes, tVa 18)7? TI eyeVero ; etceivrj Tt eo'Tii' orrep cYeVe 6 "IwavvTjs yivttMTKe on firia 5aiot rbi' fitSaa/caAdi' /^ou, rb Kal virdyovcriv iVa oTavpuio'wa'iJ' Kal dcov<ra<ra TOUTO ^ de aurov, e/cpafe /neydAjj Tjiy <f>u)vfj, Kal e/3o'a Aeyovera Oi/xot oi/xot, vie /itou -yAv/cvTare Tt 5pa KaKOf C7roi'i)(ra? TOIS 'louSai'ots ; Kal vndyova'iv <re n-po? TO aravptuaai. a. Kal OVK 'A.ireKpiQri o ; Aryet av oi 'lou- <rb' viov xal airrjpx TO xAatovaa. Kara rrjf 65bi/ !7coAou0oui' auTij (cat yui'atAce?, ^ re Map0a Kal Mapt'a ^ MaY5aAT7i/Tj, /cat 17 Kat erepat napOevoi. r\v Se Kal fAeT* avTij?. 'Os GUI' e<})9a<Tav et? TO jrA^- dos TOU oxAov, Ae'-yet 17 0eoTOKO5 rrpbs TOV 'l<aavvr]v irov e<rrlv 6 tno? JU.DV ; Ae'yet 6 'Icoai/i/Tjs ' 'Opas e/ceti/oi/ [TOP </)OpoucTa TOP <7Te'<^ai'0'] TOP aKavflii'OP Kal Ta? \ e ^~ pas 8e8e/u.eVoi' ; "Axovo-ao-a 17 0eoTo/co? Tas xeipas 5e8e/u.eVop Kal ifioOcra avTOV, /xtcre [a)Atyoi/>v^ij(Te], Kal eTrecrei' \a/j.al eis Trjv yTJf Kal CKCITO iopav. Kal at yvvalites oerat IJKO- ' aiiTjij, to'Td/u.ei'at yupajflei' (j/c) au- T>}S Kal K\aiov. 'A^' ov Se Kal ave- nvevve Kal riyepOi), Spafjiovaa co? Aateca [Ae'atfa] virb [dnb] dypov Kal Stapprj^aera Ta t/xaTia aiirr)?, ovpapoAo'^oos (jir) VJTC- ^AeVeTO TOIS 'Iou5aiois Aeyovaa ' SOTC (J.oi, avctpcs, bSbv TreptTraTijo-ai Kal nttrai, (sic) Trpos /xe. SeuTe d/covo-aTe Aaot, ^>vAal Kal yAwo'crai, TOIOUTOP Bdvarov dStKOP efiwKap TOW vtou (u.ou (jzV). Kal TrdAtp -yeywpOTepa e/Sdrjcrep <^WP>JP fxeydArjp (JZ.T) Aeyovo-a vie /u.ou, vie ju.ov, irov TO KaAAo? e5u T^S /0p<>>); crov ; rws dypaipio'TOS <f>aivj) ftoi ; Trdis luro/aetpto 06b>petp <7e TOiauTO wd- tr^opTa , Kal TauTa Ae /j yovo~a ervirre TO o*Trjdo? avT^s, Kal KaTtfepat [xaTefaiPe] jU.Ta TWP OPU^WP Tb 7rp6tra>flrop avT^s, Kal jSapew? o-TCPa^opTa [o-Tepd<Jbv<ral eAeye ' irov eStejSrjo'ap (j/V) Ta dyafld oo^a 7rotTj- o~a? ep TJJ 'lovSata ; Tt KaKOp Trpb? TOWS 'louSatov?, vie /xov, 7rotTjo-as ; dpTt dya- dd)p KaKa eAa/3e? dpTl TOW dyaTrdp o"e, vie juov Tra^^t'ATaTe Kal yAvKVTOTe, TOP \ftoyov irpoffetfrepaa'i.v [7rpoa'e(/)e'poo'ap?]. Ov- TCOS OVP ifiopTe? avT>jp oi *Iov5atoi flprjpou- o~ap Kal Kpd^ovo~ap, r)\9ov Kal eSiuiKOV avTrjp dffb T^S ofioO ^ 6e OVK eiriQero [eTretfleTo] <^vyetp, dAA* e/uiepe, Kal e/3da Ae'yovaa t^opevcraTe e/xe TrpwTOP, 'lovSaiot Trapdpo/ktot. 1 c'f ep X 6>epop. T. 22 ACTS OF PILATE. [ 11. Tore a7T0~(t)6'rjo-av * e/? TOV \yo/jivov /cpavlov TQTTOV, 09 rfV \l6oCTTpWTOS, Kal KL (TT7)(TaV Ol 'lovSaiOl TOV o-ravpov. Kal egeSvcrav ra l/juana ai>Tov t /cal <ravTO ravra OL o-Tpariwrai, TTpbs eavrovs. Kal cdidovv avr$ mew t<rnvpvKTfJievov olvov ' 6 de otic tfXajSev. avrbv Se evedvcrav )(\a^v5a KOKKIVIJV ' rovriariv p&(rov (sic) KOKKIVOV ' Kal ir\- artyavov % aKavduv, ^ir^OrjKav eirl TT\V KeQaXrjv avrov Kal yovvire- 6 /3a(riXei)s rQ>v 'lovdaiwv. Kat efjurrvaavres avrbv, %\afiov TOV Ka\a/j,ov Kal ZTVTTTOV els rr\v Ke<pa\r)v avrov. Kal ore eveirai&v avrov, Qtovvav avrou TTJV X^-afJivdav (sic), TOVT^TLV rb paaov (sic) ' 5 KaXeirai Troptyvpa? Kai IvtSvvav avrbv ra i/xdrta ra f5ia, Kal e^dyovcriv avrov Iva o-ravpuQ-y. Kal aravpA- ffavres avrbv, dieftepivavro ra t/idrta avrov, (3d\\ovres K\r}pov fir* avra, rls rl apei [dpel, D.; apyl A.]. 8 TJV Be wpa g TT}? ^/xepa?. 4 avej3i/Saa-av ev TW /cal o-TaupaxravTes avrov Kal t)v 5 TI tiriypacpr) rrjs Glas 5 (sic) avrov y^ypafi^v-rj fir avr$ ypdfj,/j.affiv \\IIVIKTJS [eXX^j't/cots] Kal /sw/xatVcTjs [pw/xaiVcois] Kal efipa'iKrjs [efipaiKols] \eyuv (sic) ' oSros <rriv 6 fiao-iXcus ruv 'lovdaLuv. o~v(7ravpovcnv avrw &vo \rjo~ra2s (sic)? eva IK Kal eva % Kal ol irapaTTopevofj-evoi e/3Xa<r0i^ow avrov, KOIVOVVTCS [KIVOVVTCS] ras Kt<pa- Xas avrCiv Kal \tyovres ' Ova, 6 KaraXvwv rbv vabv, Kal ev rpurlv i]fj^- pats olKoSo/j.wv, ff&ffov veavrbv, Kal Kard^di fab rov vravpou. '0/J.olus Kal oi ap'x.iepeis e^iraL^ovres irpbs dXX?;Xous //.era rwv ypa^fjiarewv eXe- yov ' &\\ovs Hcrucrev, eavrbv ov dvvarai ffuxrai 6 Xptar^s 6 vlbs rov /carajSdra; vvv dirb rov o~ravpov, Iva tduiftev Kal 1 There must be an omission here. We might supply oi juaflijTal avroO, ot 8e o-rpa- airrjya.yova.vTbv. H. 8 Non recte igitur Thilo dixit hxcpauczs exceptis cum [Cod.] Ven. consentire. D. 3 This paragraph, though out of place, must have been inserted before the time of Jus- tin -Martyr. Compare Indirect Testimony, Note A, foot-note 57. H. * The MS. has not ore. H. S am'as. H. c Ajjoras. H. 11.] ACTS OF PILATE. 23 Kal TO.VTO. TrdAtv aKOueras (sic) 17 Oeoro- KOS, Autrovjae'i/Tj Kai e< /3d0ov (sic) KapSt'a?, 0TpiyK7<7as (sic) /neydAjj TJJ <f>(avf) /xerd /Sape'os oTevayjuou Kai TriKpOTaTcof So- Kpvcoc irapanovovra (sic) eKpafev irpb? TOP apx^yyeAoi' Ta/SpirjA. Aeywf a> Fa- /3piT)A dpxdyyeAe, TTOU el (/eai OVK HGTIV coSe) ii/a 5ixdro|u.at /aerd o~ou ; raOra ei- onv OTrep ($zV) eAeye's /not eV TO> euayyeAi- <r/AuI, Kai eirres /xot ; X a ^P te^apiTw/acVrj Mapt'a, 6 Kvpios /nerd <roG. 'O^iouos Kai rd AocTrd rov euayyeAia/iou Kai rrtos OUK eiTres JU.DI Tore rr)i> roiavryv aiTiay ; OTrep vvv jSAeTTwerii' (V) oi b&vvypoi /xou b<f>0a\- fi.ot, TO. d/aerpa /Sdcrai/a TOW jaoi'oyei'oOs /AOU viou. IIw? Tore OUK ein-e's /u.oi TOV aSt/cov Qdvarov TOW yAvKUTarou Kai /xoroyei/ous fxow vioi) ; 7rd>? Tore ou/c eiTre's /not TT]V irapova'df /aou Kai airapa.fi.v6r]TOV <?Ai'i/ui/ , wais Tore OVK eiTre's JLIOC rbf d^erpov iro- vov Kai rpoftov TIJ? Te^Aijii/uieVTjs /now ^v- ^TJ? Kai /capita? ; jrtos Tore OUK elnres jixoi TOV dfeK8irjyjTO' Kai TeflAijUjOievoi/ (,y/f) Xwpta/xbf TOW dyaTrTjTou /nou viou, icai TTJV <TTepij<ri.v TOJJ/ eo"KOTio~ju.efwc /xou o^daAjauJc ; JTCJS Tore OUK eiire? fxou (jz'c) TT/J' TravTrt'/SouAof [TraveTri^ouAof ?] napdS<a- aiv TOW wiou fxou irapd TO> SoAt'a) (/>tAjj/xaTt TOV irapa^d^ov 'lovfia, TOV /xaflijToO Kai CTTI- jSouAou ; Kv'pie, eAerjcrof * JTWS ^a> ; Kvpie, * TTOJ; dj/aTri'ew ; Kvpte, eAe'ijaoi' * [TTV(f>Aa)jLieVot] JK.OV Kai 6(|>0aA/xoi /BAeVovo't ToaauTa j3do~a>/a TOU yAvKVTaTOV /aov Kai o'TrAay^i't- *ou /u.ou viov ; Ktfpie, eAeijo-oc * TI'S ev irda"fl rrj oiKOV/w.eVj7 etx' TOIOVTOV? Trdi'ovs Kai evpeQr) (sic) KaTacr/SeVai /aov TOVS TOIOV- TOVS /SapuTaVov? Trdfovs Kai erTevay/iAov? TOV xu>pio>i,oO TOU jaovoyevovs MO" viou ; Ol/aoi ol/aoi, vie /xov 7raju.(|>i'ATaTe TTOV Ka- Ta^u'yo) ij wou irpoaSpd/uiw ; oi/xoi, r4<vov cat irws <^)av7jorofxat TOI? di/0pcu7rots T^s TOtJ-avTrjs AvTTTj/AeVrj? Kai TrapaTroi/e/xe'vrjs (sic) ; ti el\<av [ei^oi' ?] Ae'yeii/ Kad' eavTaic VTrep efjie ; ot/xot ' avTrj COT'II/ TOU ToSvi/o? KeKpivo/aei/ov ('<:) ' OTrep (sic) eKaAeiTO /3a- aiAeus Kai vib? TOU fleov. Oijxot, vie /LIOV yAuKUTaTe Jrais e^w /arj ju.vr/crd^i'at T^S Kai aTrAayx^tK^s aov dydjrijs dAA' eto? Oavdrov effTdxrav eV e/aoi Av"ffij, dAtv/fi?, wdvoi, fiaKpua Kai CTTei/ay/aoi dwapa- /AvflrjTa Kai OVK eo*Tic, vie f.ov, dAATj jraprjyopta eV e/ioi ovSe/xia, OTI apTi jSAe'TTw, x<i>piofj.a.t. dirb arov * Kai AOITTOJ', vie /u.ou, a7ro5a!'ou/u.at Kayo) a/xa aui' croi ' Kai eA^eVto, 5e'o/xai aou, vie, 6 dp^dyye- Aos Fa/3pi7jA 6 Sciaa? /ixoi nptarov Tore \a- pdi', Kai CTVi^eu'fet Trjv ^jv^v fjiov (jLerd <rov. Kai io'Ta/iiei'Tj Kai 66vpojaevrj 17 0eo- TOKOS Kai ^Ae'n-ovo-a rrpb? TOI/ vibi/ OVT^ TOV /xocoyei/^, jrdAit' eKpafe </>wi/^ /ixeydAj; Aeyovaa vie /xov, vie /uov. TOTC o-Tpa- 0eis Trpb? TTjf fxrjre'pa 6 'Iijo-ov? Kai io'div TTJV /arjTepa Kai TOV 'IwdVyijc i<TTdnevov TrAijcrt'oi/ auT^? Kai KAaioi/Ta /xeTa TWJ/ Aot- Trwi/ yufatKwi', Kai eiwev Trpbs T;V 0eoT<j- KOV 6 'Irjo-ous' Fvi/at, iSou 6 vid? o-ou. 'ErreiTa </>7j<ri' jrpb? TOI* '\iadvvrfv iSov q /arjTrjp aov. 'H Se ^COTOKO? K\aiiav eicpavyaei> Aeyovaa Sid TOVTO o-e KAat'w, vie' /LIOV, SIOTC ae wapeSaiKai' oi Trapdi'Oju.oi 'lovfiaiot ei? iriicpbv Qdvarov, a>s eVeivot oi TeTV0Aa>/u.eVot vojuti^ovr (V)* dAAd 6 Odvaros (TOV, vie JLIOV, dyio? Kai SiKaid? eo-Tif xai o-wTT/pia TOU Kocr/aou oAou eu- pt(T0^o"6Tai. Kai Trpbs efJ.e TrdAiv Ae'yw j(u>pi? o~ov, vie JU.OV, Ti eya) yel/jjerofial ; e/crds o~ov TTWS rj(T(ii ; noTairrjv /StoTrji* St- df to ; TTOV oi jxa07jTai CTOV oi Kavxw/K.ei/ot ervfaTTO^c^o'Ken' (rot ; irou oi irapd <rou tadeVTe? ; Kai Trpbs TOV (rravpbv d<f>o- pa>cra eAeyei/ ' /cAivoi', CTTavpe, iVa ireptAa- Povaa. TOV viov fJ-ov, Kai KaTa<^)iAJ(ra> Ta o-TrAdyx*"! MOV, Ta $u'AAa T^S KapSt'a? /xou, of eV TOIS naffOois TOU'TOIS evorp6- TTWS, ws (U.r) dvSpa yvovtra, e'0>jAa<ra ' KAi- voc, CTTaupe, /SovAojueVfl Ttp (^lAraTai /xou viu> TrepiirAaKfji/at ' KAii/oc, aTavpe, iVa TCJJ Tro^et^OTdTa) /nov viw cos /ot^Tijp o~v/Ttx- fai [trvi'Td^wju.at] Kai KaTa$iArj<rw. IIou rb KaAAos <TOU, vie fiov topaidraTe ; TTOU CTOV oi [17] evTrpe'Treia, 6 lopaios Trapd TOUS viou? Tiof di'flpioTrwi' ; OUK e^ets 1805 [etfios] ouSe KaAAos, yAuKUTaTe vie' VTTO \eip<av irapa- von<av AoiTrbv o~itv o~ol aTroflafou/xai. TauTa aKOvaavTes oi 'lovSaun irpo<re\06v- Tes eSicofaf avrrji' Kal Tas yv^aiKas Kai TOV 'ludwyv V.O.KPO.V. T6re afutprLav TaijTtjv Kai MT; ov yap otda.<rtv rl Trotovtnv ol &6\ioi. els a.trb ruv aTpa.Tiur&i' ' /cai "Eireira X^yci ffirbyyov Kal 24 ACTS OF PILATE. [ 11. avrbv Kal 0fis M Ka\dfj.ov eTTOTifrv avTbv Kal yev<rdu.vos OVK view. Oi oe 'lovdaioi icrTafj.evoL Kal fiXeirovTes KaTayeXuv [ avrbv Kal eXeyov ' eav dXr/0iDs eXeyes on vios el TOV 6eov, KaTd^rjdi dirb TOV ffTavpov, Kal irapevdvs tva Trt<TTevff<j}fJiev els o~e. "Erepoi f-Xeyov Karaye- Xwvres * aXXoi/s ecrwcrev, dXXovs edepdirevaev Kal tdaaro, dadevels, irapaXe- \vfj.tvovs, Xeirpovs, dai/j.ovifrfj,evovs, TVcpXovs, xwXoi>s, veveKpwu.evovs, Kal eavTov ov dvvaTat 6epairev<rat wcrairrws. Kal 6 ev Ttf dpiffTepcp earavpajfjifros XTJOTTJS irpos avTOV eXeyev ' eav TOV 6eov vlds el, 1 Ka Kal aucrov Kal eavTov 2 Kal rj/xas. "Ovo/jut avry ty F^a-ras. '0 5^ e| de^Lwv effravpwiJ.evo'i XT/O-TTJS, ovo/tari Aua/ias (sic), Kal uveldifev TOV av~ TOV X-rjffTTjf Xeywv ' & TaXaiirwpe Kal ddXie, ov (pofifj TOV debv ; r]/j.els a^ia ov [&v] eTTpd^auev etrddo^ev ' OVTOS 5 irdvrws ovdev KaKov fTroirjo-ev OVTC eirpa^ev. Kal ffTpa<pels OVTOS e/c degi&v XrjffT^s Trpo<re<j>uvei Kal \eyei Trpos TOV 'lyaovv ' [jLvfjad^Ti IJLOV, Kvpie, OTav eX07js ev Ty ^affiXeia cotf. '0 de 'I-rjffovs elirev avTij> ' dfJt.r)v Xeyu ffoi, ff-f^juepov /J.CT e/xoD eo-g ev T<p irapaodo-if. 'A.KOv<ra.Te 6e Kal erepav St^yfjtriv irepie (SIC) TOVTOV TOU K &ft,it>V AjJCTTOi). El? ri)V yevvyviv TOU Xpto-rou, o eariv ef? by Xpovov, OTO.V <f>wvrj e'fijAflev UTTO ayye\ov TO> 'Ia>o-T)(/), Iva apei (sic) TO TIJV jitTjTe'pa auToO, T^V inrepayiav va.v 6eoroKOv, cai ee\9u>crtv TT/S 'louSaia? 'Iepou(raAjjU. (sic), TOU virayeiv irpbs Atyu- TTTOV Sia TOV <$>6fiov TOU "HpwSou OTav Stpitrtv 'iva anoKTeivitMrLV SAa TO. eupia"/<6- jmeva jSpe^rj aTrb Tpiwv eriav Kal KartaGev doxfxxATw? (sic). TOUTO 8e oAov yeyovev, Iva aTTO/cTeiVioo-t TOV ITJO-OUV XpitrToV, ToTe irapayyeiAd|U.evO5 (sic) 6 'Iu><7T)<|> Trap' ayye'Aou TOUTOU Troi^erai, r/yayev TO /3pe- 4>os Kal TTJV /ixrjTe'pa auTOu, ai ^A0ev Trpb? TJV AlyviTTOV. ova? 8e o-uvTpe^cov (JLCT au- TOI? eva Trap' eva /3ao~Ta^eiv ev TJJ 6Sai. eal TrATjo-iao-a? ev TO> Toirto r^s AiyuTTTOU, eiretVatrav a/aa 'Ia>crT)<> >cai ^ deoTOKO? r icai eu0i)s Oetapovv (sic) (frotviKiav 3 /capm- JU.DV cai Travu tupai'av. eiTa Ae'yei 17 6eoTo- KOS " >cAive, SevSpov fiov Ka\bv, Kal \apt- o~ov ^jixiv CK TOV <TOU o>patou Kapnov. Kal fifTa TOV Adyou auT^5 TO fie'vSpov e/cAivev euflu?, cal eAajSav (Vr) aTrb TOU KapTrou aurov oo-ov etv icai iraAiv Tb SevSpov To-TaTO utrirep TO irpoTepov. etTa uiSeuov TrdAiv TTJV 68bv, Kai Siep^o/aevoi /aixpo ecrvvdvTTqa'av (sic) TOVTOV TOV ij-youv TOU Auff/xd. <cai i5u' 6 A|jOTr)<> T^V 0eoTO/cov, efeo-TT/ TOU KaAAous auT^5 w? do~Tpa7rrjv Ad/XTrouaav e* TOU oupavoO, Kpa- TO>V (sic) Kai TO jSpee^o? TOU o^Trjflou? au- TIJ?. Kal 6 ATJCTTTJS e^eo"Tiv [e^eVTrj] TrciAiv TOU 0auju.aTO?, Kal irpocrr)\0ev TrArjaiov Kal TrpotreKui'Tjo'ev auTrjv, /XT; yivuJo"KOfTO? (j/<r) OTI 17 fleoTOKOS eo~Ti'v. Kai Ae'yei 6 ATJO~TTJS TTJS deoTOKou (sic) ' /u.d TT}V dA^fleiav KU- pta -i) [ei ?] yap el^ov 6 ^eo? /navva, eiTreiv el^eAa [>j0eAa] OTI o~u el. Kai Trpoo'eKaAe'eraTO aurrjv /uieTa TOU 'Iwarj^ ev TU oiKO) auTOu Trpocre\0elv, Kal jjyayev au- Toi5 ev TO> oiKO) avTOu ' Kai rrape'ScoKev auTous Tj7 yuvaiKi auTOu yuvai, eya> u^dyw ei? TO Kuv^yij (sic) ' Kal o~v <|)iAo- ^e'vrjo'ov auTou? OCTOV Sui'ao'ai woirja'ai TI- /mijv, ews ou aTpa^^ffw/iai Kaya> eK TOU Kuvi^yiou ' Kal oLOpOuxro/j-ev evyeveo'Ta.Trjv Ti/aijv Trj? feVr/? TOurr/5 (j/c) Kal evyev^? (sic) OTI KaTa TO <j>atv6/j.evov airo euyevi- KWTCITT;? yeveas UTrdpxci. 'O 8e AIJO-TTJ? ajrri\9ev TOV Kuvrjyijo-ai ^ia, uairep yv 1 The original reading was >jv, which has been altered to el in the MS. H. * o-eauTov. H. 8 Or <f>oivi/eat'av. The original is obscure, and permits either reading. H. 12-1 ACTS OP PILATE. (sic), etxev oe 6 auTo? AJJCTTTJS Kai iraioiov iSiKov TOV (sic), Kai ijv Ae- Trpbv CK yevvii'crea)?. JJTOV (j/c) /cat acr/prj- peuTOV (V) ijyouv ovS' oAu>s eVauev TOU KAat'eiv. YI oe yvvi) CKU'VTJ [e/ceiVrj] TOU AJJ- OTOU en-oojaev Oep^bv TOV Aoucrai TO /3pe- 0o? Tijs OeoTOKOU. Aouo-ajuteVou (V) 6"e irpoTepov TO 7rat6iov 'Ir/ffouv ' icai etc TO V7rovi7|u.aTOs (sic) TOV 'Irjaou eAouaev Kai TO TraiSt'ov avTJjs TO Aen-pov. /cat eii&vs TO watSiov eKetvov (sic) e'o-Tjyrjerev [ecriyTj- <rev] TOU KAaietv, Kai ldQi\ Trjs TOS Kai TravTOta? voaov avToO. Se TOU A]7(7Tou CK TOU itvvr)yeiov ev TO> OUTOU, oiKOvoju.Tjo'ai' Tpdire^av KCLI <rav avTTji' (caflrjju.evwt' 6e ev Tj Tpatre^rj KOI fffOiovTuv, eve0vfj.ri6ri o ATJQ-TTJS Tow TTaifitov auTOi', /cat etTrei' T>J yui/aixt av- TOu ' irov ecTTtf TO Te/ci'a) (jic) r)n<av j cai clTrev auTai ' fidOe ei> aArjfleta, OTI, *ca0tos I ] eTapfJ-yyeiAes, iVa ^tAofei'jja'o- evyevrfv l TavT-qv ot/co^o/onjcra Qep- va ['iva] jrATJ * OAiJo-fl? irAui'jj ?] Tb avTryy, /caflojs TO (yufTj^es Ttov ?rat- uoi' /cat eAovo'ei' TO /3pe$os avTi)?, cat eis Tb ajroAou<7>ia TOU vtou auTyjs IffAui'a TO TeKVOV rjfiiav. /cat evOvs id&r) dtrb nav- TOS [^ai'TOt'a?] VOGOV, a>5 etpTjTat ' cat et- pT/i/eiyr/ [etpTjvev'etJ \aptTt 0eou, ical ovSe- iroTe jrAetoi/ f<TTpivyyT}<rev (sic), a>? >JTOI/ (j/c) iJ.a9f]fievdv (sic). *ai /caTa TO (^atyd/ixe- vof (o? 5ocw, eTOUTTj '^^V) 17 eiiyfvr) (sic) evat. (sic) xapiToi/utepr) (sic), drrb 9fOv TOV v\fji- ITTOV ' Kai Sid Trj? avTij? ^aptTO? tadrj TO TSKVOV rifjitav. Kai irpoareftepev e/J.Trpo(r9ev TO laOev rratSiov eiov}ve\>ov /cat ^apOTroidi'. /utou Kai iSuv b AT/CTTTJS TO TSKVOV avrov vytei (sic), egearr) TOV 6avfj.a.TO<;, Kai elirev /Ltd TOV V^ILO~TOV, StoTi oiioev YJKOVOV TOV K\ai- eiv avTut [auTo] ou? TravTOTe, rjvofj.rio'a [evo- /uttaa ?] oTt eri\0et> e/c TOU /cda/nou. Kai AoiTTOf /cayw vojmi^iu e/ aArjfleta, OTI CTOUTT) (j/f) 17 euyef^ ^ e</>" rifJ.dy eAfloucra i*a e\et eu^a? TroAAas etTrb flebi/ TOV v\jjio'Tov (sic). Kai rrpoae/cui'ijo'ei' auTrji' Kai e^apt'aTr/o'ev auT^s (j/V) n-AJjo-Ta OAetoTa] Kai on-ep e6u- veTO (sic) eiroieiv (sic) oC auTijs. fxe^pt Kai CKapTepeTO (jzir) ev TOTTO* T^S AiyutTTOV Kai et5 TOf diayepfj.bv (sic) auTTj? va, eA0j Troi- Atv ei? Tr]V 'louSat'a^, ^-youv ei? TTJI/ 'Ie- poucraA)7jU., 6 Ajja"TTjs eo~ui/o5eucrei> TTJV deo- TO/COI' ju.Ta Traerrj? jrepi^apt'a? Kai Ti/xij? Kai uTrotyei/e^ (jzV) Kai ijToi' (sic) irpooSo? avTT)? ' Trepi TOU )3Ae;recr0ai aurrji', CK TOU fioAi'ou TOJTOU xat T^iyKpou 2 Kai Sto~K [5ucr- KoAou]. Kai OTar CTrArjcrtacrai' ev TOITCO a-ya^ai Kai evflei, ejrotTjcrei' /u.eTafoiai' (ic) auTTjs, iva cTTpe'^at et? TOJ/ O!KOI> auTou. Kai evxapio'TrfO'ei' avTriv Traj'eVTi/u.ov eu^a- pto'Teiaj' Kat Aeyet TOU (J/<T) r; 7ra'a\pa'TO?, UTraye ev eiprjvrj. Kai TTOTE TOV Kaipbv crTpe- >//ei (jzc) crou 0e'Aa> TOV jiticrdbv ov ewot'i)o~a? e<" r///.a?. Kat t8e TOV TE'TIOV (jr) ATJCTTTJV 6 ToerauTa 7rpaa? ciia TIJ? ^apiTO? TOU eAeijjixovo? XptcrTou Kai TIJ? aurou /u.TjTpds oirep TafaTO avTto * r)f-i(i>9r)V ev TOUTW, t'va ju.apTUprj(ret ev Ta> CTTaupaJ a/ia o~uv TO! Xpto-TO). Kai etn-ev ws etpijTai /oivrj- <rdT)Tt /otou, Kupie, oTav eAdjj? ev TiJ /3acri- Aet'a crou. Kat 6 'Irjcrou? etTrev auTuJ ewi Tip [TO] TrpOKet'juevov a/otTjv Ae'yw crot, o*^- /u.epov /U.CT' e/aou ecrjj ev TO> 7rapa6eicrj>. Tore 6 'I^troCs /cpdas fiuvr} /j.eyd\ri elwe ' Hdrep, ets TO irvevfj.d fjiov. Kat JJ,TO. TOV \6yov [ 12.] ^i/ Se axrel wpa eicrrj^ Kai Trapavriica, 0-etoy-to? eyevero /j,eya$ et? T?)Z> f yr}i' aTracrav, &a"re iras o <f>pi^ ' Kai CLTTO TOV CT<t>0$pOV (7i(7fJLOV $<r%t%OVTO at 7T- rpai, rjvoiyovro Kai ra /jLvrj/jLela TWV veicpwv, icai 7ro\\a <T(b/j,aTa TWV BiKattoV rjyep0r)<rav Kai eo-KOTLaOrj 6 1 Sic, et supra semper /movoyevou uiou, quod non ducebam annotandum. D. 2 Sic, sed ita ut dubium sit K, quod etiam v esse potest. D. 3 Codex habet yap. D. Vide Acta Pilati, B, c. 1 1, apud Tischendorfium. A. 26 ACTS OF PILATE. [ 12. Kal TO KaraTrerao-fjia rov vaov eo-^la-drj /j,e<rov, Kal <r/c6- T09 eyevero efi o\rjv rrjv yrjv eo>9 a>pa$ e Kal TOIJTUV iravrwv yevo^vuv ol /tcf 'louSeuoi <j>o(3r]devTes l ol "On OVTVS 6 avdpwiros oOros dixaios ^. Aoyywos 6 i<TTd/J,vos fJLera Trapprjffias elirev ' 'AXrjO&s 0eov utos fy oCros. "AXAot Kal opunres avrov /cararj/Trroi'Tes TO, (TT^drj avruv Kal awo row Qbfiov aZOis tarptyovTo &iri.<rdev. 'O Be etcarovTapxo? ra roiavra iravra Oav^ara /cara- votja-as d7re\@a)V et? rov HiXdrov SirjyijcraTO ravra. *O Se cucov<ras edav^aae /cal e%7r\dyrj, Kal OLTTO rov <j)6j3ov avrov /cal T^? XUTTT/? rfj rj^pa eiceivr) <f>ayelv TJ inelv OVK r)0e\r)cre. Aie^vvaaro Be, /cal r)\6ev o\ov TO (rvveSpiov, a$> ov Steffiy TO CT^OTO? /cal elire TT/JO? rov \abv o JTtXaTO?' Eio'ere, TTW? creto-yLto? fjueyas eyevero; eibere TTW? eo-^io-drj TO KaraTrerao-fjua rov vaov peaov ; eiSere TTW? eyevero O-/COTO? e^> O\TJV rrjv ol/cov/jLevrjv cnro w/39 6/CT77? eci)9 wpa? evvdrrjs ; "Oz/T&)9 670) TTOIOV [Trotw^] TOZ/ Ka\ov avOpcoTTOv 'A.Kovtru>nev 6e *cal Trepi T^? /otaprvptas t 71 "*^ 61 ?] eoriv 6 uib? roi) 0eoO 6 Xeyo/u.evos Aioi'vo-t'ou TOU 'ApeoTra-yiTou V 2 OM^o- Xpiarb?, y b KO<T^O<; oAos a7re'Ae<rai (sic) ' yrfcrev (sic) ef TJ \wpa aurou OVO/J.OL apeov KCU OUTWS avros vo^cras v^b TTJ? /me-yi'erTTj? irayos (-fzV) Trepi row yeyovoTos *cai <#>pi- wcipa? TJJS avrou fitSaa-KaAeias. eai /merd KTOV 0au/xaT05 TOU (TKOTOU TOUTOU TOU ye- rpiHiv er<av nerd TO.VTO. TIJS auTOu AaAij- vo/jievov ev oAjj T^ oiKovfievj) TTJV a-yt'ai/ 0ei? [AaArjffei'arj?] 6/u.oAoyi'(rea>s [6/xoAoyrj- eiceiirr)v ijfiepav TOU rra^ov? TOU xupiou <rea>?], OUTOS 6 Aiorutrio? 6"id T^S x*P tTO ? rifjiuv 'Irjo-ou Xpiorou OUTO? oZv 6 Aio^u- TOT) jrofaytou irvevfj-aTOs eiriffTevcrfv ei? <ri09, 6 uTrepjueyco-To? cai 0av/xao-T6s <f)iAd- TOI* xvpiov fi/jiiav 'Ir)<rovi> XpitrTbi/, Kai o-o(/)o? ai SiSaovcaAo? TWI/ ^lAoo-o^wf, e^anTLa-rrjv [e^airricrOTt]} et? TO ovo^ia u- JSwi' Ta ToaauTa cnjuela. ev TIJ i7fJie'po TOU, cai TrAeio-Tou? aAAou? eSiSagev ai KetVrj Kai Ta? ep jroAAj} Swa^ei Tapa^d? 6j3a7rTtV0Tj<rai' ets TO ovofj-a. avrov, 8 ov Kal rov TOIOUTOU yeva/xevou (jzV) O^KOTOU TOU dAijflti^ou 'Irjcrou XpiffTOu. TeAos TT v- e<f>" oArjv Trjf yiji' TJJ? oi(cou/u.K>j?, euflu? TWV /meTa T^5 e^66ou avrou, ^youv /oi Ta /uteyaAo(|>(o'a)5 Kai evwinov iravrbs rov rov Qavarov avrov, avTO? 6 Aiovverios Aaou elnev ' ap^ovTe?, > aAijfleux Ae'yw -f)^na0r)v (sic) Kal TroAAwv Oavpartav ecepyrj- V|u.as (c) * TOUTO TO O-KOTO? orrep 7i\0ev Trj?, ets /3ej3attoo-iv T^S 6p0i;s Trio-Tew? TOU </)' ^Mi? Kal TrapfjAflec TO </>ios eyavTiws Kupiou ai o-aT>)po? ^/iieoi/ 'ITJO-OU Xpiorou ' T^? <^i;o-ews TOU i^Ai'ou p.aprvpia Kal yvw- cai eirl TO npoKeifjievov firave\9<i>nev rS>v <reo-0e irdvres TOU'TW (sic) ' on. 17 ev triraOi] ayitav traQSiv. avTwv addit codex. D. 2 ^- H. 13.] ACTS OF PILATE. 27 Ol Be /catcovpyoi, TrdvTes TO crvvo\ov OVK e7rio~Tevov, d\Xd /jLa\\ov eXeyov irpbs TOV UiXdrov, OTI, TO TOLOV- TOV \roiovTo] CT/COTO? K\i\jris TOV rfkiov eVrt, /ca6(*)s eyeveTO Kal ev eTepois /caipols. Kal 6 UtXaro? \eyei avTwv [aurot?] el TOVTO TO cr/coro? e/c\ei^rL^ TOV rfKlov eVrlz/, axTTrep \eyeTai [Xeyere?], Kal TO, eTepa e^tjUffia Kal (f>piKTa OavfJbaTa TI \eyeTe elvai ; Kal OVK el%ov TI Kal raura X^yajj' oCros (sic) Trpo<re\66ivS ol 'lovScuoi Kal (sic) elirov rtf ITtXary ' ov KaXws ypd(f>7)(rai>, Ki>pi /JLOV, T& ypd/j-^ara (LvwOev TIJS K(f>a.\7)5 rov 'IT/CTOU " fJ.apTvpov<rii> yap O.VTOV /3a<nX^a rj/JLUv ' dia TOVTO o~ov, tVa opicr-ys Kal ypafiei \ypa<t>eiv\ 1 e/celtre 6'rt oCros elirev OTI f3a(ri\i>s r&v 'lovdai&v. M E<f>T) avr&v (sic) b ITtXaVos 6 Zypaif/a, Eilra \yov<Tiv avT$ T)/j,eis ^w/ctev [^o/x.ei'] r\\v eopTty T&V dv- did TTJS avpi.ov ^e'pay, Kal TrapaKaXov^v ere, eirel n trvtovvw ol 'iva KaraKXacrOitxn ra dcrra avr&v, Kal KaTafiLfiaffdCxnv. 6 HiXdros * Touro yevri<rTai. ' AirtffTeiXev t,vv (TTpartwras, Kal evpov ZTI -rrvtovras TOVS X^trrds, Kal ffvvtd\a(rai> avr&v ra <TK^\rj. Tov 5 'lT]<rovv Tdvr)Kbra Kal ovda^s avrov ij\f/avTO. T6re a-rreXd&v els Kal t\6yxev<re TOV 'I-rjeovv v Trj 8e!-i.$ avTov irXcvpg., Kal alfj.a Kal vSwp. Kal tirXrjpudTja-av ol \6yoi T&V irpOfpirjT&v. 'lepe/tks elircv Sevre %v\ov et'j TOV &prov auroO ' Kal lK.aTptyuy.ev af>Tov dirb yrf? T(av ' Kal Tb ovopa, avTov ov fj.rj fjt,vr]<r6rj rei [fri] ' Kvpie T&V Kpivat diKaia. ZaxapLas elirev ' Kal ZffTijaav Tbv /J.t<r66v pov TpidKOVTa dpyv- ptois. 'H<ratas elirev Tbv VOTOV [v&T6v~\ fj.ov ZdwKav ets paffTiyas ' rds 5^ (Tiayovas JJ.QV ets /?a7rrtcr/u.aTa (sic) ' TO 5 irpbtrwirbv p.ov OVK aTr6ffTp\f/a (sic) dirb alffx^v^s alfj-TrTva/jidTuv ' [e/ttTrTuo'^drajj'] ' Kal Kvpios ^yai.fi'qdi] [^76^77^77] /3o77#6$ fJiov. Kat Trd\LV 6 avTbs elirev ' us irpofiaTOV tirl c<pa- yT]v "fJxQil, Kal a>s d/J.vbs &KaKOS evavT'tov TOV KypavTos \Kipa.vros\ afobv, OVTUS a<pti)t>os OVK dvoiyei Tb aTop-a avTov v TTJ Taireivuvei avTov ' 77 Kpi- ffts avrov ijpdei \TJpdrf\ ' TTJV d yevedv avTov ri's StyyriO'eTai, OTI aipeTai dirb Trjs yrjs 77 fwrj airrou. Kai \onrov TT\iijpt!}6r)<rav vvv ol X67ot T&V irpo(j)T)T&i> t KaQ&s Kal trpoeiiroiJiev. [Compare p. 10.] [ 13,] UpoS CCTTTepav Be TT}S TrapaffKevfy KavravT^o-^ *JTt- <7rj<j) Tt? dvrjp evyevrfs re Kal TrXovcnos, 6eo<repr)s ' lov 1 Sic, ut videtur, pro ypa^ct (in fine lineae) i.e. ypafaiv. D. 28 ACTS OF PILATE. [ Sa?o?, evptov TOV NiKO&rjfiov, ov 7rpo(f>Qdo-a<; o e8jj\(ao-e, \eyei aura)' ol&a OTI fwz/Ta TOV 'Irjo-ovv rrja- 7ra? f *al rou? Xoyoi;? aurou jySeax? tficoves ' icai 77/369 TOW 'IouoWoi/9 etSov o~e fJM%6/j,evov vTrcp avTov' el o- Kl ffOt OVVj 7TOpV0a)IJ,eV 7T/3O5 TOV IliXaTOV Kal aiTT](J(j>- fieOa TO 0-0) fJM TOV 'IrjO-OV TrpO? Ta<f)T)V, OTi KOi flju\7] eo-Tiv afjiapTia fcelo~6at, avrov aTa<j>ov. Aeooiica, Xeyet 6 NucoSrjfjLos, /z,?7ra>9 opyivQe'vros TOV TliXdrov icai 7rd0a> Tt KCLICOV el Be o~v povos a.7re\Oa)V ical atV/;o-a9 TOV TeOvrjKOTa, TOTC Kayo) o-vvoBevaa) aoi, KOI TCL v [icrjSeiav] eTTiTij&eia travra Tavra ctvoKTOf TOW VucoS^ov, b "Io- ' is TOK ovpayb? TOWS ror IIiAaTor- icai irpo<rayopv(ra? *4il. elT <f>ii<T\v wpb* avrbv fiera 6a- icpvMV Je'ofiat aoi-, xupie fiov, el TI jrapd Tb OOJCOVK TJ; fieyaXetorjjri <row aiT>jo-Oftt fii) ipYurflijfai ^.01. *O 5^ e^q ai TI caTiv 6 UTCI ; Aryi o TO- tcaA [oi] 'lovfiaioi 1 icaTijvryKav ei TO trravpwo-at, TO trui^a TOWTO OeXw, trapa- TOwTor TOV feVor, Iva Tor {eKOv Tovrof mfoevow. 66? fiot TOVTOV TO? ftroi', Iva ror ef (JZT) f CTJ? \wpas orra ci^oevaw TOV (evor 8 46? jutot TOVTOV TOV f evov orov (sic) o 'Iov6a? 6 'Io-Kopi6rj9 TOWTOV TOV {c'rov, avrbv cvapc'owKev (j/V) TOI? 'lovoaioic a6i- K*K- 00? MOl TOlfTOV TOV (cVOV, OOV ^ fiijTTjp avrou OVK *i\tv [tl\fv] aAAov ov5ev (sic)' fi<k M l TOWTOV TOV (evov, iva mj- awrbv rtv (fvov ftrra nAavfljAou ai S6? fi.01 TOVTOV Tbv (CVOV, IV3 os 3 (c'vo TOJTOI? ovit <x l **^^>' nM' 4 TOW ftadjfTas avTow 66? fiot TOWTOV Tbv (evov, owov icai oi fia^ifral a^rov e^vyov, xal OVK ijv Kav (fir) TI? *i)6evo-<u TOVTOV Tbv (<vov 66? not TOVTOV rbv (cvov, Iva Tbv *li)(rouv MOW KTjSewo-w. 66? fiot TOI-TOV Tbv ftrov^ TOV vtov T^? Mapia? Ki)&tv<rw . 66? /ioi TOVTOV Tbv (c'vov, OJTOU oi 'loi'5aioi avrbv KaTe/icurn'ytacrav 66? fxoi TOVTOV TOV (<vov, owov TOV? vcxpov? avtoTTjo-ev 66t fioi TOVTOV TOV cvov, 6ov TOV? Aevpov? exaddpiprev [tuaflapiaf v] 66? poi TOVTOV Tbv (evov, 6tw TOV? 6ai>ova? iirtAao-ev 66? ^1.01 TOVTOV TOV c'voi', on 6ta TOV ^6- POV airrov [at] *>Tpai a.i<Txio9i)<r av [Vxt- o-ffjjtrai-] 66? fioi TOVTOV Tbv ei-or, OTI 6ia TOV $60ov e TO. fivij/uio-Ta ^i-ewX^o-av 66? fiot TOVTOV TOV (evov, bwov Tbv *A6ajm oirv rpo^>i7Tai? av<OTi7O-<v 66? fioi TOVTOV TOV fevoi', orov Tb KaTa-eraff/Aa 6ia TOV ^6/3ov avrov CO-XTJ^T) (TIT) ci? 6vo 66? ^ot TOVTOV Tbv irroj^bv (tat irevirra 60? p.oi Tb aaj/uia TOV Te0vi|ic6TO?, Iva TOVTOV icaTa- ^iA)fo- ev T^ aTroxojpjjo-T) fta? [fiov] OTI <C6ivo? rayti* wAeiora ^yairoi'fieda (j^") ' 66? /iot TO CT<LM<I TOV '177701' MOV, Ira *a- Ta<f>iA7O'w TT)V irAifyifv TT/S axpavrov irAev- pa? avTov * 6wpT^rai fioi TOVTOV Tbv ve- xpbv, Iva A a Sin avrbv KaTaKaAv^at TTJV y^v (w) Btapifvai poi Tb Tpto-Moxa aufia, ourp vcicpovfxevov TJ KTia <rcv * 6uipi70-ai MI o-aifia, oircp avowcov 6 vab? 0cao-aficvo? v(pita\i<T(v TO cavrov Sine ol. D. 1 Additur in margine owov TTJV * Sic, cum spatiolo unius litene. D * Sine Iv*. D. K\T)VOI ov exii sic. D. * Sic hzc omnia. D. Sine avrov. D. 13-] ACTS OF PILATE. 29 5op7j<rai poi <rwpa, 61' ov- irep icpefiOfievov OLVTOV ai ire*Tpai fff\KT0ri- aav upi?<rai /JIDI au>/jia, 61' ovirep icpe/u.a- fxevov avTOv effaAevOTjaav at ptai irda'at TJJS yTJs o\iipr7<rai pot pupa, bwws Kara- rd rpav/u.ara Tiv dyiujv avTOv r, oV wv Tjs e>>js "/'VX'?' etfepajrev- ra TpavpaTa >J/T)Aa$J}<7u> TTJV d\pai'TOV eiceu'Tjv icai dyiav irAcvpdr, d</>' fc eirijyaaev alpa icai vStap dvayevvj- aea>s o'Ta<idVu><riv ai x e 'P ? *vrai TOP peAAovra Aveu' TOV 0avaTov rd cnrdpyai'a KJjfievo-tocriv OVTOI oi djuapTioAoi 6dicTvAoi Tbv irdarjs 6iaco<rvt^ tpydrTji* KCU ?rai- SevTTjc 6uipTj(rai /uoi TOUTO TO a-a>^a, o OVK drrb <roO eTedrijicTy [eTeflj'^Kei], i icpd- TICTT* 'f ouaiapx* ' fieo/mai TTJ Mfy^^io- TTjTt <rou /uiij rapacov<rj7S T^S /nov. Aeyei 6 llcAdros ical ri on /utapTvpTjfleVra TOVTOV vjrb r^? yeveds avrov TTI /Ltayci'cu? cal i/iro^cia (f^r) ovra qdeAoc Aa/3eic TTJC /3ai7iAf iai- roO Kcucrapos, icai OVTW rap' ^/uiwi' ei? ddraroj' fK&oOfvra. auflis TOUTOV TO*' ve<p6f ciriTpe- ; 'O 5e 'Iu><rrj<(> JreptAutros yei-o/uevos icai Saxpx'cras rot; nroai irpocreiretre rov lli- AaToi 1 , MTJ CTOI, Aeya> / , cvpie /uiov, jri ve- jtpii (j>d6-o; TIS en-iyeiTjTai irdera yap xaKia tv T>; rcAevrr; Set <rvvairdAva0ai [o-vvajroAAvo-dai] TOV av0p<anov ' eyu 6e o'6a TTjr fieyaAetoTTjTd <rov, iro<ra eVn-ou- 6a<7a? <Ji<rTe ^i>j aravptodiji-ai TOI> 'IijtroCi' (cal irocra irpbs TOV? 'lovSatov; virep av- TOU eliras, rd fifv irapau'wr, rd 6e cai i v<rr(pov, JTWS rd? ^ijj'w /nerd Twi' cdeAdrrwi' oi'Tor. e(#>* ol? airaat 5to/uat aov fiij diro<rrpa<|)jji'ai TTJI/ aiTrjcriV /mov. OVTW ToiVvi' e'jTKei/utei'Oi' i&av o HiAdro? rbv 'Iw<nj<^ teal iicfTcvovTa. Kal Saxpuovra, ^y ipe' avrbf Aeywi- * diridi, ^api'^Ofiai <roi rbv TOIOVTOV veicpbv, icai TOX/TO^ Aa/3wv irpaTT 6<ra croi /SovArjTa. Tore ' TIU IIiAaTu cai cra? avTou rd? \eipas icai rd i/mdna, e dei' \aipwv, TTJ <capt'a pep \aipw', rb iro^ovMf>'o' (<^) Tv^tii', TOW? povu 6f ^epcuf en Soxpvoi-Tas ovrw TTJV Avmjv xcu' [direi<rip ?] ovv irpbt rbv NIK^TJ/U.O*', *cat rd yei-o^fi'a irdtn-a 6iacra<|>et. fiiori e KaKei- i'os v(Te/3rjs icai rjyana rbv 'Itjvovv, nai dire TotfT<p irdtTa rd TOW IliAdTow. 'Efw- vrjad/met'oi e cr^vpriji' cal dAoryi-, ecar6i' AiTpa?, xai /yii^petof icau-bj-, eca0i}Aav [xadeiAaf? 1 ] TO auj/na xai (sic) iv aiSovi [<rtt^dfi] AevKjj, dpa <rv' T^ 0eoTO<cci> cai T) MayaA7)-r} Mapca cai TIJ SaAwp.]) avv T<{> 'Iu>d>''j/ (tat rai? AocTrais yvvat^iv. 'H Se ^COTOKOS ^ KOU. eAeye cAatoucra iris ae jcAavaa), vie -(sic) <re d <rc (rdpjca /utov pis o-ov , Eide irpb aow d Ol/uot oipot vie fxov, irov 17 efovcrta <rov ; i <^)u)S 6/xpaTuf /ULOV, TTiLs vj7-e>eira? TTJI* o-^ayiji' TavTijv; pi) ftcav pdiajv, dAAd Ta? iroAAdf. Ha)? oi'K aTrta-reiAas irvp ef ov- pavoi) KaTcucai-aai rov; 'Iov5aiovs ; ei yap #*TJTO? <J>aiVj7 6ld TTJI/ TWV /3pOTU)C 0-WT7J- pc'at', dAA' oi'pacov icai yfjs irotijTrj? el. ird)s ov (caT<r\ia^r) 6 ovpai'b? 0ecopa)i' TOV tfapaTOf aov TOV d6iicov; evxaprrd>, vie, TOV rjAiov aov, OTI dirrjpavpw^v (sit') icai T^? y^s, OTI eax'Vdrj icai ^o/3r)0rj cvxa- pio*T(I> aa; (j/'c) weTpai fiov, oTt f<r\i<r(h)Tf t iSiai' (sic) TTjr dro/uiai' Tail' 'lovfiat'cur icai TO' irixpbv 0dvaTov TOV viov pov. iris ov pi7 <re 0pTjv>jo-w, vie pov ; 7ra? Tb epbr n-poo-wirov ov <rrapdfu> Tots (sic) ow iv ; TOVTO itcfivov (sic) eariv, vie pov, oirep Sv/uiecov 6 irpeo-/3vTTj? irpoeitre' /uto^ ore <re Tea-crapaicor^Tjiuepoi' /3pe<j>o? jjyayov ry I'aoJ avTT} eo~Ttv ^ po/uti^aia, fjTt? vvv icaTa TIJV ^fVX'}*' pov o'le'pxcTai TI? rd epd Sdicpva, yAvicvTaTe pov vie, *cara- iravaij [icaTawavaei] ; irdvrws ovSeis, ei prj oai pdvO9, ear, *a0w; elira;, dvaoT7Jo*ei Tpujfxepo?. *H Mayo'aAi}!'?) Mapi'a jcAat- ovo-a eAeye eucovo-are, Aaoi, <^>vAai, yAcio-- o-ai, icai pddeTe iroiw flavaTw oi irapdvo- fjioi 'lovfiaiot e'rrotTjcrai' TOIV fivpitav KaAAtov irpbs avTOv? irejroiijicoTa irapafieSuiicao'i. 1 a(cov<raTe icai flavpdffaTe. TI? dicovo-Ta 7rotj<rei ravTa irpbs airavra KO&HOV ; eyi ev *Pwp]7 /ndvTj irpbs TOV KaiVapa direAev- <rofi.au ' eyw TOVTO SrjAoio-w , 6o-ov <cab v 6 UiAaTOs, TOIS irapavd/mois 'lovSai'ots iri- 06>eros, ireirpa^ev. 'flaavTms a>vpeTO icai 1 "Involverunt." D. Omniasic.-D. 30 ACTS OF PILATE. [ 13. 6 'Ia>(TT)$, \eytav ' OC/AOI oijmoi y\VKvrare Operas OVTO> yap OK av eSof a T^S a<.'as 'ITJO"OW, e avOptairiav <f>i\e 'ai<rc.wTaTe, ei a;roA.v;rov|u.ei'os [aTroAiTrov/u.ei'os]. Oiirw Xpjj M e K at OLvOptairov bvon-a^eiv ae, rov de Kal 'Iwavi/i/s Kal ai yv^ai/ce? taSvpovro. ola ou^e'TTOTe TreTroiijKec avflpwTros Oav/xara eZra 6 p.ev 'Iwcrrj^ fxera TOW NiKofirj/xov epyaa-dfievov. TTWS ere K7j5eu<rw, dee /aov , eTropevdrjo-ai/ ei? rd Z8ia ' 6/xoiw? 8e cai TTWS <re ei'Ta^tao-w, <uAai'0pw7re ; i/Ov efiei 17 fleoTo/co? ju.era TWJ/ yuvaixwi' <rvn.ira.p6v- JAOI av/Ajrapeivai, oi)s eV oAt'-yois aprois efe- TOS Kai TOW 'Iwacvou aiirats. Tavra yvwpio-avres ol ^lovBalot Trpa^BivTa irapd re Kal rov Ni/coBtffjiov, erapd^Orjaav icar avrwv , KOI BLa/jujwad/jievoL T&> 'Jft><7?7< ol ap^iepels re KOI Kald<f>as elirov CLVT<> ALO, ri eTTOLTjaas rrjv KrjBeiav ravrijv eVl TW veKpa> 'Irjaov ; Aeyei, ' Ia)- (7^* 'Eya) olSa TOV 'Irjaovv av&pa Sl/caiov, a\r]6ivov Kal dyaObv Kara Trdvra, Kal olBa uyita? on, CLTTO (pKOv 'o/jbrfff are TOV <f>ovov avrov' Kal ev TOVTW eKrj avrov. Tore opyiaOevres ol dp%iepei$ Kal rov 'Ia>cr?7( efiaKXov [e/3a\ov] avrov ev rfj (f)v\aK7j Kctl \eyovaiv avrfi El JJLT) avpiov Kal ere, &><? eKeivov, e'^>o- av TO Se vvv e%ov rTjpov/jievov (sic) ry Se KV- rj Trpco'l 6avdro) 7rapa$o6ijo~r). EITTOV Tavra, Kal rrjv elpKTrjv TTJ o~<f)paylo*i, eo-rjfjLeicoo-avTO, K\ei6pot,s ovcrav Trav- Tore 'Iwo-Tj^ Kal NiKofirjimo? /nera 'Iw- Kal NucdSr/^o? et? ra ISia. rj fie Oeo- a.WT]v (sic) *cai TWI> yvvautiav e*cd//acTO TOKO? eiropevOij /aera rbv 'lu>avvjiv^ KOI Konerbv /ae'ya [/uie'yav]. cal eCpei/ (j/c) ?i\0ov Kal ai Yvvai/ce? /U.CT' auxjjs Trpb? T<3 rd^o), Kare'0e'TO. eiropevOy 5e 'IwaTj^) rb 7rapa5o0^aai (sic) aiirov. Our a) roivvv TT}? vrapao-Kevrjs reXecr^e/o-?;?, rc5 cra/3- rpctM' arcrjkQov ol 'JouSatot TTyoo? TOZ/ Ui\drov Kal eiTTov avra> o 7r\dvos eKeivos en a)V eiTcev OTI fiera rpel? ^yu-epa? eryepOrjaerai ' fjiiJTra)? ol Tal avTov VVKTOS K^eifravTes avrov Kal rov \aov 7rl TOIOVTO) -^revSet, Ke\vcrov, Seo/jueOd aov, Trjpelo-Qai, TOV rd^ov avTov. 'O IT^Xaro? ovv eVt TOVTW eSwKev avrots o-TpaTicoTas TrevraKoo-lovs, O'L 14.] ACTS OF PILATE. 31 Kal e/cddrjaav \eKd6i&av\ eVl TOV rd(f>ov t wcrre Ttjpelv avTov Oepevoi KOI aippaylBas l rbv \t6ov TOV fjivrffjia- T09, efyvXaTTOV avrov TCD (sic) crdfifiarov, eo>9 opOpov /3a#eo9 -7-779 KVpiaK^. Merd TOVTO <recryii09 7rd\iv eye- veTO fjLeyas irpwTOV, elra dyye\os KVpiov do-TpaTrr)<$>6pos 6\0a)V et; ovpavov eVuXtcre TOV \i6ov e/c TOV /JLvrj/JiaTos, Kal etcddiaev eTrdva) avTov CLTCO (sic} Se TOV dyye\ov dTrevefcptoOrjcrav ol GTpaTi&Tai. Tore dvecrTrj 6 KVpios rjyeipe TOV ^ABd/ju fcal TrdvTas rou? TrpocfriJTas, ov? el%ev 6 8ta/3oXo? ev TTJ %et/)l avTOVy tfyeipe &e /cdfcel TrttrrevoyTa? et? avTov. Etij TO ovojma Kvptov ev\oyrifievov vvv Kal ael cal eis TOWS aiwvas ruv trvv T<i) Trarpl avrow /cat r<a iravayitp irvev- aiaii'coi'. afj.r)V. /xan T^Xos T(JOV ayidiv iraQdv Kal a. avrou, TOV kvpLov ^ucDj/ 'I^aoD Xpt(TTOi;. [ 14,] TV}? /cvpia/cfjs ovv eTroirjcrav ol dp^iepels /zera rwz^ 'Iou&uW, /cat aTre /3a\e1v TOV 'Ift)<7r/< e/c TT}? (f)v\aicij^ eVt rc3 6ava- avTov dvot^avTes Be ov% evpov avTov Kal e%evi- 67rl TOVTO), TTO)? TWV 0VpS)V KK\l(TfJLeva)V, Kal cr(t)Ci)v TWV K\eiSwv, Kal TWV a(f)paylBa)v evpeOeKrcov, 'Ico- o~r)<j> 8e eyeveTo a(f>avTo<;. ^Eirl TOVTM Be 1/09 6t9 (TTpaTlCOTrjS 6K TWV TTJpOVVTCOV TOV ev Trj avvayoDyfj Ma^ere, on avkaTT) 6 'Iijcrovs. Ae- yovcnv ol ^lovSatoi' JT&)9 ; 'O Be etprj Seio-fjubs fie- yas eyeveTo TrpwTov eZra a ( y r yeXo9 Kvpiov d(7Tpa7Ti]<f)6pos e\Oa)V ef ovpavov eKv\icre TOV \idov TOV lurrjf+elov, Kal eirdva) avTov. Kal a-Tro TOV <f>6{3ov avTov iye- TcdvT<S ol (TTpaTiWTai, - ws [wo-ei] veKpol, Kal - OVT6 <f>vyeiv eBwdpeOa oi/re XaXrJcrat. ' Htcovo-afjbev Be TOV 1 Sine err! vel alia praep[ositione]. D. 32 ACTS OF PILATE. [ 14- d<yye\ov \eyovros irpb? r9 yvval/cas ra? e\0ovcras eicelcre rbv rdfyov ISelv "Ori fjirj </>o/3er<r0e v/J.eis olSa yap, on. rbv 'Irja'ovv fyreire. OVK HCTTIV &8e dXX' dveffrrj, /ca0cbs Trpoeiirev vfuv. Kv^are /cai tSare [t'dVre] rbv rd<j>ov t OTTOV ZKCITO rb ff&fjia rov 'Ir)<rov, IIopevOrjTe Be /cal etVare rot? paOrjrals avTov, 1 OTI rjyepOr) diro rwv vetcpwv, Kal TropevecrOcocrav ev rfj Ta\i- Xa/a* Ki yap avrov evpijcrov&i. Aia rovro \eyco Trpb? eycb TOVTO irporepov. oi 'lovdalot irpbs rous (rrpariwras ITotat fjffav al ywat/ces ai \0ovaai ds rb fJ-v^jfiO., Kol diarl OVK eKparrjaaTe auras; Atyova'U' oi (rr/oanwrai ' 'E/c roO 06j3ou /cai r^s Oeupias IJLOV^ rov ayyeXov ovre Xa- Xetv ovre aa.\eveu> tdvvdfMeBa. EITTOV ovv oi 'lovdaioi ' Zrj 6 0eos TOU IcrpaTjX, on ovdtv Triffrevofjiev, offov X^ycre. Aeyovaiv oi (rrpaTiurrai ' ToaaOra dav^ara tiroirjaev 6 'lyvovs, /cai oi)/c eiri.(TTfvffa.re, /cat ^prt ^X- Xere irnrreveiv r^uv ; 'AXyOus \eyerc, 6ri $ 6 0e6s, /cai ffi /cai bv vfj.e'is etrraf/swcraTe. HXty OVK (sic) rjKOvcra.fj.ei', 8ri rbv ' elx^re iv rfi <j>v\aKrj KK\e(.<TfJ^vov ' elra dvol^avres rots 6vpas ovx fvpare Civrbv Acre ovv u/^els rbv 'Ico(rr;0, /cai OI/TW 8&<jou.ev /cai ^uets T^V 'I?;- (roOi'. Atyovaiv oi 'lovdaioi ' Tbv 'lajo"^ e/c <pv\aKrjs (fivyovra evprjaere avrbv eis 'Apt/m-adLav' 2 rrjv yjupQ.v avrov. Ayov<ri /cai oi <rrpariu>Tat ' (sic) /cai u/u.e?s es TTJI' TaXtXaia?', /cai cvp-rjffere rbv 'Iri<rovv, 6 &yf\os elire ra?s TOVTOIS ol 'lovbaloi, $o {By Sevres elirov TO?? o-rpa- 'Opare, wa fjL^evl rovrov rbv \6yov et7r?;T6, Kal Trdvres TTio-revcrova-iv^ eirl rbv 'Irjaovv. Ou e&co/cav aurot? Kal dpyvpia TroXXa, /a elTrwaiv T)\0ov ol /jbaO'Tjral avrov Kal e/cXe^rav Ot 8e o-rpariwrai, elirov $o(3ov/JL0a, 6 JTtXaro?, ori e\djBofjbev ^yLte?? dpyvpia, Kal <j)Ovev(Ti 4 ?5/i.a9. Ot Se 'lovbaioi, eljrov ' Adffere avra, 1 In marg. add. e Marc. xvi. 7, *cai T<3 Herpta. T. 2 Scr. 'Apijotadac'ai/. T. 8 Fort. ffiaTevVwaiv. T. 4 Fort, ^ovev'ajj. T. 15.] ACTS OF PILATE. 33 , i'va SwcrcDaev rc3 Hikdra a ryiav dvrl vpwv aovov elrrare, on e/cotyu-acr^e. Kal e'Xa- /3oz/ ol o-rpariwrai ra dpyvpia Kal eltrov fca0a)S eirapey- fyeXOrjaav [TraprjyyeXOrjaav]. Kal pe^pi, rfjs 6 roiovros -^revSrjs \6yos \eyerat, VTTO rot? ' [ 15,] MeO' rf/j,6pas Se oX/7? rj\6ov CLTTO r?}? FaXt- Xata? et9 Ta 'lepoaoXv/Jia avdpwrroi rpet?. ^jEfz^ o el? iepevs bvopaTt, 3>ivee<$ 6 ere/ao? Aev'l'Trjs ovo/tari, 'Ay- yeo? '^ 6 8' aXXo? crTpaTiwTrjs ovo/jLan '^4Sa?. OVTOL Trpbs rou9 ap%ipis /cal elTrov avTols Kal rc3 XaoS* w 'Irjcrovv, ov vaeis e&Tavptoaare, i$o/jLV ev rfj Ta\i- \aia fjbera TMV evSeKa /juaOrjrwv avrov et? TO 0^05 TCOV e\ai&v SiBdo-Kovra avrovs Kal \eyovra' HopevOrfre et? Trdvra KOCT^OV, Kal Krjpv^are TO evayyeXiov Kal 6 tri- <rreucra9 Kal fiaTrnaOfi [/3a7rri,(T0els] o-a)6rfcr6Tai, 6 Be aTrtcrT^cra? KaraKptOrjaeraL Kal ravra \eywv dve- ftawev et? TOV ovpavbv. Kal opaKa/JLev [ewpaKa^ev} avrov Kal rj^el^, Kal aXXot TroXXot TWV 7revTaKoo~itov raOra ol dpx te P e ' s Ka ^ ^ 'lovScuot elirov irpbs robs roiotrovs rpeis ' A6re 56^av ry 0eq> TOV 'l<rpa^\, Kal fj.eravo-fiffa.Te, 4<j> ols fcara- \jsev8eff6e. 'ATreKpldriaav ol r/oets ofirot * Zy Kijpios 6 6ebs TWV TOV A/3paa/i, 'Icraa/c Kal 'Ia/ca>/3, ov \f/evdo/j.da, dXX' a\rj&ws Tore egtopKio-ev avrovs 6 dp^tepev^, Kal Sou? avrols dpyvpia arrea-reiXev avrovs els erepov rbrrov, iva prj rrjv rov KVplov ev 'le/oocroXuyLtot? 1 Scr. 'AyyaZos. T. 34 ACTS OF PILATE. Although the Acts of Pilate, as originally written, cannot have extended beyond what has already been given, yet Mr. Duebner's collation of extracts in Thilo, on pp. 628-661, is subjoined. Page. Line of 629 3 tt 7 635 2 tt 9 637 7 it 8 tt 16 639 IS tt 17 644 16 650 12 tt 13 tt 16 tt 18 tt 20 655 8 661 8 a 9 ft 17 note. Thilo. crravpajfrerc Codex. aKOfcravres crrpaTtcoTaii/ [/calj opa) aicovcras TOUTyv 17T opw fcpar*/ 3 1 o-rav/ocicrere, quod notavit Thilo, a prima manu erat orau/jcixreire, ut legendutn videatur Gra.vp&G'qTt. D. 2 Thilonis correctio <rvp6fj.evov improbabilis est, quia codex perfectum testatur, ^VKO^VOV. Melior nunc non succurrit. D. 8 Pro Kparei. D. ACTS OF PILATE. 35 Concluding Remarks by Mr. Duebner. Habentur haec paulo post initium columnse alterius folii 2 76 recti. Supersunt columnae 12, quibus non opus esse significasti. Ceterum folia quae dicit Thilo, nonpagiruz ut scribis, sunt quat- tuor columnarum, quarum quaeque continet lineas 32 medii fere digit! longitudini aequales. Reliqua ex hoc codice edita contuli usque ad finem paginae 682 et bene relata esse vidi : quare ibi substiti. THE BELIEF OF THE FIRST THREE CENTURIES CONCERNING CHRIST'S MISSION TO THE UNDERWORLD. BY FREDERIC HUIDEKOPER. SEVENTH EDITION. NEW YORK: DAVID G. FRANCIS. 1887. COPYRIGHT, 1854. BY FREDERIC HUIDEKOPER. PEEFAOE. THE following treatise was commenced nearly three years ago, under the supposition that it could be finished in three or four days, and with no further intention than that of translating some passages on the subject of which it treats, as one evidence among many that the Gospels did not originate in the opinions of the Early Christians. It grew on the writer's hands, led to investigations which he had not anticipated, and was delayed by other duties. The size to which it has grown is not, probably, dis- proportionate to the place held by its subject among early Christian views ; and if we are ever to have a satis- factory picture of their theology, it must be by giving to each feature its due proportions. The man who should treat of Millerism by ransacking its productions for every casual allusion to the Atonement, Original Sin, or Pre- destination, and should spread the result of his labors over volumes, while he barely hinted at a belief by the Millerites of the Second Coming, would give a very dis- proportioned picture of his subject. Yet such a picture would not be more faulty than many a portraiture of the early centuries. The writings of the Fathers have been searched for their opinions on points concerning which they scarcely thought at all, whilst subjects of great in- terest to them have been nesrlected. Such of their ex- IV PREFACE. pressions as could be made to bear on modern controver- sies have been extracted from their own systems of thought, and reconstructed into modern systems. The process has resembled that of a man who should recon- struct the fragments of Grecian statuary and temples into crucifixes and Gothic churches, and should expect by a treatise on each fragment to convey a good idea of the original design. A reproduction of the original work would be simpler, and answer the purpose better. That a subject so prominent among the Early Christians as the Underworld Mission should have been passed by without a word, or with scarcely a word, by leading Ec- clesiastical Historians, is singular. The elaborately terse work of Gieseler does not allude to it. Neander, who is regarded as having penetrated deeply into the spirit of the ancient Church, has written what makes, in Torrey's Translation, a large and closely printed volume, on the first three centuries. Of this, three hundred and twenty pages are devoted to Catholic and Heretical doctrines, without, I believe, any but an insufficient allusion to the Underworld Mission (Vol. 1, p. 654), and a mention of Marcion's peculiarity (Ibid., p. 471), although the state- ment (Ibid., p. 641) that Christ gave himself to the Evil One as a ransom for mankind seems to require, in order to render it intelligible, some explanation concerning Satan's Lordship over the Underworld, and Christ's de- scent thither. Mosheim, Milner, and Priestley, so far as I have been able to ascertain by a cursory examination, do not mention Christ's mission below in their respective Church Histories, though the first of these, in his copious Commentaries on the Affairs of Christians before Con- stantine, a work, in the original, of nearly one thousand quarto pages, casually introduces (Vol. 1, p. 495, edition PREFACE. V of Dr. Murdock) a mention of Marcion's peculiar bias on the subject. The treatise apparently of most reputation as a history of Christ's descent to the Underworld is by J. A. Dietel- maier, Historia Dogmatis de Descensu Christi ad Inferos. My efforts to procure it were unsuccessful. The few works or articles that I have seen on the subject of this treatise did not prove satisfactory. J. L. Koenig, in his Lehre von Christi Hoellenfahrt, pp. 260-268, has filled nine pages with the titles alone of Works, Articles, and Sermons on this subject. His work did not reach me until my own was nearly finished. An examination of the titles of some of the works which he has mentioned, and a perusal of occasional extracts from, or references to, others, convinced me that the mass of them would aid my investigations but little. Most of them I suspect to be written from a doctrinal point of view. If this sus- picion be correct, Christ's descent to the Underworld must in its most uninteresting shape, namely, as a point of doctrine, have occasioned an unusual amount of con- troversy, whilst its interesting and historical bearings have been overlooked. The belief by the Early Christians of their special ex- emption from the Underworld, effected by Christ's descent thither, was to my own mind novel, and, as a point of history, interesting. Whether it will prove equally so to others, I do not know. My chief object in writing has been the argument for the Genuineness of the Gospels, in XXV. The tone in which Christianity has frequently been defended must be my excuse for not thinking it superfluous to add, that, though I would deem no toil misplaced which should give men a deeper confidence in the supernatural character of VI PREFACE. Christianity, yet I hope that I should recognize mental superiority, appreciate moral worth, and feel attracted towards whatever was lovely in one who did not accept Christianity as a revelation, equally as in one who did. May I caution the reader who recoils from Church authority, not to go to the opposite extreme of judging the Fathers to be weaklings because they had not out- grown the errors of their times ? He who should judge Julius Caesar by his account of catching wild beasts l in Germany, or Tacitus by his story of the Phosnix, 2 might readily under-estimate them. Our missionaries have not found that a communication of Christianity at once dis- pels the former education of their converts. Why should it have been different in the second century. In How- ard Malcom's " Travels in Southeastern Asia " (Vol. 1, note on p. 262, edit, of 1839), the reader will find that "it was some time before the Christian converts [in 1 " There are some beasts also which are called Alces. These are like goats in figure and in the diversity of their skins, but are somewhat larger. They lack horns, and have legs devoid of joints ; nor do they lie down when they rest ; nor if they by any accident fall, can they get up again. Trees serve them for couches. They place themselves against them, and, leaning but a little, take their rest. When the hunters per- ceive, from the marks, whither they are accustomed to betake themselves, they either root up or cut all the trees in that place, so that their upper part is left with the appearance as if they were standing. When the animals recline here as usual, they overturn the infirm trees by their weight, and fall with them." Caesar, De Bello Gallico, 6, 27. 2 " In the consulships of Paulus Fabius and Lucius Vitellius the Phoenix bird, after a long circuit of years, came [again] into Egypt, and afforded to the most learned both from among the natives and the Greeks, material for much discussion concerning the wonder. I will narrate the things in which the}'' agree, and others which, though doubtful, are not absurd subjects for investigation. That bird (animal) is sacred to the sun, and those who have described its form agree that it differs from other birds in its appearance and in the separation (or singularity, distinctu') of its feathers. Concerning the number of years PREFACE. VU Burmah] could be reconciled to Mr. Judson's perform- ing the marriage ceremony, or being present in any way. It seemed to them absolutely obscene." Accustomed to deem the priest of their former faith polluted by presence at a wedding, they were, of course, shocked to see the minister of what they regarded as a still purer religion permit himself what would have made a priest of Burmah blush. The prepossessions of the Early Christians were not counteracted by missionaries schooled in foreign lands. Their teachers were from their own number, brought up under like influences with themselves. Why should we wonder that errors which Christianity directly, or but indirectly, opposed, and still more those of which it said nothing, were not at once dispelled from the minds of its professors ? MEADVILLE, PA., July 21, 1853. [between its visits] there are various reports. The most current assigns a space of five hundred years. Some assert an interval of one thousand four hundred and sixty-one, and say that the former birds first in the reign of Sesosidis, afterwards in that of Amasis, then in that of Ptolemy, the third king of the Macedonian line, flew to the city called Heliopolis [city of the sun], with a great accompaniment of other birds, astonished at the unusual appearance. The ancient part of it is, however, obscure. Between Ptolemy and Tiberius were less than two hundred and fifty years, whence some have supposed this last Phcenix to be a spurious one, not from the land of Arabia, and to have had nothing belonging to it of those things which were established by ancient tradition. "When the number of [its] years is finished, and death approaches, it constructs a nest in its own country, and infuses into it a producing power out of which the fetus springs. The first care of this when grown is to bury its parent, nor that rashly, but having taken up a load of Myrrha [an Eastern stone] and tried it during a long journey, when it proves equal to the burden and to the flight, it takes its parent's body and bears it within the altar of the sun and burns it. These things are uncertain and increased by fables ; but there can be no doubt that that bird is sometimes seen in Egypt." Tacitus, Annals, 6, 28. Till PREFACE. AT the foregoing date a few copies were struck off mainly to facilitate revision. An edition was published in 1854, which has since several years been exhausted. Applications for it continued, but the writer has not until the present date found leisure to reprint. The present edition contains, aside from minor alterations, some additional citations from Tertullian on pages 53, 91, 99, 100, 158 ; one from Lactantius on page 31, as to the object of Christ's death; some remarks, page 164, on a passage of Virgil ; page 153 on a passage of Cicero ; and pages 163, 164 on the Pseudo Josephus. The change of chief moment is one on page 146, with reference to the date and cause of Christ's deification by some of the early Christians. In two or three instances (pages 4, 19, 146, 164, 172), reference has been made for fuller information to a work, Judaism at Rome, which the writer has in press, but which will not appear for some months. MEADVILLE, PA., March 31, 1876. In the present edition there has, besides minor matters, been added to the Appendix a Note concerning the Homi- lies on Luke. MEADVILLE, PA., March 31, 1882. TABLE OF CONTENTS. SECTION PACK I. PRELIMINARY ' 1 II. CONTROVERSY OF THE CATHOLIC CHRISTIANS WITH MARCION 4 III. CONSEQUENT CONTROVERSY AMONG CATHOLICS . .7 1. Ultra Anti-Gnostics or Orthodox .... 7 2. Liberalists or Heterodox 11 IV. ALEXANDRINE OR THEOSOPHIC GNOSTICS ... 18 Y. MANICHJSANS 26 VI. UNDERWORLD MISSION THE OBJECT OF CHRIST'S DEATH 28 VII. CONTROVERSY WITH THE HEATHENS 31 VIII. THE UNDERWORLD MISSION FORETOLD .... 33 IX. CONTROVERSY WITH THE JEWS 38 X. CHRIST NEEDED PRECURSORS BELOW .... 44 XI. THE PREACHING 48 1. In the Apostolic Age 48 2. In the Second and Third Centuries . . . .49 XII. THE LIBERATION 49 1. In the Apostolic Age ....... 49 2. In the Second and Third Centuries .... 52 XIII. THE BAPTISM 55 XIV. SATAN, OR DEATH, LORD OF THE UNDERWORLD . . 58 X CONTENTS. XV. FOREBODINGS OF CONFLICT 64 1. The Agony in the Garden 64 2. The Twenty-second Psalm 65 XVI. THE VICTORY. THE UNDERWORLD RIVEN . . 66 XVII. CHRIST'S INCARNATION CONCEALED FROM SATAN . . 78 XVIII. THE EANSOM 85 1. Definition of Terms ^ .85 2. What was the Ransom ? 87 3. Why Satan accepted it 91 XIX. RECONCILIATION TO GOD 92 XX. DISCOMFORTS OF THE UNDERWORLD .... 97 XXI. LOCALITY OF PARADISE 101 1. Object of the Inquiry 101 2. Twofold Theory 103 3. Paradise in Heaven 106 4. Paradise on Earth 107 5. Statements less precisely worded .... 108 6. Additional Remarks 109 XXII. CHRISTIAN EXEMPTION FROM THE UNDERWORLD . .112 1. General Statement 112 2. The Marcionites 113 3. Liberalist or Heterodox Catholics . . 114 4. Orthodox Catholics. First Class . . . .116 5. Orthodox Catholics. Second Class . . . 119 6. The Valentinians 122 7. The Clementine Homilies 125 XXIII. CHRIST'S UNDERWORLD MISSION THE CAUSE OF THE EXEMPTION 127 XXIV. GENERAL REMARKS 128 XXV. GENUINENESS OF THE GOSPELS .... . 134 XXVI. CHURCH AUTHORITY . ... 140 CONTENTS. XI APPENDIX. NOTE A. Jesus the Special Deity of the Old Testament . . 145 " B. Mortality and Immortality. Life and Death . . 148 " C. Heavens 152 " D. The Acts of Pilate 153 " E. Resurrection of Flesh 156 " F. Further Remarks on Section XXII. 5 ... 161 " G. Modern Views of the Clause in the Creed, "He descend- ed into the Underworld " 164 The Lutherans 165 German and Dutch Calvinists 167 French Calvinists 168 Anglican Church 168 The Westminster Confession 169 Protestant Episcopal Church in the United States of America 170 Concluding Remark 171 " H. The Sibylline Oracles 171 " I. Homilies on Luke 172 INDEXES. I. SCRIPTURE QUOTATIONS AND REFERENCES .... 173 II. CITATIONS FROM ANCIENT AUTHORS .... 174 III. WORDS AND SUBJECTS 177 CHRIST'S MISSION TO THE UNDERWORLD. 1. PRELIMINARY. IT has been supposed l that in " the Homeric and Hesi- odic ages, the world or universe was " regarded as w a hollow globe divided into two equal portions by the flat disk of the earth " ; that w the superior hemisphere was named HEAVEN, the inferior one TARTARUS." There is nothing inherently improbable in the idea that such a view should have once prevailed ; but the passages 2 ad- duced in its favor are insufficient to prove it. AtjLhe-_Cliritian era the Underworld appears to have been regarded as an immense cavern in the depths of the earth. JSTo living man was supposed to have seen it ; nor had any from among the dead returned to describe it. Theiiescrtptions~oT it by the poets may have created or strengthened general impressions as to its nature, but were so obviously efforts of fancy, or so inconsistent, that they could not establish permanent and well-defined ideas of its interior structure. He who should attempt the fruitless task of obtaining from Christians in the nine- teenth century the subdivisions and interior structure of 1 Anthon's Classical Dictionary, Art. Tartarus. 2 They are the two following : I (Jupiter) will throw him into dark Tartarus . . .as much below Hades as heaven is from the earth." Homer, Iliad, 8, 13 - 16. " They bound (the Titans) with heavy chains ... as much below the earth as heaven is from it." Hesiod, Theoy. vv. 718-720. 2 UNDERWORLD MISSION. [ I. heaven would soon learn to appreciate the vagueness of ancient conceptions touching the Underworld. This vast subterranean cavern was popularly regarded as the dwelling of the human race, a belief, of course, not shared by those sceptics who denied man's future ex- istence, and which must have been held in a limited shape, if at all, by such as allotted the philosophic soul a super-terrestrial residence hereafter. Whether a disbelief in the Underworld AS A RESIDENCE FOR HUMAN SOULS went hand in hand with a disbelief in the very existence of such a place, may be a question. Plato so interweaves the Lower Regions with his system of natural science, 3 as to warrant the supposition that others might with various modifications believe in the locality without receiving it as man's future abode. Christians quoted the Saviour in proof that it was in the w HEART of the earth," an expression which probably does not imply that they believed the earth a sphere, or that they had any defined ideas of its shape. Atjthe Christian era, popular phraseology would have 8 In the Phcedo of Plato the earth appears as a sphere [ 132, (58)] hung in space and surrounded by the heavens ; Tartarus (to be distin- guished, evidently, from the Lower Regions), as a far distant chasm [ 139-142, (160, 161)], extending completely through the earth, into which the rivers, the ocean being one of the four principal ones, poured from above the earth and from below the earth, being never pennitted to pass its centre, for the opposite side of the earth would be ' up-hill ' to them. From this chasm they flowed through the earth's interior realms, and, apparently by this route, regained their former sources. The sub- terranean streams of mud and fire occasionally found their way out through our volcanoes. Tertullian comments on the foregoing view of Plato, or rather on his own statement of it, by saying : " To us the Underworld (Inferi) is not an EXPOSED cavity nor any OPEN receptacle for the bilge-water of the world, but a vast region extending upward and downward in the earth (in fossa terrce et in alto vastitas), a profundity hid away in its very bowels. For we read that Christ passed the three days of his death in the HEAR.T of the earth, that is, in an internal recess, hidden in the earth itself and hollowed out within it, and based upon yet lower abysses." De Anima, c. 55, p. 353. A. B. I.] PRELIMINARY. 3 made little distinction between the fact of man's death, and the idea of his descent to the Lower Eegions. The latter was regarded as implied in the former. When Peter quotes 4 from the Psalms in evidence that God would not leave Christ in the Underworld, he makes no effort to prove that Christ had ever gone there. This was an inference which his hearers would probably have re- garded as necessarily involved in his death. 5 It needed no proof. But if Christ went to the Underworld, what did he do there ? This was a question not unlikely to present itself to some inquiring mind. The supposition has been made and contested, that this question suggested itself already in the Apostolic age, and that we have from the pen of Peter an attempted solution 6 of it. To the examination of this point we shall return hereafter. 7 On leaving the Apostolic age, we almost lose sight of the Christians in an historical chasm of sixty or eighty years. "When they reappear on the hither side of it, we find, so far as their records enable us to judge, that, among all the parties into which they are divided, though with one modification hereafter to be made, 8 a belief has be- .come firmly established that Christ performed a mission in the Underworld. The variety of discussions as to its nature prove the universality of belief in the supposed fact of the mission itself. To these discussions we will now attend. 4 Acts 2, 27, 31 ; compare Psalm 16, 10. 5 Lactantius in the beginning of the fourth century seems to have regarded the like inference a reliable one concerning the Heathen gods, whom for the time being he must have regarded as deified men. "If any one," he says, " would inquire further, let him congregate such as are skilled in summoning souls from the Underworld. Let them call out Jupiter, Neptune, Vulcan, Mercury, Apollo, and Saturn the father of all ; and, when interrogated, they will speak and make confession con- cerning themselves and concerning God. After this let them summon Christ. He will not come nor appear, for he only abode two days in the Underworld. "What can be proposed more certain than this test ? " Div. Inst. 4, 27. 6 1 Pet. 3, 19. 7 See XL See IV. UNDERWORLD MISSION. [ II. II. CONTROVERSY OF THE CATHOLIC CHRISTIANS WITH MARCION. As the Christians emerge from the historical chasm mentioned in the preceding section, we find them, besides Jewish Christians, divided into two general parties, the Gnostics and Catholics, the latter being the main body of Christians. The Gnostics owed their existence to an em- bittered war between Jews and Heathens, on which com- pare Judaism at Eoine, Ch. XI. I. 1. They regarded the Old and New Testaments, not only as distinct revelations, but as proceeding from distinct beings. The author of the former was revealed in it as the Creator and Kuler of this world, and in this light they regarded him. The source of the latter was a superior Deity, concerning whom the Saviour himself had said, ^ No man Icnoweth the Father but the Son, and he to whom the Son will reveal him " ; * a statement which precluded the idea of His having been revealed to man at a still earlier date. Paul also had clearly distinguished, as the Marcionites thought, the ^Gfod of this world^ 2 from the author of Christianity. The Catholics, on the other hand, regarded the two reve- lations as having their origin in the same source. The Gnostics may be subdivided into MARCIONITES and THEOSOPHIC or ALEXANDRINE GNOSTICS, the latter branch admitting still other subdivisions. Deferring these latter for a future section, we shall here confine ourselves to the former. The Marcionites took their name and sys- tem from their leader, Marcion. His writings have per- ished, and we are obliged to sift out his opinions from the statements or misstatements of his opponents. He was a native of Pontus in Asia Minor. His religious system was tinctured by the asceticism of his age, and his theo- logical views were probably biased by sharpness of col- 1 Matt. 11, 27 ; Luke 10, 22 ; Irenams, 4, 6, 1 (4, 14) ; Tertul. adv. Marcion. 4, 25, p. 544. A. 2 2 Cor. 4, 4 ; Tertul. adv. Marcion. 5, 11, pp. 597. D., 598. A. II.] CONTROVERSY WITH MARCION. 5 lision between himself and whatever was Jewish, either within or without the Christian pale. On some points his religious views contrast favorably with those of his Catholic brethren, especially with those of his ultra op- ponents, 3 though he seems to have lacked judgment as a logician and interpreter, and to have solved not a few of his New Testament difficulties in a manner peculiar to himself, by the application of a pruning-knife to what he could not harmonize with his system. Irenaeus tells us : u Besides (Marcion's) blasphemy against [the Jewish] God, he added this, receiving indeed a mouth from the Devil, and speaking all things contrary to the truth ; that Cain and those who were like him, and the Sodomites and Egyptians, and those who were like them, and in fact all the Gentiles 4 who had walked in thorough wickedness, were saved by the Lord when he descended into the Underworld, and that they had hastened to him, and that he took them into his kingdom. But Abel and Enoch and Noah and the other Just Men, and those who belonged to the Patriarch Abraham, with all the Prophets and such as had pleased God, did not, ac- cording to the preaching of the serpent in Marcion, par- ticipate in the salvation. 6 For since,' he said, ' they knew that their God was always trying them, and suspected that he was trying them then, they did not hasten to Jesus nor believe what he announced ; and therefore ' (Marcion) said 'their souls remained in the Under- world. 5 " 5 Essentially the same account of Marcion's view is given in Theodoret. 6 Epiphanius, in the latter part of the fourth century, who never suffers the follies of heretics to be 8 See Neander, Church History, Torrey's trans., Vol. 1, pp. 327, 328. Moehler, the Roman Catholic, speaks of Marcion as " the most pious of Gnostics." See his Symbolism, p. 274. 4 Or possibly, " all such nations as had walked." A Latin translation of the passage alone remains, nor does the parallel Greek of Theodoret here assist us. 6 Contra Hferes. 1, 27, 3 (1, 29). 6 Hseret. Fabulae, 1, 24 ; Opera, 4, p. 158. 6 UNDERWORLD MISSION. [ II. diminished in his account of them, specifies 7 Cain, Korah, Datlian, and Abirain as among the worthies thus hereti- cally saved. Marcion was a rigid moralist, and accepted the histori- cal accuracy of the Old Testament. On this accuracy, in fact, he based no small part of his argument for the dis- tinction of the Jewish Deity, the JUST God, as he termed him, from the Father, the GOOD God, whom Christ had revealed. Can we then believe the statements of Irenaeus and others concerning him ? Or are they but misappli- cations which his enemies have made of general and unguarded expressions ? Marcion may have supposed the Jews in the Under- world to be essentially the same stiff-necked, perverse race which he deemed them on earth ; that there, as here, the Gospel had met its chief acceptance among Gentiles. He may, too, have used in perfect good faith the argu- ment 8 which Irenseus puts into his mouth. Antagonism to Jewish prejudices might prompt him to specify the Egyptians, the ancient and hated enemies of Israel, as not excluded from Christ's teaching, and he may have under- stood the Saviour's lamentation over Chorazin, Bethsaida, and Capernaum as implying that Sodom and Gomorrah would repent 9 at his instructions ; an interpretation which 7 Adv. Hteres. 42, 4 ; Opera, 1, p. 305. A. 8 Based on such passages, perhaps, as the following : " If there arise among you a prophet . . . and giveth thee a sign or 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, 1 thou shalt not hearken unto the words of that prophet, . . . for the Lord your God PROVETH you." Deut. 13, 1-3. " God did TEMPT Abraham." Gen. 22, 1. " Then said the Lord, . . . The People shall go out and gatJier a certain rate every day, that I may PROVE them." Exod. 16, 4. "Moses said unto The People, ' Fear not ; for God is come to PROVE you.' " Exod. 20, 20. 9 The idea of repentance in the narrative of Luke (10, 13) is directly connected, not with Sodom and Gomorrah, but with Tyre and Sidon ; though, as an inference, it might very well bear a connection with the former. In Matthew, however, a capacity of repentance is implied for Sodom (11, 23) : " If the mighty works . . . had been done in Sodom it III.] CONTROVERSY AMONG CATHOLICS. 7 was actually put upon it by at least one Catholic writer, as will appear under the second division of the next sec- tion. But for the salvation of Cain and similar worthies there is no plausible ground discernible in Marcion's sys- tem. The connection between Cain and the Sodomites existed more probably in the minds of Marcion's opponents than in his own statements. Irenseus manifests consid- erable feeling in his account of Marcion ; a feeling which, judging from extracts in the next section, was not con- fined to himself. 111. CONSEQUENT CONTROVERSY AMONG CATHO- LICS. 1. Ultra Anti-Gnostics or Orthodox* ALL the Catholic Fathers maintained that the Mosaic institutions were not essential to salvation. A portion of would have remained to this day." It is true that Matthew's Gospel was one of the three which Marcion was not accustomed to use. He con- fined himself almost exclusively to his own expurgated copy of Luke, distrusting the Jewish prejudices of any save Paul's companion. Yet when testimony in the other Evangelists militated against what Marcion deemed Jewish preconceptions, he seems to have used it as reliable. Thus the passage, " Who is my mother, and who are my brethren ? " (Matt. 12, 48 ; Mark 3, 33), though not to be found in Luke, was, accord- ing to Tertullian (Adv. Marcion. 4, in, p. 531. D.), a "most constant argument of all who dispute the Lord's nativity," that is, of Marcion and his followers. Some explanation of Marcion's exclusiveness towards Abraham and his posterity in the Underworld might be found in those remarks of the Saviour which imply an indifference to his teachings on the part of the cities most favored with them, GREATER than could have been looked for in Sodom and Gomorrah. Marcion was accustomed to push the meaning of such passages. 1 I use the terms 'orthodox' and Miberalist,' in the absence of better ones, to designate, not personal character, but party distinctions, for some explanation of which the reader is referred to the Appendix, Note E. 8 UNDERWORLD MISSION. [ III. them, who from their fear of heresy may be designated as the ultra Anti-Gnostic, or Orthodox, party coincided closely with the Jews on several points. Yet, as not un- frequently happens, it was in this party the one most nearly allied to them that the Jews found their warmest opponents. The writers are of this semi-Jewish party, if it may so be termed, who have left us the most elab- orate and strenuous arguments to prove the non-essential character of the Mosaic institutions. Abel, Enoch, Noah, and others had proved acceptable to God without them, and hence they were evidently unnecessary to salvation. 2 Justin Martyr affirms that they were given to the Jews solely on account of their hardness 6f heart; and adds, u Unless this be so, God will be calumniated as destitute of foreknowledge and as not teaching the same rules of righteousness to all for their knowledge and observ- ance." 3 Consistently with their own arguments, the writers of this party were the last who could have restricted the benefits of Christ's Underworld mission to the Jews. Yet antipathy to Marcion seems to have made them for- get their own reasoning, and reject as heresy in the Underworld what they defended . as Orthodoxy on earth. In judging how much force should be attributed to the following extracts from their writings, the reader will do well to suspend his opinion until he has perused the cita- tion from Clement, which is evidently meant as a reply to their views. Justin Martyr, as will appear under IX., quotes and perhaps alters a passage so as to make it the "dead from among ISRAEL" to whom the Lord preached, and cites It would be a mistake, as regards character, to contrast Cyprian and Her- mas as samples, the former of a liberalist and the latter of an exclusive. On the classification of Tertullian, the reader will please compare a note under the fifth division of XXII. 2 Justin Martyr, Dial. cc. 19, 27 ; Tertul. adv. Judseos, c. 2 ; Irenaeus, 4, 16, -2(4,30). 8 Dial. c. 92 ; compare 23. Compare also the Sibylline Oracles, Book 8, line 287 (301), p. 736. III.] CONTROVERSY AMONG CATHOLICS. 9 the Old Testament in proof that the FATHERS confessed him. As he was arguing to the Jews, he might have been prompted, not by opposition to Marcion, but by the desire of showing that even the Jews, and the Fathers themselves, had need of Christ. The same explanation will hardly apply to all the following extracts. Irenseus tells us, u Therefore the Lord descended to the regions under the earth, preaching to them also his ad- vent, the sins of such as believed on him being remitted. But all believed on him who WERE HOPING FOR HIM, that is, who had FORETOLD HIS COMING, and OBEYED HIS STAT- UTES, 4 the JUST MEN, 5 and PROPHETS, and PATRIARCHS, to whom he remitted their sins in like manner as to us." 6 Elsewhere he states as the object of Christ's death, " That he might announce the glad tidings to ABRAHAM AND THOSE WHO WERE WITH HIM." 7 Elsewhere he speaks of the Lord's suffering as the means of awakening his sleeping 4 DISCIPLES,' a term which he, at least, would not have applied to the just Gentiles that had lived prior to Christ, and which he further explains by saying that " Christ came ... on account of all men who from the beginning . . . had both feared and loved God . . . and DESIRED TO SEE CHRIST, and to hear his voice." 8 The sleeping disciples on whose account he had descended to the Lower Regions were those of whom he had said to his Apostles, ^ Many Prophets and Just Men have desired to see and hear what you see and hear? 9 And again he 4 Justin and the subsequent Fathers maintained, though at the ex- pense sometimes of consistency, that it was Jesus or the Logos who had spoken to Moses at the bush, and to the Prophets. See Appendix, Note A. 6 Just Men. To some extent this was a technical term for those who in the Old Testament were said to have pleased God. Compare extract from Irenaeus in II, and from Hernias on pp. 11 and 56 ; also Indirect Testimony > p. 59. 6 Cont. Haeres. 4, 27, 2 (4, 45). 7 Cont. Hseres. 5, 33, 1. 8 Cont. Haeres. 4, 22, 1 (4, SP). 9 Ibid. The uncircumcised whom Irenaeus mentions at the close of the rhapter as justified by faith are the Patriarchs prior to the time of Abra- ham in whom the Gentile Christians are "prefigured." 10 UNDERWORLD MISSION. [ III. quotes, 10 without the prophet's name, a spurious pas- sage from the Old Testament, hereafter to be noticed, which limits the salvation that had taken place to the " SAINTS," a term that could not have included departed Gentiles, and which it may be noticed under the second division of our present head that Clement of Alexandria omits from his quotation a memoriter one probably of Matthew 27, 52, where its introduction would have spoiled his argument. It seems to have been uncon- sciously added to the supposed passage of the Old Testa- ment by the prepossessions of Irenseus, since in four other quotations of it by himself and one by Justin this term does not appear. The Epistle ascribed to Barnabas, in a passage to be quoted more fully hereafter, regards Christ as having suf- fered, " that he might render to THE FATHERS what had been promised them." n A passage in the SMALLER GREEK epistles attributed to Ignatius coincides in tone with the first extract above given from Irenseus : w How shall we live without him whom THE PROPHETS being his disciples 12 through the spirit (i. e. through his supernatural communications to them) looked for as their teacher [in the Underworld]. And on this account he whom they justly expected, being come, waked them from the dead." 13 Tertullian represents an opponent of one of his views as saying, w I think (that Christ descended) to the souls of THE PATRIARCHS." 14 And again he represents opponents as speaking of " Paradise, whither already the Patriarchs and Prophets, the companions of the Lord's resurrection, have passed from the Underworld." 15 He himself says 10 Cont. Haeres. 5, 31, 1. See this spurious passage in VIII. 11 Ut promissum patribus redder et, c. 5. 12 See Appendix, Note A. 13 Magnesians, c. 9 (3, 5, 6). 14 De Anima, c. 7, Opp. p. 309. D. 15 De Anima, c. 55, p. 353. C. As these opponents held the heretical view, that Christian souls went at death to Paradise, Tertullian, to whose main point the present question was unimportant, probably stated their opinions in his own phraseology. III.] CONTROVERSY AMONG CATHOLICS. 11 " that Christ did not ascend the heights of heaven before he had ' descended into the lower parts of the earth? that there he might make the PATRIARCHS AND PROPHETS participators of himself." 16 The devout Hennas, author of The Shepherd, seems to have been so absorbed in the subject of practical right- eousness, or of what he mistook for it, as to have mingled little in the polemics of his day. Yet he belonged apparently to the ultra Anti-Gnostics or Orthodox divis- ion of Catholics, and in a passage to be more fully quoted in the thirteenth section, he explains his own allegory concerning ten and twenty-five stones which were successively brought up (from the Underworld) to be built into the foundation of Christ's Church, by saying that these stones represented the first and second ages of Just Men, the ages as it would seem from Adam to Abraham and from Abraham to Moses, after which thirty more are brought up representing the Prophets and ministers of the Lord under the Mosaic dispensation. The passage may have but an indirect connection with the Lord's descent, yet the omission of Gentiles from the list of saved indicates equally the prevailing bias. No member of the foregoing party admits, so far as I have been able to discover, a liberation by Christ of the GENTILES below. 2. Liberalists or Heterodox. Among the Catholics who did not feel bound to recoil on every point as far as possible from Gnosticism, the Alexandrine school stood prominent. The writings of Clement of Alexandria, of Origen, and some fragments, constitute all 17 its extant literature out of the second and third centuries. Its adherents appear to have maintained in the present controversy the same generous tone of 16 Ibid. 17 Athenagoras has sometimes been classed with this school ; but the evidence therefor is insufficient, and his distinguishing views are diamet- rically opposed to those of its undoubted leaders and disciples. 12 UNDERWORLD MISSION. [ III. theology which was their wont. Clement led the way in defending the cause of departed Gentiles, and judging from his tone and manner found it hard work to stern the current of narrow feeling among his nominally Catholic brethren. He endeavors to support himself by an appeal to Hernias. w The Shepherd," he says, u by speaking 18 simply (or without limitation) of ' THOSE WHO HAD FALLEN ASLEEP,' recognizes some as Just Men both among the GEN- TILES and Jews, [and thus recognizes] not only such as preceded the Lord's coming, but those PRIOR TO THE LAW, who were well pleasing to God, as Abel, Noah, or any other Just Man. . . . 'For when the Gentiles, not hav- ing the Law, do ly nature what the Law requires, though they have not the Law, they are a Law to themselves ' (Kom. 2, 14), according to the Apostle." 19 The admitted acceptability to God of men who lived prior to Moses or Abraham was, as already stated, a favor- ite argument with the Early Christians in proving against the Jews the equal privileges of the Gentiles. Clement seems to have thought, and justly, that if it were logical and a good Catholic doctrine above ground, it could not be illogical and heretical below. Elsewhere he argues as follows : w To those who were just according to the Law, faith was wanting. ... To the just according to Philosophy, not only faith in the Lord, but abstinence from Idolatry 20 was needful. Where- 18 The passage alluded to will be found in the thirteenth section. 19 Strom. 2, 43, Clem. Alex. Opp. p. 452. 20 The Early Christians, in their fierce contest with the Heathen wor- ship around them, came to regard idolatry as the sin of all sins, not merely in a Christian, who must violate his conscience by idol-worship, but in the Heathens, who deemed it their duty. The man who persevered until death in idolatry was, according to their teaching, lost. It would appear from Clement's remark, that his opponents made no distinction in this respect between those who died before and such as died after Christ, obvious as, according to their system, the distinction must have been. I have not, however, found a statement of this reason for exclud- ing the Gentiles from the benefits of Christ's subterranean mission, in III.] CONTROVERSY AMONG CATHOLICS. 13 fore the Lord preached to those in the Underworld ; for according to the Scripture, 6 The Underworld says to De- struction, We have not, indeed, seen his form, but we have heard his voice? (Job 28, 22 ?) It was not the place which, after listening to his voice, spoke the foregoing, but those [without distinction of race] who were in the Underworld. . . . These are they who attended to the Divine voice and [manifestation of] power. For what reasonable man would brand Providence with injustice, by deeming the souls of Just Men [from among the Gentiles] and sinners [of all nations] under one condemnation ? What ! Do not the Scriptures manifest that the Lord preached the Gospel to those who perished in the deluge, or rather 21 to such as had been bound, and to those in prison and custody ? It has been shown [by me] in the second book of Stromata, that the Apostles, 22 in imitation of the Lord, preached the Gospel to those in the Under- world. For there also, as here, I think that it behooved any writer of the second or third century. In the fourth century Augus- tine quotes Faustus the Manichsean as saying : " Yet this alone appears to me objectionable in this opinion of yours, that you should believe it only of the Jewish Fathers, and not of the others also, the Patriarchs of the Gentiles, that they too had experienced at some time this favor of our Liberator, especially since the Christian assembly is composed to a greater extent of their children than from the seed of Abraham, Isaac, and Jacob. But you say, indeed, 'The Gentiles worshipped idols, the Jews worshipped the Omnipotent God, therefore Jesus cared for them only.' " Augustine, Cont. Faustum, 33, i. 21 A self-correction. Clement intended to appeal, not to Peter, but to Isaiah 49, 8, 9 : " / assisted thee . . . that thou mightest say to tJie bound, ' Go forth, 9 and to those in darkness, *Be manifest. 9 " He had previously explained 'the bound' as meaning the Jews, and 'those in darkness,' the Gentiles. See Strom. 6, 6, Opp. p. 762. Perhaps, more- over, Clement thought the passage of Peter (1 Pet. 3, 19, 20) too strong for his purpose, since according to it Christ preached to the WICKED, whereas Clement found his hands full in maintaining that the Saviour preached to RIGHTEOUS Gentiles. 22 The passage referred to is a simple quotation from Hennas, and is included in the extract from that writer which will be given in the thir- teenth section. 14 UNDERWORLD MISSION. [ III. the best 23 of the disciples to be imitators of their Teach- er, that the one should lead to conversion the Hebrews, and the others the Gentiles ; that is, such of both as had lived according to the justice of the Law or of Philosophy, not perfectly, indeed, but imperfectly. 55 24 u If, then, the sole cause of the Lord's descent to the Underworld was to preach the Gospel, as descend he certainly did, it was either that he might preach it to all, or to the Hebrews alone. But if to all, then ALL WHO BELIEVED will be saved, even if they should be from 'among the Gentiles, seeing that they have already heart- ily confessed him there. . . . But if he preached the Gospel to the Jews only, to whom the knowledge and faith which come by the Saviour were wanting, it is manifest that, as God is no respecter of external distinc- tions, the Apostles there also, as here, must have preached it to such of the Gentiles as were fitted for conversion. So that it is well said by the Shepherd, . . . 4 THOSE WHO HAD ALREADY FALLEN ASLEEP descended [into the bap- tismal water] dead, but ascended alive. 5 u Moreover the Gospel says (Matt. 27, 52), ' MANY bodies of those who had fallen asleep arose? obviously meaning that they had been transferred to a better place. There took place, therefore, some GENERAL movement and trans- lation [i. e. both of Jews arid Gentiles] under the Saviour's dispensation. One Just Man, therefore, is not differently treated from another ; and this is proper, whether he be under the Law or a Greek : for God is not the Lord of the Jews only, but of all men, and the Father of such as have known him more nearly. For if to live rightly is to live LAW-fully, and to live according to reason is to live according to the Law ; and if those who lived rightly be- fore the Law were regarded as faithful (or believers), and were pronounced Just, it is manifest that those outside of the Law, who have lived rightly according to their con- science, 25 although they may have been in the Under- 28 The Shepherd says forty. 24 Strom. 6, 44, Opp. pp. 762, 763. 25 Ata TT]V TTJS (puvTJs idiorrfra. Perhaps more literally, " according to T11 *j 111.] CONTROVERSY AMONG C ATHOJSfe&W' J? Q JV1 5 " world and in custody, yet when they heard the voice of the Lord, whether his own, or that which operated through the Apostles, were immediately converted and believed." 26 w Also, in the Preaching of Peter, the Lord says to his disciples after the resurrection, 4 1 have chosen you twelve disciples, judging you to be worthy of me 5 ; whom also the Lord, deeming them faithful, wished as his Apostles, sending them to preach throughout the in- habited world, . . . that those who heard and believed might be saved ; but that the unbelieving, in that they had heard, might bear witness that they could not say in apology, 4 We have not heard. 5 u What then? Did not the same administration hold good in the Underworld ; that there, also, all the souls, having heard the preaching, might manifest repentance, or confess that their punishment was justly due to their un- belief ? For it would be no ordinary injustice 27 that those who preceded the Lord's coming, and neither had the Gospel nor were responsible for believing or disbelieving, should partake of salvation or punishment. It would be altogether iniquitous that they should be condemned with- out a trial, and that only such as have lived since the Lord's coming should have enjoyed the Divine justice." 28 Clement assumes above, that, whereas w MANY bodies of those who had fallen asleep arose " at the Saviour's resur- rection, the translation must have included the Gentiles. This scarcely accords with the position that the Apostles the peculiarities of that voice [whereby God spoke to them as to the an- cient Patriarchs]." See Appendix, Note A. 26 Strom. 6,46, Opp. pp.763, 764. 27 Why had they or the righteous Jews been sent to the Underworld ? Clement deemed God's punishments there (as in this life) to be intended for man's improvement (a position, by the by, which, if consistently car- ried out, ought finally to have emptied the Underworld), see his Works, p. 764, lines 3-6, and p. 766, lines 38, 39, and would per- haps have given that as one answer. See also Appendix, Note B, on Mortality and its destiny. 28 Strom. 6,47, Opp. pp. 764, 765. 16 UNDERWORLD MISSION. [ III. preached to these same Gentiles and baptized them below. The Apostles could not have preached in the Underworld to those who had already been removed out of it. Clement does not seem to have observed this inconsistency. He was led into it partly by the desire of pressing some support for his views out of the already established reputation of Hennas, and partly, it would seem, by the consciousness that, as Christ had not preached to the Gentiles on earth, analogy would favor such a mission in the Underworld on the part of the Apostles more readily than on that of the Master. Touching the question whether it were Christ or the Apostles who preached to the departed Gentiles, Clement shifts his position, as if uncertain on what ground he might eventually best succeed in resting his defence ; though the correctness of his main point the call of the Gentiles was already settled by his moral perception. His uncertainty is that of a man feeling his way in a new position, rather than of one who is defending a well-known opinion by long-established arguments. Origen, the pupil of Clement, started, no doubt, in much of his theology, from the point to which his teacher had arrived. He regarded the benefits of Christ's death as not even limited to mankind, but extending to all rational creatures. 29 In a passage which refers especially to men, he tells us that M Christ gave his soul a ransom for many (Matt. 20, 28) who believed on him, and if a belief of all upon him were supposable, he would have given his soul a ransom for all;" ^ and adds, a little further on, that, in the Underworld, " ALL WHO WISHED to follow him from among Death's prisoners could do so." 81 Elsewhere he says, " The Patriarchs, therefore, and Prophets and ALL awaited [below] the coming of my Lord Jesus Christ ; " ffl nor does he appear to have considered a defence of such language requisite. 29 A statement of his views on this point may be found in the Christian Examiner (Boston), Vol. 11, pp. 42 - 46. 80 Comment, in Matt., Tom. 16, Opp. 3, p. 726. A. 81 Ibid., B. 82 Homil. 2, on 1 Kings (i. e. Samuel), Opp. 2, p. 498. A. III.] CONTROVERSY AMONG CATHOLICS. 17 In Potter's edition of Clement, pp. 1006 to 1011, may be found a Latin commentary on some of the Catholic Epistles, entitled u Adumbrations of Clement." It is supposed w to be the remains of a translation which Cas- siodorus made or caused to be made, with expurgations, from a Greek work called Hypotyposes ; a work which he regarded as Clement's. I incline to the supposition, that these Adumbrations are from some Alexandrine con- temporary of Clement or Origen. 34 The Adumbrations on Jude, after commenting on the fallen angels who were " reserved in perpetual chains under darkness unto the judgment of the great day^ quotes the beginning of verse seventh, ^ Even as Sodom and Gomor- rah ; " u to whom," says the writer, " the Lord signifies that more indulgence was shown [than to the fallen angels], and that ON BEING INSTRUCTED THEY REPENTED." The commentary is intelligible on the supposition alone that its writer referred to Christ's mission in the Under- world, and that he understood the Master's lamentation over the Jewish cities which had not listened to him (Matt. 11, 23 ; Luke 10, 12, 13) as implying a better appre- ciation of his teachings by Sodom and Gomorrah. Arnobius was a Latin Christian, and, though not of the ultra Anti-Gnostic or Orthodox, 35 does not belong to the Alexandrine School. He must, however, have been an admirer of Clement of Alexandria, whose ideas he has fre- quently copied. In the seventh section of this essay an extract from his writings will be given, which was in- tended by him as an answer to a question asked, or a difficulty urged, by THE -HEATHENS. If it had any force 88 See note on page 1006 of Potter's Clement. 84 In a work by John Kaye, Bishop of Lincoln, entitled, Some Ac- count of the Writings and Opinions of Gleinent of Alexandria, a note concerning the Hypotyposes will be found on pp. 5, 6. It extracts from Photius (an author of the ninth century) a statement touching objection- able doctrines which he found in these Hypotyposes. The fall of the angels, there mentioned, was a common doctrine of the early Fathers. The succession of worlds was a view of Origen. 86 See his views in the Appendix, Note E. 18 UNDERWORLD MISSION. [ IV. in meeting THEIR difficulty, it must have been on the sup- position that Arnobius did not exclude Gentiles from the benefits of Christ's mission to the departed. Cyprian, the disciple of Tertullian, swerved from the Orthodox on the subject of man's fate at death. His phraseology as to the subjects of the Underworld mission, though not definite, is free from narrowness. In proof of the position that ff No one can attain to God the Father except through his Son, Jesus Christ," he adduces, after proofs pertaining to the living, a misquotation or mis- translation of 1 Pet. 4, 6 : u For to this end the Gospel was preached to THE DEAD ALSO, that they might be raised up (or awaked, ut suscitentur)." 36 An Orthodox writer would have found some quotation restricting this salva- tion to the Fathers, which would have strengthened his argument by bringing into prominence that even Abra- ham and the Prophets needed to participate in Christ's teaching. This is not of course conclusive as to Cyprian's opinions, but the absence of Orthodox phraseology from the language of one who had been educated in it, implies rather strongly that he did not share the opinions which prompted it. In his language concerning Paradise, 37 there is also nothing determinate as to who accompanied the Saviour thither at the time of his resurrection. IV. ALEXANDRINE OR THEOSOPHIC GNOSTICS. ALLUSION has already been made (under II.) to the Alexandrine or Theosophic Gnostics, 1 a much more meta- 86 Testimon. adv. Judseos, 2, 27, p. 48. 87 See Appendix, Note E. 1 They are sometimes called Alexandrine, because their most distin- guished leaders, Yalentinus and Basilides, were from Alexandria, and be- cause their views were strongly tinged with Alexandrine forms of thought ; sometimes Theosophic, because of their metaphysical speculations concern- ing the Deity. Compare touching them Judaism at Rome, Ch. 11, I. 1. IV.] THEOSOPHIC GNOSTICS. 19 physical class of thinkers than the Marcionites. Scanty fragments of their writings alone remain, and the argu- ments of their opponents hardly enable us to see into systems of thought which, as set forth by their own advo- cates, were not probably very intelligible. The VAL- ENTINIANS concerning whom our information is least defective were the main subdivision of this class of Gnostics ; and though their opinions of Christ's descent, as hereafter to be stated, were probably shared by others if not by all, of the Theosophic Gnostics, yet it is of the Valentinians only that anything can be affirmed. The Valentinians agreed with Marcion in regarding the being from whom the Saviour came as distinct from the God of the Jews, who was the Creator of this world. Their views of the latter were /more favorable than Mar- cion's, and their system of the universe more complicated. They shared a not uncommon conception of their times, that the earth was spanned by seven heavens. 2 These, with the earth beneath them, were the work of the Jewish Deity, 3 who dwelt in the highest, or seventh. 4 Far above him, in the altitudes of space, lay the Pleroma, the resi- dence of the Supreme Deity and of the spiritual beings or ^Eons who had been developed from him. In the Middle Space between the Creator and the Pleroma dwelt ' Wisdom ' or Achamoth. Human be- ings were divided into three classes : the Earthly ; the Rational or Psychical ; and the Spiritual : or, as it might otherwise be phrased, into Beings of Earth, of Soul, and of Spirit. The Earthly were destined to perish. The Rational perished or attained to salvation, according to the lives which they led. 5 The latter class of Rational, and also the Spiritual, prior to the Christian dispensation, passed at death, as it would seem, to a place of rest in the heavens of the Creator, perhaps to the seventh heaven, 2 See Appendix, Note C. 8 Irenaeus 1, 5, 2 (1, l). * Iren. 1, 5, 4 (1, l). 6 Iren. 1, 6, 2 and 4 ; 1, 7, 5. 20 UNDERWORLD MISSION. [ IV. perhaps to Paradise, 6 which the Valentinians placed either in the fourth heaven, or else in the fourth space counting from the earth upwards, that is, in the space between the third and fourth heavens. The Saviour re- moved the Spiritual out of this into the Middle Space. The Psychical if the Doctrina Orientalis represents the opinions of all remained 7 with the Creator until the consummation. They and the Creator were then to ascend to and dwell in the Middle Space, 8 while Wisdom and her children ' the Spiritual were to be elevated into the Pleroma, and this world was to be burnt up. Jesus was the supernaturally constituted Messiah of the Creator. To assist him in his important work, the JEon Saviour descended into him at his baptism out of the Pleroma, but rose again and left him when he was taken before Pilate. It is of this JEon Saviour, and not 6 The Valentinians held, with many Catholics, that man was created in the Heavenly Paradise. That they should have agreed with the Cath- olics in regarding it as the place to which the Creator purposed restoring him, would seem not improbable, and the rather, since there would thus have been a correspondence between the two places of rest. The fourth heaven was the middle one, so also was the fourth intercelestial space. Either, but more especially the latter, could be regarded as analogous to the (supercelestial) MIDDLE Space. The Valentinians were fond of such correspondences between the works of the Creator and those above him, believing that he had wrought under an influence from the Pleroma. On the other hand, it will appear towards the latter part of this section, that Heracleon used the same term, Jerusalem, as symbolical of the Cre- ator who dwelt in the SEVENTH heaven, and as symbolical also of the Place of Souls. The Doctrina Orientalis, c. 63, treats the " other faithful souls " who were not yet admitted to the Middle Space as remaining for the present with the Creator ; a dubious expression, since it might mean in his realms ; yet I incline to understand it as meaning in his immediate presence. And the Ascension of Isaiah, which, of all Catholic docu- ments, has, on subordinate points, most resemblance with the Valentinian theology, places Adam and the saints in the SEVENTH heaven (ch. 9, 6 - 9), differing therein from all other Catholic writings. See more on this subject under XXII. 6. 7 Doctrina Orient, c. 63. 8 Doctrina Orient, cc. 63, 64. IV.] THEOSOPHIC GNOSTICS. 21 of Jesus, that mention is made in the following extracts from the ' Doctrina Orientalis ' 9 or ' Excerpta Theodoti.' ^ The Saviour as he descended was seen by the angels [of the Middle Space through which he passed 10 ] ; on which account they proclaimed the glad tidings of him " (Luke 2, 13, 14). 66 But he was also seen by Abraham and the other Just 11 Men who were at rest in the right hand 12 [i. e. in the 9 The full title is Abstracts from the Writings of Theodotus and from the so-called Eastern Teaching of the Times of Talentinus. The docu- ment is printed in Potter's edition of Clement, pp. 966 - 989. It is a miscellaneous collection from the writings of Theosophic Gnostics, comes to us in its present shape from the hand of a Catholic Christian, and no longer affords the means of determining in all cases the authorships of the respective passages, or the schools to which they belong. Perhaps Theodotus, a Gnostic, may have prepared a collection with comments, from which this may be a selection with further comments by a Catholic. Both parts of the citation in the text are from a Gnostic, if not from the same hand, for the one affirms and the other assumes a visible descent of the Saviour. According to the Philosophumena, a work of the third century erroneously ascribed to Origen, the Valentinians were divided concerning the body of Jesus into 'Eastern Teaching' and 'Italian Teaching.' The latter, to which Heracleon and Ptolemy belonged, regarded the body of Jesus as of the same material with man's rational soul. The former, of which were Axionicus and Ardesianes, regarded his body as spiritual. See p. 195, Miller's edition. In the document called Eastern Teaching, however, are views apparently at variance with these attributed to Axi- onicus and Ardesianes. 10 The explanation in brackets is from Irenseus, 3, 10. 4 (3, 11). 11 Just Men may here mean the Spiritual. The Valentinians regarded Achamoth or Wisdom as having inserted a spiritual seed into many of the Old Testament worthies. The Creator was ignorant as to the cause of their excellence, but was prompted by it to make them his prophets, etc. 12 Aei6i>, Aei, the neuter singular and plural of right hand, was used by the Valeutinians to designate the heavenly places or persons of the Jewish Deity's creation, and apurrephv, apio-repd, left hand, to designate the earthly. Irenseus, 1, 5, 1 and 2 ; 1, 6, 1 ; 2, 24, 6 ; Doctrina Orien- talis, c. 47, Clement, Opp. p. 980 ; Eclogse ex Script. Prophet, c. 3, Clement, Opp. p. 990 ; Theodoret, Haeret. Fab. 1, 7. The same term was used by the author of the Clementine Homilies, Book 2, c. 16. 22 UNDERWOKLD MISSION. [ IV. heavens of the Jewish God], for Christ said (John 8, 56) 'he rejoiced when he saw my day? that is, the day of my advent in the flesh. 13 Whence the Lord on rising again (or at his resurrection, dvao-ras) preached the Gos- pel to the Just who were at rest, and removed and trans- ferred them. And all will live in his shadow 14 [i. e. in the Middle Space]. For the Saviour's presence there is the shadow of his glory with his Father. And the shadow cast by light is not darkness, but an enlighten- ment." 15 There is still another passage of the New Testament, part of which, it would seem, was interpreted by the Valentinians as the whole was by the Catholics con- cerning Christ's mission to the departed. It is partly quoted in the Doctrina Orientalis 16 as being used by the Valentinians ; and though their interpretation of it is not given there, it is pretty plainly implied in the opposing statements of Irenaeus. The passage is in Ephesians 4, 8-10: 66 When he ascended up on high, he led captive the captives and gave gifts unto men. Now this, 6 He ascended? 13 Though the Valentinians believed Christ to be destitute of a physi- cal body, they used the term flesh of the Logos, rrjv TOU A&yov ffdpna. Doctrina Orient, c. 16, Clement, Opp. p. 972. " The day of the Saviour's advent in the flesh " is here introduced con- troversially. The Catholics, on the other hand, in order to avoid the force of the argument deducible from the statement that Abraham SAW not that he FORESAW Christ's day, resorted to their position that Christ had been the special Deity of the Old Testament, the being who com- municated with Abraham and Moses. Thus he SAW Christ's day. Ire- nseus, 4, 5, 2 and 3. 14 A Valentinian term, as it would seem, for the Middle Space. Ire- naeus, 1, 4, 1 ; compare 2, 4, 3 ; 2, 8, 1 - 3. 15 Doctrina Orientalis, c. 18, Clement, Opp. p. 973. Clement, it may be remarked, quotes Androcydes as saying that "the so-called Ephesian Letters . . . indicate that darkness is shadowless, since it cannot have a shadow. But light is shadowy (or shadow-throwing), since it illumi- nates the shadow." Clement, Opp. p. 672, lines 16-20. 16 C. 43, Clement, Opp. p. 979. IV.] THEOSOPHIC GNOSTICS. 23 what does it imply save that he also descended to the lowest 17 regions [namely, to those] of the earth. He ivho descended is the same as he who ascended ABOVE ALL THE HEAVENS." Irenseus does not meddle with the expression, u ABOVE all trie heavens," which a Valentinian could urge as indi- cating a super-celestial place whereto Christ had ascended. Neither does he meet the argument that a Valentinian could have based on the logical sequence, since a descent to the Underworld of the Catholics was no more logically implied in CHRIST'S ascent to heaven than in that of Enoch or Elijah, whereas, on the Valentinian hypothesis, Christ must have descended to this lower world to the (as compared with his former residence) lower regions of this earth before he could have ascended. Irenaeus simply quotes passages from the Old and New Testament to prove that Christ did literally descend to SUBTERRANEAN regions, and then exclaims, " If therefore the Lord . . . remained to the third day in ' the lower parts of the earth? how shall not they be confounded who say that the Lower Regions (Inferos) are THIS WORLD OF OURS." 18 The band of captives was by the Fathers usually un- derstood to mean those whom Christ had released from imprisonment in the Underworld, and could equally by the Valentinians have been applied to those whom he carried to regions above. Heracleon's views must be collected from his commen- tary on John's Gospel, or rather from the fragments of it preserved by Origen. A word or two of explanation, however, may be prerequisite to its comprehension by the common reader. An idea, not yet extinct, prevailed among the Early Christians, and especially among the Alexandrine Catholics and Gnostics, that the sacred rec- ords had more senses than one. Thus Origen, whilst receiving the simple history of the two blind men who were cured at Jericho, regarded the two as emblematic of Judah and Israel, both blind till they came to Christ ; 17 Valentinian change, as it would seem, from ' lower.' 18 Cont. Hseres. 5, 31, 2. For the Manichsean interpretation of this passage, see Routh's Reliq. Sac. Vol. 5, p. 52. 24 UNDERWORLD MISSION. [ IV. and since some of the Evangelists mentioned but one blind man, this implied that Judah and Israel were be- come one people. 19 Jerusalem, spiritually interpreted, meant, according to Origen, Paradise or Heaven ; Jericho meant this earth ; 20 Egypt, this world, 21 and apparently also the Underworld. 22 According to Heracleon, 23 Capernaum, allegorically in- terpreted, meant " these material or extreme parts of the world." Jerusalem represented the 4 Psychical place,' or Place of Souls, under the Creator's dispensation as it would seem, and located probably in the seventh heaven, since by the same term he elsewhere designates the Creator, 24 who dwelt in the seventh heaven. The 19 Comment in Matt. Tom. 16, 12, Opp. 3, p, 732. D. 20 The man who descended from Jerusalem to Jericho meant Adam or man in general, who descended from heaven to this earth (compare Ori- gen's views in the second division of XXI.) and fell among thieves. Comment in Matt. Tom. 16, 9, Opp. 3, p. 728. C. D. 21 In Genes. Homil. 15, 5, Opp. 2, p. 101, col. 1. F. 22 Origen, after quoting Gen. 46, 3, 4, "Fear not to descend into Egypt : . . . I will descend with you into Egypt, and will finally recall youthence." remarks : " He was not finally recalled from Egypt, since he died there. For it would be absurd for any one to treat Jacob as recalled by God be- cause his body was brought back, according to which interpretation it would be untrue that ' God is not the, God of the dead, but of the living? It is not suitable, therefore, that this should be understood of a dead body, but it should be found correct of the living, and flourishing. . . . The statement, * / will finally recall you thence? means, I think, as I have above said, that at the end of the ages his only-begotten Son, for the salvation of the world, descended even to the Lower Regions, and thence recalled the first man." In Gen. Homil. 15, 5, Opp. 2, p. 101. According to a portion of the context, omitted for brevity's sake, the passage may be spiritually understood either of Christ descending to this world, or of Adam ejected from Paradise. 23 Origen's citations from Heracleon are collected at the close of Mas- suet's Irenseus, where the above passages will, with one exception, be found on pp. 365, 366. 24 Iren. Opp. p. 368. Ptolemy, unless Irenaeus misunderstood him, used this term Jerusalem to designate Wisdom, who dwelt in the Middle Space. Irenseus, 1, 5, 3. IV.] THEOSOPHIC GNOSTICS. 25 outer court of the temple symbolized a the Assembly of the Psychical WHO WERE SAVED, outside of the Pleroma," i. e. in the Middle Space. The Holy of Holies, Origen understood him to regard as typifying the Pleroma. Christ's descent to Capernaum, spiritually interpreted, meant, according to Heracleon, his descent to these ex- treme parts of the world. His ascent to Jerusalem meant the ascent to the Place of Souls. The whip of small cords wherewith the buyers and sellers were ejected from the outer court was emblematic of the powers of the Holy Spirit ; and its wooden handle, of Christ's cross, whereby ' the Assembly ' i. e. the Catholics or merely psychical were purified from everything wicked, and rendered no longer a den of thieves, but the house of God. There may be obscurity as to some portions of Heracle- on's allegory, but it is pretty evident that he regarded the ascending Saviour as first visiting the ' Place of Souls ' under the Creator's dispensation. If a word of conjecture be allowed me, the Valentinians had merely interpreted the ordinary Catholic ideas of Christ's Underworld mission in what they deemed an ex- alted manner. The Pleroma was the world of light, the Middle Space that of shadow, this Underworld where we dwell, the region of darkness. 25 They may have termed it Hades, for one etymology of Hades (d 18*79) implied a place without light, and the word Inferi, above quoted 26 In the Doctrina Orientalis, c. 37, is a statement of Valentinian opin- ions, to be quoted in a note under XXII. 6, which identifies the 'crea- tion' or world 'of darkness' with the 6 left-hand places,' that is, with this earthly world. Plato seems to have anticipated the Valentinians in comparing this world to the lower regions. He is quoted by Clement of Alexandria as having said, " Good souls, leaving the super-celestial place, endure to come into this Tartarus." Clem. Alex. Strom. 1,67, Opp. p. 355, lines 20 - 22. And the Ascension of Isaiah is equally decided as to the comparative darkness of this world. The pseudo-prophet, after de- scribing the brilliancy of the sixth heaven, exclaims, " Wherefore be assured, Hezekiah, Josheb, my son, and Micah, that great darkness is here, darkness indeed great." Ch. 8, 24. 26 UNDERWORLD MISSION. [ V. from the Latin translation of Irenseus, is elsewhere the rendering in that writer of the word Hades. By the Underworld they understood, according to the passage already quoted from Irenseus, "this world of ours," which, by comparing it with the same expression elsewhere, would seem to mean what was below the fir- mament and subject to the Cosmocrator 26 or World -ruler, that is, the Devil, who in Catholic theology was Lord of the Underworld ; a view to be developed in XIV. Yet it is probable that they sometimes extended their idea of this Underworld so as to include the whole mate- rial creation of the Jewish Deity ; both his heavens and earth. In fact, as it was only by ascending to the Middle Space that the region of twilight, or shadow, was attained, the conclusion is inevitable that the realms below were of darkness, and in the Doctrina Orieutalis (c. 80) the 'OySoa?, Middle Space, 27 is contrasted, as the region of life, with the world (this Underworld), the region of death. V. MANICILEANS. THE Manichseans, so called from their leader, Manes, arose in the latter half of the third century. Perhaps the document entitled u Discussion of Archelaus with Manes," from which an extract will be found under XIV., may belong to the close of the same century. So far, however, as concerns any of their opinions directly bearing upon Christ's mission, or aid, to the departed, we must have recourse to documents of the fourth century, and the reader must make allowance for any change which he supposes that their views may have undergone, subsequently to the period under discussion. 26 Irenseus, 1, 5, 4 (1, i). Cp. Doct. Orient. 37, in preceding note. 27 On this meaning of Ogdoad compare pp. 124, 125, and Philosophum. pp. 191, 192, (195 ?). Tertullian uses it for the Pleroma. " Achamoth [born in the Pleroma] was called Ogdoas by reason of [her] primal, pa- rental [locality, the] Ogdoad." Adv. Valentin. 20. V.] MANICH.EANS. 27 The Manichseans had mingled Persian theology with Christianity. They believed in two Principles or Beings, a good and an evil one, and in two abodes for men, a place of light or happiness, and one of darkness or misery. The departed who were rescued by Christ must, on their theory, be delivered, not from such an abode as the good might have temporarily occupied, but from hell, or Tartarus. 1 The following extract is from the words of Faustus as given in Augustine's work, w Against Faustus the Maiiichaean," the especial subject of consider- ation being the Saviour's words, " Many shall come from the east and west, and recline with Abraham and Isaac and Jacob in the kingdom of the heavens." (Matt. 8, 11.) " Grant," says Faustus, " that they (Abraham and the Patriarchs) are now in the kingdom of the heavens, that they are in that place in which they had no belief and for which they never hoped, as is evident from their books. Yet what is written concerning them is confirmed even by your confession, that, liberated after a long inter- val by Christ our Lord namely, by his mystical 2 suffer- ing from the dark and penal custody of the Lower Eegions, whither the deserts of their life coerced them, they attained to this place, if indeed they have attained 'to it. ... 66 But Luke, although he regarded this [narrative of the centurion] as a memorable event, and necessary to be in- serted among the wonderful deeds of Christ in his Gospel, yet makes no mention there of Abraham and Isaac and Jacob. . . . But you may see that, as I say, I shall not be over-contentious with you concerning this passage, since the defence which I before established and which 1 Augustine, who for a time was himself a Manichsean, seems to have agreed with his former associates on this point. "I have nowhere found," he says, "that the resting-place of JUST SOULS is called the Un- derworld (Inferos)," and he appears to have been embarrassed by this belief. See the foregoing, and a number of other citations from his writ- ings, collected in Pearson, Exposit. of the Creed, Art. 5 (pp. 362, 364, 365, edit. New York, 1844). 2 The Manichseans did not believe the REAL suffering of Christ. 28 UNDERWORLD MISSION. [ VI. you cannot deny is sufficient, that before the advent of our Lord all the Patriarchs and Prophets of Israel lay in Tartarean darkness according to their deserts, whence, if ever liberated, they were brought back to the light by Christ." 3 The confession above referred to is elsewhere dealt with as follows. Faustus attributes to his opponents, the Catholics, and without denial from Augustine, the limitation to the Jews of Christ's favor towards the de- parted, on the ground that the Gentiles worshipped idols, and the Jews the omnipotent God. u So," says Faustus, u the worship of (your) omnipotent God [equally with idol worship] sends people to Tartarus, and they who worshipped the Father need the aid of the Son." 4 VI. UNDERWORLD MISSION THE OBJECT OF CHRIST'S DEATH. THE early Christians desired to find some dignified and striking object for Christ's death, which they might urge against the Jews and Gentiles, and wherewith they might dazzle their own minds. The mission among the departed was seized upon as this object. The thought does not seem to have suggested itself, that he could have per- formed such a mission without dying. Irenseus tells us : " Others, however, [by] saying, ; The Holy Lord remembered his dead who were already fallen asleep in the earth, and descended to them, that he might raise (uti erigeret 1 ) for the purpose of saving them? have assigned THE REASON WHY HE SUFFERED THESE THINGS." 2 And again : the Saviour, " coming the second time [to his disciples who were asleep in the garden], aroused and 8 Augustine, cont. Faust. 33, l, 2, 3, Opp. 6, p. 106. E. H. K. * Ibid. G. 1 Possibly a translation of 2 Cont. Hseres. 4, 33, 12. VI.] THE OBJECT OF CHRIST'S DEATH. 29 raised them, signifying that HIS SUFFERING WAS THE [MEANS OF] AWAKENING HIS SLEEPING DISCIPLES, on whose account also he 6 descended into the lower parts of the earth? " 3 And again : " When the Lord was about TO SUFFER FOR THIS PURPOSE, THAT HE MIGHT ANNOUNCE THE GLAD TIDINGS TO ABRAHAM AND TO THOSE WHO WERE WITH HIM, OF THE OPENING OF THE INHERITANCE " ; or perhaps the translation should be as follows : u And on this account the Lord, when about TO SUFFER, THAT HE MIGHT ANNOUNCE THE GLAD TIDINGS TO ABRAHAM AND TO THOSE WHO WERE WITH HIM OF THE OPENING OF THE IN- HERITANCE, when he had given thanks, said to his disciples," etc. 4 Some of the connection, which for brevity's sake is omitted, renders it additionally probable that the last citation is an imitation of the following passage in the Epistle ascribed to Barnabas : w Learn, therefore, how he endured to suffer this at the hands of men. ... He since it behooved him to appear in the flesh, that he might Destroy [or empty, vacuam faceret] death, and manifest the resurrection from the dead ENDURED THAT HE MIGHT RENDER TO THE FATHERS WHAT HAD BEEN PROMISED THEM." 6 \ 1 Clement, treating liberation from the Underworld as the\ / necessary consequence of accepting Christ's teachings, \/ assumes, we have already seen, as a conceded point, that A U THE SOLE CAUSE OF THE LORD'S DESCENT TO THE UNDER- WORLD WAS TO PREACH THE GOSPEL." 6 Origen, treating a passage of the Psalms as if prophet- ically spoken in the person of the Saviour, exclaims : u There is nothing wonderful, therefore, in even the Saviour saying, ' / went to sleep and slept? since he effected so 8 Cont. Hseres. 4, 22, 1 (4, 39). * Cont. Hseres. 5, 33, 1. 5 C. 5 (4, 10). 6 See III. 2. The Saviour's death and descent to the Underworld were so identified by Early Christians as both belonging to the history of his humiliation, that Clement, in assigning the reason for the one, no doubt, considered himself as equally assigning the reason for the other. 30 UNDERWORLD MISSION. [ VI. much more for the salvation of souls during the time of his separation from the body." 7 And in his work against Celsus the Heathen, he quotes from Paul (Rom. 14, 9) : u 4 On this account Christ died and rose again, that he might be the Lord both of the dead and living ' w ; and adds, "You see in this that JESUS DIED IN ORDER THAT HE MIGHT BE LORD OF THE DEAD, and rose again in order that he might be Lord, not of the dead only, but also of the living. And the Apostle, by the dead over whom Christ should be Lord, understood those who are thus mentioned in the First Epistle to the Corinthians (15, 52): 'The trumpet shall sound and the dead shall be raised incor- ruptible? " 8 Elsewhere in answering persons who deemed Samuel too good for the Underworld, Origen says : " Was (Christ) no longer the Son of God when he was in the regions under the earth, ' that every knee might bend at the name of Jesus Christ, of those in heaven, and on the earth, and OF THOSE UNDER THE EARTH. 5 " 9 And in the same Homily Origen, addressing his congregation, asks, a Why should you fear to say that EVERY place has need of Jesus Christ?" 10 Even Tertullian, who in his zeal to force upon Christians his theological peculiarity, that the Under- world was still their doom does not shrink from the position that Christ's death and abode in the Underworld were the necessary consequences of his human nature, 11 7 Comment in Ps. 3, 6 (3, 5), Opp. 2, p. 553. C. D. 8 Cont. Celsum, 2, 65, Opp. 1, p. 436. E. 9 In Lib. Regum Horn. 2, Opp. 2, p. 496. E. Comp. Philip. 2, 10. 10 In Lib. Regum Horn. 2, Opp. 2, p. 495. C. D. 11 " By the public opinion of the whole human race, we pronounce death A DEBT DUE TO NATURE. This the voice of God has stipulated ; this every born thing has accorded, . . . which (the God of Jacob) ex- acted even from his Messiah. . . . Enoch and Elijah were translated, . . . but they are reserved to die, that they may extinguish Antichrist with their blood." De Anima, c. 50, Opp. p. 349. B. D. The last idea seems to be founded on the eleventh chapter of the Apocalypse. Again : " Though Christ was divine (deus), yet, because he was also man, being VII.] CONTROVERSY WITH THE HEATHENS. 31 even Tertullian seems obliged in the same passage to soften or cover his position by saying, u He did not ascend the heights of heaven before he ' descended to the lower parts of the earth? THAT THERE HE MIGHT MAKE THE PATRI- ARCHS AND PROPHETS PARTICIPATORS OF HIMSELF." 12 Lactantius, after quoting Daniel 7, 13, remarks : w So as to show . . . that [Christ], having assumed the human form and mortal condition, should teach justice arid . . . should be adjudged even to death, that he might also con- quer and unseal the Underworld." 13 The author of the Discussion between Archelaus and Manes goes further than others. u My Lord Jesus Christ," he says, u saw fit to come in a HUMAN body [i. e. in one which gained him admission to the Underworld; see XVII.] that he might ; vindicate, 9 u riot himself, but Moses and those who in succession after him had been oppressed by the violence of Death." The passage, as more fully cited under XIV., implies that he treated this, not alone as the object of the Saviour's death, but of his coming. To the above should be added a passage of Justin Martyr, and another from Cyprian, which will be found in the sixteenth section, and which therefore are here omitted. VII. CONTEOVERSY WITH THE HEATHENS. OF the Heathen works against Christianity during the first three centuries, a few fragments only remain ; among which, the quotations from Celsus, preserved in Origen's reply to him, are the chief. One of these quotations evinces that the Christians, in their intercourse or debates dead and buried according to the Scriptures, he also satisfied the law [of nature], by going through the form of human death in the Underworld." De Anima, c. 55, Opp. p. 353. B. 12 Ibid. Compare Scorpiace, ch. 7, quoted on p. 53. 18 Div. Inst. 4, 12. 14 Compare the use of this apparently technical expression by Arnobius in XXII. 3. 32 UNDERWORLD MISSION. [ VII. with the Pagans, had given a prominence to the doctrine of Christ's mission below, which was met by ridicule. Celsus says : " You of course do not confess touching him [Christ], that, having failed to convince men here, he betook himself to the Underworld to convince those there." 1 To the foregoing, Origen replies with some warmth : u We will, however, say this, though (Celsus) may not like it, that while in the body he convinced not a few [only], but so many that, on account of the multitude of believers, a plot was laid against him, and [then] with a soul divested of its body he discoursed to souls divested of their bodies, converting to himself such as were willing, or those whom for reasons (Xoyou?) known to himself he recognized as disposed to improvement." 2 At a later period than the above, Arnobius wrote against the Heathens. Of one passage in his work, Christ's mis- sion to the departed affords the only natural explanation. The Heathens are represented as asking, " If Christ was sent by God that he might free unhappy souls from de- struction, what have former generations deserved (i. e. if without Christ all perish, what destruction have they not laid up for themselves), who by the condition of mortality passed away before his advent ? " Arnobius answers, " Can you know what has been done to the souls of former times ? Whether to them also, by some method deter- mined on, and foreseen, assistance has been given ? Can you, I say, know that which could be known IF CHRIST WERE YOUR TEACHER, . . . whether they would have been permitted to die unless Christ at a fixed time had come to their assistance as a preserver ? Lay aside these cares and dismiss questions which you do not understand. To them also royal mercy HAS BEEN imparted, and the divine benefits have equally flowed on all. THEY HAVE BEEN PRESERVED. THEY HAVE BEEN LIBERATED, and have laid aside the lot and condition of Mortality." 3 1 Cont. Celsura, 2, 43, Vol. 1, p. 419. C. 2 Ibid. C. D. 8 Adv. Gentes, 2, 63. On the subject of Mortality, its lot and condi- tion, see Appendix, Note B. VIII.] FORETOLD. 33 The Heathen, it appears, could learn touching Christ's aid to the departed by becoming Christians, " if Christ were their teacher," why not sooner ? Arnobius was less prone than some of the early apologists to mingle a variety of doctrines with the main points at issue between Christians and Pagans, and herein he showed his judg- ment. Perhaps in the present case he was only adhering to his custom. Or perhaps Heathen ridicule had induced Christians to place the doctrine of Christ's Underworld mission however satisfactory to themselves in the category of those teachings which they developed only to the converted. VIII. THE UNDERWORLD MISSION FORETOLD. MANY passages of the Old Testament were supposed by the early Fathers to predict the Saviour's descent and mission in the Underworld, and exercised, no doubt, much influence in giving the latter doctrine its currency. A portion of them, therefore, are subjoined, chiefly from Origen, who is the only writer of the second or third cen- tury that has left us commentaries to any extent on Scripture. Origen speaks of the Underworld or its ruler as u that (Death) concerning which it is written in a prophet who speaks as in the person of the Lord (Hosea 13, 14), ' I will take them out of the grasp of the Undenvorld, and will liberate them from Death? " 1 u Hear the Prophet's statement (Hosea 6, 2) : ' The Lord will resuscitate us after two days, and on the third day we shall rise again, and shall live in his presence? " 2 u ' MANY BODIES OF THE SLEEPING SAINTS AROSE WITH HIM, AND ENTERED INTO THE HOLY CITY 9 [the heavenly Jerusalem], whereby the words of the Prophet are ac- complished in which he says of Christ (Ps. 68, 18), ' As- 1 Comment, in Rom. Lib. 5, 1, Opp. 4, p. 551. A. 2 Horn, in Exod. Lib. 5, 2, Opp. 2, p. 144. F. 34 UNDERWORLD MISSION. [ VIII. tending on high he led captive the captives? and in this manner by his resurrection he destroyed the kingdoms of Death out of which it is written that he liberated the captives." 3 " (Ps. 6, 4, 5.) t Turn, Lord. Free my soul. Save me for thy mercy s sake ; since in Death no one can remember thee. In the Underworld who shall confess thee 1 ' And (David) not only beseeches the Lord himself to free his soul from Death, but prophetically manifests that he had obtained his petition by saying (Ps. 6, 9), 4 The Lord listened to the voice of my lamentation. The Lord listened to my supplication. The Lord accepted my prayer? For by these words he shadowed forth his resuscitation from death, which took place after the resurrection of Christ." 4 64 (Ps. 71, 20.) c How many sore afflictions didst thou dis- pense to me ! Yet, turning, thou madest me alive and broughtest me up from the abysses of the earth? These things are manifestly spoken concerning the resurrection from the dead." 5 (Ps. 77, 16.) " ' The Abysses were troubled? The Abysses mean the Infernal Powers [the powers of the Abyss], which were troubled at the presence of Christ." 6 u David also, prophesying concerning him, said (Ps. 86, 13), 6 Thou hast drawn my soul out of the depths of the Un- derworld? ex inferno iriferiori." 7 (Ps. 22, 4, 5.) " ' Our fathers hoped on thee ; they hoped and thou didst liberate them, they cried to thee and were not disappointed? " 8 The connection of this citation will be found under the next head. (Ps. 3, 5.) '"I went to sleep and slept. I awoke again because the Lord espoused my cause? We indeed think that these words have nothing human [in their application, nor 8 In Rom. Lib. 5, l, Opp. 4, p. 551. B. C. Compare Justin's interpre- tation of this passage in a note to XIX. 4 In Psalmos, Opp. 2, p. 517. B. C. 5 In Psalmos, Opp. 2, p. 760, E. 6 In Psalmos, Opp. 2, p. 770, B. 7 Irenseus, 5, 31, 1. 8 Justin, Dial. cc. 100, 101, p. 196. A. B. VIII.] FORETOLD. 35 anything] appropriate to the history of David when he fled from the face of Absalom, . . . and what wonder if such a sleep on the part of the Saviour were not wholly an idleness of the soul, but an idleness as regards the use of its organ, the body ? . . . There is nothing wonderful, therefore, in even the Saviour saying, 4 I went to sleep and slept? since he effected so much more for the salvation of souls during the time of his separation from the body, according to what is said in the Catholic Epistle of Peter. [Here Origen quotes 1 Pet. 3, 19.] After this sleep his Father, espousing his cause, awoke him (or raised him up)." 9 "We must inquire also into those things which the Saviour says through the mouth of the Prophet David that he experienced (Ps. 88, 4, 5), ' I became as an unassisted man, free among the dead? " 10 " ' No ONE TAKES MY LIFE, BUT I LAY IT DOWN OF MY- SELF. 5 This neither Moses nor any one of the Patriarchs or Prophets, nor yet of the Apostles, said, . . . since the lives of all men are taken from them. This being con- sidered, the passage in the eighty-seventh [eighty-eighth] Psalm will become clear, which is spoken as in the person of the Saviour, 6 Free among the dead} " n " By him you pronounce Death conquered, who not only laid down his life of his own will, but resumed it by his power ; who alone was 'free among the dead? and whom alone Death could not hold." 12 Ps. 18, 5. " The pangs of the Underworld encircled me, the snares of Death were upon me} Christ in his human nature- says these things. . . . Yet he never became a son of the Underworld." 13 9 Origen, Opp. 2, p. 551. D. E. and p. 553. B. C. D. Justin in his Dialogue with the Jew (c. 97, Opp. p. 193. B.), Clement of Alexandria (Strom. 5, 106, Opp. p. 712, lines 25, 26), and Cyprian (Testimon. 2, 24, p. 47), quote the same passage as a prophecy of the Lord's resurrection. 10 Origen, Opp. 4, p. 35. C. 11 Idem, Opp. 4, p. 298. C. 12 Idem, Opp. 4, p. 566. C. Compare extract from Origen in XVIII. 3. 13 Idem, Opp. 2, p. 605. C. E. 36 UNDERWORLD MISSION. [ VIII. Ps. 49, 14. '"As sheep they were placed in the Under- world. Death was their Shepherd (or Ruler)? . . . But manifestly the same person who says (Ps. 16, 10), ' Thou wilt not learn my soul in the Underworld? says also this (Ps.49, 15), 'But God will ransom my soul [from the grasp of the Underworld, when he assumes my cause]? " 14 Is. 45, 1, 2. " Thus saith the Lord God to his Christ (or anointed), Cyrus, . . . I will beat down the brazen gates and break the iron bars." Ps. 107, 10, 14, 16. " Such as sit in darkness and in the shadow of death, hound in affliction and iron. . . . He brought them out of darkness and the shadow of death, . . . for he crushed the brazen gates and broke the iron bars." Tertullian, alluding to one or both of these passages, speaks of that period in Christ's exist- ence u which broke in the adamantine gates of Death, and the brazen bars of the Underworld;" 15 a conception which is amplified in the account of Christ's descent, that was appended by a later hand to the Acts of Pilate. 16 Heathen phraseology 17 concerning the gates of Tartarus, and perhaps of the Underworld, could readily suggest such an application of the passages, nor would Christian modes of interpretation have rendered it difficult to re- gard Cyrus as a type of Christ. In the Ascension of Isaiah, the Pseudo Prophet says : M With respect to the descent of the Beloved into hell (the Underworld), behold, it is written in the section [of my public prophecies] in which the Lord says, ' Lo ! my Son shall be endowed with wisdom? " 18 The section in- 14 -Idem, Opp. 2, p. 720. E. 15 Tertul. de Resurrect. Carnis. c. 44, p. 412. B. See also the similar interpretation of Origen, in Cant. Cant., Horn. 2, 12, Opp. 3, p. 22. C. 16 See Appendix, Note D. 17 Homer assigns "iron gates, and brazen sills," or perhaps "brazen door-posts," to Tartarus. Iliad, Q, 15. Virgil represents the access to the sameas through an "immense gate" with "columns of solid adamant, so that no strength of men, nor even the inhabitants of heaven, could destroy it." ^Jneid, 6, 551-553. Tertullian's language, or perhaps the Latin translation of the Old Testament which he used, may have been accommodated to the phraseology which Virgil had rendered familiar. 18 Ascension of Isaiah, 4, 21. VIII.] FORETOLD. 37 tended may either be Is. 42, 1-7, to the use of which by the Epistle ascribed to Barnabas the reader will imme- diately be referred, or 11, 2, 11, which last-mentioned verse might be allegorically understood as meaning a restora- tion from the Underworld, 19 or 52, 13 - 53, 12, a passage commonly interpreted of Christ's suffering and death, and therefore regarded as implying his descent to the Under- world. Origen's interpretation of the Twenty-second Psalm, which will be found in the fifteenth section, is, to avoid repeti- tion, omitted here, as also his interpretation of Gen. 46, 3, 4, already given in a note on p. 24. Besides these the reader may wish to examine a quotation by Barnabas in XIX. Other passages might be adduced, but I believe that the above are the most striking. The reader will probably think that their appositeness to a supposed event was mistaken for a prediction of it. The tendency to such mistakes has not yet passed away. There was, besides the above, a spurious passage of the Old Testament which claims attention here. Justin quotes it from Jeremiah, as will appear in the next sec- tion. Irenaeus quotes it at one time from Isaiah, at an- other from Jeremiah, at another from 'a prophet,' and at another so as not even to imply necessarily that it belonged to the Old Testament. His quotations are as follows : " Isaiah says, 6 The Holy Lord of Israel remem- bered his dead who had fallen asleep under the earth of burial, and descended to them to preach the salvation ivhich is from him, and that he might save them? " 20 And again : 66 As Jeremiah says, ' The Holy Lord of Israel remembered again his dead who had already fallen asleep in the earth of burial, and descended to them that he might preach his salvation to them for the purpose of saving them? " 21 Elsewhere the citation concludes, " that he might DRAW THEM OUT (uti erueret eos) and save them?* 22 And again, 19 Compare it with Origen's interpretation of Jacob's recall from Egypt, on p. 24, in note 22. 20 Cont. Haeres. 3, 20, 4 (3, 23). 21 Cont. Haeres. 4, 22, 1 (4, 39). M Cont. Hseres. 4, 33, 1 (4, 53). 38 UNDERWORLD MISSION. [ IX. u that he might RAISE (uti erigeret) for the purpose of sav- ing themP 23 And again : w The Lord remembered his dead SAINTS who had already fallen asleep in the earth of burial, and descended to them TO DRAW THEM OUT (extrahere eos) and to save themP 24 The foregoing unquestionably did not belong to the Old Testament, though Justin charges its erasure on the Jews. It may have been an outright forgery ; or perhaps it was an explanatory note on some passage of the Sep- tuagint, which a Christian, over-confident of its correct- ness, had interpolated into the text, or which, without thought of interpolation, had been placed in the margin. In this latter case copyists may have been unable, as sometimes happened, to distinguish between its claims and those of such passages as had been placed in the margin because accidentally omitted in the text. Justin and Irenaeus alone quote it. Probably its spuriousness was detected as soon as attention was directed to it. IX. CONTROVERSY WITH THE JEWS. IT can be readily imagined, that the Christians would draw from the preceding storehouse of texts against any who would listen to Old Testament prophecies. Some evidence is extant of verbal controversies between the Early Christians and the Jews, though whether any of the latter committed their side of the question to writing we do not know. If they did, the last scrap of their works has perished. On the Christian side we have a work by Justin Martyr, being his own account of a dialogue, real or fictitious, between himself and a Jew ; also a tract by Tertullian, intended, as he says, to supply deficiencies in a late verbal controversy between a Christian and a Jewish proselyte, which, though it lasted the whole day, 23 Cont. H?eres. 4, 33, 12 (4, 65 or 66). 24 Cont. Haeres. 5, 31, 1. IX.] CONTROVERSY WITH THE JEWS. 39 had been confused and rendered unsatisfactory by noisy interruptions from spectators of both parties ; and a collection of ' Proof Texts ' or ' Testimonies ' by Cyprian, arranged without argument under distinct heads. Casual expressions on the controverted points may also be found in other works of the Fathers. Justin tells Trypho the Jew, " From the words of Jere- miah they (the Jews) have in like manner erased the fol- lowing : 6 The Lord God remembered his dead from among Israel, who had fallen asleep under the earth of the sepul- chre, and descended to them that he might announce to them his salvation.' 9 " 1 On the probable origin of the foregoing I have already remarked in the preceding section. It differs as here cited from any quotation of it by Irenseus, though whether the difference be attributable to Justin or to an error in transcribing his works may be a question. It was an object with Justin to show that even the Jews needed Christianity for their salvation, and as his memoriter cita- tions of genuine passages are sometimes more apposite to his argument than the passages themselves if literally transcribed, the change in the present instance may be owing to the same cause. 2 He makes no comment on the 1 Dial. c. 72, p. 170. B. C. 2 The Greek of the passage is somewhat barbarous, which would, how- ever, be no great objection to the supposition that Justin had used it. At present it reads, 'Efj.vr]ffdrj 5 Ktpios 6 6e6s curb "LaparjK r&v VCKP&V av- TOU, T&V KKOlfJir}U.fr<i}V IS yfy X^/UttTOS, KO.I KCLT^T) 7T/)6s CLVTOVS dvayye\Lffa- adai avTots rb (rwrripiov CLVTOV, and I doubt whether it will admit a differ- ent translation from that above given, and, which, it may be remarked, is adopted in the editions of Maran and Otto. Dr. Pott apparently under- stands it in the same way. See the Novum Testamentum, edit. Koppe, Vol. 9, Part 2, p. 290. Critics suggest that the abbreviation 0EOS AFIO might be mistaken for 0E02 AHO, and that it originally read, 'The holy Lord God of Israel,' etc. ; and I would suggest, that, by reading d 9e6s rou (instead of airb) 'I<rpari\, ' The Lord God of Israel remembered his dead, etc.,' the Greek would, at a small change, be improved. Neither change would make it accord with Irenseus, nor would either alteration, probably, be a correct one. 40 UNDERWORLD MISSION. [ IX. passage, intending, as he says, to restrict himself to texts which his opponents admitted as genuine. Proceeding with this intention, he expatiates with te- dious diffuseness on the Twenty-second Psalm, of which he says, u I will show you that this whole Psalm was spoken of the 4 Messiah, 5 " 3 and, according to his inter- pretation, it referred to his sufferings. The passage, " not to my ignorance^ 4 (which is found in the Septuagint in- stead of " am not silent," in the common version) indicated the ignorance, not of Jesus, " but of those who, thinking that he was not the Messiah, supposed that they could kill him, and that he would remain like a common man in the Underworld." 5 Justin then finds in the third verse occasion for a digression on the names and human birth of Jesus, after which he says, " From her (Mary) was he born, . . . through whom God overthrows the Serpent and the angels who resemble him, . . . and EF- FECTS DELIVERANCE FROM DEATH TO SUCH AS repent of evil deeds and BELIEVE ON HIM. And the next portion of the Psalm, in which it is said [verses 4, 5], 'Our Fathers hoped on Thee, they hoped and THOU DIDST LIBER- ATE THEM ; they cried to thee and were not disappointed? . . . manifests that those fathers also CONFESSED HIM who had hoped on and were saved by God, ... he himself indicating that he was to be saved by the same God, and not boasting that he could do anything by his own coun- sel or strength. For UPON EARTH HE DID THE SAME. . . . He answered, ' Why do you call me good ? One is good ; my Father in heaven? " 6 The argument is based on Justin's affirmation that through Christ God effects deliverance from death that is, from the Underworld, whither the fathers had gone to such as believe on him. The Psalm says that God did liberate the fathers. But since Christ is the medium of liberation only for such as BELIEVE ON HIM, it follows 8 Dial. c. 99, p. 194. C. D. * Verse 2, or, in the Septuagint, 21, 3. 6 Dial. c. 99, p. 195. A. 6 Dial. cc. 100, 101, p. 196. A. B. IX.] CONTROVERSY WITH THE JEWS. 41 that the fathers must have ; confessed him. 9 The terms for confession, 6/xoAoyerv as used here, and eo/zoAoyeu/ as used by Clement of Alexandria, 7 touching the confession by the Gentiles in the Underworld, are merely weaker and stronger forms of the same word. That Justin was thinking of events in the Underworld is evident from his remark, that ' UPON EARTH ' Jesus showed the same hu- mility. To discern the humility, we must understand the Psalm, as did Justin, to be spoken by the Saviour, and he is thus made to attribute to God a liberation of which he was himself the active agent. " THOU," he says, w didst liberate them." Justin had already pat into his mouth other passages which indicated that he looked to God for his own deliverance. 8 To be 6 saved ' seems here, as in the passage of Clement already alluded to, to mean de- liverance from the Underworld. The fathers of course were not, in Justin's opinion, liberated from physical death. That Justin, according to a conception which will be presented in XIV. - XVIII., may have included in the idea of deliverance from death, that of deliverance from Satan, Lord of the Underworld, is not improbable ; for after interpreting the roaring lion (verse 13) to mean Herod, he says, w Or else by the lion that roared upon him he meant the Devil." 9 u And the request [verses 20, 21] that his soul should be saved from the sword, the mouth of the lion, and the grasp of the dog, was a peti- tion that no one might lord it over his soul, even as we, 7 Strom. 6, 6, p. 764, line 3, q.uoted in III. 2. 8 " He rose the third day. This was thus expressed by David [Ps. 3, 4, 5] : ' / cried to the Lord with my voice, and he hearkened to me from his holy mountain. I went to sleep and slept. I awoke because the Lord es- poused my caused " Dial. c. 97, p. 193. B. In another passage Justin gives some prominence to the fact that the Saviour looked to God for his own deliverance. " If," says he, " the Son of God affirmed that he could be saved neither because of his being Son nor on account of his strength nor wisdom, but that, though sinless, ... he could not be saved without God, how do you not think that you and others . . . deceive your- selves ?" Dial. c. 102, p. 192. D. E. 9 Dial. c. 103, p. 198. D. 42 UNDEKWORLD MISSION. [ IX. at departure from life, beseech God, who is able to turn aside every wicked, ruthless angel, that he shall not seize our soul." 10 The alleged fact, that God through Jesus delivered men from death, Justin does not attempt to prove. Perhaps he regarded it as implied in his Messiahship, and conse- quently in any evidence which established his Messiah- ship. Neither does he attempt in this connection to prove that Christianity was a protection after death 11 from evil spirits, though he argues that Judaism was not. 12 10 Dial. c. 105, p. 200. B. 11 Justin, in other passages, more than once assumes that in this life Christ's name gave power over demons. " We," says he, " call him Helper and Ransomer, at the power of whose name the demons tremble, and to-day, if exorcised in the name of Jesus Christ who was crucified under Pontius Pilate, Procurator of Judma, they are rendered obedient ; so that from this it is manifest to all, that his Father gave him so much power that the demons are subject to his name and to the * Economy ' of his suffering." Dial. c. 30, p. 128. A. 12 According to views which some of the Jews, no doubt, shared with the Christians, a soul's evocation from the Underworld must be effected by the aid of a demon. Justin, proceeding on this supposition, continues his argument, if it can so be termed, from the point at which it is inter- rupted in the text. " And that souls continued to exist I showed you (in c. 5, p. 107. D). And from the soul of Samuel being called up by the ventriloquist at the request of Saul, it is manifest that all the souls of those who were thus [that is, without Christianity] Just and Prophets, fell under the dominion of such powers [i. e. evil spirits], . . . whence also God teaches us to strain every nerve that we may become righteous [St/ccu'ovs, my own emendation of an unmeaning St otfs] THROUGH HIS SON, and to petition at the close of life that our souls may not fall under the control of any such spirit." Dial. c. 105, p. 200. B. C. An idea analogous to this of Justin, that insufficient righteousness left the soul subject after death to an evil spirit, appears in the Testaments of the Twelve Patriarchs, and, as I think, from a Jewish hand. " When a troubled soul departs, it is tormented by the evil spirit which it served [here] through its desires and wicked works." 10 (Asher), (*. Grabe, Spicileg., Vol. l,p. 228. The author of the Clementine Homilies philosophizes on this subjection to an evil spirit at death. Horn. 9, 9. IX.] CONTROVEKSY WITH THE JEWS. 43 Irenaeus speaks of the Jews as w not knowing nor wish- ing to understand that all the Prophets announced two comings of Christ ; one, indeed, in which " - after some other alleged fulfilments of prophecy " he remembered again his dead who had already fallen asleep, and de- scended to them, that he might draw them out and might save them?'* 13 Tertullian at one period in his life denied the liberation of the fathers, 14 though without questioning the fact that Christ had preached to them. At the date of his tract against the Jews he would seem to have admitted it. Alluding evidently to the two passages from Hosea quoted at the beginning of the preceding section, and blending them together, he asks, " Why, after his resurrection from the dead, which occurred on the third day, did the heavens receive him ? according to the prophecy of Isaiah, uttered as follows : ' Before light 15 they shall rise, saying to me, Let us go and return to the Lord God, for he will take us out and will liberate us? After two days, on the third day, which is his glorious resurrection, he be- took himself from earth into the heavens." 16 Elsewhere, 17 however, he quotes the passage, mingling with it the words 'cure? 'heal? and 'pity^ from a pre- ceding verse, but omitting the word ' liberate? and changing "he will take us out" to "he has taken us out," and explains it of the women, who came to the sepulchre expecting to be restored from their affliction by finding the Master risen. Cyprian among his heads, or positions, to be proved The Valentinians also held that " whoever is sealed with the name of (or through, did) the Father, Son, and Spirit is exempt from seizure (aveirl- \777rros) by every other power." Doct. Orient, c. 80, p. 987. 13 Cont. Hseres. 4, 33, l (4, 5(5). 14 See the second part of XII. 16 The Latin translation, whence Tertullian no doubt quotes, had ren- dered, literally, as it seems, an expression which meant to seek early, or hasten to. 16 Adv. Judseos, c. 13, Opp. p. 227. A. 17 Adv. Marcion. 4, 43, Opp. p. 574. A. 44 UNDERWORLD MISSION. [ X. against the Jews, states the two following, and subjoins, with other passages, those affixed here to each of them. XXIV. "THAT (CHRIST) SHOULD NOT BE CONQUERED BY DEATH NOR REMAIN IN THE UNDERWORLD." u In Psalru 29 [30, 3], 6 Lord, thou hast brought back my soul from the Underworld? Also in Psalm 15 [16, 10], ' Thou wilt not leave my soul in the Underworld, nor permit thy Holy One to see corruption? Also in Psalm 3 [3, 5], ' 1 slept and took sleep, and rose again because the Lord aided me? ' XXV. "THAT HE SHOULD RISE AGAIN FROM THE UN- DERWORLD ON THE THIRD DAY. In Hosea [6, 2], ' He will vivify us after two days ; on the third day we shall rise again? " 18 X. CHRIST NEEDED PRECURSORS BELOW. ACCORDING to Origen, those who had predicted and prepared the way for Christ on earth went to the Under- world that they might perform the same office for him there ; a solution of their descent thither which does not, however, appear to have been entertained by others. The following is extracted from his second Homily on the First Book of Kings, by which must be understood the Book of Samuel, then so designated : w Several things have been read. [Origen enumerates some.] Next to these was the celebrated account of the ventriloquist [i. e. witch of Endor] and Samuel. [1 Sam. 28, 8-19.] . . . What shall we say ? These things have been written. Are they true or are they untrue ? To say they are untrue leads to infidelity. It will fall on the heads of those who say it. But to affirm their truth oc- casions us inquiry and doubt. We know that some of our brethren deny the Scripture, and say, ' I do not trust a ventriloquist.' The ventriloquist professes to have seen Samuel. She lies. Samuel was not brought up. . . . 18 Testimon. adv. Judaeos, 2, 24, 25, Opp. p 47. X.] PRECURSORS NEEDED BELOW. 45 Those who treat the account as false exclaim, c Samuel in the Underworld ! Samuel brought up by a ventriloquist ! The best of the Prophets ! Consecrated to God from his birth ! . . . Samuel in the Underworld ! Samuel in the Lower Regions ! . . . He never received a heifer or an ox [as a bribe]. He judged and condemned The People and remained a poor man. He never desired to receive anything from such a people. Why should Samuel be seen in the Underworld ? Who followed him thither ? Samuel in the Underworld ! Why not Abraham and Isaac and Jacob there also ? Samuel in the Underworld ! Why not Moses, too, who is coupled with him in the statement [Jer. 15, 1], Not even if Moses and Samuel should stand before me [petitioning for Israel], would 1 hearken to them ? Samuel in the Underworld ! Why not Jeremiah also?'" 1 To the above Origen replies : " He who does not wish to deny that Samuel was indeed the person raised, will say that Isaiah and Jeremiah and all the Prophets were in the Underworld. . . . We say, ... it is the narrating voice [i. e. the Holy Spirit and not the witch] which says, 6 The woman saw Samuel? " 2 Then, after a page or more of other argument, he con- tinues : u Let an answer be given to my questions. Who is greater, Samuel or Jesus Christ ? Who is greater, the Prophets, or Jesus Christ ? Who is greater, Abraham or Jesus Christ ? " And after assuming superiority as con- ceded to the latter, he goes on : u Was not Christ in the Underworld ? Did not HE go there ? Is not that true which is said in the Psalms, and which by the Apostles jn their Acts is interpreted concerning the Saviour's hav- ing descended to the Underworld ? It is written [therein] that the passage in the Fifteenth Psalm [16, JO] relates to him, ' Thou wilt not relinquish my soul to the Underworld, nor permit thy Holy One to see corruption? u Then if it should be answered, ' [Ah, but] what was the purpose of Christ's descent into the Underworld ? 1 Origen, Opp. 2, pp. 490 - 492. 2 Ibid., p. 492. 46 UNDERWORLD MISSION. [ X. Was it that he might conquer ? Or was he to be con- quered by Death [as Abraham and the Prophets were on your supposition ? ' I would reply,] He did indeed de- scend to those regions, not as the slave of the powers there (TWV e/ca), but to wrestle with them as their master (ws Seo-7roT?7s TraAiuoW), as we formerly stated when explain- ing the Twenty-first Psalm. 3 . . . The Saviour went down that he might save. [But] did he go down there foretold by the Prophets or not ? Here [on earth] certainly he was foretold by the Prophets. . . . Even Moses proclaims that he was to dwell among men. . . . But if Moses utters predictions concerning him here, would you not have him descend thither also that he might foretell Christ's advent ? . . . Did not the other Prophets [do the same] ? Did not Samuel ? What absurdity is there in physicians descending to the sick ? . . . They were many physicians ; but my Lord and Saviour is the Arch-physi- cian, for the inward longing which cannot be healed by others, he heals. . . . Do not fear. Do not be amazed. Jesus went to the Underworld, and the Prophets before him, and they foretold the coming of Christ. . . . Why should you fear to say that every place has need of Christ ? Does not he who needs Christ need the Prophets of Christ ? For a man cannot have need of Christ, and no need of those who should prepare the way for his coming. And John, than whom, according to the tes- timony of our Saviour himself, a greater had not been among those born of woman, ... do not fear to say that HE descended to the Underworld, the herald of the Lord. . . . Since (ei) all [men] descended into the Under- world prior to Christ's time, the Prophets of Christ were his forerunners. Thus Samuel descended thither, not in- deed simply [i. e. in his character of a man], but as a saint. For wherever the Holy One (6 ayios) may be, there will be the saint (6 aytos). ... I say it boldly, therefore ; the souls of those who slept needed the prophetic favor. . . . Before the coming of my Lord Jesus Christ, it was impossible for any one to pass by the tree of life ; it was 8 See, under XV. 2, Origen's exposition of this (the 22d) Psalm. X.] PRECURSORS NEEDED BELOW. 47 impossible to pass by the appointed guards of the way to it. Who could travel it ? Who could cause any one to pass the flaming sword ? 4 Samuel could not pass the flaming sword, nor could Abraham. . . . The Patriarchs, therefore, and Prophets, and all, awaited the coming of my Lord Jesus Christ, that he should open the way. . . . There is, therefore, no difficulty in the passage, but all things are wonderfully written, and are comprehended by all to whom the Deity shall reveal them." 5 Enoch and Elijah were regarded by the early Chris- tians as having been translated ALIVE into Paradise. With the exception of the foregoing passage, and the forgery entitled " The Ascension of Isaiah," I know no document by a Catholic Christian which extends, or which mentions Catholic Christians that extended, such an exemption from the Underworld before Christ's time tO ANY THAT HAD DIED. Neither have I found in the second or third century any who shared Origen's view that a preparation was requisite in the Underworld, as on earth, for Christ's coming, unless it lurk under the following singular mis- application of a passage by Cyprian. Among his proofs " THAT CHRIST SHOULD RISE AGAIN FROM THE UNDERWORLD ON THE THIRD DAY," he cites Exodus 19, 10, 11. " The Lord said to Moses, Descend and testify to The People, and conse- crate them to-day and to-morrow, and let them wash their clothing and be ready against the day after to-morrow. For on the third day the Lord will descend upon Mount Sinai" 6 4 According to the Testaments of the Twelve Patriarchs, God, in the renovation of the Jewish nation, would raise up a new priest. "And in his priesthood, all sin will come to an end, . . . and he will open the gates of Paradise, and will still the sword that threatened Adam, and will give to the saints to eat of the tree of life." 3 (Levi), 18. Grabe, Spicileg., Vol. 1, p. 172. This passage I suppose to be from a Jewish hand. 5 Origen, Opera, 2, pp. 494 - 498. 6 Testimon. adv. Judseos, 2, 25. 48 UNDERWORLD MISSION. [ XI. XI. THE PREACHING. 1. In the Apostolic Age. Two passages in the First Epistle of Peter have been regarded as evidence of an opinion having existed already in the Apostolic age, and in the mind of an Apostle, that the Saviour preached in the Underworld to its tenants. The passages are as follows : 1 Peter 3, 18- 20. u Christ once suffered for sins, the just on account of the unjust, that he might lead us to God, being put to death as regarded the [mere] body, "but rendered alive by the divine power, through (or by the support of) which he went and preached to the spirits in prison} who were disobedient formerly, when the long-suffering of God in the days of Noah waited until the ark ivas prepared." Ibid. 4, 5 7. (The Heathen) ^ who shall render account to him that IS READY to judge the living and the dead. For to this end the Gospel was preached to the dead also, that [though] they may be condemned by men as regards their life here (Kara di/0pw7rovs o-ap/a), they may live by [the decision of] God as regards their spirits. The end of all things is AT HAND," etc. That Peter believed his Master to have been in the Underworld would seem an unavoidable inference from his argument in Acts. 2 This being the case, it is not un- 1 The Peshito Syriac, the earliest version, probably, of the New Tes- tament, translates, according to Dr. Murdock's rendering of the same, "He preached to those souls which were detained in Hades." 2 " Men of Israel, hear these words : Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in your midst as you yourselves know, him . . . you put to death. Whom God raised up, having loosed the pangs of death, since it was not possible that he should be held by them. For David says with reference to him, ... ' On this account my heart rejoiced and my tongue exulted, . . . because thou wilt not leave my soul in the Underworld, nor permit thy Holy One to see corruption. 9 . . . Men and brethren ; let me speak boldly to you concerning the Patriarch David, that he died and was buried ; and XII.] THE LIBERATION. 49 natural that the question should have arisen in his own mind, or been suggested by an inquirer, u What did the Master do there ? " To such a query no answer appar- ently could have been devised more consonant than the above with the Master's life and spirit on earth. No weariness, trial, or disappointment had withheld him from his ministry here. Is it singular that the Apostle, who had witnessed this, should suppose that even in the Un- derworld he had not remitted his efforts to reclaim the erring ? Unless, indeed, in the latter of the two passages, the term c dead,' as twice used, have different significa- tions, it would be difficult to interpret Peter's language otherwise than as meaning a ministry to the departed. 2. In the Second and Third Centuries. In the second and third centuries, every branch and division of Christians, so far as their records enable us to judge, believed that Christ preached to the departed; and this belief dates back to our earliest reliable sources of information in the former of these two centuries. XII. THE LIBEEATION. 1. In the Apostolic Age. THREE passages in Apostolic writings were supposed by the Fathers to teach a liberation from the Underworld effected at Christ's resurrection. One of these (1 Peter 4, 5-7) has been already quoted in the preceding section. By recurring to it the reader will see, that, if it includes his sepulchre is among us to the present day. But being a Prophet, and knowing that God had sworn to him with an oath from the fruit of his loins to place [some one] on his throne [the words are here omitted which Grieshach rejects], he spoke by foreknowledge concerning the Messiah" s resurrection, that he was not left in the Underworld, neither did his flesh see corrup- tion." Acts 2, 22 - 31. 50 UNDERWORLD MISSION. [ XII. under the term ' live ' the idea of exemption from death or the Underworld, that exemption must be connected, not with Christ's resurrection, but with that resurrection and judgment of " living AND DEAD " which " is READY," with " the end of all things" which u is at hand." The preaching must be regarded as a preparation for a resur- rection yet to come, not for one which, when the Apostle wrote, was already past. The next is the passage Matthew 27, 52, 53 : " And many "bodies of the saints who had fallen asleep arose, and coming out of their sepulchres after his resurrection entered the holy city, and appeared to manyP According to Origen, it was into the 6 Heavenly Jerusa- lem ? 1 that these saints entered, into the u truly holy city, that Jerusalem over which Jesus had not wept." 2 The natural meaning of the passage, in fact the only one which it will bear in its connection, is, that at the death, not at the resurrection, of Jesus, these sleeping saints arose, or awoke (i?yep&?), and that after his resur- rection the fact of their having come to life was visibly demonstrated to many who saw them in Jerusalem. The former of these ideas contradicted the belief of the Fathers, that these saints did not leave the Underworld until the Lord's resurrection. The latter contradicted their opinion that he took them with him to Paradise. The passage, moreover, states that the BODIES of these saints arose. This agreed neither with the view of those Catholics who regarded the reassumption of the body by the saints as yet to take place at a future resurrection, nor with that of the opposite party, who, as well as the Heretics, re- jected such a reassumption entirely. Whether, therefore, the passage originated from Mat- thew, or be, as some have supposed, a later interpolation, it can in neither case have been intended to teach a liber- ation from the Underworld analogous to that believed by the Fathers. Compare Indirect Testimony, p. 88. The third passage which was regarded as alluding to 1 Comment, in Rom. Lib. 5, 10, Opp. 4, p. 568. A. 2 Comment, in Matt. Tom. 12, 43, Opp. 3, p. 566. A. XII.] THE LIBERATION. 51 this liberation is the following from Paul's Epistle to the Ephesians, 4, 7-11 : u To each of us has been given favor according to the measure of Christ's bounty. Wherefore [the Scripture] says (Ps. 68, 18), 4 ASCENDING ON HIGH, HE LED CAPTIVE THE CAPTIVES, AND CONFERRED GIFTS ON MEN.' Now this ' HE ASCENDED,' what does it imply, if not that he also descended into the lower parts of the earth ? He that descended is the same as he that ascended above all the heavens that he might fulfil all things. And he gave some to be apostles, and others public teachers, and others evan- gelists, and others pastors and private teachers? etc. The idea of Christian gifts to which Paul was giving utterance, recalled to his mind a passage from the Old Testament touching gifts. Part of the passage suggested a thought extraneous to his subject, which he expresses parenthetically. He understands it as probably implying that the Messiah should descend into the Underworld. Perhaps it may be one of the passages used by Paul ac- cording to Acts 17, 3, in proof " that the Messiah was to suffer and rise again from the dead." 3 But of a liberation effected at the same time for others Paul mentions nothing. If 8 " They came to Thessalonica where was a synagogue of the Jews. And according to Paul's custom, he entered among them and argued with them for three Sabbaths from the Scriptures, opening and alleging that it was requisite for tJie Messiah to suffer and arise from the dead, and that this Jesus whom I announce to you is the Messiah." Acts 17, 1-3. The connection gives us no light as to what passages Paul used. But else- where we find him using the argument already quoted from, and with an additional link or two in the chain of connection. " We t n says Paul, " announce to you the glad tidings that the promise which was made TO THE FATHERS, God has fulfilled TO us THEIR CHILDREN by raising up Jesus. . . . And as to his raising him from the dead, no more to return to cor- ruption, he has thus spoken : ' / will give TO YOU the mercies surely prom- ised TO DAVID.' On which account [the Scripture] elsewhere says, ' Thou wilt not give thy Holy One to see corruption.' David indeed . . . fell asleep and was placed with his fathers, and saw corruption. But he whom God raised up did not see corruption." Acts 13, 32-37. An interpre- tation of the passage in Ephesians which does not treat it as referring to Christ will be found in the Christian Examiner (Boston), Vol. V. pp. 65-67. Neither interpretation is without difficulties. 52 UNDERWORLD MISSION. [ XII. there is any faith to be placed in the connection as a guide to interpretation, he was not thinking of such a thing. That part of the quotation which was regarded by the Fathers as referring to the rescued captives, he neither uses nor notices. He seems to have cited it because he could not make the desired quotation without it. Of a liberation, therefore, that accompanied the Sa- viour's resurrection, no mention is left to us out of the Apostolic age. If the idea already existed, it is not al- luded to. 2. In the Second and TJiird Centuries. In the second and third centuries, the belief of the above-mentioned liberation appears to have been almost universal. Hennas may have substituted for it a libera- tion after baptism by the Apostles, or may have held it inconsistently with the latter opinion. 4 Tertullian was the only one of whom it can be affirmed that at one time he denied it. 5 According to his tract, De Anima, the sword, * See XIII. 6 Under XXII. 4, will be given two passages concerning the state of departed souls since Christ, one from Justin and the other from Irenreus, to the purport that "souls abide somewhere" or "go to an invisible place" until the resurrection. These have been erroneously understood as implying a belief by their writers, that no change had been effected in the state of such as departed before Christ. See Pearson on the Creed, note t on p. 363 ; and King, in his History of the Apostles' Creed, pp. 207, 208. The opposition of Protestants to the Catholic doctrine of Purgatory and indulgences led them to lay stress on the position, that no change of state was possible after death. Protestant advocates of Church authority were of course indisposed to admit either that such a change had taken place in the condition of the Patriarchs, or that the early Church believed it to have taken place. Pearson (in his work on the Creed, pp. 370, 371) ventures the assertion, that " the most ancient of all the Fathers whose writings are extant, were so far from believing that the end of Christ's descent into hell [i. e. the Underworld] was to translate the saints of old into heaven, that they thought them not to be in heaven yet, NOR EVER TO BE REMOVED FROM THAT PLACE IN WHICH THEY WERE XII.] THE LIBERATION. 53 gate-keeper of Paradise, " yields to none save those who have DEPARTED IN CHRIST, NOT IN ADAM, . . . not in gen- tle fevers and in bed, but AMIDST TORTURES." 6 Christian martyrs alone were as yet in Paradise. To this peculiar- ity he was led, however, by pushing to their consequences arguments which the Liberalist Catholics did not use and which the Orthodox did not venture to carry out ; 7 and which, moreover, he himself at other times either cannot have used, or cannot have pushed to the same extent, since, beside the quotation in IX. he tells us in an- other work, u You see in what manner also the Divine Wisdom put to death its own first-born and only-begot- ten Son, who, to be sure, was to gain the victory, and also to bring back others to life." 8 And elsewhere he says : u He [Christ] led captive. . . . Death or humanam servitutem enslaved humanity." 9 And again : u Adam restored to his Paradise by hearty confession [of Christ] is not silent." 10 Even the ' Ascension of Isaiah, 5 which represents that prophet as having seen in the seventh heaven during his lifetime " all the saints from Adam, holy Abel and every other saint," n states that " on the BEFORE CHRIST'S DEATH, until the resurrection " ; and, in proof of this broad assertion, refers to but three Fathers prior to the fourth century, namely, Justin, Iremeus, and Tertullian. It escaped his attention, that on his own pages he had placed the statement of Irenaeus, that " the Lord remembered his dead saints . . . and descended to draw them out (extrahere cos) and to save them." See his note * on p. 366. Marcion would indeed have lost his labor in proving that Abraham and the saints were left in the Underworld, if none of his cotemporaries be- lieved that they had been taken out. I f the reader wishes to investigate this point, let him examine the whole of II. ; and under III. the extracts from Ignatius, Clement, Origen, and from the opponents of Tertullian ; under VI., from Barnabas ; under VII., from Arnobius ; under VIII., from Irenseus ; under IX., from Justin ; under XIII., from Hennas ; and under III., and in the Appendix, Note E, from Cyprian ; besides other passages which he will find scattered through this work. 6 DeAnima, c. 55, p. 353. D. 7 See XXII. 4, 5, and compare XXI. 6. 8 Contra Gnosticos Scorpiace, c. 7, Opp. p. 623. D. 9 Adv. Marc. 5, 8, Opp. p. 690. D. 10 De Pcenitentia, c. 12, Opp. p. 148. D. u Ch. 9, 7, 8. 54 UNDERWORLD MISSION. [ XII. third day (Christ) shall rise again, . . . and many also of the saints shall ascend with him." 12 The belief of the Liberation was so firmly rooted and general at the date of our earliest records in the second century, as to evince that it had grown up in that his- torical chasm which separates the Apostolic and Ecclesias- tic ages, if indeed it may not have originated in the age of the Apostles themselves. How did this belief arise ? Probabilities alone can be suggested in answer. They are the following. Chris- tianity was preached as a life-giving religion at a time when one prominent meaning of life was exemption from the Underworld. 13 The belief of such an exemption was not only generally maintained in the second and third centuries as the prerogative of Christians, but the Libera- tion itself was in a variety of ways DIRECTLY connected with the acceptance of Christianity. 14 When a belief had already arisen, therefore, in a mission of the Saviour below, the idea that those who accepted his teachings there must also be entitled to this exemption, was a not unnatural consequent. Loose methods of interpretation rendered it easy to infer, from passages of the Old and New Testaments already adduced, that such a Liberation had actually accompanied the Saviour's resurrection, and ythere was the greater inducement to this use of the Old I Testament, as the Christians thereby found their store- house of arguments against the Jews much better filled. Jewish Scripture contained nothing applicable to a * Preaching ' in the Underworld, but much which could be misinterpreted of a Liberation from it. Either would hiave implied, according to their method of reasoning, that the Messiah was to die. 12 Ch. 9, 16, 17. 18 See Appendix, Note B. 14 See the views of Marcion in II. ; the arguments of Clement of Alexandria and the citation from Peter by Cyprian in the second division of III. ; the statements of Hermas in XIII. ; and compare Note B in the Appendix. Clement plainly implies, what Marcion, Cyprian, and Hermas affirm, that liberation from the Underworld depended on the XIII.] THE BAPTISM. 55 XIII. THE BAPTISM. IHE Christian Fathers treated baptism as a prerequi- site for the Kingdom of Heaven, 1 and marvellously mag- nified its virtues. Some of their hearers, however, seem to have thought that a common argument, which was universally regarded as sound when directed against Jew- ish rites, could not become unsound by being applied to Christian ones. u Here," says Tertullian, a those wretches raise questions. They say, ' Baptism therefore is un- necessary, since faith is sufficient ; for Abraham pleased God without any water-sacrament by faith alone.' " 2 There was certainly a difficulty in maintaining baptism as a prerequisite for salvation, and at the same time ad- mitting, not only that the Patriarchs had been acceptable to God without it, but that they had gone to heaven with- out it. The devout Hernias, author of the Shepherd, sought a solution of this among the difficulties which he considered. His efforts are interesting, as honest, though not always successful, attempts to meet questions which had troubled his own mind, and his manner forms an agreeable contrast to some of the harsher controversial spirit of the age. Hennas undertook to have the Old Testament saints baptized below. But in the Gospel of John it is stated (4, 3), " Jesus baptized not, "but his disciples " ; a fact not overlooked in the second century. Opponents of Tertu- lian said, u The Lord came, and HE did not baptize " ; 3 and Hernias seems to have felt it, for he commits the baptism to the Apostles and their companions. The pas- sage to be quoted is from an allegorical description of becoming Christ's disciples, to which, however, the last-mentioned writer deemed baptism an essential. 1 " It is permitted no one to obtain salvation without baptism." Tertullian de Baptismo, c. 12, Opp. p. 261. A. 2 De Baptismo, c. 13, Opp. p. 262. A. 8 De Baptismo, c. 11, Opp. p. 260. C. 56 UNDERWORLD MISSION. [ XIII. the erection of a tower which represents the Christian Church. SIMILITUDE 9, c. 3, u Then those six (c. 12, messengers of the Saviour) commanded that stones should be brought from a certain deep place [the Underworld] and prepared for the erection of the tower (c. 13, This tower is the Church), and ten white stones squared and uncut were raised up." c. 4, u After those ten stones, twenty-five others were raised from the deep place. . . . After these, thirty-five others were raised; ... after these, forty stones ascended." c. 15, u The ten stones which were placed in the foundation are the first age, 4 and the following twenty-five the second age of Just Men. But those thirty are the Prophets and Ministers of the Lord [under the old dispensation]. But the forty are the Apostles and Teachers of the preaching of the Son of God." c. 16, u Why, I said, did these stones ascend from the deep place, and why were they placed in the tower, seeing that they already had just spirits ? It is necessary, [the angel] answered, that they should ascend through water, in order to be at rest. For they could not otherwise enter the kingdom of God, than by laying aside the mortality 5 of their former life. They, therefore, though departed, were impressed with the seal of the Son of God, and entered into the king- dom of God. For before a man receives the name of the Son of God, he is destined to Death ; but when he receives that seal [baptism], he is liberated from Death and delivered over to Life. To them, therefore, that seal was preached, and they used it that they might enter the kingdom of God. . . . These Apostles and Teachers who preached [while on earth] the name of the Son of God, after they died in his faith and the power which he granted them, preached to those who had pre- * The first, or uncircumcised age, from Adam to Abraham ; the second, or circumcised, from Abraham to Moses, a division based on the intro- duction of circumcision and the Mosaic Law. Compare Justin's Dialogue, cc. 23, 27, 43, 92. 6 See Appendix, Note B. XIII.] THE BAPTISM. 57 viously passed away, and themselves gave them the seal of their preaching. . . . Through these, therefore, they [the previously dead] were made alive and acquainted with the name of the Son of God ; and on this account ascended with them, and were fitted into the structure of the tower, and were built in without cutting ; 6 for they died in justice and in great chastity, only they had not this seal." To an attentive mind it will already have occurred that the foregoing is inconsistent with the idea that the Libera- tion took place at Christ's resurrection. Hernias may, like Clement of Alexandria, have failed to notice the in- consistency, or may have intended that the Saviour's preaching below which, however, he does not mention was followed by a mission of the Apostles, until which time the Liberation of these departed saints was deferred. The former supposition is perhaps the more probable. A pious disposition not unfrequently becomes inconsistent in endeavoring to maintain usages to which it is attached. When disconnected from boldness, as was the case in Hermas, such a disposition is not likely to deny, point- blank, favorite dogmas of its co-religionists. And in the present instance a conscious postponement of the Libera- tion would have required a denial of much theology that had gathered around it. Irenaeus may allude to, though he does not plainly mention, a baptism by the Saviour below. He says that through Christ u all who had been disciples since the be- ginning [of the human race], being purified and washed, come into the life of God " ; 7 that to the departed Just Men, Prophets, and Patriarchs the Lord w remitted their sins IN LIKE MANNER AS to us," 8 phraseology which to a Christian of his day would have suggested a baptism of the departed, though the difficulties in the way of such a doctrine may have prevented Irenseus from plainly affirm- ing it. 6 Bad stones had their defects cut away. 7 Irenseus, 4, 22, l (4, 39). 8 Idem, 4, 27, 2 (4, 45). 58 UNDERWORLD MISSION. [ XIV. Clement of Alexandria, notwithstanding his quotation from the above passage of Hermas, does not in his own words mention a baptism of the departed ; nor, unless some passage has escaped my attention, is it alluded to by the other Fathers of the second or third century. The New Testament afforded no warrant for a baptism by the Saviour, and the Apostles could not baptize in the Under- world those whom their Master had already taken out of it. XIV. SATAN,* OR DEATH, LORD OF THE UNDER- WORLD. f THE names * by which the Jews designated the Prince of evil spirits may not always have been synonymes for each other, but Samael and Satan seem to have been identical. In the Jewish theology as contained in the Talmud, Samael or Satan appears in a twofold capacity, as the Angel of Death 2 and as the ruler of the Gentile world, or of all creatures except the Jews. 3 In the the- 1 Lightfoot, in his Horcea Hebraicce, on Luke 11, 15, says that he finds three evil spirits who are called by the Jews ' Prince of the Demons.' 1. 'The Angel of Death.' 2. 'Asmodeus.' 3. 'Beelzebub.' In the Book of Enoch, Azazyel is the leader of the fallen angels. In the As- cension of Isaiah the term Berial (a different form probably of Beliar or Belial) designates (ch. 2, 4) 'the Angel of Iniquity,' or (ch. 4, 2) 'the Prince of this World,' and is perhaps used interchangeably for Samael. 2 Wetstein, in his note on Hebrews 2, 14, quotes the following : " Targum Jonathan, Gen. 3, 6, 'And the woman saw Samael, the Angel of Death.' Bava Bathra, f. 16. 1, Rabbi Lakisch said, 'He is Satan ; he is the Angel of Death.' Devarim R. ult, Samael was the cause (?) of death to the whole world." In the Koran the Angel of Death is Azrael or Azrail, apparently dis- tinct from Satan. 8 Wetstein quotes, in his note on John 12, 31, the following : " Bemid- mar R. 16, f. 220-223. 'When the Law was given, God summoned the Angel of Death, and said to him, The whole world is in your power XIV.] SATAN LORD OF THE UNDERWORLD. 59 ology of the Fathers he holds two positions analogous to the foregoing, but so developed as to create some discord- ance between them. He is the God of this World (i. e. of the unbelieving World) ; * the Prince of the Powers of the Air (i. e. of the Demon-deities who ruled the Gentiles), dwelling in the firmament. 5 He is also the Lord of the except this nation which I have chosen for myself. . . . The Angel of Death said in the presence of God, I am created to no purpose in the world. God answered, I created thee to watch over the nations of the world. . . . When the children of Israel stood at Mount Sion [Sinai ?] and said, Exod. 24, 7 [All that the Lord Jiath said will we do and be obedient], God called the Angel of Death and said to him, Although I have appointed you World-Ruler over creatures ' " Wetstein omits the rest of the quotation, the foregoing part of which would lead us to expect in conclusion a special exception as above in favor of the Jews. See also Lightfoot, Hor. Hebr., on John 12, 31. . 4 Origen says : " He is called the Prince of the World, not because he created it, but because there are many sinners in this world. Inasmuch, therefore, as he is the Prince of Sin, he is also called the Prince of the World ; Prince, that is, of those who have not yet left the world and turned to the Father." In Numeros Horn. 12, 4, Opp. 2, p. 315. D. Tertullian tells Marcion : " Therefore, if (Paul) says that the Gentiles were without God, and their God is the Devil, not the Creator, it is apparent that that ' Lord of this Age ' (2 Cor. 4, 4) is to be understood whom the Gentiles received as God ; not the Creator, of whom they are ignorant." Adv. Marcion, 5, n, Opp. p. 598. C. D. 5 "It will be easy," says Tertullian, "to interpret the Lord of this Age as the Devil, who said, according to the Prophet (Is. 14, 14), I will be like the Most High ; I will place my throne among the clouds I ' " Adv. Marcion, 5, n, Opp. p. 598. B. And again : " Who is he ? [The Prince of the Powers of the Air, Eph. 2, 2,] without doubt, he who raises up children of unbelief in opposition to the Creator, having pos- sessed himself of this air, as the Prophet [I follow the text of the Tauchnitz edit.] relates that he said, 'I will place my throne among the clouds, I will be like tlieMost HighS This is the Devil, whom elsewhere too if indeed persons wish so to understand the Apostle we recog- nize as the God of this Age." Adv. Marcion, 5, 17, Opp. p. 608. C. The Ascension of Isaiah states : " We then ascended into the fir- mament, I and he (the angel), where I beheld Sanmel and his powers. Great slaughter was perpetrated by him, and diabolical deeds." Ch. 7, 9. And again : " He (Christ) descended into the firmament where 60 UNDERWORLD MISSION. [ XIV. Underworld, and in this capacity is called c Death.' 6 This is the character in which we are here to consider him. Any examination into his character as Prince of Evil would lead us too far from our subject. A passage in the Writer to the Hebrews has been re- garded as the earliest allusion from a Christian pen to Satan as Kuler of the Dead. He is there spoken of as having 6 the dominion of death? The Greek term for dominion, K/oaros, has sometimes the force of ' regal au- thority,' but the connection of the passage does not fore- close difference of opinion as to its interpretation. Some of the Fathers leave us in no doubt that at least one and a very prominent sense in which they un- derstood Satan to have the dominion of death was this : they supposed him to have detained in his gloomy regions below, and to have ruled over, the departed members of the human family, until Christ descended for their libera- tion. By them mankind, except Christians, were gen- erally though not without doubt on the part of some regarded as still becoming his prey at death. But how had Satan attained this authority ? There are different answers to this question by some of the Fathers, while others give us no answer, and do not even intimate that the question had occurred to them. Irenseus says : The Law u burdened sinful man by showing him to be THE DEBTOR OF [or due to] Death," 7 the Prince of this "World dwells ; ... he descended ... to the angels of the air; . . . they were plundering and assaulting one another." Ch. 10,29-31. 6 Origen tells us : " Death in the Scriptures . . . signifies many things. For the separation of the body from the soul is named death ; but this can neither be regarded as an evil nor a good. . . . And, again, that separation of the soul from God which sin occasions is called death. This is obviously an evil, and is also called the wages of sin. . . . And again, THE DEVIL himself, the author of this death, is CALLED DEATH, and he it is who is called the last enemy of Christ that shall be destroyed. But the region of THE UNDERWORLD, WHERE [before Christ] SOULS WERE DETAINED BY DEATH [the Devil], it also IS CALLED DEATH." In Rom. Lib. 6, 6, Opp. 4, p. 576. B. C. 7 For the convenience of the reader I subjoin the connection of the XIV.] SATAN LORD OF THE UNDERWORLD. 61 and thinks, as will appear in a citation under XVI., that, in order to man's release, his enemy needed to be JUSTLY conquered ; expressions which would seem to imply a belief that this enemy had a right to hold man. Yet the foregoing quotation is introduced by say- ing, that " when the Law came, which was given through Moses, and testified of Sin that he is a sinner, it took away his regal dignity, disclosing him to be a ROBBER and HOMICIDE, instead of a king. 55 And a citation from the same writer, which will be found in XVIII. 2, treats the Apostate Angel as having ; seized rapaciously what was not his. 5 Irenseus may have made a not very well-defined dis- tinction in his own mind between Satan as the personifi- cation of Sin, and the same being as the personifica- tion of Death, supposing him, in his former capacity, to be unjustifiable for misleading man, but in his latter to be fairly entitled to him after he was misled. It is more probable, however, that his ideas were simply confused and inconsistent. The author of the Clementine Homilies says that " to the soul [which calumniates God] no rest (or place of rest) will be given in the Underworld, by him who is APPOINTED as ruler there. 55 8 This writer was too singular to represent any one's views but his own ; nor is it likely that the fair inferences from his position would have been accepted by himself. passage : " Therefore they (the Gnostics) who say that he (Christ) was manifested in appearance, but not born in the flesh, nor truly made man, are as yet under the former condemnation, and advocate the cause of Sin ; since, according to them, that Death has not been conquered, which 4 reigned from Adam to Moses, even over such as had not sinned after the similitude of Adam's transgression.' But when the Law came, which was given through Moses, and testified of Sin that he is a sinner, it took away his regal dignity (regnum, a translation probably of paffiXclav), disclosing him to be a robber and homicide, instead of a king. But it burdened sinful man, by showing him to be the debtor of (or due to) Death, reum Mortis [a translation probably of 6<t>ei\tTrjv 8a.v6.Tov] ostendens eum . Irenaeus, 3, 18, 7 (3, 20). 8 Horn. 11, 10, Cotelerius, Pat. Apost, Vol. 1, p. 701. 62 UNDERWORLD MISSION. [ XIV. According to Origen, it was simply the lot of human nature that it descended to the Underworld, and thereby became a prey to Satan. u If that Death," he tells us, w which detained souls in the Underworld, he said, as it is in some copies, to 6 have reigned even over those who did NOT sin after the manner of Adams transgression? we under- stand that some of the saints had fallen under that Death, if not by the law of sinning, yet certainly by that of dy- ing ; and that therefore Christ descended into the Under- world, not only that he himself should not be held by Death, 9 but that he might draw out those who were kept there, as we have said, not so much by the crime of transgression as by the condition affixed to dying; . . . he destroyed the kingdoms of death, out of which it is written that he liberated the captives. But as to the enemy and tyrant whose kingdoms he ruined, hear in what manner the Apostle says that HE shall be destroyed. (1 Cor. 15, 26.) 6 The last enemy? he says, ' shall be de- stroyed, [namely] Death? " 10 The Dispute of Archelaus with Manes takes a different view from either of the above. Its author had perhaps felt the force of the Manichsean objection, that the wor- shippers of the Jewish Deity went to the regions of darkness. Two passages are discussed in the following extract, the statement of Paul (Kom. 5, 14), "Death reigned from Adam to Moses, even over such as did not sin in the same manner as Adam?) and the term (2 Cor. 3, 7), ^Ministration of Death? which he applies to the com- munication of the Law. Archelaus, who appears as the Catholic disputant, explains Paul's words as follows : w Since the memory of the wicked did not faithfully re- tain the natural law written on their hearts, . . . and by transgression of its commandments Death obtained a kingdom among men, . . . Death exulted and reigned with full power until Moses, even over those who had not sinned in the manner mentioned ; over sinners as properly his and subject to him, . . . but over the right- 9 See the third division of XVIII. 10 Comment, in Rom., Lib. 5, l, Opp. 4, p. 551. B. C. XIV.] SATAN LORD OF THE UNDERWORLD. 63 eous, because, instead of obeying, they resisted him. . . . When Moses came and gave the Law ... he delivered to Death only those who should transgress it. Death was PROHIBITED from reigning over all. For by the direc- tion of the Law to him, ' You shall not touch these who keep my precepts,' n he reigned over sinners alone. . . . But even after this, Death wished to rescind the contract prescribed [a euphemism apparently for 4 the conditions imposed '] by Moses, and to reign anew over the just ; and he rushed upon the Prophets, killing and stoning those who were sent by God, even to [the time of] Zacharias. But my Lord Jesus, who watched over the justice [just administration ?] of the Law of Moses, being indignant at Death for his transgression of the agreement, . . . saw fit to come in a human body, that he might 6 VINDICATE,' 12 not himself, but Moses and those who in succession after him had been oppressed by the violence of Death. . . . The Law is called ' The Ministra- tion of Death? because it delivered sinful transgressors to Death. But it protected its observers from Death, and placed them in glory through the support and aid of our Lord Jesus Christ." 13 Marcion believed the existence of Satan, whom, says Tertullian, u both we and Marcion recognize as an [evil] angel." 14 He was brought into being by the Creator, for, according to Tertullian, Marcion regarded the Crea- 11 This is perhaps an erroneous quotation of Ps. 105, 15, "Touch not mine anointed, and do my prophets no harm " ; or the writer may have confounded with the Pentateuch some of the traditional comments upon it, such as are quoted from Wetstein in a note near the beginning of this section. 12 Compare the note on this word as quoted from Arnobius in the third division of XXII. 18 Archelai et Manetis Disputat., ch. 30. Routh, Reliq. Sac., Vol. 5, pp. 112-115. 14 Adv. Marcion, 5, 12, Opp. p. 600. B. Mr. Norton seems to have overlooked this passage. See his Genuineness of the Gospels, Vol. 3, p. 61 (2d edit. p. 64). Compare with it an extract from Tertullian in a note under XXI. 2. 64 UNDERWORLD MISSION. [ XV. tor as 4 the author of the Devil.' 15 Whether he iden- tified him with the personification of Death, does not appear. The Valentinians believed in a Devil, "whom," says Iremneus, u they also call Cosmocrator," 16 that is, World- ruler. He dwelt in this world, 17 possibly in the firmament which formed its upper limit. They personified Death, 18 and no doubt identified him with the Cosmocrator, the ruler of this Underworld, as they regarded it, this region of darkness, where, as will appear in the sixth division of XXII., they regarded the earthly-minded after death as remaining until destroyed by the conflagration. XV. FOEEBODINGS OF CONFLICT. 1. The Agony in the Garden. WOULD the Lord of the Underworld surrender his pris- oners without a battle ? This was hardly to be expected. In the Scripture interpretations of Origen we find the Saviour represented towards the close of his life as look- ing with anxiety to the conflict that should follow. On the words of Matthew (26, 37), u Taking Peter and the two sons of Zebedee, he began to be sorrowful and heavy ," Origen remarks, " For perhaps he saw, standing by, the ' kings of the earth and princes [that is, as elsewhere explained, 1 the demon-powers], congregated together against the Lord, and against his Christ? . . . Therefore he began to be sad as concerned his human nature, which was subject to such 15 Adv. Marc. 2, 10, Opp. p. 461. B. 16 Cont. Hseres. 1, 5, 4 (1, l). The term is borrowed from Paul's ex- pression, " World-rulers of this darkness," Eph. 6, 12. 17 Ibid. 18 Doctrina Orient., c. 61, Clem. Alex. Opp. p. 984. 1 Comment, in Joan., Tom. 32, 15, Opp. 4, p. 443. A.; and in Genes. Horn. 9, 3, Opp. 2, p. 86. A. XV.] FOREBODINGS OF CONFLICT. 65 sufferings, but not as to his divine nature, which was far removed from suffering of this kind. . . . Seeing there- fore that contest impending which he was not to maintain against flesh and blood, but against so many kings of the earth, who were standing by, and princes congregated against himself, as never previously [had collected], he BEGAN to fear or to be sad, suffering no further sadness or fear, however, than the beginning of it. But he did BEGIN to fear and be sad, at which time he said (Matt. 26, 38), ' My soul is sad even to death? " 2 2. The Twenty-second Psalm. The contents of this Psalm would render it probable that it may have been used among the Jews as an expres- sion both of suffering and of confidence in God. Those who appreciate the power of a familiar devotional strain to support the soul under suffering, will hardly need fur- ther explanation of the fact that its first line was uttered by the Saviour on the cross. The Fathers put into the Saviour's mouth the whole Psalm, and did not always select as the subject of their comments those portions which would sound most gratefully to the ear of modern devotion. The ' Roaring Lion? by allusion to 1 Peter 5, 8, was commonly interpreted to mean Satan or Death. Origen understands the 4 Gaping Bulls ' which surrounded the speaker to mean Demons, and adds, u It is probable that (Jesus) saw around him the [infernal] powers, which wished to seize upon his soul and force it down to the regions of gloom." On the eleventh verse, " Be not far from me, for troulle is near, for there is no one to help," he remarks : " Perhaps the words ' trouble is near ' were uttered while yet on the cross with reference to his exi- gence in the Underworld from its rulers. He speaks this as if destitute of assistance from the angels ; for not one of them dared to descend thither with him." 3 Tertullian tells the Jews, " If you still desire teachings [of the Old Testament] concerning the Lord's cross, the 2 Origen Ser. Com. in Matt., No. 90, Opp. 3, p. 902. 8 Comment, in Ps. 21 (22), Opp. 2, p. 621. 66 UNDERWORLD MISSION. [ XVI. twenty-first [twenty-second] Psalm can give you enough of it, containing, as it does, the whole history of Christ's suffering, who was thenceforward to sing his own glory. . . . When he implored the aid of his Father, ^ Save me? he says, 'from the mouth of the Lion? that is, of Death." 4 Justin's interpretation of the same passage will be found in IX. XVI. THE VICTORY. THE UNDERWORLD RIVEN. OUR Saviour, in answer to the Jews who charged him with casting out demons by the aid of Beelzebub, called attention to their inconsistency by the remark that Beel- zebub could not be expected to lay waste his own posses- sions, and that a stronger alone than Beelzebub could do it. Though the reply of Jesus was less frequently misin- terpreted than its appositeness to our subject might have induced us to anticipate, yet it was misinterpreted, and it will, with its exposition by Origen, form no inappropri- ate introduction to the present section. " How^ says the Saviour, " can any one enter tJie strong one's house and plunder his goods, except he first bind the strong one, and then he will plunder his house ? " a Or, according to the wording of Luke's Gospel, " When a strong one in armor guards his threshold, his property is undisturbed. But when a stronger than he, coming upon him, shall conquer him, he takes away his armor in which he trusted, and divides his spoils." 2 Origen, alluding to and quoting the above, says: " Christ voluntarily ; emptied himself and took the form of a ser- vant? and suffered the rule of the tyrant, 'being made obedient unto Death? 3 by which death he destroyed ' him 4 Adv. Judseos, c. 10, Opp. p. 222. A. 1 Matt. 12, 29. 2 Luke 11, 21, 22. 8 Philip. 2, 7, 8. Paul's words are " obedient even to [the suffering of] death." XVI.] THE VICTORY. who had the dominion of death, that is, the Devil? 4 that he might liberate those who were held by Death. For hav- ing bound the strong one, he went into his house, into the house of Death, into the Underworld, and thence plun- dered his goods, that is, carried off the souls which he held, . . . and thence ' ascending on high, led captive the captives} " 5 It is one instance of the inconsistencies of the Fathers, that in the foregoing Christ is represented as first binding his enemy, and then entering his house, whereas other passages commonly mention a fearful struggle as occur- ring in the Underworld. The earliest Christian passage in which the germ of the above opinion might be sought is from the Writer to the Hebrews, who says that Christ partook of flesh and blood, 6t that through death he might destroy him who has the dominion of death, that is, the Devil." Q But the fur- ther object there stated is not the delivery of the dead from his power, but of the living from the fear of death, that he ^ might deliver as many as through fear of death were, during their whole lives, subject to slavery." 7 The passage, moreover, does not explain the connection between Christ's death and the Devil's destruction. Justin Martyr speaks of Christ as having, w for the sal- vation of such as believed on him, endured humiliation and suffering, that by dying and rising again he might conquer Death," 8 but does not explain the nature of the victory. The reader may examine a further extract from him in the next section, to see whether it throws light on the subject. Irenaeus is the earliest writer who DILATES on the Sav- iour's victory. Before quoting him, it will be necessary, however, to explain one of his peculiarities. In reply to the Gnostics who maintained that there was no con- 4 Heb. 2, 14. 6 Ps. 68, is. Origen, Comment, in Rom. y Lib. 6, 10, Opp. 4, pp. 567. D., 568. A. 6 Ch. 2, 14. 7 Ch. 2, 15. 8 Apol. 1, c. 63, p. 82. A. 68 UNDERWORLD MISSION. [ XVI. nection, or but an indirect one, between the Old and New Dispensations, Irenseus endeavored to show that the events of the Old Dispensation were antithetically re- peated in the New, 9 leaving it to be inferred that this repetition implied a direct connection between the two. Keeping his mind intently fixed on the discovery of these antitheses, and forgetting consistency or coherence in his search for them, he blends Christ's moral victory, won by resisting Satan's temptations, and, if I may so term it, his physical victory in the Underworld, in such inextri- cable confusion, that it is difficult to decide, in many in- stances, which of the two was most present to his mind. In order to save perplexity to the reader, I will select, at the risk of error, what seems most pertinent, in the fol- lowing passages, to the Underworld victory, and defer to their close a connected specimen of the confusion whence they are extracted. But further, as Satan was not only Lord of the Under- world and the dead, but Euler of this world, the same victory which liberated the departed from his dominions broke his power over men in this life, so that Ireiiseus blends together, as do other Fathers, the liberation from the Underworld and the liberation from Satan in this life, under the general idea of MAN'S liberation from thraldom. The reader will remember Origen's expression, that Christ descended to wrestle (TraAcuoW) with the powers of the Underworld as their master. Irenaeus says : u He wrestled (luctatus est) and conquered, for he was a man contending for the fathers, ... he bound the strong one and set loose the weak." 10 " For if a MAN had not con- quered the enemy of mankind, that enemy would not 9 Thus Satan had got the better of Adam when the latter was not hungry by inducing him to eat, and had therefore to be conquered by Christ's refusal to eat when he was hungry ; that is, by his refusal to turn stones into bread. (Cont. Hceres. 5, 21, 2.) [The human race] which the VIRGIN Eve bound by her INCREDULITY, the VIRGIN Mary freed by her TRUSTFULNESS. (Cont. Hceres. 3, 22, 4.) By wood [of the tree of life] we were made debtors of God ; by wood [of the cross] we receive remission of our debt. (Cont. Hceres. 5, 17, 3.) 10 Cont. Ha5res. 3, 18, 6 (3, 20). XVI.] THE VICTORY. 69 have been justly conquered." u And again : " For if [that] man who had been formed by God that he might live, after having lost his life here, through the injury sustained from the serpent which had corrupted him, had no more returned to life, . . . God would have been con- quered ; . . . but since God is unconquered, ... he by the second man bound the strong one, and spoiled his goods, and abolished death, vivifying that man (Adam) who had been rendered dead. ... So that he who had led man captive was justly in his turn taken captive by God, but man who had been led captive was freed from the chains of condemnation." 12 "But since man is saved, it is proper that the first formed man should be saved. Since it is too unreason- able to say that he who was violently injured by the eneniy, and first suffered captivity, should not be rescued by that enemy's conqueror, but that the children should be rescued, whom he generated in the same captivity. Nor indeed will the enemy appear conquered while the former spoils yet remain with him." 13 u Adam had been conquered, all life (immortality ? 14 ) being taken from him ; therefore, the enemy being in turn conquered, Adam received life ; ... his salvation is the abolition of death. Therefore, when the Lord vivified man, that is, when he vivified Adam, Death was abol- ished." 15 u As by a conquered human being our race descended into death, thus by a human victor we ascend into life. And as through a man Death bore away the palm from us, thus we in our turn through a man bear away the palm from Death." 16 u The Word steadfastly bound him (the apostate angel) as his fugitive, and plundered his goods, that is, the men 11 Cont. Haeres. 3, 18, 7 (3, 20). 12 Cont. Haeres. 3, 23, 1 (3, 33). 18 Cont. Hseres. 3, 23, 2 (3, 34). 14 On the meaning of life and death, see Appendix, Note B. 16 Cont. Haeres. 3, 23, 7 (3, 38). 16 Cont. Hajres. 5, 21, 1. 70 UNDERWORLD MISSION. [ XVI. who were detained by him, and whom he used unjustly. And with justice was he led captive who had led man captive unjustly, but man . . . was drawn out from the power of his possessor." 17 It is due to the reader to state, that I am more uncer- tain as to the actual meaning of the foregoing extracts, than as to that of any others which I either have ad- duced or shall hereafter adduce as proofs in the course of the present work. The diffuseness and repetition of Irenaeus on the subject of Christ's victory do not render him plain. Oftentimes the connection seems to admit the idea only of a moral victory, which restored in some way Adam's immortality. Yet Irenseus believed that Christ went personally to the Underworld to bring up Adam ; he appears to have shared, as will be seen in the next section, the idea of the Saviour having deceived Satan in order to gain admission to his dominions ; and he believed that man that Adam " was drawn out from the power of his possessor " ; which cannot have meant an extraction from the wiles of Satan that were misleading him to sin, since, according to Irenseus, man's capacity of sinning ceased with this life. 18 It can hardly be that he did not share the belief of a victory in the " Cont. Haeres. 5, 21, 3. 18 "(God) ejected him (Adam) from Paradise, and removed him far from the wood of life, not envying him the wood of life, as some dare to say, but in compassion for him, that he might not remain forever a transgressor, and that the sin in which he was involved might not be everlasting, nor the evil interminable and incurable. He prevented fur- ther transgression by the interposition of death, and by making sin to cease through the termination that he imposes on it by the dissolution of the flesh which takes place on this earth ; that man ceasing to live to sin, and dying to it, might begin to live to God." Irenaeus, Cont. Hceres. 3, 23, 6 (3, 37). An analogous view of death to this is also presented by Theophilus. "Through his disobedience man subjected himself to labor, suffering, grief, and finally fell under death ; and God allowed this to man as a great benefit, that he might not remain forever in sin." Adv. Autohj- cum, 2, 25, 26, p. 367. C. D. I alter the Benedictine punctuation. Theophilus, however, did not hold to an original immortality in Adam. XVI.] THE VICTORY. 71 Underworld by which some of the foregoing phraseology was prompted. That the reader may have the promised specimen of commingled figures out of which the above extracts have been made, I will add the following, pre- mising that he will find it more antithetic than intel- ligible : " With these (transgression and apostasy) the apostate angel bound man. By man, therefore, it was proper that he, when conquered, should in his turn be bound with the same chains, . . . that man, being freed, should re- turn to his God, leaving the chains, that is, transgression, to him through whom himself had been formerly fet- tered. For the imposition of fetters on him (illius colli- gatio) was made the means of man's liberation, since ; no one can enter the strong one's house and plunder his goods unless lie shall first have bound the strong one? " 19 Irenaeus does not inform us whether Satan, prior to being bound, was, like Adam in his original state, pure and untrammelled by the fetters of sin. Nor, if the reverse were the case, does he explain how Satan should be more hindered now than formerly by such fetters from detaining his captives. The passage is a curious exem- plification of the manner in which a man may, by the utterance of words, cheat himself into the supposition that he is expressing ideas. Tertullian on this subject challenges the Jews with his usual roughness. " Come on now : if you have read the words of the Prophet in the Psalms (Ps. 96, 10, 97, 1), ' The Lord has REIGNED from the Wood? I await your understanding of it. Do you think perhaps it means some wooden king and not Christ, who from the time of He believed him capable of attaining either mortality or immortality. See Adv. Autolycum, 2, 27, p. 368. A. B., cited in Appendix, Note B. The Rule of Faith, ascribed to Novatian, also says that Adam *' was driven away to prevent his touching the wood of the tree of life, . . . that he might not by living forever . . . carry about with him an un- ending fault." Pp. 13, 14. And Methodius advances a similar view. See extract in Epiphanius, Adv. Hozres. 64, 23, Opp. 1, p. 546. D. 19 Iremeus, Cont. Hceres. 5, 21, 3. 72 UNDERWORLD MISSION. [ XVI. his suffering on the wood reigned, Death being con- quered ? " 20 A comparison of the citation already given from the same connection under the preceding section will evince that the Lord of the Underworld is the per- son designated by Death. Cyprian lays down as one of his positions to be proved, w That (Christ) should not be CONQUERED by Death, nor remain in the Underworld." 21 This cannot have meant that he was not to die, nor does it considering the date when it was written admit a natural interpreta- tion, save as referring to the exertion of power requisite to escape from below. Elsewhere he says of Jesus, that u it was requisite for him to suffer, not in order that he might undergo, but that he might conquer Death. . . . Then he was carried in a cloud to heaven, that as a victor he might place before his Father man, whom he loved, whose cause he espoused, and whom he protected from Death." 22 The Latin Version or Versions of Scripture, 23 as quoted by Tertullian and Cyprian, were of a nature to spread the idea of a conflict below, and wherever that view pre- vailed, there was no doubt in the minds of Christians as to which party remained victor. 20 Adv. Judseos, c. 10, Opp. p. 221. D. "From the wood" may have been either a memoriter confusion of verse 12 with 10, a marginal com- ment, or an interpolation. 21 testimon. 2, 24. 22 De Idol. Van. 14, Opp. p. 16. The expression on the same page, that the Saviour "compelled ... the Underworld to yield," refers to the restoration of Lazarus and others to life during his ministry, not ap- parently to his own Underworld mission. 23 The Greek word WKOS, victory, seems to have been exchanged for or confounded with vet/cos, struggle or contest. " Where, Death, is thy sting ? Where, Death, is thy contest ?" Tertul. De Resurrect. Cam. cc. 47, 51, 54, Opp. pp. 415. D., 419. D., 423. C. "Where, Death, is thy victory,, or contest ? Where, Death, is thy sting ? " Idem, adv. Mar- don, 5, 10, Opp. p. 596. B. "Deathis swallowed up in the contest. Where, Death, is thy sting ? Where, Death, is thy contest ?" Cyprian, Testimon. 3, 58, p. 81. In this form it would seem more difficult to at- tach a merely metaphorical sense to the passage. XVI.] THE VICTORY. 73 The Underworld, like other conquered countries, seems to have suffered from the hostile visitation. A portion of a forged document, first mentioned by Eusebius and probably belonging to the latter part of the third century, is commonly quoted by the title of Pseudo-Thaddeus. It represents that Apostle as saying: u To-morrow ... I will proclaim . . . how he was crucified, and descended into the Underworld, and rent open the inclosure which since eternity had not been rent, and rose again, and led the dead ; for descending alone he wakened at the same time, many, and thus ascended to his Father." 24 A passage in the Larger Greek Ignatian Epistles may also belong to the third century, though the same cannot be said of the whole Epistles. It is as follows : "Christ . . . was crucified and died, whilst the inhabitants of heaven, earth, and the Underworld looked on. ... Inhabitants of the Underworld, that is, the multitude of those who ascended with the Lord. . . . And he descended into the Underworld alone, but ascended with a multitude, and rent the eternal inclosure, and destroyed its middle wall." 25 Origen's view as to the thoroughness of Christ's vic- tory might already be inferred. Its strength in the reader's mind will not be diminished by the following : u The kingdom of Death is indeed already destroyed, and the captives which were held in it are taken away. But because the enemy himself and tyrant is yet to be de- stroyed, ... at the close of the age, therefore we see him even now, not reigning, but rather robbing, and an exile from his kingdom, wandering through deserts and by-paths to seek for himself a band of the unbelieving." ^ In perusing the language of a former age, the reader is sometimes exposed to the risk of attaching to it too much, and at other times too little, force. The latter danger I suppose to be in the present case the greater. The Chris- tians regarded themselves as in a conflict with the powers 24 Euseb. Ecc. Hist. 1, 13. Of the last clause three readings exist. 26 Epist. to Trallians, c. 9. 26 In Kom. Lib. 5, l, Opp. 4, p. 551. C. D. 74 UNDERWORLD MISSION. [ XVI. of evil. M We wrestle not against flesh and Hood, but against . . . the World-rulers of this darkness, against the spirits (TO. 7n/v/xaTtKa) of evil in heaven-high situations^ 27 This was the language of Paul, and it was generally un- derstood by the Christians as referring to their warfare with the demon powers who had falsely assumed the character of deities, who were trembling for the over- throw of their own authority, and who, to maintain it as long as possible, were instigating the Heathens in every way to persecute and crush Christianity. It was a mat- ter of pride with the Christians, that when a demon had possessed a man, the simple follower of Christ, in the might of his Master's name, could put the imaginary deity into convulsions and drive him out. Their ardor kindled and their courage mounted, as the tide of battle seemed going against them. When persecutions thick- ened and a brother asked, whether it were allowable to fly, 28 Tertullian exclaimed, " Do you fear man, Chris- tian, . . . you of whom the demons should be afraid ? " w And while rack and fire did their work, 30 the voice of the same writer rung out its bold, though ill-judged and ex- travagant, defiance of the Heathens, daring them to test the fancied divinity of their gods, and staking the Chris- tian exorcist's life upon the issue, if he did not compel the imagined deity to confess itself an evil spirit. c; Let some one be brought before your tribunals, who is known to be agitated by a demon. At the command of ANY Christian, that spirit shall as truly confess itself a demon as it elsewhere falsely proclaims itself a god. Equally let any one be produced of those who are regarded as impelled by the divine power, who by inhaling from the altars draw in the divinity with the fumes. . . . Let that 27 Eph. 6, 12. 28 4t You asked lately, Brother Fabius, whether it were permissible to fly during persecution. ... In proportion as persecutions thicken, the inquiry should be carefully instituted, 4 How ought the faithful to meet them?'" Tertul. De Fuga in Persecut. c. 1, Opp. p. 689. A. B. 29 De Fuga in Persecut. c. 10, Opp. p. 696 B. 80 Tertul. Apol. c. 12, Opp. p. 14. B ; compare cc. 2, 49, 50. XVI.] THE VICTORY. 75 celestial virgin who promises rain, let ^Esculapius him- self, the teacher of medicine. . . . Unless they confess themselves demons not daring to lie to a Christian, pour out the blood of the audacious Christian on the spot." 31 The Christians believed in the existence of these demon deities as thoroughly as they did in their own. The vic- tory won by their Master over the demon king was not to them an unmeaning tale. When the opponents of Origen asked 32 the purpose of Christ's descent, their tone challenges other answer than that he descended to con- " (juer. We, too, if we would realize a conflict in which man- kind was the stake to be fought for, and the Son of God on the one side, with the congregated hosts of hell on the other,' were the contestants, 33 must forget that the de- mon deities were a fiction, and that the Underworld is an absurdity. As we read Origen's exposition of the Twenty- second Psalm, we should imagine the infernal powers, greedy for their prey, as already gathering around their 81 Ibid. c. 23, p. 24. D. 82 See X. .83 Firmicus Maternus, injbhe earlier part of the fourth century, attributes the earthquake and darkness at the Saviour's death to the shock of the subterranean battle. Of the work which he addressed to Constantius and Constans, the sons of Constantine the Great, one chap- ter is a tolerably specific description of Christ's mission to the dead, from which the following is an extract: "During three days the mustered band of righteous was collected by him (the Son of God), that the wick- edness of Death might no longer prevail against them, nor the virtue of the righteous give way through prolonged despair. He broke [open] the eternal prison-house, and the iron doors collapsed at the command of Christ. The earth trembled, and by the shuddering of its firm founda- tions acknowledged the presence of Christ's divine power. Before the appointed time the circling whirl of the world [not of the earth] hurries the day [to its conclusion], and the sun with hastened course verges into night, whilst the measure of the daily hours is as yet incomplete. The very summit of the veil was rent, and the darkness of night covered the earth's orb with obscurer shades. All the elements were disturbed when Christ fought, when he first armed a human body against the tyranny of death." Ch. 24. 76 UNDERWORLD MISSION. [ XVI. victim on the cross, the angels as shrinking in panic from the descent, and the Saviour as hurried to the Under- world, in the gloom of whose mighty cavern, unaided and alone, he was to prove his strength against the king of terrors and the thronging legions of darkness. No whis- per of incredulity should blunt our perceptions of the Saviour's fidelity, faithful to the conflict whence all save he had fled, or prevent us from realizing his dread of it ; for he forgets the agony of the cross in a prayer, not for support under his sufferings, but for the divine aid in that more dreadful struggle which impended. Doubt should not check the rising enthusiasm, when we learn that he " broke in the adamantine gates of Death " and " wrestled with the powers there as their master." Un- belief should not quell the thrill of triumph when we are told that he crushed man's enemy in the security of his own fortress ; that he 'rove asunder' his 6 eternal prison- house,' liberated his captives, desolated his kingdoms, and drove him forth a homeless vagabond to glean by plun- der in the by-ways a band of the unfaithful. 34 The thoroughness of the destruction raised the question sub- equently whether the Underworld had not been left tenantless. 35 We can sometimes be aided in determining the tone of feeling on any subject, by examining that which prevails 84 That I may not be suspected of coloring, I give the original from Origen, or rather the Latin translation of Rufinus, which alone remains to us : " Mortis quidem jam regna (Christus) destruxit, unde et capti- vitatem scribitur liberasse . . . videmus eum (Mortem) non tarn regnare quam latrocinari : et depulsum regno, per deserta et avia circumeuntem, quserere sibi infidelium manum." Origen in Rom. Tom. 5,1, Opp. 4, p. 551. C. D. 35 Evodius in the fourth century asked Augustine " whether Christ . . . liberated all, ... so that from the Lord's resurrection till the judgment the Underworld should be empty." Evod. Epist. 98 (163). Augustin. Opp. Vol. 2, p. 90. L. And in the addition to the Acts of Pilate, the Underworld is represented as saying to Satan, " Turn and see that not one of the dead is left in me." Thilo, Cod. Apoc. Nov. Test. p. 732. XVI.] SUNDAY CUSTOMS. 77 on a kindred one. The Christians kept the first day of the week in memory of their Master's resurrection, 36 and the customs of the day were such as well befitted a season of glad triumph. No posture of humiliation should sully it, or careworn countenance derogate from it. Six days in the week unless in so far as Saturday was excepted among Oriental Christians might a man bow in devout adoration, or prostrate himself in the agony of contrition, before his God. But on the first day of the week no Christian knee was permitted to bend in prayer, 37 nor was a Christian countenance to be anxious. 38 On that day, as the deacon called the assembly to their devotions, it was with the admonition, u Let us stand perfectly erect ; " 39 and when the recurring year brought with it the anniversary of the Master's resurrection, his follow- ers for the space of fifty days maintained the same upright position in their prayers. 40 86 " We observe the eighth day joyously, on which Jesus rose from the dead and ascended into heaven." Barnabas, Epist. c. 15 (13, 10). 87 " Abstinence from kneeling on the Lord's day is a symbol of the resurrection, . . . and this custom originated in Apostolic .times, as the blessed martyr Irenseus, Bishop of Lyons, says in his work on the Pass- over." Respons. ad Quaest. 115, ad Orthodoxos, Just. Opp. p. 490. A. " We deem it impious ' (nefas) to fast on the Lord's day, or to pray kneeling." Tertul. De Corona Mil. c. 3, Opp. p. 121. D. "Since there are some who kneel on the Lord's day, . . . the holy synod decrees that prayers be offered standing." Council of Nice, Canon 20. 88 " On the Lord's day we ought not only to abstain from kneeling, but from all anxiety of mind ." Tertul. De Orat. c. 18. (All after c. 14 is wanting in Rigault's edition.) "If any one from a pretence of asceticism fasts on the Lord's day, let him be anathema." Council of Gangra, Canon 18. 89 'Op0ws a-T&fjLev /caXws. Chrysostom. Horn. 29 (al. 4), De Incompre- hensibili Dei Natura, T. 1, p. 375 ; Horn. 2, in 2 Cor. p. 740. I take the quotation, though not the translation, from Bingham's Antiq., Book 13, c. 8, 3. Bingham calls this the " usual form so often mentioned by St. Chrysostom and others." 40 " In which (i. e. the discourse on the Passover) Irenseus mentions the fifty-day [festival], in which we do not bend the knee, since it has an equal force with the Lord's day." Respons. ad Quaest 115, ad Or- 78 UNDERWORLD MISSION. [ XVII. Even the Valentinians borrowed the language, if not the ideas, of the Catholics concerning a victory, for the Dootrina Orientalis, in treating of Death's rule, the in- sufficiency of other aid, and the interference of Christ, terms him ' the mighty Athlete.' 41 XVII. CHRIST'S INCARNATION CONCEALED FROM SATAN. WHAT induced Satan or his powers to take so danger- ous a prisoner into their dominions ? The answer to this question forms a singular chapter in Christian history. Paul had spoken (1 Cor. 2, 7, 8) of the hidden wisdom of God, " which none of the rulers of this world knew, for if they had known it they would not have crucified the Lord of glory." The passage had no connection properly with the present subject, but the Fathers understood by the rulers of this world the powers of evil, who, they sup- posed, had been deceived as to the true character of Jesus. Origen informs us : u The adverse powers, when they delivered the Saviour into the hands of men, did not per- ceive that he was delivered up for the salvation of any ; but since none of them knew the 4 wisdom of God con- cealed in a mystery? they so far as in their power deliv- ered him to be killed, that his enemy Death might seize him for a subject, as he had seized those who died in Adam. But the MEN who killed him were prompted [or thodox. Just. Opp. p. 490. A. " With the same immunity [from fasting and kneeling as on the Lord's day] we rejoice from Easter to Pentecost." TertuL De Cor. Mil. c. 3, Opp. p. 121. D. "We observe the same custom in those [fifty days] as on the Lord's day, during which our an- cestors handed it down to us that no fast was to be kept or knee bent, on account of reverence for the Lord's resurrection." Cassian, Collat. 21, c. 20, as cited in Biugham's Antiq. 20, c. 2, 5. 41 Mefyas aywvtaTTfjs. Ch. 58, p. 983. Cp. in Letter from Lyons and Vienne (Euseb. Ecc. Hist. 5, i ; Vol. 2, 23 ed. Heinich.) the expression XVIL] CHRIST'S INCARNATION CONCEALED FROM SATAN. 79 impressed, rvTro^/xevot] by the will of those [the demons] who wished Jesus to become a subject of Death." 1 By the ' wisdom of God concealed in a mystery? would seem to be meant, in this connection, a previously ar- ranged plan of the Deity for misleading Satan. The au- thor of the Homilies on Luke, who often copies or imitates Origen, alleges this intention of the Deity as the object of Mary's having been not only betrothed, but as he understands Matthew publicly united in marriage, to Joseph. w For if she had not had a betrothed one, and, as was commonly supposed, a husband, [the virginity of Mary] could not have been concealed from the Prince of this World. For immediately the thought would have silently suggested itself to the Devil, 6 That offspring must be divine. It must be something above human nature.' " On the other hand, the Saviour had arranged that the Devil should be ignorant of his dispensation 2 and as- sumption of a body. Therefore he concealed it at his birth, and afterwards commanded his disciples that they should not make him known ; and when he was tempted by the Devil, he nowhere confessed himself the Son of God, but only answered, 4 1 ought not to adore you, nor to make those stones bread, nor to cast myself headlong,' and in saying these things was always silent as to his being the Son of God. Search also in the other portions of Scripture, and you will find it to have been Christ's will that the Devil should not know the coming of the Son of God. For the Apostle, asserting that the adverse powers were ignorant that he was to suffer, says, ; We speak wisdom, . . . which none of the princes of this world 1 Comment, in Matt. Tom. 13, s, Opp. 3, p. 582. A. B. 2 Dispensationem, not improbably a translation of oiKovojjdav, the same word which will appear in extracts under this section from Justin Martyr and the Doctrina Orientalis, and which is used by Paul (Coloss. 1, 25) in close connection with the mystery of which the Homilies in the preceding quotation give an interpretation. See also, in a note near the close of this section, the same connected use of Economy and Mystery in an extract from Ephes. 3, P, 10. 80 UNDERWORLD MISSION. [ XVII. Jcneiv, for if they had known it they would not have cruci- fied the Lord of glory. 19 . . . u But it may be objected that a demon did know it, THAT ONE who said in the Gospel (Matt. 8, 29), ' Art thou come to torment us before our time ? we know who thou art, the Son of God? But consider that it was an inferior in wickedness who recognized the Saviour. But he who is greater in wickedness, and a turncoat, 3 and thoroughly worthless, was prevented by the very superiority of his wickedness from knowing the Son of God." 4 Both in the Larger and Smaller Greek Epistles of Igna- tius is the following passage, which is referred to by the foregoing writer in the above connection : 66 There was concealed from the Prince of this World the virginity of Mary, [the character of] her offspring, and likewise the death of the Lord [that is, the fact that the Messiah was to die], the three mysteries of the cry 5 which transpired secretly." 6 Irenaeus shared in the view that the Devil had been deceived. w When the Devil," he says, tempted (Jesus) by the remark (Matt. 4, 3), ' If thou art THE SON OF GOD, command these stones to be made bread? the Lord repelled him by the precept of the Law, saying, 'It is written, MAN 8 Versipellis. Theophilus says that Satan was " called a dragon because he was a runaway from God," &P&KWV 5ta rb d-n-odedpaK^vat avrbv db-6 TOV Qeov. (Ad Autol. 2, 28, Justini Opp. 369. B. C.) Whether a kin- dred thought is contained in the above expression, I do not know. Pos- sibly, however, versipellis may mean manifold in disguises. 4 Horn. 6, Origen. Opp. 3, pp. 938, 939 (5, 105). 6 Kpavyyjs, an allusion probably to Hebrews 5, 7, where Jesus is said to have asked deliverance from Death with a 4 loud cry, 9 Kpavyijs l<rxvpas. Only a mortal, it might be thought, would utter such a cry, and it implied the presence of death. Yet the Son of God could alone have uttered it with the hope of being heard. In the Addition to the Acts of Pilate, Satan is represented as saying of Jesus, " I KNOW that he is a man, for I heard him say, 4 My soul is greatly oppressed even to death 9 " Thilo, Cod. Apoc. Nov. Test. pp. 702-704. 6 Ephesians, c. 19 (4, 10). The Larger Epistles add, " but [which] are manifested to us." The Smaller ones read, " which were done secretly by God." xvii.] CHRIST'S INCARNATION CONCEALED FROM SATAN. 81 does not live ly bread alone? In reply to the remark, 'If thou art the Son of God? (Jesus) used this confession, ap- propriate to a MAN, which blinded him." 7 Clement of Alexandria also, in elucidating the value of ambiguous language, illustrates it from the fact that w by an ambiguous expression the Lord outwitted (o-o^erat) the Devil at the time of the temptation." 8 In the Ascension of Isaiah, the Pseudo-Prophet, speak- ing of the birth of Jesus, says, w I perceived . . . that he was concealed from all the heavens, the principalities and the gods of this world." 9 Justin Martyr may have had an analogous idea, but he expresses it less clearly. " The Messiah, this Son of God, who existed before the morning star [sun ?] and moon, yet being incarnated, endured to be born of this virgin from the race of David, that through this ' Economy ' the Ser- pent, who from the beginning [of the world ?] did wick- edly, and the angels who have [since] become (or who are) like him, might be routed and Death be humbled, and at the second coming of Christ [at the beginning of the millennium ?] wholly lose his power over those who [both] believe on him (Jesus) and live acceptably ; finally [after the millennium ?] ceasing to exist, when some shall be sent for punishment to the condemnation of eternal fire, and others shall live together in a state of immortality, free from suffering, corruption, and grief." 10 7 Cont. Hseres. 5, 21, 2. 8 Strom. 1, 44, Opp. p. 342, lines 31 -33. 9 Ch. 11, 16. 10 Dialog, c. 45, p. 141. B. C. In c. 39 (Opp. p. 136. D.), Justin says that the rulers " will not cease from killing and persecuting, through the influence of that wicked and deceitful spirit, the Serpent, such as confess the name of Christ, until he (Christ) shall again appear, and put an end to all, and apportion to each according to his deserts." The mean- ing of the passage in the text may be, that though Satan no longer gets possession of Christians so as to carry them to his realms, yet he has the power of persecuting them in this life. Or it may be as follows : Prior to Christ's advent, Satan as Lord of the Underworld held unlimited sway. Now he is humbled, yet he still obtains, not only unbelievers, but such CHRISTIANS as in his character of moral tempter he can mislead. At the millennium, righteous Christians are to be assembled in Christ's 82 UNDERWORLD MISSION. [ XVII. Even in the opinions of the Theosophic Gnostics, the idea exists of Death having been outwitted. u Death," the Doctrina Orientalis informs us, w was outmanoeuvred by artifice, SoAw 8e 6 avaros Kareo-TpaTTyyT^, for when the body died, and Death was on the point of seizing him [i. e. the man Jesus], the [^Eon] Saviour [who had previously left him and risen again], sending an avenging ray of his power, frightened Death away." ll And a prior chapter gives us as the reason for the Saviour's injunction to his disciples, in descending from the mount of transfiguration, u 6 Tell it to no one? lest, understanding what the Lord is, they should abstain from laying hands on the Lord, and the 6 Economy ' should be fruitless, and Death should abstain from the Lord, as [it would be] to no purpose to make an effort on a hopeless case." 12 In a work called Extracts from the Prophetical Writings, 13 attributed to Clement of Alexandria, a somewhat fuller statement is made of the actual amount of knowledge which the Devil possessed. ' u The Devil knew that the Lord was to come, but whether this were he, 14 he did not know. Wherefore he tempted him that he might ascertain his power. ' If? said he, and [then] left him for a sea- son ; that is, he deferred the discovery till the resurrec- tion. For he knew that the one who should rise again was the Lord, as did also the demons, for they sus- pected Solomon to be the Lord, but knew, on his commit- ting sin, that he was not. . . . All the demons knew that the Lord was he who should rise after suffering." 15 kingdom and withdrawn from his temptations. He will wholly lose his power of carrying them to his dominions, for he shall not be allowed to mislead them. At the close of the millennium, he will cease to exist. 11 Doct. Orient, c. 61, Clem. Opp. p. 984. 12 Doct. Orient, c. 5, Clem. Opp. p. 968. 18 Ex Scripturis Propheticis Eclogse. It will be referred to hereafter by the abbreviation Eclog. Prophet. 14 The word ' God' introduced by Sylburg into the text from the mar- gin of a previous edition, and copied by Potter, merely embarrasses the connection. 15 Ch. 53, Clem. Opp. p. 1002. As the knowledge attributed to the demons in the above citation surpassed that which men had had, the xvii.] CHRIST'S INCARNATION CONCEALED FROM SATAN. 83 In the foregoing extract, the term ' resurrection ' in- cludes probably everything which pertained to the Saviour's breaking away from Death, an extent of signification not uncommon 16 whilst the idea of an Underworld mission existed. The term ' resurrection,' however, is in Greek the same as ; rising again,' and one Catholic writer seems to have used it in this latter sense, as equivalent with the term 6 ascension,' and to have con- nected it with the prevalent idea that Satan was the lord of this world, or prince of the powers of the air, who had placed his throne in the firmament. The writer alluded to is the already quoted author of the Ascension of Isaiah, by whom the Deity is represented as saying to Christ, " Go, descend through all the heavens ; descend to the firmament, and the world, even to the angel who is in Hell, 17 but who has not yet been hurled to utter perdition. Assimilate thyself ... to the form of the angels of the firmament, and, carefully guard- ing thyself, be assimilated even to the angels who are in Hell. . . . When from the gods of death thou shalt ascend to thy own place, . . . then . . . shall the princi- palities and powers of the world worship thee." 18 And afterwards this Pseudo-Prophet remarks concerning the writer adds what he probably intended for an explanation. *' Enoch al- ready informs us that the transgressing angels taught men astronomy, soothsaying, and the other arts." Ibid. Compare Book of Enoch, cc. 8 and 68. According to this, they must have had superhuman means of knowledge. Others than this writer supposed them to have had some inkling of Christianity prior to their expulsion or fall from heaven. 16 See the third citation from Origen under VIII. The whole ac- count of Christ's descent to the Underworld contained in the addition to the Acts of Pilate bears in the Paris manuscript D, and perhaps in others, as its title, * The Resurrection.' See Thilo, Cod. Apoc. p. 606. Com- pare also the use of the term in a citation from the Church of England Homilies, to.be given in Note G of the Appendix. 17 The Ascension of Isaiah was translated by Laurence from an Ethi- opic manuscript, the Ethiopic being no doubt a translation from the Greek, which is no longer extant. The word ' Hell ' in the English ver- sion of Laurence corresponds to 'Inferos,' Underworld, in his Latin ren- dering. 18 Ch. 10, 8, 9, 10, 14, 15. 84 UNDERWORLD MISSION. [ XVII. Saviour's ascension : " I beheld him likewise in the fir- mament, where, as his form was not changed to theirs, all the angels of the firmament and Satan both perceived and worshipped him." 19 A natural inference from the above would be, that its author distinguished Satan from the Angel of Death. This is possible. But the inconsistencies of the docu- ment in other respects are such as to render it probable that the extract, and considerable more to the same pur- pose not here cited, are the efforts of an incoherent mind to elucidate popular views of Paul's language concerning principalities and powers, 20 in connection with Satan as prince of the powers of the air, and the concealment of Christ's descent and incarnation from him. The incon- sistency of the Catholics who placed Satan in the fir- mament as the God of this world, and at the same time located him in the Underworld as its lord merely be- came more glaring when worked out by an incoherent mind. As the object of the writer was to make the Pseudo-Isaiah predict events which were regarded as having already occurred, it is not likely that he would advisedly make him predict things at variance with com- mon belief. w Ch. 11, 23. 20 *' He humbled himself and became obedient unto death, and that the death of tJie cross. Wherefore God exalted him, . . . that at the name of Jesus every knee should bow of those in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord." Phil. 2, 8 -11. " That ye may know . . . the working of his mighty power, which he manifested in Christ by raising him from the dead. And he placed him at his right hand in a heaven-high position, far above all principality, and power, and lordship, and name." Eph. 1, 18-21. " The economy [oiKovofj.iav, the word used by Justin and the Doctrina Orientalis] of that secret which was hidden since the ages in God, the creator of all things [Griesbach omits 5ti 'lyvov X/OWTOU], that it may now be made known to the principalities and powers in heaven-high situations." Eph. 3, 9, 10. The word ' secret ' scarcely expresses Paul's meaning, which would be still less conveyed by the rendering ' mystery,' adopted in the Common Version. The foregoing translation, however, expresses a common view of the Fathers, which, as the reader by a cursory examination can satisfy himself, was a very different one from Paul's. XVIII.] THE RANSOM. 85 XVIII. THE RANSOM. 1. Definition of Terms. AN offering is something which may be presented to a friend, 1 and there was no difficulty experienced by the 1 This view, to a considerable extent, was blended by the Fathers with the idea of our self-sacrifice and Christ's self-sacrifice to God. Origen, after quoting from the beginning of the twelfth chapter of Romans, pro- ceeds thus to comment on it: "Since, says (the Apostle), we have shown that fleshly sacrifices are to be given up, according to the words of the Prophet, ' Sacrifice and offering thou wouldstnot; nor are they pleasing to thee,' now 1 will teach you in what sacrifices God does delight. And these things I teach, not as commanding you, for a legal command is unprofitable, but as one who has undertaken the office of reconciling you to God. ' / beseech you, brothers, and I beseech you not by the power, but by the mercy of God, . . . that you offer your bodies a living sacrifice, holy and well pleasing to God," 9 that it may be * your reasonable service? . . . For such as mortify their members . . . offer intelligently (or rea- sonably) a living sacrifice, holy and pleasing to God, and fulfil, accord- ing to its spiritual signification, that law concerning sacrifices which is laid down in Leviticus, . . . concerning each of which, when remarking on the Book of Leviticus, we endeavored to explain according to our capacity. . . . The Apostle, therefore, not only teaches Christian believ- ers to regulate their conduct and worship of God conformably to this, but even beseeches them by the mercy of God, in order thus to manifest that for the human race prone as it is to fault sacrifices of this kind have been provided by the commiseration of God, and that, if any of them should fall, the soul may be mended and restored to salvation, by a reasonable (or intelligent) offering, and by victims [appetites, passions, etc.] immolated in the manner that we have above described." Com- ment in Rom. Lib. 9, 1, Opp. 4, p. 643, col. 1. B. C., col. 2. A. B., p. 644. A. B. The remarks on Leviticus above alluded to may be found in Horn. 2, 4, Opp. 2, pp. 190, 191. Elsewhere Origen seems to include under, and as a part of, this self-sacrifice, the immolation of Christ's body at the cruci- fixion. "The Saviour," he says, "was come into this world, that he might offer his flesh as a sacrifice to God for our sins. ... As long as the flesh lusts in me against the spirit, and the spirit against the flesh, 86 UNDERWORLD MISSION. [ XVIII. Fathers in regarding Christ or ourselves as competent to make an offering to God, our Father and Friend. A Ransom, when not a metaphorical expression, as in the use of it by Justin, 2 is defined with sufficient accuracy and I am not yet able to subject the flesh to the spirit, I am subject in- deed to God, but only in part, not wholly. . . . And, since we are all said to be HIS BODY and MEMBERS (1 Cor. 6, 15 ; 12, 27) so long as there are some among us who are not yet subjected with a perfect subjection, HE is spoken of [by the Apostle] as not subjected. But when he shall have consummated his work, and led his whole creation to the height of perfection, then he is regarded as subject in these whom he has rendered obedient to the Father, and in whom he has finished the work which his Father gave him to do, * that God may be all and in all.' " In Levit. Horn. 7, i, 2, Opp. 2, pp. 220. D., 221. E. F., 222. A. B. The Epistle ascribed to Barnabas speaks of Jesus as offering 'the vessel of his spirit for our sins,' c. 7 (6, 3), and in the same chapter (6, 5), as offering his 6 flesh ' for the ' New People ' ; but the connec- tion throws little light on it. In the Adumbrations ascribed to Clement is a quotation from 1 Peter 1, 19, omitting all mention of the 'Ransom' which is found in the eighteenth verse, " With precious blood as of an uncontaminated and unspotted lanib." " This," says the writer, " refers to the old Levit- ical and sacerdotal rites, but signifies a soul purified by righteousness which is OFFERED TO GOD." Adumb. in Pet. Opp. p. 1006, col. 2, lines 17-21. The writer obviously regards the sacrifice as an offering, not as a ransom. Cyprian quotes Psalm 51, 17, " The sacrifice to God is a broken spirit. A contrite and humble spirit God does not despise " ; and says, " This sac- rifice you offer to God. This sacrifice you perform without intermission day and night, being yourselves made sacrifices to God. ... As the Apostle exhorts, . . . ' / beseech you, brothers, by the mercy of God, that you constitute your bodies a living sacrifice, holy and pleasing to God, 9 ... in this way by greater deserts our works tend to the deserving of God's good-will." Epist. 86, p. 232. Arnobius deems the "reliable gifts and true sacrifices" to be "views worthy of and consonant to the divine nature, Diis dignas et eorum con- venientissimas nomini." Adv. Gent. 7, 51, with which may be compared the unworthiness of other sacrifices in cc. 5, 6, 7, of the same book. 2 See his use of the term 'Ransomer' in a note under IX., where it must mean one who redeems by his power. The Valentin ians, according to the old Latin translation of Irenseus (1, 2, 4), and according to Ter- XVIII.] THE RANSOM. 87 by Origen as " a gift to enemies given by the conquered or by their leader, for the preservation and liberation of those who have been taken captive." 3 After a perusal of the two foregoing sections, it would scarcely be supposed that any who held the views there developed would regard Christ as having paid a ransom for mankind to their enemy and tyrant. Yet such is the view which is now to come before us. 2. What was the Ransom ? In the First Epistle to Peter it is said, " Ye were ran- somed . . . ~by the precious blood . . . of Christ."* Before proceeding to the interpretations put upon this passage, it is requisite to state that the soul or life both being expressed by the same word in Greek was for- merly regarded as in the blood. Thus Tacitus, in narrat- ing the death of Lucanus, who was executed apparently by the then not uncommon method of bleeding, says, that, "as the blood flowed, he perceived his feet and hands to be growing cold, and his spirit to be retreating by degrees from the extremities, whilst his breast as yet remained warm and IN POSSESSION OF HIS MIND." 5 And again concerning Paulina, the wife of Seneca, who had bled nearly to death, the same writer remarks, refer- ring, as the connection would indicate, to a period some years afterwards, u Her countenance and limbs were so blanched as to render it obvious that much of the vital spirit had been emptied out." 6 Occasion will arise for introducing one or two other tullian (Adv. Valentin, c. 9, p. 293. D.), used the name 'Ransomer' for the same ^Eon who was also called Vindicator (see note appended to the extract from Arnobius under XXII. 3), and they no doubt connected it with the idea of redemption by power. Several of their JEons received appellations from the names or attributes of Christ as used or understood by the Catholics. 8 Comment, in Ps. 33 (34, 22), Opp. 2, p. 649. C. * Ch. 1, 18, 19. 6 Annals 15, 70. 6 Annals 15, G4. 88 UNDERWORLD MISSION. [ XVIII. passages 7 based on this idea, and at the foot of the page will be found an instance of the systematic manner in which Origen carried it out. 8 On the above-cited passage from the First Epistle of Peter Origen comments as follows : " If therefore we were bought with a price, . . . we were bought doubtless from some one whose slaves we were, and who demanded such a price as he pleased for the release of those whom he held. It was the Devil, however, who held us, to whom we had been allotted (or into whose power we had been dragged) by our sins. He therefore demanded as our price the blood of Christ." 9 And again : 6t We were bought with the precious blood of Jesus. The SOUL of the Son of God was given as our ransom ; but not his spirit, for he had already committed that to his Father, saying, ^Father, into thy hands I com- mend my spirit ' ; nor yet his body, for we nowhere find any such thing written of him. . . . 46 And here I would admonish of their error those who, from a conceit of glorifying Christ, confound what per- 7 See in Appendix, under Note B, extracts from the Adumbrations and the Philosophumena. The latter states a view of Epicurus. 8 Origen quotes Leviticus 17, 14 : " You shall not eat the blood, because the life (or soul) of ALL flesh is its blood, and you shall not eat the soul with the flesh " ; and remarks that in this passage " the blood of ALL animals is most obviously declared to be their soul." De Principiis, 2, 8, 1, Opp. 1, p. 94. B. He explains that in insects usually deemed blood- less, the humor has the same force as the red blood, and constitutes the vital substance. Touching Christ, he argues that his incarnation implied a (human) soul, distinct from the divine nature : " For since he had real flesh [which of course implied blood], he also had a real soul. As to the mention in the Scriptures concerning the soul of God (Lev. 26, 11, 30), it is difficult to apprehend or communicate how it should be un- derstood, for we have once professed his nature to be simple and without any admixture. Yet in whatever manner it is to be apprehended, the soul of God seems sometimes to be mentioned. Concerning Christ there is no doubt, and therefore it does not appear to me absurd to say or be- lieve something of the same kind concerning the holy angels and other celestial powers." De Princip. 2, 8, 2, Opp. 1, p. 94. B. C. 9 In Rom. Lib. 2, 13, Opp. 4, p. 495, col. 2. C. D. XVIII.] THE RANSOM. 89 tains to the First-Born of the whole creation with what refers to the soul and body of Jesus, or perhaps to his spirit ; regarding what was seen and dwelt in this life as wholly one and uncompounded. For they inquire of us, c Was the Divinity which inhered in the Image of the invisible God, was the supereminence of the First- Born of the whole creation, was he through whom all things were created in heaven and on earth, visible or in- visible, whether thrones or dominions or principalities or powers, was HE given as a ransom ? . . . and to whom was he given ? ... To an enemy who held us as captives until the ransom was paid ? And was that enemy com- petent to exact such a ransom ? ' u Nor do I say these things as despising the SOUL of Jesus, or making it of small account. I only contend that IT was the ransom given by the WHOLE Saviour. But his exalted and divine nature could in nowise be given as a ransom. . . . And his body as a superfluity, if we may thus style it, constituted (or belonged to) that whole which [we read of], 1 Cor. 6, 17, 'He who is joined to the Lord is ONE spirit? " 10 It is maintained in the extract just given, that the body of Jesus formed no part of the ransom. This was probably an expression of dissent from some of the Orthodox, who maintained that it was ; that it had been given in exchange for our bodies. Origen, and the school to which he belonged, would not have thought our bodies worth ransoming. They deemed us well rid of them at death. On this point they differed little, if at all, from the Gnostics. The Orthodox maintained the restoration of our former bodies as all important. Tertullian argued, that as the body shared with the soul the duties and pri- vations of this life and the sufferings of martyrdom, it was not fair to separate them in the future reward. 11 Now Irenaeus, in treating of Death as swallowed up in victory, speaks of the flesh as " in a certain manner under 10 Comment, in Matt. Tom. 16, 8, 'Opp. 3, pp. 726, 727. 11 De Resurrect. Carnis, c. 8, Opp. pp. 384, 385. Compare Apol. c. 48 ; Adv. Marc. 1, 28; 5, 11 j Opp. pp. 42, D., 451. D., 598. A. 90 UNDERWORLD MISSION. [ XVIII. the dominion of Death " ; 12 and he no doubt speaks from the same point of view in affirming, touching the Ban- som, that " the Lord gave his soul for our souls, and his flesh for Olir fleshes, rrjv o-dpKa rrjv eavrov avrl ran/ ^ere/awi/ o-apKwv," 13 and finds in this another allusion, as he thinks, to the old dispensation. w For (Christ) would not have had real flesh and blood [i. e. flesh and soul] wherewith to buy us out, unless he had been recapitulating in himself [the circumstances of] the old formation in Adam." 14 u And since the Apostate acquired his mastery over us unjustly," Irenaeus finds an antithesis in the conduct of 4 The Word, 5 who u behaved justly even to the Apostate, redeeming from him his own [those who believed on him], not by force, as he originally mastered us when he seized rapaciously what was not his, but by persuasion and as became a divine being (Deum), persuading him without violence to accept what he (?) wished." 15 This is not very consistent with the same writer's statement that the Word had bound the Apostate, plun- dered his goods, and JUSTLY taken him captive. It, how- ever, afforded several new antitheses, which probably absorbed the attention of Irenseus. If he perceived any of his own incongruities, he must have preferred leaving their solution to others, for he has not attempted it him- self. In the first the only genuine epistle of Clement of Rome is a statement corresponding in phraseology with one of those quoted from Ireriaeus. Only a single, and evidently an interpolated, manuscript of this epistle ex- ists in the original, nor has any ancient translation been preserved which might aid in eliminating from it later additions. Clement lived before the Gnostic controversy, during or after which I suppose the passage included in brackets to have been added. w In love the Master as- sumed our cause. From the love which he had for us, 12 " Quse et quodam dominio Mortis pressa est." Cont. Hseres. 5, 13, 3. 18 Cont. Hseres. 5, 1, 1. 14 Cont. Hseres. 5, 1, 2. 15 Cont. Hseres. 5, 1, 1. XVIII.] THE RANSOM. 91 Jesus Christ our Lord, in accordance with God's will, gave his blood for us [even his flesh for our flesh, and his soul for our souls]. See, beloved, how great and wonder- ful is love." 16 Tertullian says that Christ u died ... on account of the Church, that he might commute body for body, the fleshly for the spiritual," 17 that is, that he might give his physical body for the Church, which in a metaphorical or spiritual sense was termed his body. Elsewhere he speaks of Christ as the ' Kedeemer of the flesh,' 18 and again treats Christ's suffering as the redemption of our flesh, 19 and again regards Christ as having redeemed our bodies with his body. 20 3. Why Satan accepted it. It might seem that a single human body or soul, or both united, would be but a poor indemnification to Satan for losing the souls of mankind, yet none of the Fathers in the period at least under consideration have at- tempted to explain his willingness to receive it. There is another difficulty, however, lying on the face of the views which have been presented, namely, that Satan did not retain possession even of this soul. The solution such as it is of this difficulty must be found in the fact that Christ's incarnation had been con- cealed from Satan, and in the explanation presented by the following passage. u To whom," says Origen, " did (Christ) give his soul as a ransom for many ? Not, of course, to God. 21 Was it then to the Evil One ? [Certain- is Cc. 49, 50 (21, 7, 8). 17 Adv. Marcion. 5, l<>, p. 613. C. 18 De Resurrect. Carnis, c. 2, p. 380. A. 19 De Pudicit. c. 11. 20 Adv. Marc. 5, 7. 21 Some language of the Fathers might, if uttered by a modern divine, seem to imply a belief in the Vicarious Atonement, in a satisfaction made to God. But so far at least as concerns those who lived in the sec- ond and third centuries, I believe that, in any instance where they have explained their own meaning, such a sense could not be forced into it. Hagenbach, whose Doctrinal History is entitled to a foremost rank 92 UNDERWORLD MISSION. [ XIX. ly,] for lie held us in his power until the soul of Jesus should be given him as our ransom ; he being deceived by the supposition that he could hold it in subjection, and not perceiving that it must be retained at the cost of torture which he could not endure. 22 Wherefore Death, thinking to have become already his master, is his mas- ter no longer, he being rendered 'free among the dead? stronger than the power of Death ; and so much stronger, that of those whom Death had overcome, all who wished could follow him, Death no longer availing anything against them ; for whoever is with Jesus is free from seizure by Death, dvcTriA^Trros lo-n T<5 $ai/aTo>." ^ It was with a feeling of disappointment and regret that I perused for the first time the above passage in a writer whose wildest fancies are usually tinged with moral beauty. He is not the only individual, who, in attributing to one of the Saviour's alleged natures what could not have been promised, performed, or affirmed by the other, has clouded the Master's character with the appearance of deceit. XIX. EECONCILIATION TO GOD. THE Fathers regarded our sins as the means by which the demons obtained dominion over us. They also re- among works of its kind, who, to quote from the title-page of his 'Church History of the 18th and 19th Centuries,' writes from the point of view of 'Evangelical Protestantism.' and from his remarks on the Socinians in his Doctrinal History (Vol. 2, 268, 2d edit.) appears to lay stress on the Atonement, Hagenbach states that in Tertullian, who first uses the term 'satisfaction,' this expression has a sense the reverse of 'vica- rious,' that Tertullian uses it " of those who by confession and active repentance make reparation for their own sins." See his Doctrinal His- tory, 2d edit., Vol. 1, 68, and note 5. 22 Christ, it will be remembered, descended " to wrestle with the powers there as their master." The only natural sense of the passage above is that Satan found his ' wrestler's grasp ' unendurable. 23 Comment, in Matt. Tom. 16, 8, Opp. 3, p. 726. A. B. XIX.] RECONCILIATION TO GOD. 93 garded these demons as the prompters of our sinful incli- nations. Whilst misled into sin by the agency of these demons, we were of course alienated from God. If Christ by a victory had inspired terror into the powers of dark- ness, or by a ransom to their prince had bought them off, so that they were willing to let his followers alone, the natural inference would be, that Christians need no longer be alienated from God. They could return to him. The whole history of the Christians evinces, that any expressions which indicate their having been ransomed or won from the powers of darkness must be taken with considerable allowance. 1 Yet they do treat themselves as peculiarly exempt from influences of the demons, 2 and though not always definite, and sometimes, perhaps, in- consistent, as to the manner in which Christ had effected this, there are passages in which this moral exemption is connected with Christ's Victory or Eansom, and in some of them our own service of God, or reunion with him, is blended into the conception. The author of the Homilies on Luke, often an imitator of Origen, quotes from Luke (1, 69 - 71), u ' He has raised up 1 A volume might be filled with their ideas of the contest which was still going on. The following may not be uninteresting to the reader as a specimen of views entertained by a spiritually-minded man concern- ing the moral conflict of Christians. Clement of Alexandria, speak- ing of the ' spiritual powers against which we wrestle,' says : " For I think that it is an occupation of the maleficent powers, that they endeavor to infuse their own disposition into everything, so that they may throw down and gain possession of us who have renounced them. It naturally follows that some get thrown down. But as often as men grapple more athletically in the conflict, the aforesaid powers fighting an all-powerful battle, and advancing even to the crown, then give out covered with 'bloody dust' (v 7roAX<Jj rip \ti6piij), and wondering at the victors." Strom. Lib. 2, 110, p. 487. A similar passage occurs, Strain. 7, 3, p. 839, lines 40 - 45. 2 Even the Theosophic Gnostics held that after baptism the evil spirits "trembled before him on whom but a little previously they operated." Doct. Orient, c. 77, Clem. Alex. Opp. p. 987. Knowledge, their own peculiar privilege, produced the same effect. Doct. Orient, c. 78. 94 UNDERWORLD MISSION. [ XIX. a horn of salvation for us in the house of David his son, as he spoke by the mouth of tJw holy prophets, a salvation from our enemies? " and continues his comments and quotations thus : u Let us not now think that mention is made of physical, but of spiritual enemies. For the Lord Jesus came 6 mighty in battle? 3 to destroy all our enemies, that he might free us from their snares, 6 from the hand of our enemies and the hand of those who hate us? u 6 To perform mercy to our fathers? I think that, at the advent of the Lord, our Saviour, Abraham and Isaac and Jacob enjoyed God's mercy. . . . u We were not sensible of our enemies, nor did we perceive them fighting against us, but unconsciously (ne- scimus quomodo) we were rescued from their jaws and snares in a moment, and suddenly, and he transferred us into the inheritance and lot of the just. And we were 6 freed from the hand of our enemies without fear THAT WE MIGHT SERVE GOD IN HOLINESS AND RIGHTEOUSNESS BEFORE HIM ALL OUR DAYS.'" 4 Irenaeus had apparently a similar conception floating before his mind, together with that of a release from the Underworld, in a passage already quoted : ;4 By a man (i. e. by a human Christ) it was proper that he (the apostate angel), when conquered, should be bound, . . . THAT MAN, BEING FREED, SHOULD RETURN TO HIS GOD." 5 The Epistle ascribed to Barnabas tells us : u It is writ- ten in what manner the .Father commanded him (Christ) that, RANSOMING US FROM DARKNESS, HE SHOULD PREPARE FOR HIMSELF A HOLY PEOPLE. For the Prophet says (Is. 42, 6, 7), 6 / the Lord thy God have called thee in righteous- ness, . . . and will strengthen thee, . . . to open the eyes of 8 An allusion to Ps. 24, 8. Jesus being regarded, according to a com- mon conception, as the special Deity of the Old Testament. See Appendix, Note A. 4 Horn. 10, Origenis Opp. 3, p. 943, col. 1 C. D., 2 B. C. (5, 118- 120). An accompanying Greek fragment, if by Origen, evinces that he had expressed himself in similar words. It is quoted from "sheets" of Grabe and Combeiisius without mention of where they found it. 5 Cont. Hajres. 5, 21, 3. XIX.] RECONCILIATION TO GOD. 95 the blind, to lead out the bond from their fetters, and such as sit in darkness out of the prison-house? Know, therefore, whence we were ransomed. 55 6 If the ransom from dark- ness be not a mere figure of speech, it must mean from the Powers or Prince of Darkness. The last part of the quotation from Isaiah may have been understood by the writer as referring to the release of the departed from the Underworld. He believed Christ's Underworld Mission, 7 and that the Saviour had ransomed us from Death. 8 According to Justin, u The offering of wheat-flour . . . for those purified from leprosy was a type of the Eucha- ristical [thank-offering] bread, which Jesus Christ our Lord gave us to partake of in remembrance of the suffer- ing which he suffered for such as are purified in their souls from all wickedness, that we may at the same time thank God, both for the creation of the world and all things in it, on man's account, and for our liberation from the evil in which we were, and for the overthrow of the ' Powers and Authorities 5 [the evil spirits], with a per- fect overthrow, through him who, in accordance with his will, became subject to suffering. 55 9 The connection be- tween Christ's suffering and this liberation Justin does not explain. Tertullian appears to identify the purchase of man FROM HIS SINS with the ransom paid in the Underworld. After speaking of Christ's sufferings and death, he adds : 6 Ch. 14 (12,20-22). 7 See VI. 8 See XXII. 4. 9 Dialog, c. 41, p. 137. D. E. In a preceding chapter (c. 39, p. 136. B. C.) Justin interprets Psalm 68, 18) : "He ascended on high, he led captive the captives, 19 as a prediction that the Christians should be ' led captive ' out of their error or wandering (TrXd^s, the same word which after a few lines he connects as an adjective with Satan, the author of it). Whether this excludes any application by him of the same passage to the release of the departed from the Underworld, or whether the release of both living and dead from Satan's power were identified in Justin's mind as parts of man's liberation, is not a question to be pronounced upon positively. I incline to the latter idea, as more consonant with the views of the age. 96 UNDERWORLD MISSION. [ XIX. " All this that we might be bought FROM OUR SINS. The sun disappeared on the day of our purchase. Our eman- cipation took place in the Underworld, and our stipulated price (or our guaranty) is in heaven (apud inferos eman- cipatio nostra est et stipulatio nostra in ccelis). The eternal gates were lifted up that the King of Glory might enter, the Lord of Hosts, who had bought man from the earth, nay, from the Underworld, into heaven. . . . And the Lord ransomed him from the angels, the world- ruling powers, from the spirits of wickedness, [and as a consequent] from the darkness of this age, from eternal judgment, from perpetual death." 10 Elsewhere, if I understand him, he directly connects the liberation from Satan or his angels with reconciliation to God. Opposing Marcion's idea of another Deity than the Creator, Tertullian asks : u To whom does (Christ) reconcile all things, making peace by the blood of his cross, unless to Him whom all things had offended, against whom they had rebelled through the promptings of the transgressing angel (or angels), WHOSE THEY LATELY WERE." n The reader may wish also to exercise his own judgment as to whether the idea of reconciliation, in the following passage from Cyprian, be intended as the effect of what precedes it, or whether it merely stand in juxtaposition therewith. Speaking of immortality, he treats it as a favor which Christ confers "by subjecting Death. to the trophy of his cross, by ransoming the believer at the price of his blood, by reconciling man to God, by vivifying mor- tality with a celestial regeneration." 12 10 De Fugain Persecut. c. 12, Opp. p. 697. D. 11 Adv. Marcion. 5, 1<>, Opp. p. 613. B. Per transgressionem cujus no- vissime fuerant. Tertullian uses ' the Transgression ' for the transgress- ing angel (or angels), in the same manner as Irenaeus uses ' the Apostasy,' Apostasia, for the apostate angel, Lib. 5, 1, 1. So in 1 Pet. 1, 1, dtavTropd, 4 the Dispersion,' means the dispersed Jews, and in Eph. 4, 8, 4 the Cap- tivity ' means the captives, and Tertullian uses humanam servitutem for enslaved mortals, Adv. Marcion. 5, 8, quoted on p. 53. 12 Ad Demet. ch. 26. On the vivifying of mortality, see Appendix, Note B. XX.] DISCOMFORTS OF THE UNDERWORLD. 97 To preserve unity of translation, T have used the word 6 ransom ' in the foregoing extracts, where sometimes, per- haps, the writer thought of a ; redemption' effected by force. We have already seen that Justin connects the idea of power with the term 'Ransomer,' in a passage which the reader would do well to compare with the present head. 13 XX. DISCOMFORTS OF THE UNDERWORLD. THE Heathen conception of an Underworld was far from cheerful. Even its abodes for the innocent * were but a miserable exchange for this life. 13 See note to the extract from Justin, under IX. 1 These must not be confounded with Elysium, the alleged residence of pet heroes. Smith's Classical Dictionary (Aiithou's edit.), article Elysium, says : " lu Homer (Od. 4, 563), Elysium forms no part of the realms of the dead ; he places it on the west of the earth, near Ocean, and describes it as a happy land, \vherethere is neither snow, nor cold, nor rain, and always fanned by the delightful breezes of Zephyrus. Hither favored heroes, like Menelaus, pass WITHOUT DYING, and live happy under the rule of Rhadamanthys. The Elysium of Hesiod and [that of] Pindar are in the Isles of the Blessed (ftaKdpuv v? t <roi), which they placed in the Ocean. . . . The Elysium of Virgil is part of the lower world, and the residence of THE SHADES of the Blessed." This last implies (see p. 164 n.) that Virgil placed sun and stars within the earth, which I formerly discredited but of which folly I have since found a solution. A Jewish work which he imitates (see Judaism, Note A, footnote 21 a ) spoke of two localities, Paradise a place of perpetual light, and the Elysian Plain which in that document probably corresponded to Abraham's bosom in the Un- derworld. Virgil, who was no expert in Jewish theology, confused the two, thus putting sun and stars into the Underworld. He makes these fields the temporary abode of a few from among the dead (pauci lazta arva tenemus, ^Eneid, 6, 744) who have been put through a kind of pur- gatory or purifying process (JEncid, 6, 73G-74.S), and who experience conjointly (agmiiie magno, <&neid, 6, 74P), after a thousand years, a physical resurrection, an idea borrowed perhaps (see Judaism, Note A, footnote 65) from the Erythraan verses. 98 UNDERWORLD MISSION. [ XX. In a somewhat copious account of the Lower Regions given us by Virgil, we are told: "The next localities [after those allotted to such as have been unjustly put to death] are inhabited by the afflicted, who in innocence destroyed themselves, and, sick of the light, threw away their own life. How gladly would they now endure pov- erty and severe labor [provided it were] in upper air ! " 2 The Christians who installed Satan as ruler of the Underworld did not certainly add to its attractions as a residence ; yet it may be doubted whether his presence increased their conceptions of its gloom. In fact, the distinction in it between Abraham's bosom and the abode of the wicked, though theologically recognized by Chris- tians, seems to have been merged in the generally desolate and dreary ideas of the whole region. 3 Clement of Alexandria, alluding to the despair, not of the wicked, but of the good below, the despair of those who afterwards heartily accepted the Master's teaching as soon as proffered, speaks of them " as having given themselves up to destruction with the feeling of a man who voluntarily flings himself overboard into the sea." 4 And the passage already quoted from the Writer to the Hebrews can hardly be interpreted in a natural manner without implying this extremity of dread at the idea of consignment to the ' Kingdom of Death.' Christ partook of our nature, w that through his death he might destroy him who has the dominion of death, that is, the Devil, and [thereby] free as many as were subjected to A SLAVERY DURING THEIR WHOLE LIVES ly their fear of Death." 5 The lines of Watts, applied to such a futurity, would become more intelligible than if understood of anything which he himself can have been supposed to believe : 2 ^Eneid, 6, 434 - 437. 8 Beausobre overlooks this fact, as well as falls into some other errors in his remarks concerning Marcion's view of Christ's Underworld mission, which may be found in his Histoire du Manichcisme, Vol. 2, p. 112. He, however, is more successful than Mosheim in seizing Marcion's point of view. * Strom. 6,45, p. 763. 5 Ch. 2, 14, 15. XX.] DISCOMFORTS OF THE UNDERWORLD. 99 "But darkness, Death (?), and long despair Reign, in unbroken silence there." It was an hereafter which not only failed to buoy or sus- tain, but which oppressed the soul. Tertullian, at the date of his tract De Anima, maintained that, prior to the resurrection, Christians' themselves, ex- cepting martyrs, were not exempt from the Underworld. In that treatise, therefore, he might have been expected to bring into strong light the distinction between Abra- ham's bosom and the place of the wicked, a distinction which he himself held. Yet, in that very tract, when his opponents exclaim, w What difference is there then be- tween Heathens and Christians, if the same prison awaits both ? " 6 he does not attempt to discriminate between their respective abodes, but argues that only martyrs enter Paradise, and concludes : u Recognize, therefore, a differ- ence in death between the heathen and believer, in case you lay down your life for God, . . . not in gentle fevers and in bed, but in tortures." 7 The Underworld is treated in the first of these extracts as a prison, and in this light Tertullian seems to have been fond of identifying it with the prison mentioned by the Saviour, Matt. 5, 26. He alludes in one passage to the Second Coming of Christ, which Christians deemed close at hand, and to the change which, in accordance with 1 Cor. 15, 52, the living were then to experience, and ex- claims, " Who is there that will not desire, while yet in the flesh, to put on immortality, and [simply] to continue his life, ... so as not to experience [a confinement in] the Underworld, where even ' the last farthing will be exacted ?' 8 Elsewhere he expresses an analogous idea, in a passage which is a curious specimen of interpretation, and morally irreconcilable with a SIMULTANEOUS resurrection. 9 u If," 6 De Anima, c. 55, Opp. p. 353. C. 7 De Anima, c. 55, p. 353. D. 8 De Resurrect, c. 42, p. 410. B. 9 Tertullian held at times to but one simultaneous and general resur- rection of just and unjust. See Adv. Marc. 4, 34, quoted in XXII. 5. 100 UNDERWORLD MISSION. [ XX. says he, u the mention of an adversary in the accompany- ing observation [^ Agree with thine adversary '] be under- stood of the Devil, you will be admonished to enter into that concord with him also, which results from fidelity to your agreement. For you have agreed to renounce him and his pomp and his angels. This was the agreement between you. Mutual friendship depends on your keep- ing your pledge, and not resuming afterwards any of his things which you have forsworn, which you have re- turned to him, lest he present you to God the judge as a defrauder and transgressor of your agreement, . . . and the judge deliver thee to the executing angel, and he commit thee to the Underworld prison, whence you shall not be dismissed until every trifling fault be discharged by a delay of the resurrection. What can be more suit- able than this meaning ? What truer than this interpre- tation ? " 10 The reader, probably, will have already inferred that thoughts of consignment to the Underworld were not peculiarly pleasing either to those the mass of Chris- tians whose theology exempted them from, or to those the few exceptions whose theology subjected them to it. He will also be prepared to comprehend why one class of Catholics, 11 who were deterred by the fear of Elsewhere he teaches two resurrections, one of the just and another of the unjust. " The Devil having been banished meanwhile to the abyss, the prerogative of the first resurrection will be ordered from the throne. Subsequently fire [for the general conflagration] having been supplied, the decree of the universal resurrection will be judicially announced from books." De Resurrect. Carnis, c. 25, p. 397. B. On either of these two suppositions the good or the less faulty were, by " delay of the resurrection," to be detained in prison whilst the last farthing was being exacted from their companions. To avoid this, Tertullian invented a novel view, namely, that during the millennium " will be completed the resurrection of the saints who will rise earlier or later, according to [each one's] merits." Adv. Marc. 3, 24, p. 499. C. According to this the resurrection of the just was not simultaneous, but a consecutive series of liberations from below. 1 De Anima, c. 35, Opp. p. 338. C. D. 11 See XXII. 4. XXI.] LOCALITY OF PAKADISE. 101 heresy from sending Christians to heaven at death, might be deterred by popular feeling from sending them to the Underworld, and be left in perplexity as to how they should dispose of them. XXI. THE LOCALITY OF PARADISE. 1. Object of the Inquiry. THE unanimity of the early Christians in never turn- ing their eyes to the Underworld as a locality for Paradise will have some bearing on an argument yet to be offered for the genuineness of the Gospels. The frequency with which it was located in heaven may explain the fact, that that portion of the Catholics : who feared to send the righteous either to heaven or the Underworld at death did not in a body fall back upon Paradise as a substitute. The words of Paul (2 Cor. 12, 4) and common opinion gave such support to its heavenly locality, as to make them afraid of countenancing heresy if they sent believers thither before the resurrection. That Paradise was never located by the early Chris- tians in the Underworld, I should have deemed too ob- vious for argument, were not the contrary advanced in such a work as the Doctrinal History of Baumgarten- Crusius and Hase, 2 and partially countenanced by what 1 See XXII. 4. 2 Baumgarten-Crusius, in his Text-Book of Doctrinal History (note on p. 1301), states "that Paradise and Heaven were constantly distin- guished [from each other]," referring for his authority to "Cyril of Je- rusalem and others, as Origen." In his later work, the Compendium of Doctrinal History (Vol. 2, p. 388), he says, "Paradise became gradually elevated in glory (verklaert) from a locality of the Underworld to a situa- tion in heaven." He wrote the text to this volume without the notes, which, with the exception of the first few pages, were subjoined after his death by Hase. The note of Hase on this last quotation is as follows : 102 UNDERWORLD MISSION. [ XXI. appears to have been an oversight or misconception of Huet and Muenscher. 3 In the Greek translation of Genesis (2, 8), the term c Paradise corresponds to the English rendering garden and would naturally convey the idea of an earthly local- ity. The language of Paul (2 Cor. 12, 4) suggests a heav- " Paradise, in the history of Church opinions, has experienced more wanderings than the Holy House of Loretto. According to Hebrew con- ceptions, a portion of the earth ; according to comparisons with Elysium, a constituent part of the Underworld ; gradually elevated into heaven ; then, especially by the mystics of the Middle Ages, completely called in question as a locality, and conceived of as a spiritual condition." Vol. 2, note C. on p. 388. Tertullian, it may be remarked, is the only writer of the first three centuries, unless some passage have escaped me, who compares Paradise with the Elysian Fields, and in the passage where this occurs he places it on earth, not in the Underworld. 8 Huet in his Origeniana, Lib. 2, c. 11, Qusest. 12, makes an imperfect quotation from Origen (In Numeros Homil. 26, 4, Opp. 2, p. 372. C.), and has misled himself and Muenscher into the opinion that Paradise is there confounded with Abraham's bosom, the latter of which localities is commonly placed in the Underworld. In the passage in question Origen speaks of the soul at death as " transferred to the next life (or world, aliud seculum), which is denominated either Abraham's bosom ... or Paradise, ... or [by the titles of] any other places or mansions known perchance to God, through which the soul that trusts in God passes, until it comes to the river which makes glad the city of God." He is speaking, as it would seem, of distinct and successive localities. The identification of Paradise and Abraham's bosom, thus erroneously attributed to Origen, is by Beausobre, in his valuable History of Mani- chseism (Vol. 2, p. 112), ascribed to the Fathers without especial limi- tation, and without any reference to support it. Beausobre's work is suggestive, and, on most points, richly supplied with references, but his statements are not to be received without examination. Whoever reads his remarks on the above-cited page concerning Hades, Tartarus, Para- dise, and Abraham's bosom, will find errors enough in two or three sen- tences to evince the need of caution while perusing him. Tertullian, who in one work likens Paradise to the Elysian Fields (Apol. c. 47), in another (Adv. Marcion. 4, 34), both of which will hereafter be quoted, likens Abraham's bosom to the same locality. In either case he means a locality outside of the Underworld. See the fourth division of this, and the fifth of the twenty-second section. XXL] LOCALITY OF PARADISE. 103 enly one. 4 Some Christians adopted the one theory, some the other, some were enabled by their theology to adopt both. Irenseus may have tried to stand on middle ground, and Tertullian was bold enough to defy all com- mon opinions when it suited his convenience. 2. Twofold Theory. Origen, following out, perhaps, his system concerning the twofold sense of Scriptures, believed in a heavenly and an earthly Paradise. The former he located in the THIRD heaven, for he affirms that Paul heard in the third heaven what, according to his own quotation immediately preceding, he heard in Paradise. 5 In this Paradise Adam had originally been. u The Lord God," says Origen, u cast him out of Paradise and placed him on this earth over against the Paradise of delights, and tins was the punishment of his fault which has certainly passed upon all men. For we are all formed in this place of humilia- tion [the earth], and valley of tears ; whether because all who have been born from Adam were in his loins and were ejected equally with himself, or whether in some in- explicable manner, known to God alone, each individual [Origen believed the pre-existence of souls] has been cast out and received condemnation. 95 6 Elsewhere he says : " Who is so silly as to believe that God, like a human farmer, planted Paradise [a garden] in 4 The language of Paul implies a prior belief among the Jews, or among some of them, that Paradise was in heaven. "Without this the Apostle would hardly have been understood. The same is corroborated, moreover, by one of Wetstein's quotations appended to Luke 23, 43 : " Chagiga, fol. 14. 2, 'Four have entered Paradise by the hand of God.' Schol. ' Not that they in fact ascended, but they seemed to themselves to ascend.' " So, also, in the Sibylline Oracles, those who honor the true God are represented as " inhabiting the Garden of Paradise." Proem, 2, 48 (edit, of Alexandre, Proem, 86). 6 Fragmenta, Opp. 4, p. 694. A. Compare Ad Martyr. 13, Opp. 1, p. 282. E. 6 Comment, in Rom. Lib. 5, 4, Opp. 4, p. 556. A. B. Compare p. 546. A. 104 UNDERWORLD MISSION. [ XXL Eden towards the east, and put a visible and perceptible tree of life in it, so that any one by eating of this tree should partake [of the knowledge] of good and evil ? " 7 Of the earthly Paradise he says : u I think that who- ever departs this life in holiness will remain in a certain place on earth which the Scriptures call Paradise as in a place of instruction, and, if I may so express it, a school for souls, in which they are taught concerning all things that they have seen on earth, and receive certain hints also of the future. ... If any one is clean in heart, and particularly pure in mind and quick in the use of his faculties (exercitatior sensu), he will depart at an earlier day, and ascend without delay to the region of the air (aeris locum), and will [finally] arrive at the kingdom of the heavens, by passing through the mansions, if I may so express myself, of the several localities which the Greeks call spheres (that is, globes 8 ), but which the di- vine Scripture names heavens. . . . The Saviour alludes to these diverse localities when he says (John 14, 2), ' In my Father's house are many mansions? " 9 Marcion was no advocate of double senses in Scripture, yet he seems to have believed in a celestial and terrestrial Paradise. According to Tertullian, u He treats every ques- tion concerning Paradise " ; 10 but as Tertullian's object was to ridicule rather than to state Marcion's opinion, it is only by an eductive process that we can attain it. A preparatory remark or two may assist us in effecting this. The superterrestrial system of Marcion, unlike that of the Valentinians, did not extend beyond the heavens, of which he seems to have numbered but three, a number prob- ably adopted from Paul's words (2 Cor. 12, 4). 11 In the third heaven to which it will be remembered that Paul was caught up dwelt the Supreme Deity and Christ. Tertullian quotes the opinion of Marcion, that from love 7 De Principiis, 4, 2, 16, Opp. 1, p. 175. 8 An addition, no doubt, of the Latin translator. 9 De Principiis, 2, 11, 6, Opp. 1, p. 106. F. A. B. 10 Adv. Marcion. 5, 12, Opp. p. 600. B. 11 See Appendix, Note C. XXI.] LOCALITY OF PARADISE. of man Christ w descended from the third heaven." 12 And again, after quoting his view that one who from the course of argument must be the Supreme Deity had u his own world and his own heaven," he adds, u But we shall see about THAT THIRD HEAVEN when we come to discuss your copy of the Epistles." 13 The heaven of the Creator was a lower one. According to the same writer, Marcion u maintains that he (Christ) in the fifteenth year of the reign of Tiberius descended into Capernaum, a city of Galilee, of course from the heaven of the Creator, into which he had previously descended from his own, so that in proper order his descent ought first to have been de- scribed out of his own heaven into that of the Creator." 14 The Creator's Paradise must, according to Marcion, have been on earth, 15 and the one to which Paul was carried the Paradise of the Supreme Deity must have been above the Creator, for Tertullian ridicules the unwilling- ness of Marcion to consider the Supreme Deity as using what belonged to the other. He asks u whether (the Supreme) God could not have a Paradise of his own upon earth, without obtaining the use of the Creator's [for the interview with Paul] by way of a favor." 16 A probable 12 " Considera liominem . . . hoc opus dei nostri, quod tuus dominus . . adamavit, propter quern . . . de tertio ccelo descendere laboravit." Adv. Marcion. 1, 14, Opp. p. 439. D. 18 Adv. Marc. 1, 15, Opp. p. 440. B. 14 Adv. Marcion. 4, 7, Opp. pp. 506. D., 507. A. So, too, in another place : " If he (the Supreme Deity) has his own world below him and above the Creator, he must have made it in the vacant space between his feet and the Creator's head." Adv. Marc. 1, 15, p. 440. C. 15 Marcion did not regard matter, which he deemed self-existent, as a suitable substance out of which to form anything very perfect. He main- tained, according to Theodoret, that the Creator " from the purest of it had formed the heaven, from the remainder the four elements, and from the dregs Hades and Tartarus. And again, sifting out the purest of the earth, he prepared Paradise." Theodoret, Hceret. Fabulce, 1, 24, Opp. 4, p. 158. Compare Philo (On Creation, c. 47 ; Paris edit. p. 21), as to the selection of earth by the Deity when he formed man. 16 Adv. Marcion. 5, 12, p. 600. B. Tertullian in the same passage carries out his ridicule of this scrupulous non-appropriation of what 106 UNDERWORLD MISSION. [ XXL conjecture is that Marcion located the heavenly Paradise in the third heaven. 3. Paradise in Heaven. Tertullian represents opponents as maintaining the soul's direct departure at death to Paradise, which he meets by the question, u How will the soul be exhaled into heaven" 17 prior to the judgment? so that these oppo- nents must have placed Paradise in heaven. He himself sometimes places Paradise in heaven. That he at others locates it on the earth, is to be accounted for more probably by the supposition of inconsistency, than by that of his having held the twofold theory. In his work on Patience, he treats man as originally u innocent, the friend of God his neighbor [so called, perhaps, because both lived in the same locality], and a colonist 18 of Para- dise ; but when he gave way to impatience he ceased to know God, and to have the capacity of enduring CELESTIAL things. Thenceforward man was given to the earth, and ejected from the sight of God." 19 According to Irenseus, the Valentinians u maintain that the seven heavens [of the Creator] are ... angels, . . . and Paradise, SINCE it is ABOVE the third heaven, they call The Fourth." 20 And it must no doubt be Valentinians to whom the Doctrina Orientalis alludes as holding that u Man was created in Paradise, the fourth heaven." 21 Compare IV. note 6. Valentinians may by 'the Fourth 5 belonged to the Creator, by alluding to Paul's words, 2 Cor. 12, 7, 8 : " There was given me a thorn in the flesh, the messenger of Satan to buffet me. . . . I besought the Lord thrice that it might depart from me." He remarks : " I wonder that your excellent Lord . . . should cuff his own apostle by a messenger of the Creator's Satan rather than by one of his own." Marcion, it will be remembered (see XIV.), regarded Satan as an angel a fallen one probably of the Creator. 17 De Anima, c. 55, p. 353. C. 18 Tertullian regarded man, not as created, but as colonized in Paradise. 19 De Patientia, c. 5, p. 162. A. B. 20 Cont. Haeres. 1, 5. 2 (1, l). Compare Tertul. adv. Valentin, c. 20, p. 298. C. 21 C. 51, Clem. Alex. Opp. p. 981. XXI.] LOCALITY OF PARADISE. 107 have meant the fourth space, the one above the third heaven. The above extract from Irenaeus assumes that Paradise is ABOVE the third heaven. On the reason for assuming this, some light may be thrown by the manner in which Clement of Alexandria quotes Paul : u I know a Christian who was caught up into the third heaven, and THENCE into Paradise." ^ Clement believed, therefore, as it would seem, that Paradise was ABOVE the third heaven. Cyprian places Paradise in heaven, or identifies it with heaven. To avoid repetition, the reader is referred for his views to Note E of the Appendix. 4. Paradise on Earth. Theophilus writes with his eye on the Old Testament narrative, which in his opinion clearly implies that Para- dise is on the earth. With two of the rivers which flowed out of it the Tigris and Euphrates he was well ac- quainted, seeing that they were near to (Antioch) where he lived (nostris regionibus vicini). Of the other two which watered the East, one, the Geon, flowed round the whole of Ethiopia, and was " said to appear in Egypt un- der the name of Nile." Paradise was midway in beauty not in locality, as Theophilus is sometimes mistaken to have said between heaven and earth. 23 Man after the resurrection was to be replaced in it. 24 According to Methodius, u Paradise, whence we were ejected in our first parent, is manifestly a spot selected from this earth as a pleasant resting-place, and set apart as a better habitation for the saints. Thence appear the Tigris and Euphrates and other rivers which issue from it, pouring their discharge of waters into our continent. For they do not plunge down from the heavens above, since the earth could not sustain such a mass of water rushing from on high." 25 Paul, according to this writer, intended 22 Strom. 5, 80, p. 693. Comp. 2 Cor. 12, 2, 4. 23 Ad Autol. 2, 24, Justin. Opp. p. 366. B. C. D. 24 Ad Autol. 2, 26, p. 367. D. E. 25 The extract is to be found in Epiphanius Hseres. 64, 47, Opp. 1, p. 572. B. C. 108 UNDERWORLD MISSION. [ XXI. two distinct places when he spoke of being seized into the third heaven and into Paradise. The whole passage of Methodius was intended as an answer to Origen. Tertullian, in one work, as already seen, placed Para- dise in heaven. In his Apology, addressed to the Hea- thens, he borrowed its locality from their Elysian Fields. These, at a time when the shores of the Atlantic were an almost unknpwn region, had been placed by poetic fancy or by popular belief on its distant borders, or on the islands which it embosomed. Tertullian selected a spot equally untravelled by human foot for Para- dise. He placed it south of the torrid zone, which he treated as "a garden wall" to separate it "from the knowledge of the common world." ^ Perhaps this south- ern locality was suggested to him by the expression of Flaccus (see Appendix, Note F, foot-note 5), uli sol, 4 where the sun is.' He had no thought, however, of permitting the infer- ence that he was borrowing from Heathens, but informs them that their idea of the Elysian Fields, with all their other approximations to truth, came to them from the 4 Divine Literature.' 27 5. Statements less precisely worded. Irenaeus says that u God planted Paradise in Eden to- wards the east " ; 28 not on this earth, as it would seem ; for Adam was " ejected thence into this world." 29 In his opinion, taken, as he informs us, from the Presbyters, 30 that is, from some of the earlier Christians, it was one of three places, Heaven, Paradise, and the Holy City, to which, after the renovation of this world, men shall be distributed accordingly as they shall have borne fruit one hundred, sixty, or thirty fold. It was to Paradise, according to Presbyters, 31 disciples of the Apostles, that the translated (Enoch and Elijah) had been taken. 26 Apolog. c. 47, Opp. p. 42. B. 2 ? Ibid. p. 41. B. 28 Cont. Hseres. 5, 5, 1. 29 Ibid. 80 Cont. Hseres. 5, 36, 1 ; and Routh, Reliq. Sac. Vol. 1, p. 10. 81 Cont. Hseres. 5, 5, 1 ; and Routh, Reliq. Sac. Vol. 1, p. 58. (N. B. The Index refers to p. 55.) XXI.] LOCALITY OF PARADISE. 109 Tatian, speaking of the demons, or fallen angels, and men, says that the former were cast down from heaven, but men were expelled (e&pCa&rjo-av) u from the earth, not from this, but from a better and more finished one." 32 The author of the Discussion between Archelaus and Manes says of Adam and Eve, "They whom (the Devil) de- ceived by the promise of their becoming Gods were afterwards cast out of Paradise." ^ The writer probably regarded Paradise as in heaven, the proper place for Adam and Eve, had they actually been what the Devil promised. A Manichaean is represented in the same work as ex- plaining Paradise to be the World, and the tree of life to be the knowledge of Jesus which is in the world; 34 an allegorical interpretation which is also advanced by Clement of Alexandria, 35 and which in the latter writer does not exclude the belief of a special locality called Paradise. According to Epiphanius, " Hierax did not believe Paradise to be perceptible to the physical senses, ato-^v/roV, which was also a folly of Origen." M The Clementine Homilies twice mention Paradise as the original residence of Adam, without remark as to its locality. 37 I have found no mention of it in the undoubted writ- ings of Justin Martyr, nor in those of Athenagoras, Her- mias, Arnobius, Minucius Felix, Commodianus, nor in the fragments collected by Eouth, save the two citations of Presbyters by Irenaeus which are above given, and the quotations from the Discussion of Archelaus and Manes. 6. Additional ^Remarks. PAEADISE IN HEAVEN is at the present day re- garded as the intermediate abode of the righteous until 82 Cont. Graec. Orat. c. 20, Justini Opp. p. 261. D. 88 Kouth, Reliq. Sac. Vol. 5, p. 124. 84 C. 10, Routh, Reliq. Sac. Vol. 5, p. 62. 85 Strom. 5, 11, pp. 689, 690. 36 Adv. Hseres. 67, 2, Opp. 1, p. 711. B. w Horn. 3, 39, 16, 6. 110 UNDERWORLD MISSION. [ XXL the resurrection. 38 If any trace of this view can be found in the second and third centuries, it must be by inference, and that a very uncertain one, from the writ- ings either of Tertullian or Cyprian. The Gnostics and such of the Catholic Christians as agreed with them in sending departed souls immediately to heaven, had no idea of ever bringing them down again to be united to their bodies. On the other hand, that party among the Catholics who defended a physical and general resurrec- tion, for the two seem to have gone together, con- demned as a grievous heresy the belief of the soul's direct ascent to heaven, which they regarded as overthrowing the resurrection. They seem to have thought that, if the soul once reached heaven and bliss, there was little likelihood of getting it back to earth. Tertullian would almost appear to have gone a step further, and to have concluded that, if people were hereafter to be raised OUT OF the earth, the only method of securing this desirable end was by keeping them UNDER it until the appointed time. 39 Cyprian sends the righteous at death to Paradise in heaven, but apparently with the intention that they should remain there permanently. If he twice alludes to a general resurrection, he nowhere connects it with the former idea. It was no doubt an inconsistency natural to one who was in a state of transition from the theology of his master, Tertullian, to that of the opposite school. 40 Tertullian twice concedes, not to the righteous, but to 88 In the Assembly's Larger Catechism the Saviour's words to the penitent thief, 66 To-day shalt thou be with me in Paradise," are quoted in proof that righteous souls at death enter upon " communion with Christ in glory " (answer to Question 85, and note appended thereto), which is explained by the answer to the next question to mean, that they are 6( received into the highest (?) heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies." And in the answer to the succeeding question it is stated " that at the last day ... the selfsame bodies of the dead which were laid in the grave, being then united to their souls forever, shall be raised up by the power of Christ." 89 See the 5th division of XXII. 40 See his views in Note E of the Appendix. XXI.] LOCALITY OF PARADISE. Ill Martyrs only, an immediate transfer out of this life into Paradise. In one of these instances, and perhaps in the other, he intends Paradise in heaven. " No one," he says, w on leaving the body, dwells immediately with the Lord, UNLESS he who by the prerogative of martyrdom shall go to Paradise instead of to the Underworld." 41 And again, after identifying Paradise with the region under the altar, 42 u where NO OTHER souls were shown to John save those of the Martyrs," he adds, u The only key of Paradise is your blood." 43 He lived in times of persecu- tion, when it was necessary to cheer men on to torture and death by better promises than that of an imprisonment in the Underworld. The Martyrs were already a kind of demigods, whose hopes of an immediate reward even HE dared not directly oppose. Both passages are, perhaps, unwilling concessions, which Tertullian would rather have withdrawn than developed. In the latter of them, and in close connection with what has been cited, he maintains that " heaven is open to NO ONE while the earth remains," and refers to a work no longer extant, which he had written concerning Paradise, in which, says he, u we laid it down, that EVERY soul is sequestrated in the Underworld, until the day of the Lord." To PAPtADISE ON EAETH Origen sent righteous souls, not as to their intermediate abode until the res- urrection, but as to the first step of that ladder which reached to God's throne. Tertullian also, in the passage wherein he places the earthly Paradise south of the torrid zone, treats it as " a place of divine pleasantness destined for receiving the spirits of the saints." Whether we 41 De Resurrect. Carnis, c. 43, Opp. p. 411. B. C. 42 Rev. 6, 9. I can offer conjecture only as to the cause of this iden- tification. Tertullian, who speaks of the communion as an offering (De Exhort. Cast. c. 7, Opp. p. 668. D.), may have treated the communion- table as an altar. The early Christians prayed with their faces to the east, and may not improbably have placed their communion-table at that end of their house of worship. If by analogy Tertullian regarded God's altar as at the east, he may have reasoned that, since Paradise was in the east (Gen. 2, 8), it was the region under the altar. 43 De Anima, c. 55, Opp. p. 353. C. D. 112 UNDERWORLD MISSION. [ XXII. suppose that this was to take place before or after the resurrection, it is not easy to be harmonized with the general theology of its writer. XXII. CHRISTIAN EXEMPTION FROM THE UNDER- WORLD. 1. General Statement. IN the second and third centuries, the Christians as a body deemed themselves exempt at death from the Un- derworld, and regarded this exemption as a privilege peculiarly their own. We have seen 1 that Tertullian, who alone and for a time defended an opposite view, represents his opponents as asking, a What difference is there, then, between Heathens and Christians, if [as on your supposition] the same prison awaits both ? " And Hernias has been quoted 2 as saying, u Before a man re- ceives the name of the Son of God, he is destined to Death; but when he receives that seal, he is liberated from Death and delivered over to Life." Nor can the connection leave any doubt that subjection to, and exemp- tion from, the Underworld were included in his use of the terms ' death ' and ; life.' Prior to Christ, all who died all mankind save Enoch and Elijah had, in the opinion of Christians, gone thither. Since Christ, none but them- selves escaped it. Of these two statements, the former is sufficiently im- plied in the discussion with Marcion, and in the consequent one among Catholics. A limitation of it will be found in the exception made by some of Origen's opponents under X. in favor of Samuel and of God's especial favorites ; and also in the Ascension of Isaiah, whose author makes the pseudo-Prophet see all the saints since Adam in the seventh heaven. 3 i XX. 2 See XIII. 8 Ch. 9, 7, 8. "With which compare the belief of Micah and others XXII.] EXEMPTION FROM THE UNDERWORLD. 113 Such other limitations as the statements require will appear in the fifth and sixth divisions of this section, save such as may be called for by the Manichaeans. Verbally it would be true, that they also regarded Jews and Gentiles as doomed to the Underworld, the region of Death, and Christians as exempt therefrom. But with them there were only two localities, corresponding to heaven and hell; and though the term Hades (the Un- derworld) was undoubtedly interpreted by them of, though it was one of their terms for, the latter place, yet any ideas which might associate it closely with the common concep- tions of an Underworld seem to glimmer through or to be buried under such a predominance of other co .ceptions, that it might mislead rather than illustrate their system, were the prominence of a separate head assigned it. To avoid the need of repetition, I begin with the Mar- cionite Gnostics. 2. The Marcionites. Tertullian, after giving his interpretation of the parable concerning the rich man and Lazarus, says : w But Mar- cion forces a different interpretation. He maintains, namely, that either place of reward under the Creator, whether of torment or of refreshment, is located in the Underworld for subjects of the Law and the Prophets ; but he explains the CELESTIAL gate and bosom, of Christ and his God." 4 Justin Martyr, including the Marcionites unquestion- ably, if indeed he do not refer exclusively to them, tells Trypho the Jew, u If you meet with some who are called Christians, who do not believe this [the rebuilding of Je- rusalem and the millennium], but dare to calumniate the God of Abraham and Isaac and Jacob, and who say that (c. 2, o), "in the heavenly ascent of the faithful." On the other hand, in the same chapter (9, 17) " many of the saints " are represented as to ascend hereafter with Jesus from the Underworld, so that it is not easy to say in how far such an inconsistent writer is to be regarded as an ex- ception to the common opinion. * Adv. Marcion. 4, 34, Opp. p. 559. C. 114 UNDERWORLD MISSION. [ XXII. there is no resurrection of the dead, but that AT DEATH THEIR SOULS ARE RECEIVED UP INTO HEAVEN, do not regard them as Christians." 5 3. Liberalist or Heterodox Catholics. According to Origen, " We who have come at the close of the ages have an advantage. What is it ? If we de- part in virtue and goodness, not taking with us the bur- dens of sin, we also shall pass the flaming sword [at the gate of Paradise] and shall not descend into the regions where those awaited Christ who fell asleep before his coming." 6 That Clement of Alexandria deemed exemption from the Underworld a necessary consequent upon Christian be- lief, and attainable through it alone, would seem evident from his course of argument in III. 2. The Heathens may sometimes have been indignant that the Christians should maintain this exemption as pecul- iarly theirs. If so, it may have given occasion to the following passage, which, however, is intelligible without such a supposition. u How," says Arnobius, " do we hurt you, or what injury do we either do to, or invoke upon you, by believing that the Omnipotent God will watch over us when we are about departing from our bodies, and, to use a common expression, will ' VINDICATE ' 7 us from the jaws of Orcus (the Underworld) ?" 8 Elsewhere 5 Dial. c. 80, Opp. p. 178. A. The passage will be given more at length in the Appendix, Note E. 6 In Lib. Regum Homil. 2, Opp. 2, p. 498. B. C. 7 This term * vindicate ' is used by the author of the Discussion between Archelaus and Manes see XIV. ; also by Irenseus cont. Hceres. 4, 8, 2 (4, 19) of the Liberation from Satan's power which Christ wrought, and the Yalentinians, who named some of their aeons from ideas common among the Catholics, named one of them Kapiriffr^, Carpistes, *The Vindicator' (Iren. 1, 2, 4), a legal term, as it would appear, for one who vindicated the right of a slave to liberty. 8 Adv. Gentes, 2, 53. Compare the statement of Arnobius, 2, 4, that *' Christ . . . had vindicated imprudentiam, the imprudence or inexpe- rience of miserable mortals from the worst robbers" ; meaning, perhaps, from the demons. XXII.] EXEMPTION FROM THE UNDERWORLD. 115 he has an exhortation in the following terms : w Let us commit ourselves to God, nor allow that our incredulity should outweigh his name and power, lest . . . our last day should surprise us, and we be found in the jaws of our enemy, Death." 9 Cyprian, speaking of the readiness wherewith we should contemplate the approach of death, says : " Let us embrace the day which assigns to each his abode, which, when we are taken thence (out of the world) and freed from earthly bonds, restores us to Paradise and the celestial kingdom." 10 And again, in addressing a Heathen, he says : w While life continues, no repentance is late. . . . With death upon us, we can pass to immortality. This favor Christ im- parts ; ... he opens the way of life ; he leads us back to Paradise ; he will lead us even to the celestial king- doms." n The probability is, that nearly all the Catholics who belonged to the present class believed a direct ascent of the soul to heaven on its leaving the body. Tertullian, in his work on the Soul, quotes opponents, evidently Heterodox Catholics, since neither Marcionite nor Theo- sophic Gnostics held such a view, who maintained that Christians at death are destined to " Paradise [in heaven as the connection implies], whither the Patriarchs and Prophets, the companions (appendices) of the Lord's resur- rection, have already emigrated from the Underworld." 12 And IrenaBus, after complaining that " some of those who are regarded as having been correct in their belief, overstep the order of promotion of the just, holding heretical views," 13 argues, from the interval of three days between Christ's death and resurrection, that we do not rise at death. Hence it is fair to infer that those Catholics of whom he complains did believe a resurrection or ascent of the soul at death. This latter, and to him heretical 9 Adv. Gentes, 2, 78. 10 De Mortalitate, 26, Opp. p. 166. 11 Ad Demet, 25, 26, Opp. p. 196. 12 De Anima, c. 55, Opp. p. 353. C. 18 Cont. Hseres. 5, 31, 1. 116 UNDERWORLD MISSION. [ XXII. view, he connects with a denial of the fleshly resurrec- tion. Eejecting, as this class of Catholics did, a resurrection of the flesh, and therewith, as it would seem, the belief of a future and simultaneous or general resurrection, there was no generally acknowledged reason left for postponing the soul's ascent to heaven. 4. Orthodox Catholics. First Class. These deemed it heretical to permit the entrance of souls into heaven prior to the resurrection. On the other hand, had they consigned them at their exit from the body to the Underworld, the realm of death, they might have appeared to rob Christianity of its life-giving charac- ter. Perplexity or uncertainty as to whither souls should go at death is apparent in their language ; nor does one of them state a distinct locality as an intermediate abode for the righteous. Justin Martyr says, or makes the Jew his opponent say, without dissent from himself : w The souls of Practical Monotheists u abide SOMEWHERE in a better country, and the unjust and wicked in a worse, awaiting the time of judgment." 15 14 By Semisch (in his work on Justin, Vol. 2, p. 464), and by others, Justin is regarded as believing the intermediate state of Christian, as well as of other the intermediate state of all souls, to be in the Under- world, owing to the following passage, which has no apparent bearing on the subject. Justin (Dial. c. 99, p. 195. A.) speaks of those who put Christ to death, as " not thinking that he was the Messiah, but [as] sup- posing that they would be able to kill him, and that he would remain like a common man in the Underworld." Grant that they did think so ; and grant, moreover, what, though true, the passage by no means im- plies, that Justin himself regarded common souls (that is, human souls in distinction from the Messiah's, which had something divine in it) as swallowed by the Underworld until the date of Christ's death. This was, with slight limitation, the belief of all Christians. But it has no bear- ing on his or their belief as to the intermediate state of their own souls, or as to the privileges which Christ's death had secured to them. Com- pare his views on this subject in IX. and in Note B of the Appendix. 16 Dial. c. 5, Opp. p. 107. D. XXII.] EXEMPTION FROM THE UNDERWORLD. 117 According to Irenseus, Christian w souls will go away to a place (or, an invisible place) allotted them by God." 16 The connection in which this passage is found renders it additionally striking. Irenseus is arguing against Catho- lic Christians who are tinctured with heretical views. He starts from the position, that, if the soul rises at death, Jesus, instead of awaiting the third day for his resurrection, would have departed when he expired on the cross. He maintains, reiterates, and returns to the supposed fact, that the Saviour abode until his resurrec- tion IN THE UNDERWORLD, that NO DISCIPLE is ABOVE HIS MASTER, and hence, u It is manifest that the souls of his disciples also . . . will go " Whither ? to the Un- derworld ? This is what the logical sequence impera- tively requires. But this is not the conclusion to which Irenseus comes. His words are, a The souls of his disci- ples, also, FOR WHOSE SAKE THE LORD DID THESE THINGS (hcec operatus est), will go to an invisible place allotted them by God, and will remain there till the resurrec- tion." 17 If Irenaeus believed that Christian souls went to the Underworld, his ambiguity of language in the fore- going connection is inexplicable, unless, indeed, on the supposition that his view was unpopular, and that he feared to state it. It is more likely, however, that, as the Saviour " did these things on account of his disciples," Irenaeus was willing to send them to a somewhat better place than their master, not perceiving, or at least not acknowledging, that he thereby destroyed his whole pre- vious argument. In fact, that he did not send them to the Underworld is implied in the extracts from his writ- ings under XVI. and XVIII., in one of which extracts 16 Cont. Hceres. 5, 31, 2. 17 Cont, Hseres. 5, 31, 2. The passage in the text is from the old Latin translation of Irenseus. According to the Greek, as found in Damascenus, " Souls go to the place allotted by God, and there abide till the resurrec- tion." I am uncertain whether the whole difference arises from Dama- scenus having abridged Irenaeus, or whether the word ' invisible ' was added by the translator, that he might give a greater appearance of logic to the passage, by rendering the place of their abode more similar to Hades. 118 UNDERWORLD MISSION. [ XXII. he assumes that the children of Adam had been rescued from Satan, and makes it the basis of his proof that Adam himself had been rescued. The rescue of Adam must have been from Satan in his character of Lord over the Underworld, so that the assumed premise implies the same for his children. The epistle ascribed to Barnabas, a production some- what earlier than Irenseus, says : " There are two ways, . . . one of light and the other of darkness. . . . The way of light is this. If any one wishes to journey to the 4 ALLOTTED PLACE,' he will be zealous in his works. . . . You will love your Maker, you will honor him who RAN- SOMED YOU FROM DEATH, . . . you will not be joined to those who walk in the way of Death." 18 In both writers the Greek term for 6 the allotted place, 5 rov &purptvov TOTTOI/, is the same. The way of light could hardly be regarded as leading into the Underworld, nor could he that had been ransomed from Death be looked upon, if faithful, as becoming his prey. Polycarp, who, according to Eusebius, 19 was the teacher of Irenaeus, speaks of sundry individuals, martyrs ap- parently, and of Paul and the other Apostles, as being 66 in the place which was due them from the Lord (or, with the Lord, <eiAo/i,ei/oi/ aurots TOTTOV Trapa TU> Kvpia)), with whom also they suffered." 20 There is a Hortatory Address to the Greeks, which by is Cc. 18, 19 (14, 3, 5, 6). 19 Hist. Ecc. 5, 5. 20 Epistle to the Philippians, c. 9 (3, 8). The phraseology of Polycarp is slightly modified from that of Clement of Rome, a writer who lived before the Gnostic controversy, and who cannot well be classed with any of the Catholic parties that originated in that controversy. The difficulty of classifying him induces me to place him in this note. Alluding to the martyrdoms of Peter and Paul, he speaks of the former as having gone "to the place OF GLORY which was due," els TOV 6<f)ei\6fj.ei>oi' TOTTOV SO'^T/S, and of the latter as having gone to "the holy place." 1 Epist. to Cor. c. 5 (3, 12, IE). Polycarp omits the words *o/ glory -,' possibly because going to glory at death was already, when he wrote, a heresy. The in- ference would be surer if irapa rtp KvpLq be an erroneous emendation of rov KvpLov to harmonize it with Clement. XXII.] EXEMPTION FROM THE UNDERWORLD. 119 some writers is attributed to Justin Martyr, 21 and in it a passage occurs, which, though admitting difference of interpretation, seems to deserve a place here. The author represents to the Greeks, that 4; they will not be acting contrary to the inclinations of their ancestors, by now turning away from the errors which these held, since it is probable that those ancestors are at present groaning in the Underworld, repenting a too late repentance, to whom if it were possible from that place to show you what has happened to them since the close of life, you would know from what evils they desire to free you." ^ Hennas regards Christian baptism as exempting men from the Underworld, and transferring them to the * Kingdom of God,' or to 4 Life,' but without definite ex- planation as to the meaning of these terms. 23 In Tatian, Athenagoras, and Theophilus I have found nothing appropriate to this section. The first of these was a disciple of Justin Martyr, and when he wrote his work against the Greeks was Orthodox. Afterwards he became a Gnostic. 5. Orthodox Catholics. Second Class. Under this division, which is intended to embrace such as consigned Christians to the Underworld, I can adduce but one known writer and (see Appendix, Note F) one fragment of uncertain authorship ; yet, as the reasoning of the former was more logical than that of some in the first class, it is not impossible that he may have found 21 The reader will find Bishop Kaye's reasons for not regarding Justin as its author in his work on that Father, entitled, " Some Account of the Writings and Opinions of Justin Martyr, by John Bishop of Lincoln." Pp. 5-11. This work, though less copious than that of Semisch on the same Father, is more reliable in its statements. Otto's Commentatio de Justini Martyris Scriptis et Doctrina, is in some respects preferable to either of the foregoing. An American edition of Bishop Kaye's three works on Justin, Clement, and Tertullian would be a boon to American students of ecclesiastical history. 22 Cohortat. ad Graces, c. 35, Justini Opp. p. 32. B. C. 23 See XIII. 120 UNDERWORLD MISSION. [ XXII. persons to accept it, and I therefore classify him by himself. Tertullian 24 loved controversial victory too well to shrink from the sequence of his argument, though it landed him- self in the Underworld ; and he was too rugged to appre- ciate the fastidiousness which could desire better quarters than its Master. He copies the argument of Irenseus, that Christ went to the Underworld before ascending to heaven, and then breaks out with hearty earnestness : u You must both believe that the Underworld is a sub- terranean region, 25 and keep at arm's-length those who proudly enough do not think the souls of the faithful meet subjects for the Underworld. Servants above their Lord, and disciples above their Master, they spurn the solace of an expected resurrection, if they are to await it in Abraham's bosom." 26 There was a difficulty, however, which Tertullian noticed in his confinement of all souls below. Christian exorcists sometimes wrung, as they thought, from an evil spirit, the confession that it was of human parentage. u Some- times," says Tertullian, u it affirms itself a gladiator or beast-fighter, as on other occasions a god, caring for noth- ing save to exclude this doctrine of ours, and hinder the belief that all souls are compelled into the Underworld, 24 To place Tertullian among the Catholics and Orthodox requires a word of explanation, for in the latter part of his life he was a Montanist. His Montanism, however, did not affect his position as regarded already existing divisions. Judged hy these, he is properly classified. And, indeed, the use which later writers made of his writings would indicate the same position for him. In the present instance he is but following out the argument of Irenseus to its legitimate results. His view is ULTRA-Orthodoxy. To class him as a Montanist would create a need of explaining his position which is obviated by classing him as above. Neander, it may be remarked, places not only Tertullian, but Montanus and Montanism, under the head, not of Heresies, but of the Catholic Church. 26 Irenseus, from whom Tertullian copies this, was arguing against the Valentinians, who, it will be remembered, deemed this world the Under- world. 26 De Anima, c. 55, Opp. p. 353. B. XXII.] EXEMPTION FROM THE UNDERWORLD. 121 so as to disturb the belief of a judgment and resurrec- tion." 2 ? The connection of ideas in Tertullian's mind appears to be this. The Judgment was a consequent upon the Kesurrection. But people would not believe that the dead were yet to rise out of the ground, if they found that they had got out already. As for the account of Samuel, the demon had, accord- ing to this writer, assumed his appearance. " Far be it from me," says Tertullian, u to believe that the soul of any saint, to say nothing of a prophet, was brought out by a demon." 28 u Therefore," he represents his opponents as saying, "all souls are in the Underworld." "Just so," is his answer. u You may be willing or unwilling, [but] both punishments and refreshments are there ; you have the rich man and Lazarus [as a proof of it]." 29 From this doom, however, Tertullian had to make an exception, as has already appeared, 30 probably an un- willing one, in favor of the Martyrs. And there is one passage in which he takes ground the reverse of the above. His fourth book against Marcion is an examination, in order, of the copy of Luke which the latter used, and of his interpretations. It would seem that Marcion took the parable concerning the rich man and Lazarus (Luke 16, 19-31) as evidence that the Jewish Deity sent both good and bad to the Underworld. Tertullian answers : 44 The Underworld is one place, as I think, and Abraham's bosom another ; for it is said that there is a great gulf between those regions, such as prohibits passing from either side. Neither would the rich man have lifted up his eyes, and indeed from afar off, 31 unless looking at 27 De Anima, c. 57, p. 355. D. 28 De Anima, c. 57, p. 356. A. Tertullian here uses like language to that of those who believed that Samuel had never been below. See on p. 44 their distrust of this narrative. 29 De Anima, c. 58, p. 356. D. 8 See XXI. 6. 31 Origen's second Homily on Kings was written, I suspect, while more 122 UNDERWORLD MISSION. [ XXil. higher regions, . . . whence it is apparent to every sen- sible man who may have heard of the Elysian Fields, that there is a determined locality called Abraham's bosom, intended to receive the souls of his children, even of Gentile extraction. . . . That region, therefore, I call Abraham's bosom, which, though not a celestial one, is higher than the Underworld, and affords a temporary re- freshment to the souls of the just until the consummation of things shall bring to pass the resurrection of all with its plenitude of reward." 32 Yet so far as lifting Abraham's bosom out of the Under- world is concerned, the idea was probably a momentary impulse of opposition to Marcion, for a few lines further on Tertullian replaces it there, treating Abraham's words " They have Moses and the Prophets, let them hear them " as spoken in the Underworld. 33 Tertullian was a man of vehement impulses ; fonder of consistency in the argument under hand than of a general accordance in his views, and fonder of an apparent contro- versial victory than of any consistency whatever. Precise dates cannot be affixed to his various writings, arid it is difficult to distinguish between gradual changes which his opinions may have undergone, and hasty expressions which he soon forgot. 34 6. The Valentinians^ Irenaens, in a passage concerning the Valentinians, and perhaps concerning other Theosophic Gnostics, part of than one passage of Tertullian was fresh in his mind. He there argues that Abraham was (at the date of the occurrence) in the Underworld because the rich man saw him, "for though 'from afar off? yet he saw him." Opp. 2, p. 498. A. 32 Adv. Marcion. 4, .34, Opp. p. 559. C. 83 In De Idol. c. 13, and De Resurrect, c. 17, Abraham's bosom is placed by Tertullian in the Underworld. 84 For further remarks on this division of the subject, see Appendix, Note F. 85 The reader will please recur, for explanation of some of the terms used in this division, to IV. XXII.] EXEMPTION FROM THE UNDERWORLD. 123 which has already been quoted, exclaims, u How shall not they be confounded who say that the Lower Regions (or Underworld, Inferos) are this world of ours, and that their inner man, leaving the body here, ascends to the super-celestial place." 36 According to a passage of the Doctrina Orientalis, u He who is born of his mother is introduced into Death and the World ; but he who is born again of Christ is trans- ferred into life, into the Middle Space, Ogdoad [Plero- ina ?], 36a and they die indeed to the World, but live to God, that death may be done away by their dying, and corruption by their rising again. 5 ' 37 86 Cont Haeres. 5, 31, 2. 86a Cp. IV. note 27. 87 C. 80. Clem. 0pp. p. 987. Another passage of the same document refers apparently to man's condition prior to Christianity. " According to the Valentinians," it says, " of the descendants of Adam, the Just, journeying through the creations (the realms of the Creator) were de- tained in * The Place ' [probably above the seventh heaven where the Creator dwelt, comp. c. 59], but others in the creation of darkness, in the left hand [i. e. in the earthly places or elements], having a perception of the fire" of Gehenna. Doct. Orient, c. 37, p. 978. Gehenna ap- pears to have been a chasm into which a stream of fire (cp. Book of Enoch, 14, 19, Dan. 7, 10) poured from under the throne of ' The Place,' but which had never become full. Possibly the time of its overflow may have been the period when a general conflagration was to be anticipated. Perhaps the three left-hand places' (Doct. Orient, c. 28) were the three elements (Doct. Orient, c. 48), earth, air, and water; tire (which some identified with spirit) not being reckoned as one. Tertullian, in giving the Valentinian view, that the earthly and material were to perish, adds a quotation as if used by them, " ' because all flesh is grass, 1 and the soul [except that of the Spiritual] is mortal in their estimation, unless saved by faith." Adv. Valentin, c. 32, p. 302. A. Under the term flesh, the Valentinians included the fleshly or material soul (Doct. Orient, c. 51), which they probably regarded as remaining in this world, and to be burnt up with it. The quotation from Is. 40, 6, "All flesh is grass," could readily be connected with Matt. 6, 30, " Which to-day is, and to-morrow is cast into the oven." In this fate they included the rational soul which turned to earthly things. According to the Doctrina Orientalis, " concerning these two the Saviour says that we should ' fear him who is able to destroy this soul and this psychical body in Gehenna. 1 " C. 51, Clem. Opp. p. 981. Compare Matt. 1O, 28. 124 UNDERWORLD MISSION. [ XXII. Both these passages, it will be noticed, treat the transfer to the Middle Space as exemption after this life from the Underworld or from Death. The former gives the Valentinian view of what should happen to themselves, the Spiritual, at death, but the latter appears at least to include the fate of the Catholics whom they regarded as Psychical or rational, and who were destined also to pass at death, as it would seem, into the Middle Space. That some of them held this view concerning the Catholics or Psychical is slightly strength- ened, perhaps, by phraseology of Irenseus. 3 ^ On the other hand, there is left to us an express state- ment of the Doctrina Orientalis, according to which u the rest of the Spiritual [is] in the Lord's, [that is] the Eighth [or Middle Space] which is called the Lord's. 39 . . . But the other FAITHFUL souls [the souls of the Cath- olics who are saved by faith, and not by their spiritual nature] remain with the Creator. But at the consumma- tion these also go up into the Middle Space. . . . Thence 38 According to Irenaeus, at the consummation when Wisdom and the Spiritual, her children, should pass into the Pleroma the Creator was to " PASS into the place of his mother, the Middle Space, and the souls of the Just should also REST in the Middle Space." Cont. Hceres. 1, 7, 1. Tertullian, who seems to have copied his account in no small degree from Irenseus, attributes to them the opinion, that, at this consum- mation, " the souls of the Just, that is, ours [i. e. the souls of Catholics or Psychical], will be TRANSMITTED to the Creator in the receptacle of the Middle Space." Adv. Valentin, c. 32, Opp. p. 302. A. The wording of Irenseus might give color to the supposition that they were there already. 39 'H ptv o$v TWV irveviJLa.Ti.KCov avd7ra.v<ris ev KVpiaKy (ev oySoddi, rj /cvptaicfj (W^dfcrcu). c. 63. The explanatory remark in a parenthesis is probably by a later than the original writer. The association of ideas belonging to the Greek cannot easily be transferred to English. The Sabbath or seventh day was the Creator's, the eighth day was the Lord's, and also, in Valentinian phraseology, the Sabbath or seventh heaven was the Crea- tor's, and 6 The Eighth,' meaning the eighth locality, for there were no more heavens, was a technical term for the Middle Space, which was also called if KvpiaK-t), 'the Lord's,' or 'the Dominical,' the common appella- tion (at least from the latter part of the second century onwards) of the Lord's day. avdiravais means stopping-place, temporary rest. XXII.] . EXEMPTION FROM THE UNDERWORLD. 125 the Spiritual, divesting themselves of their souls, 40 . . . enter within the boundary [of the Pleroma]." 41 This being the case, if we take the narrowest Valentin- ian definition of the Underworld, as meaning the realm of the Cosmocrator or Devil, Christ's mission procured for the rational or psychical Christians an exemption therefrom, since by their 'faith 5 in Christ they were saved, and translated temporarily to the Creator's place of rest, and subsequently to the Middle Space. If we so extend the meaning of their terms for the Underworld as to make it include the whole realm below twilight, the whole perishable creation of the Jewish Deity, then in this higher sense the Spiritual themselves had been exempted therefrom by Christ's mission to this Underworld, since he first translated them to the illumi- nation and life of the Middle Space. 7. The Clementine Homilies. The eccentric author of this religious fiction was not a Gnostic, for he regarded the Jewish and Christian dis- pensations as proceeding from the same source. He was scarcely a Catholic, for he regarded many passages of the Old Testament as proceeding from the Devil, who had been permitted to interpolate them as a means of discrim- 40 According to the Valentinians, souls were not admitted into the Pleroma. Nothing but pure spirit entered there. They seem to have greatly troubled Irenaeus by their use of the Apostle's words, " Flesh and blood cannot inherit the kingdom of God." Cont. Hceres. 5,9, 1. Flesh and blood, they understood, as did many at least of the Catholics, to mean 'body and soul.' "Whether, however, by the kingdom of God they understood the Pleroma, I am not certain. It would accord with their system to understand that an infusion of 4 spiritual seed ' into the rational soul an infusion which, even before Christ's time, came from a higher source than the Creator was requisite to save it from Death. It could not gain admission even to the Creator's rest without it. And this seems to have been precisely the view of Irenseus, except that he regarded this saving spirit as originating with the Creator, while the Valentinians deemed him incompetent to furnish it. See Irenseus, 5, 9, 1. 41 Or "the Boundary," i. e. the Pleroma. Doct. Orient, cc. 63, 64. 126 UNDERWORLD MISSION. . [ XXIL mating between good and evil men, of whom the former would not believe anything bad concerning God, even if they found it written. 42 The work is much of it in a dialogue form, the author's sentiments being put into the mouth of the Apostle Peter. The Apostle, addressing a lonely Heathen mother who had thought of suicide, says that suicides meet with a worse punishment in the Underworld. She replies, u I wish I knew that souls really lived in the Underworld, and I should love, despite the punishment, to die, so that I might see, even for an hour, those that I long for. And Peter said, 4 1 would like to know what grieves you. woman. For if you will tell me this, ... I will convince you that souls live in the Underworld.' " 43 A subsequent passage evinces that a better fate than this awaited the lovers of God. u Souls," it says, " if they leave the body, and are found to have a desire for him (God), are borne into his bosom ; as in winter the undying vapors of the mountains, being drawn by the rays of the sun, are borne to him." ** While we are elsewhere again informed that the wicked man goes to the Underworld. 45 42 Horn. 2, 38-3, 5, and elsewhere. Neander, who adopts the common view that the writer was an Ebionite, supposes that his object was "to compose a work that might serve to reconcile those opposite (Judaizing and Gnostic) views, a work of an apologistic and conciliatory tendency, a noticeable phenomenon in the ferment of that chaotic period."- Church History, Vol. 1, p. 353, Torrey's trans. The hair of a genuine Ebionite a thoroughly Jewish Christian would have been likely to stand on end while reading such ' conciliatory ' language as that of this author. 43 Horn. 12, 14; Cotel. Vol. 1, p. 711. Compare the confession attrib- uted to Simon Magus, Horn. 2, 30; Cotel. Vol. 1, p. 635. 44 Horn. 17, 10, p. 740. 46 Horn. 2, 13, p. 631, in which passage, unless I am mistaken, tvTavda means in this life, & in that, or the future life. Not referring necessa- rily to Hades. XXIII.] CAUSE OF THE EXEMPTION. 127 XXIII. CHKIST'S UNDERWORLD MISSION THE CAUSE OF THE EXEMPTION. IT might well be that Christians were sometimes satis- fied to believe their own exemption from the regions of gloom, without seeking a specific agency which effected it. Yet so far as the Christians of the second and third centuries have pointed out an agency, they have referred to Christ's Underworld Mission. Tertullian represents the opponents of his ultra-orthodoxy as exclaiming, u But Christ went to the Underworld for this very purpose, that we might NOT go there." l And Origen, using the term 6 salvation ' so as to include, if not as identical with, exemption from, the Underworld, has already been quoted in a note on p. 24 as saying, that Christ u for the salva- tion of the world descended even to the Lower Eegions." Nearly the whole history of the victory and ransom testi- fies to the prevalence of a similar belief. There is, however, a separate question from the above, which suggests itself here : Can a belief in Christ's Un- derworld Mission have given rise to, or strengthened, the belief in this exemption of his followers ? That it must have strengthened it would seem a moral certainty. Christians who attributed to the Saviour such effort and suffering for the purpose of rescuing THE DEPARTED from the Underworld could not readily have believed that he would leave his work half accomplished ; that he would have overlooked THEMSELVES and permitted THEM to fall a prey to it and to their arch-enemy. A supposition, however, that the belief of this exemption grew out of the doctrine of Christ's mission below, though not unnat- ural, is scarcely probable. The belief of exemption may have originated in the two following ways : 1. From an idea that Christianity, as a life-giving religion, must ex- empt its followers from the realms of Death. 2. From a blending together by the Christians of two conceptions, 1 De Anima, c. 55, p. 353. B. 128 UNDERWORLD MISSION. [ XXIV. one that they were God's children, the other, that the children of a divine being were exempt from the Under- world. 2 XXIV. GENEEAL REMARKS. A GERMAN writer, Dr. Pott, whose dissertation on Christ's Descent to the Underworld 1 has a respectable place assigned it in references and quotations, thinks that all the various opinions on the subject prior to the fourth century were owing to interpretations of 1 Peter 3, 19 ; 2 and Hagenbach, in his Doctrinal History, appears to imply that they originated in expositions of the New Testament and of Psalm 16. 3 Pearson, in his work on the Creed, says : ^ The ancients seem upon no other reason to have interpreted this place of St. Peter [1 Peter 3, 19] in that manner, but because other apocryphal writings led them to that interpretation," and refers to the passage of Jere- 2 Thus Dionysius of Halicarnassus, who may however have been influenced by Jewish views, represents the mother of Coriolanus as saying to her son, that if she can dissuade him from war against his native coun- try, immortal (or divine) glory will be her lot after this life, " and if any place receive human souls when freed from their bodies, that dark and subterranean place in which the wicked (or evil demons, /ca/foSat'^oms) are said to dwell shall not receive mine, nor yet shall the Lethean plains, but that pure ether above, IN WHICH, ACCORDING TO REPORT, DWELL THE CHILDREN OF THE GODS, experiencing a blessed and happy life." Antiq. Rom. 8, 52, Vol. 3, p. 1629, edit. Reiske. Compare also an extract from Irenseus in Note B of the Appendix to this essay. 1 " D. J. Pott, Excursus III. De Descensu Jesu Christi ad Inferos" ; in the "Novum Testamentum," edit. Koppianae, Vol. 9, pp. 281-340. 2 Ibid. p. 291. 8 The passages to which he refers in his note are, Acts 2, 27, 31 ; (Rom. 10, fi, 7, 8 ;) Eph. 4, 9 ; 1 Peter 3, 19, 20 (connected with Psalm 16, 10). See his Dogmengeschichte (2d edit), Vol. 1, 69. Whether by inclosing two of the passages in parentheses he intended to attribute less weight to them, I do not know. XXIV.] GENERAL REMARKS. 129 miah, 4 and that from the Shepherd of Hennas, 5 as the ones which misled them, 6 but without attempting to ac- count for the origin of these passages. The reasons assigned above seem insufficient. Of the passages adduced by Hagenbach, not more than two could be misinterpreted of a MISSION below, and not more than one 1 Peter 3, 19,20 would be likely to suggest it. To this passage the less influence can be attributed, since its appearance of favoring heresy must have precluded it from being much used. According to it, Christ preached to the wicked, precisely the subject of outcry against Marcion. Unless my examination has deceived me, no Father of the second or third century quotes the passage save Origen, who was not afraid to save even the demons. Clement of Alexandria, as we have already seen, found himself in one instance 7 on the point of quoting it, but retreated out of it. If the doctrine of Christ's mission to the dead existed, as Pearson suggests, in a spurious prediction of Jeremiah, this implies that it was previ- ously held by a considerable number of Christians. Of events currently believed, a prediction might be forged. But a Christian forger would not have made Jeremiah predict that the Messiah WOULD do what no one believed that Jesus HAD done. Nor could Hernias have aided in diffusing such a view, since it is nowhere contained nor alluded to in his writings. The reasons which originated the doctrine of the Un- derworld Mission, and caused it to strike such deep-root, were'" probably the following : 1. A wish to solve the question of what Christ did in the interval between his death and resurrection. 2. The need of accounting for tEeTIfe^fvTng power of Christianity, or of explaining the victory which Christ had won for his followers over Death. 3. The effort to discover a dignified object for his suffer- * See VIII. 6 See close of XIII. 6 Exposit. of the Creed, by J. Pearson, Article 5 (pp. 366, 367 New York and Philadelphia edit. 1844). 7 See III. 2, and note 21 on p. 13. 130 UNDERWORLD MISSION. [ XXIV. ings,^ 4. The desire of finding in the Old Testament proof-texts against the Jews, which should imply his death. 5. The benevolent purpose of saving the departed without endangering a doctrine on which the early Chris- tians found it convenient to lay great stress, namely, that no one could be saved without becoming a Christian. The Ransom, when viewed as a redemption of man from the Prince or rulers of evil by the exercise of power, might be placed under the second of these reasons, as almost a synonyme for the victory. When viewed, how- ever, as an indemnification to Satan, I doubt whether it were not rather a difficulty to the early Christians, than an idea likely to spread. They loved to represent Chris- tianity as a triumphant religion, not as one whose author paid tribute to the powers of darkness. Some speculative minds may have been unable to find any other solution of the ransom (1 Peter 1, 18, 19) than such a tribute, but the mass would have preferred to leave it unexplained, rather than adopt such a view. In determining the date at which the doctrine of Christ's mission below had already a deep hold on the popular mind, no little importance is to be attached to its recep- tion by the Gnostics. According to Clement of Alexan- dria, "In the days of Hadrian [A. D. 117-138] arose the devisers of heresies, and continued till the age of the elder Antoninus [A. D. 138 161]. . . . Marcion, belonging to the same period as they [as Basilides and Valentinus, the earliest teachers of Alexandrine Gnosticism], became, as an old man, the companion of the later ones." 8 Of these Gnostics, Marcion did not believe that Christ was in any sense a man, or that he had anything human about him. He was a purely divine being, who had neither suffered nor died, and there was not the slightest reason why such a being should go to the Underworld, unless he had a mission to call him thither. The con- 8 Strom. 7, 106, Opp. p. 898. The passage, so far as translated above, needs no correction of the text. A clause of the paragraph which imme- diately follows, concerning Simon Magus, has puzzled critics. For /te0' 8v, I would read fj,e&' &v. XXIV.] GENERAL REMARKS. 131 troversy of Marcion with the Catholics shows that the idea of a mission below was already established, and the mere question at issue between them was as to who ac- cepted and were benefited by it. But it must have been VERY thoroughly established, one would think, in order to the reception of it by Marcion from his opponents, and the engrafting of it on his own system ; for since he did not use the Epistle of Peter, he could not have found it in any part of the New Testament which he used, and must have adopted it from the Catholics. That the Valentinians must have needed ingenuity in remodelling the doctrine so as to fit it into their system is evident. And since the descent to the Underworld was according to their views a descent to this earth, and a mission to its inhabitants, there would seem to have been little reason why at the Saviour's resurrection (rising again) a second mission, a mission to the departed, should have been added, unless the Christian community out of which these men sprung had attached importance thereto. It can scarcely be that, at the opening of the second century or the close of the first, the doctrine of Christ's Underworld Mission, so far at least as regards the preach- ing to and liberation of the departed, was not a widely spread and deeply seated opinion among Christians. The evidence of its general reception is far stronger than if it were a mere doctrine of the creed, for articles of the creed have in nearly every instance been opinions which were NOT generally received, 9 and to which the stronger party therefore gave a place in their confessions of faith as a means of defining their position. On the essential fea- tures of the present doctrine the Catholics and Heretics were of one mind. It was a point too well settled to admit dispute. 9 The reason which, in the fourth century, caused the insertion into some of the public and individual confessions of faith of the clause, 4 He descended into the Underworld,* appears to have been, that it was re- garded as IMPLYING a tenet openly denied by the Apollinarians, namely, that Christ had a human soul. See King's History of the Apostles' Creed, pp. 243 - 268 (2d edit. Lond. 1703). For difficulties and perplexity occasioned by this clause in modern times, see Appendix, Note G. 132 UNDERWORLD MISSION. [ XXIV. A separate question from the foregoing might, however, be raised concerning the date to which we can trace back the belief in a redemption of the departed from Satan, Lord of the Lower Eegions ; that is, from the personified Death. The difficulty of determining positively the ear- liest date of such a view is partly owing to the twofold position of the Devil in Catholic theology, to his being both ruler of this and the lower world, so that a deliver- ance from his power might imply a liberation from him, either in one, or in the other, or in both capacities. Yet the Kansom, as it appears in Irenseus, must have been given to Satan as Lord of the Lower Eealms. It was only in that capacity that he could have received the soul of Jesus ; and as early as Irenseus, the redemption of the de- parted from his power must have been believed. I am myself inclined to think that it existed among the East- ern or Greek Christians at a much earlier day. 10 The 10 There is a singular inaccuracy of statement concerning Satan's rale over the departed in several writers who assume, and are supposed to have, a knowledge of early Christian opinions. Semisch, after alluding to Justin's opinion that " all souls of the Old Testament Just and Proph- ets had fallen into the hands of spirits," speaks of it as "a conception which, save the accordance with it by Anastasius, Patriarch of Antioch, recurs perhaps in not a single other Father," and then quotes to the fol- lowing effect, as a production of Anastasius, who according to Dupin lived in the sixth century, the Questions and Responses attributed to him, which according to Moreri and Dupin could not have been written before the eleventh century. Quest. 112. "All souls of saints and sinners were under the power of the Devil until Christ, descending into the Underworld, said to those in bonds, 'Go forth.'" Semisch' s Jus- tin, Vol. 2, p. 465, note 3. There is certainly no scarcity of such state- ments in undoubted writings of well-known Fathers. Pott, though in a reasonable error as compared with the foregoing, makes a remarkable statement for one who was expressly treating of Christ's descent to the Underworld. "If," says he, "any one in these centuries (the second and third) maintains that Christ descended to the Underworld for the purpose of liberating men from the rule of Death (Satan), Hippolytus is doubtless the only one." The passage alluded to he quotes from a work, De Antichristo, of questioned authorship. It speaks of Christ as " preach- ing to the souls of the saints, conquering death by dying." De Anti- XXIV.] GENERAL REMARKS. 133 phraseology of Justin Martyr and of the Yalentinians is more easy of explanation, if we suppose such a view to have been already current in or before that time, than on any other supposition ; and Justin's phraseology is scarcely intelligible without it. Whether it prevailed as early and widely among Latin Christians may be doubted. Oriental conceptions of Satan would require some time in order to penetrate the Western World. In the foregoing pages, no separate investigation is de- voted to the Ebionite or Jewish Christians. A document called the Testaments of the Twelve Patriarchs is the only relic attributed to a writer of this class, which from its size and nature would afford (if from a Christian hand) any hope of allusion to Christ's suffering. And it does contain two allusions to his descent and mission below. 11 But as I suppose the body of the work to be Jewish, not Christian ; and one or both of these allusions to be the interpolations of a Catholic, I have not used it as proof of Ebionite opinions. There is, however, no reason to doubt that the Ebionites shared with the Catholics a belief in the Underworld Mission of their Master. They would equally with the latter, if not in a greater degree, have been exposed to the temptation of adopting it for the sake of enlarging their store of predictions from the Old Testament, concerning their Master's suffering. christo, c. 26. See Pott's Excursus de Desc. Jesu Christi ad Inferos, in Koppe's Testament, Vol. 9, p. 291. Enough, certainly of similar and stronger statements are to be found in the same period. 11 " Now, therefore, know that the Lord will execute judgment upon the sons of men, when the rocks being rent . . . [and the Underworld despoiled at the suffering of the Most High] unbelieving men shall per- severe in their iniquity." 3 (Levi), 4, Grabe, Spidleg. Vol. 1, p. 160. " But in your portion [of the promised land] shall be the temple of God, and it shall be glorious among you ; and the twelve tribes shall be gathered there, and all nations [until the Most High shall send his sal- vation in the guardianship of his only begotten, . . . and coining up from the Underworld, he shall ascend into heaven . . .]." 12 (Ben- jamin), 9, Grabe, Spidleg. Vol. 1, p. 250. The first and last of the clauses in brackets I suppose to be Christian interpolations. 134 UNDERWORLD MISSION. [ XXV. XXV. GENUINENESS OF THE GOSPELS. THOSE familiar with the theological questions of the past fifty years know that the Four Gospels now used among Christians have been seriously treated as not ex- isting in their present form before the end of the second or beginning of the third century, and that not a few have leaned to this conclusion. These histories of Christ have been regarded either as fabricated about that period from previously existing documents of uncertain credit, or as selected by the judgment or prejudice of Christians, from a multitude of earlier or contemporary fabrications, or as being in their present shape the result of gradual accretions during the first and second centuries. If the above views are correct, many would with justice think that little reliance could be placed on such docu- ments. 1 But leaving out of sight the direct evidence to the contrary, which has frequently and in various ways been developed, there exists in the theology of the early Christians a mass of indirect and very convincing testi- mony, to overthrow any such positions, testimony the less suspicious, because it is independent either of the veracity or the judgment of any or all of those who fur- nish it. The Gospels whether adopted earlier or later were used by the early Christians as a history of their Master's life and teachings, and, viewed in this light, as the basis of their own faith. Now it requires but a moderate ac- quaintance with human nature to feel convinced that they would not fabricate documents AS THE BASIS OF THEIR FAITH, and yet leave their own faith out of them, or at least leave out those points in their faith which most in- 1 A trustworthy compilation could of course be made from reliable documents in the second century, but that it should be adopted so widely and immediately by the Christians as to supersede the originals before the century closed, whilst no lisp touching the compiler or the originals has reached us, would be impossible. XXV.] GENUINENESS OF THE GOSPELS. 135 terested them. Neither would they select AS THE BASIS OFJTH.EIU FAITH documents in which their favorite opinions nowhere appear, and reject those which contained them, as must have been the case if our Gospels were selected from other productions of the second century. Nor, if subh~x~msrs OF FAITH grew by accretion, is it credible that not one alone, but successive hands, should have added thereto, and never have put their cherished pecul- iarities into it. To suppose a somewhat parallel case, certainly not a stronger one, let us imagine that each division of Prot- estants had formed or selected for itself a basis of faith, in which none of its peculiarities could be found ; that the Heidelberg and Westminster Catechisms, the Confes- sion of Augsburg, or the Articles of Dordrecht and those of the Anglican Church, had offered no clue to the de- nominational tenets of their framers. Let us suppose that a BASIS OF MORALITY should for a century grow by accretion under the hands of pro- and anti-slavery par- ties, with no allusion to the subject of their dispute ; or that amidst the controversies on the person of Christ or the vicarious atonement, the Gospels should have grown in a similar way, with no mention of these doctrines. Yet, unless my study of early history have deceived me, the aggregate improbability of all these suppositions does not exceed that of the idea, that the Gospels could grow by accretion during a century and a half of various and fierce conflicts between the Christians and their opponents, or among Christians themselves, with no allusion to their controversies, or to the opinions developed by them. The argument from early Christian opinions may be divided into two branches. 1. From their belief concern- ing the history of Christ. 2. From their speculative views in theology, morality, and philosophy. 3. A third, and to some extent independent argument, might be based on their controversies. As regarded the first of these, the opinions of Christians coincided to a degree that evinces the prevalence among them of a history or histories which, if not identical with our Gospels, corresponded essentially with them. But 136 UNDERWORLD MISSION. [ xxv. there was one supposed fact in Christ's history not con- tained in our Gospels, nor do they profess to have found it in theirs, and that was the mission to the Underworld. Now let the reader consider the extent to which their theological system, their ' scheme of salvation, 5 rested on this supposed fact, and ask himself whether, in a history of Christ formed by them, it would have been omitted. 2 They found abundant evidence, as they thought, that this mission had been predicted. But their histories of Christ, and, if they be supposed different, the histories which they have transmitted to us, afford no evidence that these pre- 2 The Christian forgeries of the second and third centuries consisted of Pseudo-Jewish and Pseudo-Heathen, not, as has commonly been sup- posed, of Pseudo- Apostolic documents. The latter would have been use- less in controversies with Jews and Heathens, and, unless forged in Paul's name, would have had no weight with the Marcionites. In five of these forgeries a BRIEF sketch of Christ's life is either historically narrated or prophetically foretold, and, brief though these sketches are, in each of them his life is closed by his mission to the Underworld. 1. The Ascension of Isaiah, a Pseudo-Jewish Prophecy, has been already quoted (pp. 53, 54). 2. As also the Pseudo-Thaddeus (p. 73), the name of which must not mis- lead the reader into supposing it to be a forgery of Apostolic authority. It is an integral part of the correspondence opened by King Abgarus with Christ, which was forged, not for the sake of creating documents in the names of Christ and Thaddeus, but in the name of Abgarus. The Chris- tians wished to meet Heathen contempt for their religion by an instance of respect towards it from a Heathen monarch whose indirect testimony to the miracles was a main object of the forgery. 3. The Sibylline Oracles, a collection of Pseudo-Heathen Prophecies, represent that Christ " shall go to the house of Hades, announcing a resurrection to the dead," Book 1, lines 383, 384 (377, 378), p. 185, or "He shall come into Hades, an- nouncing hope to all," Book 8, line 310, p. 743. For the date of these citations, see Appendix, Note H. 4. For the Acts of Pilate, a Pseudo- Heathen History of Christ ; and 5. Pilate's Pteport ; see Appendix, Note D. I ought perhaps to add, that I have not discovered a single instance in which any writer of the second or third century quotes the mission from any of these documents, or alludes to the fact that they mention it. The belief of this mission was far more widely and thoroughly established than the credit of these forgeries. Their testimony could not strengthen it. XXV.] GENUINENESS OF THE GOSPELS. 137 dictions were ever fulfilled. In their Gospels and in ours, the interval between the Saviour's death and resurrection is a blank, and on this blank they built no small portion of their faith. The crucifixion and death of Jesus, offen- sive both to Jews and Gentiles, and calling for explanation by Christians, were narrated in their Gospels as in ours. But THE EXPLANATION OF THE OFFENSIVE FACTS WAS LEFT OUT. The Saviour, instead of ascending to heaven with a host of the departed, appears both in their Gospels and ours as remaining on earth with his disciples. If the reader suppose that the Apostle Peter held and taught a ministry of his Master to the departed, then, though in a much weaker form, the foregoing argument would apply to the first century. It would then seem, that, though a distinguished Christian leader and Apostle had been willing to state such a view as his own, yet its absence from the Gospels bears evidence, in so far, that neither he nor any that accepted his view had tampered with the Master's history, or put their own views into his mouth. Nor can the absence from the Gospels of any allusion to this ministry be accounted for by a difficulty of intro- ducing it. When the Saviour foretold his sufferings, death, and resurrection, and the disciples "understood none of these things" (Luke 18, 34), it would have been easy to make him give the explanation thereof, that he had a mission to fulfil in the Underworld. And when he conversed with them after his resurrection, it would have been perfectly in place to put into his mouth a statement of what he had accomplished. 3 But the argument does not stop here. In one of the Gospels we find a passage glaringly inconsistent with the mission to the Underworld, a passage noticed by the early 8 If the reading adopted by Gallieus and Opsopoeus be correct, the author of one Sibylline fragment must have supposed the events below to be the subject of the Saviour's conversation with some of his disciples, perhaps with those whom he accompanied to Emmaus. " He shall come to light again in three days, and shall manifest [the events of] his sleep to mortals." Book 1, lines 385, 386, p. 185. 138 UNDERWORLD MISSION. [ XXV. Christians. Origen, after quoting the Saviour's words (Matt. 12, 40), " The Son of Man shall be three days and niyhts in the heart of the earth," asks, " How could he be three days and nights in the heart of the earth, who at his departure was to be in the Paradise of God according to the statement (Luke 23, 43), 4 To-day thou shalt be with me in the Paradise of God ' ? " 4 And adds : " This ex- pression has so troubled some by its appearance of incon- gruity, that they have ventured to suspect as an addition to the Gospel by interpolators, that passage, ' To-day thou shalt be with me in the Paradise of God? But we say that, according to the simple (or literal) interpretation, he perhaps, before going into the so-called 4 heart of the earth? placed in the Paradise of God him who had said, 4 Remem- ber me when thou shalt come in thy kingdom? According, however, to the deeper (or spiritual) meaning, the phrase 4 to-day ' in the Scripture extends to the whole even of the existing age." 5 The suspicion of interpolation was based on the incom- patibility of the passage with assumed facts, not upon its absence from manuscripts ; nor does Origen who had made textual criticism more a study than any contem- porary Christian or Heathen, and who was in no wise indisposed to give the various readings which he had dis- covered allude to it as wanting in a single manuscript. But its disaccordance with existing theology had been perceived long before Origen's time. Marcion might have made much use of the Saviour's words to the penitent thief. Beset as he was on account of maintaining that souls went to heaven at death, there was no passage in 4 The words 'of God' are not in our present copies of Luke, nor were they probably in Origen's. Without having specially studied his cita- tions, I have noticed that the New Testament passage which forms in any case the particular subject of his comment is quoted in close accordance with our present editions, and seems to have been cited with a manu- script open before him. His quotations from other portions of Scripture, for the purpose of illustrating the subject in hand, appear to be made from memory. 6 Comment, in Joannem, Tom. 32, 19, Opp. 4, p. 455. B. C. XXV.] GENUINENESS OF THE GOSPELS. 139 his records or ours more apposite as an argument where- with to support himself. Yet Epiphanius informs us, u He cut away the expression, 6 To-day shalt thou be with me in Paradise? " 6 The inference is a fair one, that the Under- world Mission outweighed in his mind any value which the passage possessed for him as a controversial argu- ment. The method of solving difficulties by erasures was peculiar to Marcion. Neither the Theosophic Gnostics nor Catholic Christians practised it. That the latter did not, receives no slight confirmation from the fact, that they retained and transmitted to us in their sacred records a passage which directly contradicted their own faith. To attempt unfolding the second class of arguments already alluded to for the genuineness of the Gospels, deducible from the speculative views of the early Chris- tians in theology, morality, and philosophy, and the third, from the controversies in which they were engaged, would be foreign to the purpose of this essay, and would require a volume, if not two, to do it justice. Arguments could be developed, some of them stronger than the preceding, or applicable to an earlier date, from, 1. The dissension between Jewish and Gentile Christians ; 2. The contro- versy between Christians and Jews ; 3. Between Chris- tians and Gentiles ; 4. Between Catholics and Gnostics ; from, 5. The conception of the Supreme Deity as neces- sarily devoid of name ; 6. Jesus as the special Deity of the Old Testament ; 7. The Pseudo-Deities of the Hea- thens ; 8. Idolatry ethically considered ; 9. The use made of the Old Testament predictions ; 10. The use made of Pseudo-Heathen Prophecies ; 11. The division into Faith- ful and Catechumens ; 12. The customs and views con- cerning the Lord's day ; 13. And also concerning the Sabbath or Saturday ; 14. The belief concerning Rome's destruction ; 15. And the burning up of the world ; 16. And Baptism ; 17. And the Resurrection of the flesh; 18. And Martyrdom; 19. And Anti-Christ, and many other points. 6 Epiphan. adv. Haeres. 42, 11, 72, Opp. 1, p. 317 A. Compare p. 347 C. D. 140 UNDERWORLD MISSION. [ XXV. I can conceive no class of arguments more likely than these to convince a sceptical Christian or a truth-loving unbeliever, that our Gospels did not owe their origin to the opinions or to the controversial wants of the early Christians. In fact, had they been intended for service in the controversies against Jews or Gentiles, they would have purported to come from Jewish or Gentile, not from Christian hands. 7 And though the Apostle John was re- garded by the Valentiniaris as one of the enlightened, yet the other three Evangelists were not well selected, if in- fluence with these Gnostics was desired, nor would all four in the eyes of Marcion have been equal to Paul. I do not say that the foregoing arguments, if developed, would convince unbelievers of the supernatural character of Christianity, since many of them find an inherent difficulty in such a belief ; but their development would materially reduce the number of questions which want of familiarity with early Christian history has left open, and might in many instances remove the main reasons for distrusting the Gospel narrative. I am not, of course, to be understood as maintaining that no interpolations what- ever exist in the Gospels. XXVI. CHURCH AUTHORITY. THE advocates of Church authority have been obliged to give up the position that individual Fathers were nearly or quite infallible, but they still regard unanimity of the 7 The Gospels might satisfy truth-loving inquirers, but against non- Christian opponents their Christian authorship precluded use of their tes- timony. A Heathen would inevitably have said : " You allege that Jesus performed miracles ; give me impartial evidence of the fact, statements not by individuals of your own body, but by outsiders." This condition of things prompted the forgery, as mentioned in note 2, of Jewish and Heathen, but not of Christian testimony. XXVI.] CHURCH AUTHORITY. 141 early Church that is, of the Catholics on a point of belief as settling its correctness, 1 and the multitude of Christians who yet hold this view should prevent it from, being regarded as sometimes happens with contemp- tuous indifference. That a considerable portion of men should be trammelled by error, ought not to be a matter of indifference, nor does it seem a fit subject for contempt. Let us test their position. 1. If we have evidence that the Catholics of the second and third centuries believed any proposition unanimously, we have evidence that they believed the following : u Jesus Christ at his death went on a mission to the subterranean world." 2. But the earth is now known to be a solid globe, revolving in space. 3. Their belief, therefore, of a subterranean world, and of the mission to it, was incorrect. 1 One of the ablest and calmest of late Roman Catholic writers, J. A. Moehler, says in his Symbolism, "Whoever takes the pains to study the writings of the holy Fathers may without much penetration discover, that, while agreeing perfectly on all ecclesiastical (?) dogmas, they yet expatiate most variously on the doctrines of Christian faith and morality. . . . While now all Catholics gladly profess the same dogmas with the . Fathers of the Church, the individual opinions, the mere human views of the latter, possess in their estimation no further value, but as they present reasonable grounds for acceptance, or as any peculiar affinity of mind may exist between one Father of the Church, and a Catholic of a subsequent age. . . . We will not and cannot believe otherwise than as our fathers have believed. But as to their [individual] peculiarities of opinion, we may adopt them or not as we please." Sect. 42, pp. 369-371. APPENDIX. APPENDIX. NOTE A. JESUS 1 THE SPECIAL DEITY OF THE OLD TESTAMENT. BESIDES the humanitarian division of the early Christians, which included such as were commonly called Jewish Chris- tians, or Ebionites, 2 and a part it is difficult to say precisely how large a part 8 of Gentile Christians, there was another 1 On the date of his deification see Indirect Testimony, pp. 192, 199. 2 By Jewish Christians are not usually meant such as originated from Alexadrine Judaism, but those who retained Judaism as it existed in Palestine, and who were strenuous for the ceremonial law. Touching these, however, it is but fair to say, that the statement in the text has been disputed. As its proof would require more space than appropriate . here, I give simply my judgment concerning it. 8 Justin admits to Trypho, " There are SOME even of our race [that is, some Christians of Gentile extraction] who confess him (Jesus) to be the Messiah, but maintain that he was a human being of human parentage." Dial. c. 48. Cp. Judaism, Ch. XL note 57, and Note B, footnote 59. Origen regards the multitude which followed Jesus from Jericho as emblematic of the Gentile multitude ascending with him from earthly things (to the heavenly Jerusalem) ; the blind man by the wayside as typifying the miserable relic of Judaism ; and adds : "When you regard the faith, concerning the Saviour, of the Jews who believe on Jesus, some regarding him as the son of Joseph and Mary, others of Mary and the Holy Spirit, but without any belief in his divine nature, you will com- prehend how this blind man says, 'Son of David, take pity on me, 9 . . . and the multitude rebuked him . . . those from the Gentiles who, with few exceptions, have believed him to be born of a virgin, and rebuked the man that thought him born after the ordinary manner." In Matt. Tom. 16, 12, Opp. 3, pp.7 33. A., 734. A. Compare Origen, Cant. CeU. 5, 61 ; Opp. 1, p. 625 A. Origen does not say that the Gentile Chris- tians with few exceptions believe Christ's divinity, and some expressions in his writings appear to imply the reverse. See Forrest's History of the Trinity, pp. 35-37 (Meadville" edit. , pp. 48-50 ; Bost. edit. pp. 36-39). Tertullian says : " The simple, . . . who constitute THE LARGER PART OF BELIEVERS, . . . proclaim that two and ALREADY THREE gods are 146 APPENDIX. [NOTE A. class from the time of Justin Martyr, who maintained that Jesus was the Deity who had appeared to the Patriarchs and Prophets and had talked to Moses from the bush. 4 They distinguished between the Supreme Deity, who was without a name, 6 and Jesus, who had a name. Justin tells the Gentiles, " All the Jews even now teach, that the God without a name spoke to Moses, . . . who (the Jews) having it expressly stated in the records of Moses, that ' the ANGEL OF GOD spoke to Moses in a burning flame from the bush, and said, I am he who exists, the God of Abraham, and the God of Isaac, and the God of Jacob? maintain that it was the Father of all things and the Creator who said these things. Whence the prophetic spirit, reproving them, said, ' Israel did not know me, and The People did not understand me? And again Jesus, as we have already shown, said when among preached by us, but assume that they are worshippers of the one God." Adv. Prax. c. 3, Opp. p. 636. C. D. 4 In a previous edition the following surmise was appended to the above : " I am inclined to assign a somewhat earlier date than the age of Justin to this opinion, though my only reason for so doing is the strong suspicion that the Marcionite branch of Gnosticism was to a considerable extent but an offshoot from this identical view of the Catholics." I am now convinced that Gnosticism was due to anti-Jewish feel- ing developed by the war under Hadrian. (See Judaism, Ch. XI. i. 1.) Justin's limited deification of Jesus in his Dialogue is but a revised version (see Indirect Twfimoni/, pr>. 190-192) of his earner effort in his Apology to parry objections then urged against the Old Testament. 6 " No one can affix a name to the ineffable Deity. But if any one should dare to say that he has a name, such a man is crazy with an in- curable madness." Justin, Apol. 1, 61, p. 80. C. " The Father of all things, being unbegotten, has no name, for whoever is called by a name has an older [than himself] who gave him his name." Apol. 2, 6, p. 92. C. See also Apol. 2, 12, 13, pp. 96. E., 97. E. "Do not seek the name of God. God is his name. Names are requisite when a multitude of individuals are to be distinguished by appropriate appellations. To God who is alone the name of God is everything." Minuc. Felix, c. 18, pp. 89, 90. The same may be found in Cyprian, De Idol. Van. p. 15. "Gifts [or bribes] are not to be offered to the God who has no name." Tatian, c. 4, p. 247. B. "The soul . . . names him GOD, using this name alone as appropriate to the true God." Tertul. Apol. c. 17, p. 18. B. "The Seventh Heaven, where dwells He who is NOT NAMED [I follow the Latin translation of Laurence, which he made more literal than his English one] and his Elect, whose name has not [in Isaiah's time] been revealed." Ascension of Isaiah, ch. 8, 7. Trismegistus, a Christian document attributed to Mercury, also treats the Supreme Being as without name. See Lactant 1, 6 ; Paris edit. Vol. 1, col. 139, 140. NOTE A.] CHRIST THE OLD TESTAMENT DEITY. 147 them, 6 No one has known the Father except the Son (nor the Son except the Father), and those to whom the Son shall reveal And in his Dialogue with Trypho he alleges, that w in the book of Exodus Moses mystically proclaims and we compre- hend that Jesus was the name of that God whose name, the Scripture says, was not communicated to Abraham nor to Jacob. It is stated thus : ' The Lord said to Moses, Say to this People, Lo, I send my messenger before thee, that he may guard thee in the way; that he may lead thee into the land which I have prepared for thee. Attend to him, . . . for MY NAME is UPON HIM.' Who therefore led your fathers into the land 1 You clearly know that it was he who is called by this name Jesus (Joshua 7 ). . . . But since (') you know this, you will recognize also that Jesus was the name of him who said to Moses, ' My name shall be upon him? . . . He was also called Israel." 8 The object of this note is simply to enable the reader to apprehend easily the foregoing idea, and I therefore omit ex- tracts from other Fathers, of which a multitude to the same purport could be adduced. The reader will find some of them in Mr. Norton's Genuineness of the Gospels, Vol. 2, pp. 247-253 (2d edit. pp. 250-256; abridged edit. pp. 300-304). . It may be. added, that, though a PERSONAL APPEARANCE of the pre-existent Logos TO THE GENTILES was maintained by none, yet, in opposition to the Gentile claim of superior an- tiquity for Heathenism, Justin affirms that Socrates and other philosophers participated in, and lived according to, the Logos, 9 so that, according to this view, anything good in Heathen philosophy was not prior to Christianity, but a part of it, being derived from Christ. Justin, in support of this idea, and to save the superior antiquity of Christianity, claims these men as Christians. 10 Clement of Alexandria, from a more generous motive, takes the same ground concerning the origin of Greek Philosophy. 11 6 Apol. 1, 63, p. 81. A. C. D. 7 Jesus and Joshua are the same name in the Greek. 8 Dialog, c. 75, p. 172. B. C. 9 Apol. 1, 46; 2, 10, Opp. pp. 71. B., 95. D. 10 Ibid. 11 See Some Account of the "Writings and Opinions of Clement of Alexandria, by John [Kaye], Bishop of Lincoln, pp. 190-193, 202, 203. 148 APPENDIX. [NOTE B. NOTE B. 1 MORTALITY AND IMMORTALITY. LIFE AND DEATH. THE Fathers used the terms Life and Death as antitheses of each other, and employed the latter as do moderns to des- ignate the separation of the soul from the body, or to express a morally lost condition, or as an appellation of Satan. 2 Some of the Catholics and Heretics believed an Annihilation of the wicked or earthly. How far they designated this by the term Death I do not know. Aside from these meanings, the term Death, in the period covered by this essay, designated a residence in or consignment to the Underworld, as must already be evident, and Life, its antithesis, an exemption therefrom. The former seems to have been regarded as the lot of Human Nature or Mortality, the latter of Divine or Immortal Natures. In order, however, to understand some of the early Chris- tian theology on this point, it must be remembered that a distinction was frequently made by the ancients between Soul and Spirit. The latter was the essence of immortal beings, the former was human. 8 Whether Adam were originally im- From the former of these references the following citation of Clement is made : "Who, then, was their teacher ? (i. e. the teacher of the Greeks). The First Begotten, the Counsellor of God, who foreknew all things. He is the teacher of all created beings ; he in various ways from the foundation of the world has instructed man, and leads him to perfec- tion." And from the latter the following : " Philosophy may be reason- ably supposed to have been given by Divine Providence as a preparation for perfection through Christ. . . . They who deny that Philosophy comes from God, go near to question his particular Providence. . . . They who affirm that Philosophy was given by the Devil, make him more benevolent than Divine Providence to good men among the Greeks. . . . The Law was given to the Jews, Philosophy to the Greeks, until the advent of Christ." 1 Referred to on pp. 15, 32, 54, 56, 69, 71, 88, 96, 116, 128. 2 See extract from Origen in xiv. note 6. 8 This distinction existed independently of any idea of personal char- acter as expressed by the term spiritual. Thus, in the Book of Enoch the Deity is represented as saying to the fallen Angels, " You from the beginning were made spiritual, possessing a life which is eternal, and not subject to death forever; . . . being spiritual, your dwelling is in heaven" (ch. 15, 6, 7) ; and as adding concerning the Giants, the off- spring of these angels and of their earthly brides, '* Now, the Giants who have been born of Spirit and of Flesh shall be called upon earth NOTEB.] MORTALITY AND IMMORTALITY. 149 mortal, and became human through his fall ; or whether he were created neither immortal nor human, but capable of be- coming either ; 4 or whether he were human at his creation ; yet in any case as a human being he could not become, according to the views of some among the Fathers, a denizen of heaven. His doom as a mortal was the Underworld. Thus, in passages already cited, Hernias informs us that the departed who were in the Underworld u could not other- wise enter the kingdom of God, than by laying aside the mortality of their former life." 5 Arnobius speaks of the departed whom Christ aided, as having laid aside the "lot of Mortality 55 ; 6 which, by a comparison with the extract from his writings in XXII. 3, would seem to mean that they had been rescued w from the jaws of Orcus. 55 Tertullian treats Christ as having, " BECAUSE HE WAS A MAN, . . . gone through the form of human death in the Underworld. 55 7 And Origen, we have seen, treated the detention of the departed in the Underworld as the u condition affixed [before Christ's time] to dying. 5 ' 8 If HUMAN nature was necessarily the prey of the Under- world, it was no unnatural conception that this nature must be changed, that it must become immortal or divine before Evil Spirits. . . . Evil SPIRITS shall proceed from their flesh [i. e. spirits, not souls, shall be disengaged from their bodies at death], because they were created from above." Ch. 15,8. The distinction between soul and spirit appears, perhaps, in the phra- seology of the Apocalypse, which mentions (6, 9) " the SOULS of them that were slain," and again (20,4), "the 'SOULS of them that ivere be- headed"; but (1,4) "the seven SPIRITS" before God's throne; an ex- pression similar to which occurs in 3, l, 4, 5, 5, 6. See also, in note 8 on p. 88, Origen's query as to God and the angels having souls. 4 Theophilus advances this view : " But some one will say to us, 4 Was man naturally mortal ? ' By no means. ' What then : immortal ? ' No. But some one will say, 'Was he nothing at all?' I do not say that. He was neither mortal nor immortal by nature. For if he had originally been made immortal, he would have been made a god; but if mortal, God would seem to be the cause of his death. He was made therefore neither immortal nor mortal, but, as we said above, capable of becoming either. . . . Observing the command of God, he would receive immortality as a reward and become a god ; but if he should turn to the works of death, being disobedient to God, he would be the cause of his own death." Ad Autol. 2, 27, Justin, Opp. p. 368. A. B. 6 See p. 56. 6 See p. 32. 7 See note on pp. 30, 31. 8 See p. 62. 150 APPENDIX. [NOTE B. entering heaven. This conception was actually entertained, and the method of creating this change was, according to some, the infusion into human nature of Christ's divine or spiritual nature. Irenaeus says : " Those who deem Christ the son of Joseph, . . . not being [according to their own principles] commingled with the Logos of God the Father, . . . are debtors of [or due to] Death, ... to whom the Logos speaks, narrating his own office of kindness, 6 / said, Ye are all gods and sons of the Most High [if ye will accept my gift], but ye die like men? He says these things to such as do not accept the gift of adoption (or sonship), . . . DEPRIVING MAN OF THE ASCENT TO GoD, 9 ... for to this purpose the Logos became man, that man, by being commingled with the Logos, and receiving the adoption, should become a Son of God. For we could noj otherwise receive incorruptibility and immortality than by being united to incorruptibility and immortality." 10 Elsewhere he asks, w How could man pass (or be changed) into [a] god, unless God passed into man 1 " Elsewhere, again, Irenseus quotes from Ps. 50, 1, w The God of gods, the Lord spoke?"* and after asking, w But of what gods ? " answers, w Of those to whom he says, 6 / said ye are gods, and all of you sons of the Most High ' ; that is, of those who have received the favor 6 of adoption through which we cry, Abba, Father? " 12 A fragment preserved under the name of Justin Martyr, but the authorship of which is doubtful, states that, " When God originally formed man, he made his nature dependent on his own choice, determining the experiment by a single com- mand. For he made him, in case he observed this command, the recipient of an immortal lot, but if he transgressed it, of the reverse. Man being thus formed, and turning his face immediately towards transgression, received corruptibility into his nature. But corruptibility being in our nature, it was necessary that he who wished to save us should cause this substance to disappear, which occasioned corruption. But this could not otherwise take place unless that which by its nature was life (i. e. possessed of an inherent incorruptibility 9 On the connection between Sonship of God and ascent to heaven, compare page 128. 1 Cont. Haeres. 3, 19, 1 (3, 21). Compare 4, 38, 4 (4, 75). 11 Cont. Hseres. 4, 33, 4 (4, 59). 1 2 Cont. Hseres. 3, 6, l (3, 6). NOTEB.] MORTALITY AND IMMORTALITY. 151 or immortality) should be united to that which had received into itself corruptibility, thus causing the corruptibility to disappear, and preserving as immortal thereafter that which had received it. On this account it was necessary for the Logos to come in a body, that he might free us from the cor- ruptibility of death in our nature." 18 The idea of Ireneeus and of the foregoing writer appears to be, that a divine or spiritual and immortal nature must first be mingled with a human one, and we then, by becoming participants of this double nature, participate in the divine nature which it contains. An inherently immortal substance is thus mingled with our perishable souls. Among various reasons which create doubt as to Justin having written the above fragment, is the different view which he advances in his Dialogue with Trypho. He there quotes at some length from the eighty-second Psalm, ^ I have said ye are gods^ etc., and states that his object is to show w that the Holy Spirit reproaches men, that being made, like God, IMPASSIBLE AND IMMORTAL, PROVIDED THEY OBSERVE HIS COM- MANDMENTS, and being honored by him in that he calls them his Sons, even these likewise, being assimilated to Adam and Eve, WORK OUT DEATH to themselves. Let the interpretation of the Psalm be as you wish, and it is nevertheless manifest that they were honorably destined to be gods, and to the ability of becoming Sons of the Most High, and of their own choice they prefer to be judged and condemned as were Adam and Eve." 14 These remarks follow a statement that the Jews were somewhat disturbed at hearing Justin claim that w we are the true children of God, who observe the commands of Christ" 15 According to this, Adam's descendants were, equally with himself, born immortal, and destined to remain so if they ob- served God's commands. An examination of Justin's views in IX., including note 12 on p. 42, will render it probable that Justin deemed the Mosaic Law an insufficient means of righteousness, and that the power of Christianity alone en- abled a man to be so observant of God's commands as that he could escape death. By death in the above extract, as in that from Justin under IX., it seems difficult to understand any- thing save subjection to the Underworld or its ruler. 18 Justini Opera, pp. 597, 598. 14 Dialog, c. 124, pp. 217. E., 218. A. 16 Dialog, c. 123, p. 217. B. 152 APPENDIX. [NOTE c. I suspect that the capacity of communicating immortality was one sense though, unless the Latin translator have added his own explanation, it was not the only sense in- tended by the author of the Adumbrations on Peter as an attribute of God's Word or Logos. He quotes ch. 1, 23, ^ Regenerated, not with corruptible SEED," and says : w The soul, therefore, which is poured out at the same" time with [the destruction of] the body, is, as some think, corruptible (1, 25), 6 but the word of the Lord (the Logos or Life-giving spirit) endures forever J " 16 The Valentinians based their theory of salvation on the distinction of soul and spirit. According to them, only the Spiritual, and such from among the Psychical (Men of Soul) as were fitted to receive a seed of the Spirit into them, were saved. NOTE C. HEAVENS. MENTION has been made in the foregoing pages of Marcion, as holding to a system of three heavens, while others believed in seven. Suidas, as quoted by Suicer, says : ^ There are two heavens, that which was created at the same time with the earth (Gen. 1, l), and the one which was subsequently appointed as a means of separating the waters (Gen. 1, 6), which (God) also called the firmament." 1 The Ascension of Isaiah, though recognizing seven heavens, 2 makes in some places the same distinction as above, between the firmament and the (first) heaven, 8 though it elsewhere confounds them. 4 16 dementis, Opp. p. 1006, lines 26 - 30. This idea of the soul, we are, told in the Philosophumena, or Refutatio Omnium Haeresium, was entertained by Epicurus. He is there represented as holding that " the souls of men perish at the same time with their bodies, in like man- ner as they are born with them, . . . for they are blood." 1, 22, p. 28, Miller's edition. 1 Suicer on Ovpavbs, 2, D. 2, Vol. 2, p. 523. 2 The system of seven heavens appears in the Testamenta XII. Patri- arch. Levi 3; Fabricius, Codex Pseudepigraph. Vet. Testamenti, 1, pp. 546-548. 8 Ch. 7, 9, 13 ; 10, 27, 29. 4 Ch. 11, 23, 25. NOTED.] THE ACTS OF PILATE. 153 A passage from Theodoret, also quoted in Suicer, says : " He who disbelieves a second heaven goes out of the right way, and he who endeavors to number more follows fables, despising the teaching of the Divine Spirit." 6 Marcion may have assumed the two heavens as the highest number mentioned in the Old Testament, and have rested in the idea of a third for the Supreme Deity, as being mentioned by Paul. Paul, however, must have spoken with reference to already existing ideas. And it may either be, that already in his day some of the Jews had supposed a third heaven as requisite for the residence of Jehovah, or, which is more probable, that the fixed stars, the sun, and moon were supposed to occupy three distinct heavens, in the highest of which dwelt the Supreme Being. The Talmudical opinions collected by Wetstein and Schoettgen, though recognizing the systems of two and seven heavens, do not recognize a system of three. The system of seven heavens or spheres was doubtless derived from the idea of the sun, moon, and five then known planets moving in as many spheres. Cicero, copying apparently from a monotheistic source, locates the Supreme Being in, or identifies him with, the heaven of the fixed stars, below which revolve the seven heavens occupied consecutively by Saturn, Jupiter, Mars, the Sun, Venus, Mercury, and, lowest of all, the Moon. 6 NOTE D. 1 THE ACTS OF PILATE. JUSTIN MARTYR mentions a document called the Acts of Pilate, 2 and manuscripts have come down to us bearing this title. The work in its original shape for some of the 5 Suicer as above. Theodoret would seem from the above to have approved, as well as quoted, an interpretation of the passage (2 Cor. 12, -'), "caught uj) to the third heaven," according to which it meant caught up a third of the way to heaven. His quotation of it is given by Suicer, Vol. 2, p. 522. C. 1. c. 6 Cicero, De Repub. 6, 10 ; or Somn. Scip. c. 4. 1 Referred to on pp. 36, 136. See translation and fuller account of these Acts in Indirect Testimony, Note A. 2 Justin, Apol. 1, 35, 48, pp. 65. D., 72. A. 154 APPENDIX. [NOTED. manuscripts are much interpolated appears to have been one of those Pseudo-Heathen documents which Christian con- troversialists were tempted to forge, because they felt the need of Heathen testimony while challenging Heathen assent to their statements. The document, in what I deem its origi- nal shape, 8 professed to be a public record of the trial of Jesus before Pilate, in which many of those whom Jesus had cured came forward to testify as to what he had done for them. The Christians, in appealing to this, could say, We are not appealing to OUR documents, but to YOURS. If you will not believe us, believe your own public records. The record, however, must, by most Christians, unless by those of Syrian origin, have been deemed doubtful, since in the second and third centuries Justin alone mentions it, nor does he make any copious use of it. About the close of the third century some publicity must have been given to it by Christians who may themselves have mistaken it for genuine. This at least affords the only plausible explanation of the fact, that about that time the Heathens thinking, perhaps, that two could play at the same game met it by a counter forgery under the same title, which was taught to the children in the schools; so that, according to Eusebius, "the boys had nothing but Jesus and Pilate in their mouths the whole day long." 4 Besides the above, there is " Pilate's Report," or an official letter sent by Pilate to Tiberius concerning Jesus, 6 and not essentially different in object or character from the above. Both are Pseudo-Heathen authorities for points in Christ's history which we may infer from these forgeries were con- 3 The original of the Acts of Pilate I suppose to be best represented in some but not in all respects by the Manuscripts which Thilo designates as Cod. Venet. (the Venetian Manuscript) and Paris D ; or rather by the former and the first portion of the latter, terminating at the close of the twelfth chapter. Even these manuscripts are interpolated. A critical edition of them would shed considerable light on the earliest history, after the Apostolic age, of the controversy between Christians and Heathens. Much confusion has resulted from the custom of treating this, and other Pseudo-Heathen or Pseudo-Jewish documents, under the head of Apocryphal Gospels and Epistles. They are thus made to appear as forgeries of Christian authorities, of documents by Christ and by his Apostles or followers, whereas this was the very character which their forgers intended them NOT to bear. The Acts of Pilate are usually pub- lished under the title, "Gospel of Nicodemus." 4 Hist. Ecc. 9, 5, 7. 5 This is probably alluded to by Tertullian in his Apology, c. 21, p. 22. C. NOTED.] THE ACTS OF PILATE. 155 troverted by the Heathens, and both mention the release of the departed. 6 Between these two documents, and blended with the former, as published by Thilo, appear two others. Their contents induce the supposition that they were intended for controversy with the Jews rather than the Gentiles, since the investiga- tions reported in them concerning the facts of Christ's resur- rection and ascension are conducted by Jews. In one of them, a weak production, Joseph of Arimathea is prominent. The other, printed in continuation of it by Thilo, is a narra- tive, in the heroic strain, of Christ's deeds in the Underworld, and is probably later in date than any of the others. Ac- cording to it, the Simeon who took Jesus in his arms was, with two sons and brothers, among the number raised at Christ's resurrection. They are cited before the chief priests, and narrate what took place below. At midnight, they narrate, a light shone into the darkness below, and was recognized by Abraham, the Patriarchs, and Prophets, as the light of the great enlightenment. Notwithstanding the anachronism, it refers probably to the light at the Saviour's birth. Luke 2, 9. Then appeared one like an ascetic of the desert, who an- nounced himself as John, and said that he had baptized the Son of God. Seth, in answer to the request of Adam, tells the reasons for hoping that their liberation is at hand, and -while they rejoice at it, Satan comes to make an announce- ment to Hades (the Underworld) which is here personified. w All-devouring, insatiable Hades, listen to my words," is the 6 The Venetian manuscript of the Acts of Pilate, and that marked Paris D, indicate that the document at one time, or in one form, con- cluded (with omission of the doxology) as follows: "Then the Lord arose. He awoke Adam and all the Prophets whom the Devil had in his power ; and lie awoke also all who believed on him." See Thilo, Cod. Apoc. Nov. Test. p. 606. According to Pilate's report, after especial mention of Abraham, the twelve patriarchs, and others, "there appeared in the air an unnumbered multitude of angels, crying, 'The crucified Christ has risen, being a God,' and a voice was heard as the sound of thunder, saying, ' Glory to God in the highest, and on earth peace and good-will to men. Come up out of the Underworld, ye who are enslaved in its subterranean regions.' . . . And the rocks were rent, and great chasms were formed in the earth, . . . and many bodies of the sleeping dead arose, to the number of five hundred [a misapplication probably of 1 Cor. 15, ]. And the whole multitude walked about and praised God, saying, 'The Lord our God, who is risen from the dead, made all our dead alive, and, plunder- ing the Underworld, destroyed it.' " Thilo, p. 811. 156 APPENDIX. [VOTE E. beginning of his address ; and he tells of what Jesus did on earth, and that by his (Satan's) promptings he had been put to death. Hades is dismayed, fearing the coming prisoner to be the same who rescued Lazarus. While they yet speak, a voice as of thunder is heard, saying, ^ Lift your gates, ye rulers, and be ye gifted up, ye eternal doors.V* Hades directs every- thing to be barred, and tells Satan to contend against the Lord. The saints, secure of their triumph, insult their oppressor : w All-devouring, insatiable Hades, open, that the King of glory may enter ; " and while they talk to each other, the voice from without is again heard, " Lift up your gatesV Hades seeks to gain time by the question, u Who is the King of glory ? " 8 An answer comes, w The Lord, powerful and mighty; the Lord, mighty in battle^; 9 and simultaneously with it the gates are crushed in, and Satan is bound and de- livered to Hades for safe keeping till the second coming of the Lord. Hades finds grievous fault with Satan for the ruin occasioned by bringing such a prisoner. The saints on ascending to Paradise find Enoch and Elijah, as also the penitent thief, who had been sent thither by Jesus, and had been requested by the Archangel Michael to wait a little until Adam and the saints should come also. NOTE E. RESURRECTION OF FLESH, i MENTION has been made of an Orthodox and a Heterodox or Liberalist party among the Catholics. The chief point of division between them was the Resurrection of the Flesh, 2 which the former maintained in a literal and sometimes in a gross shape ; 3 and which the latter denied. It may also be 7 Ps. 24, T. 8 Ps. 24, 8. 9 Ibid. 1 See III. and XXII. 3, 4, 5. 2 Compare citations on this subject in XVIII. 2, and Indirect Testi- mony, Ch. III., note 15. Jewish views may be found in Judaism, pp. 45, 427 n., and Stoic ones in the same work, pp. 44 n., 57 n. 3 "Since we learn from Isaiah (66, j ) that the bodies of transgressors, remaining imperishable, shall be devoured by worms and incessant tire, so <u to be a spectacle to all flesh." Justin, Dialog, c. 130, p. 223. A. NOTE E. ] RESURRECTION OF FLES remarked that the Orthodox generally held and seem to have laid stress upon a Millennium or Reign of Christ for a thou- sand years on earth, a doctrine not found among their opponents. 4 Athenagoras, Tertullian, and Methodius wrote treatises de- fending a resurrection of the flesh. Fragments of a work in defence of the same are extant under the name of Justin, and are supposed by some to have been part of his work against heresies. Tatian, his disciple, held this view while a Catholic, but afterwards became a Gnostic. Polycarp, Theophilus, and Irenseus, the Ignatian Epistles, and that ascribed to Barnabas, have either argued or expressed themselves in favor of the same view, or have so expressed themselves on subjects which were in their day cognate to it, that no reasonable doubt exists as to their having held it. The opposite view, owing to the opprobrium resulting from its connection with the heresies of the day, was less likely to receive a free expression. It must, however, have been ex- tensively held among Catholics. Irenaeus, as already seen, complains that 6t some of those who are regarded as having been correct in their belief (i. e. some Catholics) overstep the order of promotion of the just, . . . holding heretical views; for the heretics, . . . not accepting the salvation of their flesh, . . . say that they ascend above the heavens." 5 -Athenagoras informs us that he wrote his treatise in defence of the resurrection, because " in this matter we have found some altogether incredulous, and others doubtful ; and even among the acceptants of the first principles [on which the argument for the resurrection rests], some who are equally at a loss with the doubtful ; which last, indeed, is the most unreasonable of all, . . . since they have in the [conceded] facts no starting-point for their disbelief." 6 Tertullian tells us that the resurrection of the flesh " is less readily received than the oneness of the Deity," 7 by which latter phrase he 4 Among the Liberalists also a tendency appears towards the doctrines of Annihilation and Restoration, and towards the consideration of all punishment by the Deity as reformatory, whilst the Orthodox advance, in general, harsher views of future punishment. An attempt to define the relative positions of the two parties on these subjects would require moi-e space than can here be devoted to it, and a more thorough exam- ination than I have yet bestowed upon it. 6 Cont. Hseres. 5, 31. 1. 6 De Resurrect, c. 1, Justini, Opp. p. 316. A. 7 De Resurrect. Carnis, c. 2, p. 380. B. Compare De Resurrect. Cam. 158 APPENDIX. [NOTE E. means the identity of the Deity from whom the Mosaic and Christian revelations proceeded. There is no need, he informs us in the same connection, of arguing the salvation of the soul, since none deny it. Justin Martyr appears to struggle with his own conscience in attempting to suppress the fact, of which, considering the above statements, he cannot have been ignorant, that many of the Catholics did not believe a physical resurrection, or, which was the same thing in the phraseology of the Ortho- dox party, did not believe THE resurrection. He puts into the mouth of the Jew the following question : " Tell me, do you truly confess that this place of Jerusalem is to be rebuilt, and Your People to be assembled and to rejoice with the Messiah, ... or is it in order to get the better of us in this debate that you are willing to confess this 1 " Hereto he responds : " I am not so mean, Trypho, as to speak differently from what I think. 8 I confessed to you formerly that I and many others think thus, . . . but I indi- cated to you also that many Christians of pure and pious belief do not acknowledge this. For as to those who are called Christians, but who are atheists and wicked heretics, I showed you that they teach wholly blasphemous and athe- istical and senseless doctrines. And that you may under- stand that I am not saying this to you only, I will write out our discussion as well as I am able in a book in which I shall insert myself as confessing what I now confess to you. For I do not prefer to follow men or human teachings, rather than God and his teachings. For if you meet with some who are called Christians and do not confess this, but who dare to blaspheme the God of Abraham and the God of Isaac and the God of Jacob, who say also that there is no resurrection of the dead, but that at death their souls are received into heaven, do not regard them as Christians. . . . But I and c. 63, p. 429 D. " God ... in the last days . . . gave new life to the struggling, laborantem, faith in the fleshly resurrection." 8 This profession of Justin is adduced by Semisch as a proof (!) of his intense love of truth. See Sernisch's Justin der Maertyrer, Vol. 1, pp. 194, 195. May I caution the reader not to err, on the other hand, by assuming as a fair criterion of Justin's whole character this unworthy equivocation touching the prevalence among Catholics of a view very offensive to the Jews, and to that party of Catholics whereto he himself belonged. Intense party feeling, whether political, theological, or moral, is fruitful in producing such suppression of truth even by otherwise good men. NOTEK] RESURRECTION OF FLESH. 159 any other Christians who think correctly ON ALL POINTS un- derstand that there is to be a resurrection of the flesh and [a residence of] a thousand years in Jerusalem, when rebuilt and adorned and enlarged." 9 The natural impression caused by the foregoing is, that a denial of u the resurrection," or of u the fleshly resurrection," was, like the blasphemy against the God of Abraham, a Gnos- tic peculiarity. Justin's intention certainly was to convey the idea that he had been perfectly frank. He acknowledges a dis- belief of the millennium as prevailing among some Catholics, and leaves it to be inferred that, had he known a further dis- belief on their part, he would have owned it. By avoiding to make the Jew question him concerning the resurrection, he avoids the need of a direct answer as to whether any Catholics did or did not reject it in the only form in which a thorough Jew would have recognized it. The tirade against the Gnostics is intended to withdraw attention from the disbelief of the Catholics. Origen had little respect for the fleshly ideas of the Ortho- dox. He says : 4i It behooves every lover of truth to apply his mind to these things, and contend concerning the resurrection, that he may save [on the one hand] the tradition of the elders, and may guard [on th3 other] against falling into the silly conceptions of imbecile men, which are both impossible and .unworthy of the Deity." 10 Hierax and his party evidently belonged to the Catholics, from the chief body of whom they varied mainly by developing the idea of Melchisedek as a type of Christ, arid by pushing to an extreme, or putting into practice, the common Catholic admiration of celibacy. Epiphanius, heresy-hunter though he is, appears to regard him as orthodox touching the Trinity, but informs us that he did not believe " a fleshly resurrection of the dead, but [simply] a resurrection of the dead, a resur- rection of souls." n Clement of Alexandria, in his criticisms on the Gnostics, forbears any condemnation of their disbelief in a physical resurrection ; and in speaking of the punishments in the Underworld as salutary and leading to conversion, he adds : " And this, since souls when freed from their bodies can see 9 C. 80, pp. 177, 178. 10 Selecta in Psalmos, Opp. 2. p. 534. A. 11 Epiphan. Hseres. 67, 2, Opp. 1, p. 711., B. 160 APPENDIX. [NOTE E. more clearly, even if they be darkened by suffering, because they are no longer joined to the flesh." 12 Other passages con- firm the idea that he rejected the Orthodox view. In the Phllosophumena (10, 34) the future body is called w immortal and incorruptible," which, though not specific, can scarcely mean a fleshly one. Arnobius acknowledges to the Heathen that he believes a resurrection, yet with the significant addition, that it is w un- derstood by you differently from what we hold " ; 18 and he elsewhere treats the heathen persecutions as the means of liberation to the Christians on whom they fell ; the body being but a prison, and the destruction roof and wall of that prison being the means of introducing light to, and removing blindness from, the prisoner within. 14 Cyprian is the only writer of any note whose position might be a matter of doubt. In treating of man's death, he appeal's to regard it as a transfer to his permanent, not to his tempo- rary home. " Let us embrace," he says, " the day which assigns to each his abode ; which when we are taken thence [that is, out of the world] restores us to Paradise and the Celestial Kingdom. Who when in a foreign land would not hasten to revisit his country? Who whilst, hastening his homeward voyage would not long for prosperous winds, that he might the sooner embrace the dear ones ] Let us regard Paradise as our country ! We have already begun to esteem the Patriarchs as our parents. Why should we not hasten and run that we may see our country and salute our parents 1 A great number of the dear ones are there expecting us ; a dense and numerous crowd of parents, brethren, and children are longing for us, secure of their own immortality [divinity 1 ?] and solicitous as yet for our salvation [exemption from the lot of human nature ?]." 16 Yet in two passages Cyprian, whilst imitating an argument of his master Tertullian, introduces the Orthodox idea of the resurrection. Tertullian, in a declamatory address to the ladies, after complaining of their head-dress, their dyeing their hair, etc., adds : " I shall see (at the day of resurrection) . . . whether the angels will carry you painted in that fashion into the clouds to meet Christ." 16 Cyprian, in his tract on the same subject as the foregoing, asks : " Are you not afraid, I i' 2 Strom. 6, 46. 18 Adv. Gent. 2, 13. 14 Adv. Gentes. 2, 77. 15 De Mortal. 2fl, p. 166 ; compare De Exhort Martyrii, pp. 183, 184. !6 De Cultu Feminarum, 2, 7, p. 178. A. NOTEF.] FURTHER REMARKS ON XXII. 5. 161 pray, lest, when the day of resurrection arrives, your artificer should not recognize you in such a plight 1 " n And again, Tertullian, in answer to those who deemed bap- tism unnecessary because Abraham had pleased God without it, says that faith alone might suffice for salvation prior to Christ's suffering. But since the objects of faith have been multiplied by the NATIVITY, SUFFERING, AND RESURRECTION of Jesus, baptism had been added as a seal. Shortly after he adds, touching heretical baptism, that he cannot recognize it because they do not have THE SAME GOD as the Catholic Christians, nor a COMMON CHRIST, and therefore not a com- mon baptism. 18 Cyprian, in a passage on heretical baptism, imitates the above by asking whether Marcion holds the w SAME ONLY-SON CHRIST as we, BORN of the Virgin Mary, who . . . conquered death BY DYING, and in his own person initiated the resurrection of the flesh." 19 The probability is, either that Cyprian held different views at different periods, or that, after becoming a Liberalist, his early training and imitation of Tertullian betrayed him at times into phraseology inconsistent with some of his own opinions. NOTE F. FURTHER REMARKS ON" XXII. 5. BESIDES Tertullian, who alone is quoted in that division of XXII. whereof this note is the continuation, two documents are sometimes cited as belonging to the third century and as consigning Christian souls, on their departure from this life, to the Underworld. One is a treatise entitled " Of the Rule of Faith," or " Of the Trinity." It has been attributed to Tertullian, Cyprian, and Novatian, 1 and been published by 17 De Habitu Virginum, 17, Opp. p. 100. 18 De Baptismo, cc. 13, 15, p. 262. 19 Epist. 73, p. 200. 1 Rufinus says that certain heretics belonging to the party of Macedo- nius, who thought blasphemously of the Holy Spirit, had inserted into the collection of Cyprian's Epistles, Tertullian's reprehensible tract on the Trinity (meaning perhaps the foregoing), and sold it through the 1G2 APPENDIX. [NOTE P. Jackson as the work of the last-mentioned writer. The date at which it is first mentioned inclines me to regard it as a work of the fourth century, towards the close of which we first hear of it. A partial perusal of it inclines me to deem it deserv- ing of more attention than it has received. The passage touching souls, with the connection in which it stands, is as follows : ^ (God) even in the upper regions, that is, in those which are above the firmament and not visible at the present day to our eyes, originally instituted angels, classified spirit- ual powers, appointed thrones and principalities, and founded many other immensely spacious heavens and infinite works which are concealed from us; so that this world, however immense, may appear to be the last, rather than the only, work of God's physical creation. For neither are the regions below the earth void of classified and appointed powers. For it is the place whither the souls of pious and impious are con- ducted, experiencing a foretaste of the future judgment, to the end that we may perceive that the superabundant immensities in all parts of his works are not confined within the inclosures, however capacious (sinus capacissimos) as we have said, of this world ; and also that we may think on depths and altitudes below the world itself; and that thus, having considered the greatness of the works, we can worthily admire the Architect of such immensity." whole city of Constantinople at a cheap rate. (De Adulteratione Lib. Origenis, in Origen. Opp. Vol. 4, Append., p. 53. A. B.) To this state- ment Jerome responds in his usual rough way, that it contained two lies, for the work was neither written by Tertullian nor attributed to Cyprian, but was (or was called) Novatian's, whose name was inscribed in its title. (Apol. adv. Rufin., Hieronymi Opp., ed. Vallars., Vol. 2, col. 513.) Elsewhere, in direct opposition to the foregoing, Jerome says of Nova- tian : " He wrote ... a large volume concerning the Trinit}% making it as it were an epitome of Tertullian's work, most persons being igno- rant of which, deem the same to be Cyprian's." De Vir. Illust., Opp., Vol. 2, col. 911. The work published by Jackson is probably the one referred to by Rufinus, for though it gives the Holy Spirit the prominence of a distinct chapter (C. 29), yet it ignores its personality, a fact not remarkable in the earlier days of Christianity. Jerome had evidently no certain knowl- edge concerning it, and seems to have been prompted in some of his re- marks chiefly by the desire of finding fault with Rufinus. It can as little have been an epitome of Tertullian's opinions, or of any work of his, as it can have originated with him. I doubt whether it be Novatian's, for it treats the punishments of God as intended for man's improvement (p. 41, Jackson's edit.), a view which, though possible, is very improbable in such a disciplinarian as Novatian appears to have been. NOTE P.] FURTHER REMARKS ON XXII. 5. 1C3 The other document above alluded to may be found at the close of the common English editions of Josephus, as trans- lated by Whiston under the title ^ Josephus's Discourse to the Greeks concerning Hades." The Greek text of this will be found in Humphrey's " Apologeticks of Athenagoras," pp. 802 - 807. It appears also in a briefer form, corresponding to the first four fifths of Whiston's translation, in the Ap- pendix to Havercamp's Josephus, pp. 145-147. Its first four sections are stated to be an extract. 2 The heading of this is : u CONCERNING HADES in which are contained the souls of the. just and the unjust ," and the remainder is an ex- hortation based thereon. The extract is professedly w by Josephus, 8 from the 'DISCOURSE AGAINST GREEKS,' in ac- cordance with Plato, 4 ' CONCERNING THE CAUSE OF THE UNI- VERSE.' " The extract is Jewish ; the exhortation is by a Christian. The former says : u Hades is ... a subterranean region, in which the light of the world does not shine. Since, therefore, the light does not shine in this region, it must necessarily be IN PERPETUAL DARKNESS. This region is allotted as a place of custody for souls. . . . The just . . . are now detained in Hades, but not in the same place as the unjust. . . . The just being led with lights . . . are brought to a region <f>(DT<-Lvov [artificially?] lighted where the just from the be- ginning have dwelt." The Christian writer who quotes this accepts ( 5, Hum- phrey's Athenagoras, p. 304) its view of Hades as a place ' 6 in which the souls of all are detained until a time determined by God." The Jewish document is probably coeval with, or earlier 2 Section 5 begins: "This [previously quoted] is the Discourse con- cerning Hades." 8 "BY JOSEPHUS" formed, I think, no part of the original heading. There is in Josephus, Antiq. 18, 3, 3, an interpolation concerning Jesus, part of which terms him "a teacher of such men as received the truth with pleasure." The interpolator, or some one who upheld the passage as genuine, prefixed the name of Josephus to the present document, and inserted into its latter portion, after a mention of Christ, the statement : "Concerning whom WE HAVE ELSEWHERE WRITTEN MORE PARTICU- LARLY for such as seek the truth." The interpolation of the Antiquities is first mentioned by Eusebius in the beginning of the fourth century, nor is the ascription of the present document to Josephus, probably, of earlier date. * Two readings occur : /card HAa-rciva and /cari IlXar^os [\67oi'] Compare the latter expression also in the fifth section of the document. 164 APPENDIX. [NOTE o. than, the Christian era. Valerius Flaccus, writing about A. D. 70, blends its views and those of a Jewish document attributed to Sibylla, both of which he combines or confuses with a conception and phraseology of Virgil. 5 NOTE G. 1 MODERN VIEWS OF THE CLAUSE IN THE CREED, "HE DESCENDED INTO THE UNDERWORLD." THAT creed which commonly passes under the name of the Apostles' contains a clause concerning Christ, that w He de- scended into the Underworld," or, as it is inappropriately rendered in the ordinary English version, u He descended into Hell," and this creed has been adopted into the most widely 5 Virgil says of ./Eneas and his companion, that, on emerging from the regions of gloom, " Devenere locos loetos, et amsena vireta Fortunatorum nemorum, sedesque beatas (Largior hie campos aether et lumine vestit Purpureo) solemque suurn, suu sidera norunt." jEneid, 6,638-641. which, if isolated, might mean that these individuals " recognized their own sun and their own stars." Two other lines, however (A^neid, 6, 680, 76-2), imply that these localities had their own sun and stars. In this sense Claudian (Rapt. Proserpine?, 2, 282-284) understood Virgil. The Erythraean Verses (cited in Judaism, p. 430) say that the good are led " into a light and life without care . . . and no one will any more say, night has come, or morning, . . . for [God] will make one long day." They also say that on petition of the good, God will remove the wicked " from the naming fire . . . with no remnant of burn, ... to the Elysian Plain." Virgil, who repeatedly copied or parodied this doc- ument (see Judaism, Note A, footnotes 32, 51, 60, 65, 66, 74, 80, 83), seems to have confused Paradise with the Elysian Plain, and as a result to have placed sun and stars in the Underworld. A passage of Flaccus, based probably on the above confusion of locali- ties by Virgil, seems to borrow its perennial day directly from the Ery- thraean Verses. It says : " All of whom [previously described] . . . Mer- cury leads . . . shaking his lamp . . . until they reach . . . the fields, ubi sol where [is or upon which shines the] sun and [where] the genial day lasts the whole year." Valer. Flac. 1. 841-845. 1 Referred to on pp. 83, 131. NOTEG.] MODERN VIEWS. 165 circulated Protestant confessions of faith. But the belief of those Protestants was, or soon became, irreconcilable with the only object which the early Christians had assigned to this descent, that is, with the only conceptions of it entertained by those who originated the doctrine and who made it an article of faith. The Protestants, as has been already remarked, 2 were by their opposition to the Catholic doctrine of Purgatory, and to the liberation therefrom through masses or indulgences, led to give prominence to the idea that no change was possible after death. This being the case, they could not very well concede, that, in the case of the Fathers, a change, or transla- tion, HAD taken place. Equally unnatural would it have been to accept a ministry to the departed, since the only object of such a ministry was to change their condition, or to pre- pare the way for a change in it. A victory over Satan would be without result, since none were to be liberated by it, and not only would the same have held true of the Ransom, but the latter had since the eleventh century come to be regarded as paid to God. The Lutherans. Among the books which the Lutherans regard as confes- sions or expositions of their faith is the Formula of Concord, prepared in 1576, the object of which, according to Mosheim, was "to give peace to the Lutheran Church, and to guard it against the opinions of the Reformed," that is, of the Calvinists. 3 It consists of two parts, the Summary View, and the Thorough Exposition. The numbering of the Arti- cles corresponds in these two parts, the ninth being, in each case, CONCERNING CHRIST'S GOING TO HELL. SUMMARY VIEW. u Article 9. Controversy has been waged touching this Article among theologians of the Augsburg Confession, as to when and how the Lord Christ went, as our simple Christian faith teaches, to Hell; as to whether this took place before or after his death ; also, whether it took place as regarded his soul only, or his divine nature only ; or as to whether it took place with soul and body, spiritually or bodily. Also as to whether this Article belongs 2 See XII. 2. 8 Mosheim, Ecclesiastical History, Vol. 3, pp. 153, 154, translat. of Dr. Murdock. 166 APPENDIX. [NOTE a. to the suffering, or to the royal victory and triumph of Christ. 66 But since this Article, even as the preceding, cannot be comprehended by the sense or understanding, but must be apprehended by faith alone, our unanimous opinion is, that it is not a subject for discussion, but should only in the simplest manner be believed and taught, seeing that the blessed Dr. Luther, in his sermon at Torgau, Anno [15]33, etc., has ex- plained the said Article in a perfectly Christian manner, pre- cluded all unprofitable, unnecessary questions, and exhorted all pious Christians to Christian simplicity of belief. 4t For it is enough to know, that Christ went to Hell, de- stroyed Hell for all believers, and freed them from the power of death, Devil, and eternal condemnation to Hell's jaws. 4 But as to how this took place we should spare inquiry until in the other world, where not alone this, but other things, will be revealed which we have here simply believed, but could not comprehend with our blind understanding." 5 The u THOROUGH EXPOSITION " of the same Article is but a briefer and more definite statement of belief. [Art. 9.] u OF CHRIST'S GOING TO HELL. And since, both among the early Christian Fathers and among some of our own teachers, different expositions have been given of the Article concerning Christ's going to Hell, we leave it in the same simplicity of our Christian faith which Dr. Luther pointed out to us in his sermon concerning Christ's going to Hell, preached in the castle at Torgau, Anno [15]33, 6 for we 4 Had the term " Hell " been here used in a sense corresponding to the Underworld, the object of Christ's descent would have corresponded to that mentioned in XXIII. But in German, as in English, the Un- derworld was not only translated by the term " Hell," but commonly, and in the above instance, appears to have been understood as the place of torment. 6 The original of this may be found in " Concordia Die Symbol!- schen Buecher der Evang.-Lutherischen Kirche," von F. A. Koethe, Leipzig, 1830, on pp. 383, 384. 6 A note in the Concordia refers to the " Sechsten jenaischen Theile [of Luther's works no doubt], p. 76, b. 77 und 78." In Koenig's Lehre von Christi Hoellenfahrt (pp. 153, 154) is an epitome of this sermon, ac- cording to which the second point in it appears to have been that Christ " descended SOUL AND BODY, yet so that his body remained at the same time in the GRAVE." Luther seems to have held different opinions at different times, and his irreverence and impetuosity were probably in- creased by his perplexity when in his exposition of 1 Mos. [c.] 7, he affirms "that he (the Apostle Peter) blurts out like a madman, or one that NOTEG.] MODERN VIEWS. 167 confess, ; I believe on the Lord Jesus CHRIST, GOD'S SON, born, buried, and gone to Hell.' In which, then, we DISCRIMINATE, as separate articles, the BURIAL of Christ and his GOING TO HELL, and we believe simply that THE WHOLE PERSON, GOD and MAN AFTER THE BURIAL, went to Hell, overcame the Devil, destroyed the power of Hell, and took all his might from the Devil. But as to how this took place we shall not trouble ourselves with acute and exalted thoughts, since this article can equally little as the preceding How Christ is placed at the right hand of the almighty power and majesty of God be comprehended with the understanding and the five senses, but is to be believed alone, and literally held. Thus we ob- tain the substance of it, and the consolation that neither Hell nor the Devil can take prisoner nor injure us nor any of those who believe on Christ." 7 The history of theology presents more instances than the above, in which an obvious absurdity has been glossed over with the title of an incomprehensible article of faith ; and in which the inconsistency has been superadded, of stating that an idea could not be comprehended, and nevertheless had been satisfactorily explained. German and Dutch Calvinists. The Heidelberg 1 Catechism, published in 1563, is the man- ual of instruction for the German and Dutch Reformed (or Calvinist) Churches. Question 44 asks, 6fc Why is there added, He descended into Hell ? " Answer : "That I may be assured and wholly comfort myself in this, that my Lord Jesus Christ, by his inexpressible anguish, pains, terrors, and hellish agonies, in which he was plunged during all his sufferings, but especially on the cross, hath delivered me from the anguish and torments of Hell." ^ A Compendium of the Christian Religion for those who intend to approach the Holy Supper of the Lord," is at pres- ent (and was perhaps originally) connected with, or a part of, the Catechism. Its twentieth Question asks, " What is the sum of that which God hath promised in the Gospel, and corn- is possessed (wie ein wahnsinniger oder besessener Mensch), with words which even at this day we cannot understand." I quote from Koenig, p. 155, who refers to Luther's works, ed. Lips., Tom. 1, pp. 512, 513. The reader may think that such a statement would be more applicable to the above extract from Luther's own .sermon, than to the Apostle. 7 Koethe's Concordia, pp. 484, 485. 168 APrENDIX. [NOTE G. manded us to believe ? " Answer : " That is comprehended in the twelve articles of the Catholic Christian Faith, which are as follows." Here follows the Apostles' Creed divided into twelve articles, and in the fourth article the clause, " He de- scended into Hell." Question 32 : ^ What then hath Jesus Christ done to save us 1 " Answer : ^ He has suffered for us, was crucified, and died, was buried, and descended into Hell ; that is, he suffered the torments of Hell, and thus became obedient to his Father, that he might deliver us from the temporal and eternal punishment due to sin." French Calvinists. Perhaps the name of Calvin might have stood more appro- priately than French Calvinists at the head of this, since the only quotation in it will be from him. The Early French Cal- vinists were, however, devoted to his authority. The quota- tion is from his Institutes : u But it is not right to omit his 6 descent into Hell,' which is of no small importance towards the accomplishment of Redemption. 8 ... It was necessary < for him to contend with the powers of Hell and the horrors of eternal death ; ... he was made a substitute and surety for transgressors, and even treated as a criminal himself, to sustain all the punishments which would have been inflicted on them, only with this exception, that 'it was not possi- ble that he should be holden of the pains of death} Therefore it is no wonder if he be said to have descended into hell, since he suffered that death which the wrath of God inflicts on transgressors." 9 Anglican Church. In the Articles of this Church, the third says : w As Christ died for us and was buried, so also it is to be believed that he went down into Hell." When the Articles were first issued in the year 1552, the following explanatory clause was connected with the foregoing : " For his body lay in the sepulchre until his resurrection ; the spirit which he gave up was with the spirits who were de- tained in prison, or the lower regions, and preached to them, as the passage of Peter testifies," etc. 10 8 Institutes, Book 2, c. 16, sect. 8. The citation is from Allen's trans- lation, Vol. 1, p. 408, Lond., 1838. 9 Ibid., 10, p. 409. 10 See Pearson, Exposit. of the Creed, p. 341, edit. New York, 1844. NOTEG.] MODERN VIEWS. 169 In the days of Queen Elizabeth, this explanation was erased, and it is but indirectly that any explanation is else- where alluded to. The Thirty-fifth Article enumerates certain homilies as containing ct a godly and wholesome doctrine," and appoints them w to be read in churches by the ministers diligently and distinctly, that they may be understood of the people," and in the fourteenth of these homilies is a passage, which, although obscured by declamation and by the mingling of disconnected ideas, implies a victory won by the Saviour below. w His death destroyed death and overcame the Devil. . . . Thus is death swallowed up by Christ's victory, thus is Hell spoiled forever. If any man doubt of this victory, let Christ's glorious resurrection declare him the thing. ... If Christ had the victory of them all [death, sin, the Devil, and Hell] by the power of his death, and openly proved it by his most VICTORIOUS AND VALIANT resurrection, . . . why may not we ... say ... c Where is thy dart, Death ? Where is thy victory, Hell?'" 12 Whence it would seem that the way of escape for the Sav- iour had to be opened by his valor in a personal conflict. Such an association of ideas with the Saviour, though it might kindle a man's soul in the second or third century, is anything but pleasant to a Christian of the nineteenth. The Westminster Confession. The above-named Confession, with the Larger and Shorter Catechisms appended, represents, or is regarded as represent- ing, the belief of influential denominations in England and the United States. The Apostles' Creed appears at the end of the Shorter Catechism, and to the clause " He descended into hell," is appended the following explanatory note : u That is, continued in the state of the dead, and under the power of death, until the third day." 18 If we ask what is meant by this explanation, we find that 11 See Burnet's History of the Reformation, Vol. 1, p. 626, edit. New York, 1843. 12 Homilies, pp. 387, 388, edit. Philadelphia, 1844. 13 This explanation appears also in the answer to Question 50 of the Larger Catechism. "Christ's humiliation after death consisted in being buried and continuing in the state of the dead, and under the power of death, until the third day, which hath been otherwise expressed in these words : ' He descended into Hell.' " 170 APPENDIX. [NOTEG the Confession denies any one state for all the dead, affirming that there are two states, Heaven and Hell, and that " be- sides these two places for souls separated from their bodies the Scripture acknowledgeth none." 14 And to these two states respectively we are informed that the good and wicked go at death. 15 Concerning the good it is said, w The communion in glory with Christ which the members of the invisible Church enjoy IMMEDIATELY AFTER DEATH is that their souls are then . . . received into the highest (?) heaven." 16 If we now ask into which of these states Christ went, hell can hardly have been intended as his abode after death, else would any explanatory note have been unnecessary. Let us substitute for this note, therefore, the expressed condition of the RIGHTEOUS dead, and the clause with its note will read, " He descended into Hell," " That is, immediately after death was received into the highest heavens." Such an incongruity cannot have been intentional. It strikingly betrays the perplexity of those who fell into it, as also their willingness to conceal that perplexity by the use of language which in their system was meaningless. Protestant Episcopal Church in the United States of America. The Articles of this Church, as established in 1801, are simply a revised issue of the Anglican ones. Article III. states, w IT is TO BE BELIEVED that he (Christ) went down into Hell," and as a prerequisite to baptism, the candidate or sponsor is obliged to assent to the questions, w Dost thou be- lieve all the Articles of the Christian Faith as contained in the Apostles' Creed ? " and u Wilt thou be baptized in this faith 1 " But over the Apostles' Creed stands the direction, u Any churches may omit the words, ' He descended into Hell 5 " j implying, as would appear, that IT NEED NOT BE BELIEVED. Article XXXV., on the Homilies, is copied, with a note, which u suspends the order for the reading of said Homilies in churches until a revision of them may be made, for the clear- ing of them as well from obsolete words and phrases as from 14 Confession of Faith, c. 32, 1. 15 Ibid, and Larger Catechism, Answer to Question 86. 16 Larger Catechism, Answer to Question 86. By comparing the ex- tract from Justin in XXII. 2, it will appear that the standard of Orthodoxy had undergone a change. NOTEH.] THE SIBYLLINE ORACLES. 171 local references " ; but the note states that " this Article is received into this Church so far as it declares the books of Homilies to be an explication of Christian doctrine, and instruc- tive in piety and morals." This would seem to indorse the doctrine of the Homilies, that Christ had to fight his way out of SATAN'S dominions. But over the Apostles' Creed is stated, that the words, w He went into the place of departed spirits," are considered as words u of the same meaning [with those in] the Creed," and one of the prayers in the burial-service is addressed to " Almighty God, with whom . . . the souls of the faithful, after they are delivered from the burden of the flesh, are in joy and felicity," implying, apparently, when taken together, that the Saviour was not in the dominions of Satan, but with God. Concluding Remark. Would it not be more to the credit of Christians, if, instead of retaining as a part of their creed, and endeavoring to ex- plain the above clause, they were candidly to admit, that it originated in the now untenable idea of an Underworld ; and that, so far from being a necessary article of faith, it is a tenet which every intelligent Christian, who does not wish to make a mockery of Christianity or to trifle with his own candor, ought to recoil from subscribing or uttering? NOTE H. 1 SIBYLLINE ORACLES. IN the Argument for the Gospels ( XXV.) I have quoted the First and Eighth Books of the Sibylline Oracles. Bleek and Luecke 2 regard the First and Second Books as belonging, not to the period discussed in this Essay, but to the middle of the fifth century, a supposition so strongly contradicted by their general contents, that Luecke's acceptance of it seems singular. 8 One cause of such a supposition may have been a 1 Referred to on p. 136. 2 See Luecke, Einleit. in die Offenbar., Vol. 1, p. 268. 8 The first book consists, with its heading, of 407 lines, whereof 330 172 APPENDIX. [NOTE i. mention of the Holy Virgin, Book 1, line 365 (or 359), p. 183, where it must be an error of transcription. The parallel line (Book 8, line 292, p. 737), from which, however, this may originally have differed, reads, in the same connection w hope of the peoples (eAirtSa Aaeov)." To the foregoing error has been aclded a misinterpretation of Book 2, line 312, which needs a word of explanation. The Fathers, borrowing per- haps from the Jews, regarded Eve as a virgin until after her expulsion from Paradise. She was a virgin, therefore, at the date of her temptation. The author of the Sibylline frag- ment in which the above line is found, seems to have held, with the Millenarians, that the Judgment was to supervene seven thousand years after the creation, and states that God w gave seven ages as a time of repentance to men who had been led astray by an unpolluted Virgin," (p. 289). The allusion is to Eve, not to the Virgin Mary. NOTE I. HOMILIES ON LUKE. ORIGEN wrote (see Indirect Testimony, Note L, footnote 23) FIVE homilies on Luke which must, like his other works, have been in Greek, since Jerome thought of translating them. The thirty-nine homilies on that evangelist now published in Origen's works 1 bear unmistakable evidence of having been composed in Latin, 2 though by a writer familiar with Alexan- are so far from being marked by the Catholicism of the fifth century, that they contain no allusion to Christianity. They are probably from a Jew. The remaining 77 are Christian, probably of the third century. See, touching the Sibylline Oracles, Judaism at Rome, Note A of the Ap- pendix. 1 They may be found in Origen's works, Vol. 3, pp. 932-979 edit, de la Rue ; 5,85- 236 edit. Lommatzsch ; also in Jerome's works, edit. Vallars. 7, cols. 247 - 366. Twenty of these homilies deal with the first two chapters and nineteen with the remainder of the Gospel. 2 " Moses said : ' I am &\oyos, 9 which, though a LATIN would have expressed it otherwise, can nevertheless be appropriately translated ' void of speech' or [else] 'of reason.'" Horn. 5, Opp. 3, 937 B. (5, 101). " This virtue ... by them is called arv<f>ia or /ier/oior^s. But we by a periphrasis can call it, ' when any one is not puffed up but humbles NOTE L] HOMILIES ON LUKE. 173 drine ideas. Passages in them favor the view that they were written later than Origen's time, 8 and one statement fairly im- plies that they originated after the establishment of Christian- ity under Constantino. 4 himself.'" Horn. 3, Opp. 3, 941 C. (5, 114). "God therefore is asked that for a little while they may be turned into stones. The Greek lan- guage utters this more expressively, d7roAt0w0et?7<rcu'." Horn. 22, Opp. 3, 959 C. (5, 172). The following two may also indicate a Latin original but are less conclusive. " * Hail, favored one ! ' which in Greek is ex- pressed by Kexa/HTWyu6>7;." Horn. 6, Opp. 3, 939 A. (5, 106). "'When thou (/oest with thy adversary to [a] judge. 9 He does not put judge with the article [preceding] lest he should seem to designate a particular one, but without the article ... [a distinction] which AMONG GREEKS is more intelligible." Horn. 35, Opp. 3, 974 A. (5, 220). 3 "So many ages have passed by and such innumerable years from that time [when John the Baptist taught] until the present day." Horn. 23, Opp. 3, 959 F. (5, 173). "Conventicles of Christians are gathered in omni orbe throughout the whole world." Horn. 12, Opp. 3, 946 D. (5, 128). "Jesus teaches in toto orbe throughout the whole world." Horn. 32; Opp. 3, 970 C. (5, 206). Compare the remark, "There will be a time when the people of the Jews will say, . . . 'what thou hast shown universo orbi to the whole world show also to us.' " Horn. 33; Opp. 3, 971 C. (5,209-210). 4 " Who [of us] was not incredulous of [receiving] justice ! [of us] who now propter Christum because of [dominant] Christianity have jus- tice, and pursue justice." Horn. 7; Opp. 3, 940 A. (5, 110). INDEX I. QUOTATIONS FROM SCEIPTUEE. Judaism at Rome is designated by J, Indirect Testimony by I, and Underworld Mission by U, prefixed to the paging. Page Genesis 1, 1-27 J37, 38, 565 1.2 ... J568 1,3 ... J 70 1, 7, 8, 14, 20 21. 24 27,31 . J569 Page Ps. 24,1-5 ... J 23 24,7,8 . . TJ94.156 30, 3 . . . . TJ 44 30,4,5 ... J 23 32, 6 .... J 50 34, 8 . . . . J 230 Page Prov. 18,22 . . . J375 19, i4, 22 . . J375 21,3 .... J438 23,22,25 . . J375 24, 26; 31, 28 J375 Ecc. 3, 11. . . . J565 1,26 . . . 1195 2, 24 . . . J569 9, 4 ... I 46 22 1 TT 6 40, 6 .... J 392 45, 3. ... I 41 49,14,15 . . U 36 50 1 . . TJ 150 5,1 .... J392 12,12 . . . J382 12, 13 . . . J 24 Is. 1 3 . ... TJ146 46| 3, 4 '. '. U 24 49, 10, 11 . I 22 Exod. 3, 2, 4. . J45. 46 3,2,6 . . TJ146 ?, 2, 6, 14, 15 I 191 , 20. 21 . . J 264 16, 4 ... U 6 19, 10, 11 . U 47 20, 20 . . U 6 23,20,21 . TJ147 23,20,21,23 J349, 350 24, 7 ... U 59 31,16,17 . I 43 33,20 . . J575 Lev. 17, 14 .. U 88 50^3 . . . J44,45 50, 7-17 ... J 22 50,9,12 . . J392 51,17J437,438;TJ 86 68,5 .... J 52 68, 18 TJ 33, 51, 67, 95 71,20. ... TJ 34 77,16 . . . TJ 34 82,2-4 ... J 22 82,6,7. TJ 150, 151 86,13 . . . U 34 88,4,5 . . TJ35.92 90,4. . . . J37 94, 9 .... J 58 96, 10 ... TJ 71 97, 1 .... TJ 71 1,10-18 ... J 22 l)ll . . . . J392 1,13 .... I 12 2*3 .... I 81 l3, 10. . . . J261 14,12. . . . J570 14, 14 ... U 59 14 16 ... J501 34, 4 . . . . J261 40,6. . . . TJ123 40,22 ... J373 42,6,7 . . TJ94.95 44 6. . . . 1193 45, 1, 2 . . . TJ 36 49, 2 . . . . J260 49, 8, 9 . . TJ 13 19, 9-18,32-37 J 2], 22 Deut. 4, 24 . . J 45 10, 7-19 . . J 22 13,1-3 . . U 6 32, 22 . . J 44 34,5,6 . . J393 1 Sam. 24, 1 . . J 48 1 Chron. 21, 1 . J 48 97,5. . . . J570 103,8 ... J 23 103,13 ... J 53 104,1,2,24 . J373 104,32 . . . J570 105, 15 ... U 63 106,20 ... J 50 107, 10, 14, 16 TJ 36 53, 2 .... I 39 53,3,4 . . . I 40 53,12 ... I 57 66,1 . . . . J338 Spurious . . TJ (28), 37 (43,53) Jer. 7,22,23 .J 391, 392 lrf,l. ... U 45 Job 28, 22 (?) . TJ 13 28,28 . . J 48 Ps. 2, ^ ... TJ 64 3,4,6 . . TJ 41 3,5 . TJ29,34,35, 44 6,4,5,9 . TT 34 8.3, 4 . . J373 16,10 . U 36, 44, 45 18, 5 . . . . TJ 35 19,1,4,5 . J 373, 374 19, 5 .... I 23 22,4,5 . . TJ34, 40 22, 6 .... I 89 119, 33, 34 . . J 23 139,8 . . . J571 141,2 . . . J438 146,5-9. . . J 23 Pror. 1.8. . . . J375 1, 20-30 ... J 49 2,2-6. . . . J 49 3,12 .... J 53 8,1-8 ... J 49 8.13 .... J 29 l6, 31 . . .J48,49 12,25. . . . J375 14, 9 . . . . J 50 1, 9 .... J 53 1,31, 32 .. I 66 Spurious TJ(28), 37, 38, 39 (43, 53) Lam. 4, 20 . . . J355 Ezek. 20. 12 ... I 43 31, 4^. . . J 501, 502 38,19,20 . . J260 43,2 . . . . J260 Dan. 7,9 . . . J 260, 487 7,13 .... J260 7,25 .... J261 10, 5, 6, 11, 12 J 260 22,11-13 . TJ65.66 15,1,17. . . J375 Hos. 6,2 . . TJ 33, 43, 44 176 INDEX I. Page Page Page Hos. 6, 6 . . . J 392 Luke 2, 11 . . I 60 Acts 24, 5 , . J319 13,14 . TT33, 43 2, 39 . . . . I 201 26,27 . . . J237 14,5,7 . . J373 6, 15, 16 . . . I 158 26,28 . J319; 155 Joel 2, 10, 31 . J 261 9, 35 . . . . J 333 Rom. 1, 18 . . . J 467 Amos 3, 6 . . . J 47 10, 20 ... I 205 2, 14 . . . . U 12 5,21-25 . . J391 10,22 J333; 174,147 2, 22 . . J 33 Micah6, 6-8. J 21, 392 11, 21, 22 . . U 66 4,6-9. . . . J467 Nahuml.5 . . J 45 16,29 . . . U122 4, 9, 10 . I 11 Zech. 4,2. . . J260 18,34 ... TJ137 5,14 . . . TJ61,62 11. 12, 13 . 1 112 18,39. . . . U145 12, 1 . . . 1785,86 Mai. 1,8,13,14 J 392, 393 20,37,38 . . I 31 13,1-7 . . J 237, 238 3, 1, 2 . . J 45 21,12 ... I 78 14, 3, 5, 14, 23 19 3,8-10 . . J393 22,37 ... I 67 14, 9 . U 30 4,1 .. . J 45 22, 70 . . . J333 14,20. . . . I 28 Matt. 1,1-20. . 1202 23,2 . . . . I 60 1 Cor. 1. 22 ... I 67 3,7 .. . 1156 4,, 3, 4 . U80, 81 23,43 . U 110, 138 23,42,43 U 138, 139 2, 7, 8 . U 78, 79-80 4,9 .... I 62 5, 9, 19 . . J 458 23,46 ... it 88 6, 17 .... U 89 5,25 . . U100 24,11 ... I 90 7,21 .... I 64 5,26 . . TJ 99 24,13,15 . .190,91 8,1-11 ... I 9 6,28,29. . J373 24,32 ... I 38 9, 21 . . . . J 468 6,30 . . TJ123 24,36 ... I 91 9, 24-26 ... I 62 8, 11 . . U 27 John 1, 1-3, 14 . . I 200 10,25-28 ..19 8,29 . . U 80 1, 12, 13 . . . J 256 15,26 ... U 62 9, 16 . . J 333 1,17 . . . . I 61 15,32 ... I 62 l6, 3 . .1 158 1, 21 . . . . J 117 15, 41 . . . J 373 10, 22 23 . I 78 1,25 .... I 48 15,50 ... U125 10,28 . . TJ123 3, 25, 26 . . . I 49 15,52 . . . TJ 30 11,23. . . U 6 4,3 .. 149; TJ 55 15, 54, 55 . U 72, 169 11, 25 . . I 163 5,39,46,47 . I 38 16,8, 9 . . . J257 11, 27 . . U 4 8,56 . . . . U 22 2 Cor. 3, 7 . . 1762,63 12,29 . TT66, 71 9, 22 .... I 60 4,4 J 333, 334 ;U 4, 59 12,40 . TJ2,138 9,31 .... J 24 6, 14, 15 . . . J 137 12,48 . J333; TJ7 10,18. ... U 35 12, 2 .... U 153 13, 55 . . J381 14,2 . . . . TJ104 12, 7,8 . . . TJ106 19, 4 . . . J565 15,20. ... I 78 Galat. 1, 6 ... J 239 19, 17 . . U 40 16, 2 .... I 78 2,1-5 . . . 19,10 20,28 . . U 16 17, 3 . . . . I 60 2, 9 . . . . J 256 21,13 . J33, 34, 458 20,1,14,18 . I 90 2, 11-13 ... I 11 22,32 . 181; TJ 24 20, 19, 27 .. I 91 4, 9, 10 ... I 12 23,15 . . J159 See also 1 93-102 5, 6; 6, 15. . I 9 23,16,18 J34, 35 Acts 2, 22-31 . . U 48-49 Eph. 1, 18-21 . . TJ 84 24,36 . . I 80 2,23 . . . . J468 2, 2 .... TJ 59 26, 37 . . U 64 2, 24 . . . . TJ168 3,2-10 . .J 248, 249 26, 38 . U 65, 80 7, 48 .... J 34 3, 9, 10 . . . TJ 84 27,1-11. .189,90 27,15-20 . I 87 9,43 .... J381 10,1,35. . . J471 4, 7-11 . TJ11. 22, 23, 31,51,67 27,23-26 . I 88 10,6,32. . . J381 4, 8 .... TJ 96 27,51-54; 88;TJ50 10,22,35 . . J 24 6, 5 .... I 64 27,52 . TJ14, 15, 33 27,59-28, 188,89 13,16,26,43,50 J471 13,32-37 . TJ45.51 6,12 . 162; TJ64,74 Phil. 1, 1 .... 1 213 28,10-16 . I 89 16,1,6,7 . . J257 1, 12, 13 . . . J 248 28,19,20 149,91 16,14 . . . J471 2,7,8 . . . TJ 66 Mark 2, 21 . . J333 3, 18 . . . 1158 16,17 . .J 231, 232 16,21,30,37 . J232 2,8-11 . . TJ30, 84 3, 13, 14 ... I 62 3, 33 . . . U 7 17, 1-3 ... U 51 Col. 2, 16, 17 . . I 12 6, 20 . . . 1154 17,4,17. . . J471 3, 22 .... I 64 7,18,19. . J393 9, 41 . . . I 60 17, 5-7,11, 18, 20 J 233 17. 22-24, 29 . J 43 4,1 .... I 64 IThess. 2, 16 . . J236 10, 48 . . J358 17,23 . . J233.234 4,10-12 . . J237 12,26,27 . I 31 18,1-3 . . . j-231 4,15-17 . . J 235, 236 13,32 . . I 80 18,2, 3 . . . J381 54 .... J235 15,28 . . I 57 18, 6,7 . . . J471 5,15 .. . . J237 16,9-20. .190,91 18,13 . . . J234 2 Thess. 2, 1-12 J 236, 503 16,17,18 . 1206 19,9 .... J257 1 Tim. 1.9. . . . J468 Luke 1,1,2 . . 1182 22,12 ... J467 1,19^,20 . . . J250 1,69-71 . TJ93.94 22,16 ... I 50 2,8-10 ... J 29 1, 71, 72, 74, 75 U 94 22,28 . . . J240 2,9,10 ... I 69 QUOTATIONS FEOM SCRIPTUKE. 177 Page Page Page 1 Tim. 3, 1, 8 . 1213 1 Pet. 1, 19 . . TJ 86 Jude 14, 15 . . J483 3,2 . . . J178 1,23,25. . . TJ152 Rev. 1, 4 . . . TJ149 3,15 . . . J250 2,3 .. . J230 1, 12-17 . . J260 3,15-1,2 . I 73 2 18 . . . I 64 2,2 . . . J 254 4, 1-3, 7, 8 . J250 3,3,4 . . I 69 2,16 . . . J 259 5,1,2 . . J376 37 . . . J376 3, 11 . . . J 259 5 4 ... J467 3, 18-20 . . TJ 48 6,9 . . . TJ149 5, 9 ... J178 3, 19, 20 . . J486 6, 10, 11 . . J487 6,1 ... I 64 45-7. . TJ18, 48 6, 12-14 . J 260, 261 2 Tim. 1, 15 J251 257, 262 4 16 . . . I 55 79.. . J472 1, 10-12 . . J251 58.. . TJ 65 l6 11 ' . . J472 25 ... 2,8,9 . . I 63 J251 2 Pet. 2, 4,5. 3,4 .. J 286, 287 . J259 11,9 . . 13,3 . . . J472 J 601, 503 2,16,19. . J 250, 251 3,1-9. . .J 249, 250 3 6,7 . 3, 7, 10, 12, . J 56 13 J485, 13, 11 . 14, 13, 20 . J266 . J487 4,14,15. .J 251, 381 Titus 1,5-7 . JUS; 1213 3, 7, 12, 13 486 . I 36 16, 12 . 17, 8, 11 . J487 J 490. 499 2,9 ... I 64 38 . J 37 17, 16 . . ^472 Heb. 1, 7 . . . J 46 3, 13 . . . J 57 18, 6 . . J 268, 270 1, 13 ; 2, 4 . I 91 1 John 2, 18 . . J137 18,6.24. . J292 2,14,15. tH 0, 67, 98 2, 23 . . . J255 18 26 . . J487 57. . . TJ 80 4, 3 . . . J137 19, 5 . . . J471 8 8, 9 . . I 66 2 John, verse 7 . J137 20, 4 . . TJ149 10,5,8 . . TJ 85 3 John, verses 5 8 . J255 20, 5 . . . J572 12,1. . . I 62 9-10 . . . J254 20, 13 . . J488 James 1,13,14 . J 48 Epistles . 198-102 21,1,3,4,23. J488 2, 6, 7 . . J252 Jude6, 7 . . . TJ17 22 7, 10,12,20 J259 lPet.1,1. . . TJ 96 6,12,13 . . J484 22,18,19 . . J488 1,18,19. . TJ 87 12 INDEX II. CITATIONS FEOM ANCIENT AUTHOKS. Judaism at Rome is designated by J, Indirect Testimony by I, and Underworld Mission by U, prefixed to the paging. ACTS OP PILATE, 2 Page J 462 I 90 15 .... Also I 5, 107-142 ADUMBRATIONS ON JUDE, TJ 17 ADUMBRATIONS ON PETER, TJ 86 ANDROCYDES . . . TJ 22 ANTIPATER OP TARSUS J 4 ANTONINE, MARC, Letter of ... J 36 de Rebus, 11, 3 . J 361 Pseudo ... 1 167, 168 APOSTOL. CONSTITUT. 7, 23 .... I 45 ARISTOTLE, PSEUDO, de Mirabil. Auscul- tat J 403 ARISTOTLE, de Ooelo, 1,9 . . . J368 ARNOBIUS, adv. Gentes, 1,1 1,27 1 57 2,4 2,13 2,53 2,63 2,73 2,78 37 5,5 ASCENSION OP ISAIAH, 2,4 2,9 . 3, 12-25 3,18 . 42 . 4, 2-14 4,21 . 7,9 . 7,9-12 8,7 . 8,24 . 9,5,40 . . I 18 I 14 I 1 TJ114 TJ160 TJ114 TJ 32 J 542 TJ115 J 95 J 398 I 20 TJ 86 TJ 58 . TJ113 1169,170 . ^472 . TJ 58 t99, 500 TJ 36 U 59 I 170 TJ146 TJ 25 I 170 Page 9,7,8 . . . U 53 9 lM8 ... I 171 9, 16, 17 . TJ 53, 54, 113 10, 8-10, 14. 15 TJ 83 10,29-31 . U59,60 11, 2-15 ... I 171 11,16 . . . TJ 81 11 18-22 . 1 17JL 172 11,23 . . . TJ 84 11, 41-43 . . I 170 ATHENAGORAS, Supplicat. 7,9 . . . I 73 8 I 196 10 I 196 de Resurrect. 1 TJ 157 AUGI^TINE, Epist. 54 I 161 de Civitate Dei, 6, 10, 11 . . J 226, 228 20.19 . . J 503, 504 cont. Faustum, 33, 1 . . . . TJ 13 33,1,2,3 . TJ 27-28 BARNABAS, Epistle, 5 TJ 10 5 (4, 10) . . . TJ 29 7(6,3,5) . . TJ 86 14 (12, 20-22) TJ 94, 95 15 . . . J 38, 70, 118 15(13,3-6) . I 32 15(13,10) . . TJ 77 18, 19 (14, 3, 5, 6) TJ118 BARUCH, 4, 36, 37 . I 33 6, 63 . . . . J 570 OESAR, de Bello Gallico, 6, 27 . . . . TJ vi CAPITOLINUS, Antonin. Pius, 5,6 . . . . J564 9 . . . . J 81, 360 M. Antonin. 13 .... J 545, 564 22 ^362 CASSIAN, Collationes, 21.20 . . . TJ 78 CELSUS I 40 CE.NSORINUS, de Die Natali. 17 .... J 119, 120 Page CHRONICON PASCHALE J 81 CHRYSOSTOM, Horn. 2, 29 . . TJ 77 CICERO, de Invent. Rhet. 2, 17 . . . J 481 de Partit. Orat. 22 J 448 pro Flacco, 28 . J 148, 149 pro Plane. S3 . . J 448 Paradoxa Stoic. 4,5,6. . . J49,50 de Finibus, 4, 7 .... J 49 Tuscul. Quaest. 4. 19 . . . . J 568 de Nat. Deor. 1, 18 . . . . J 436 1, 30 J 142 ; 1 15, 81 1,43-46 . . J 388 1, 46-48 . J 43, 44 1,111. . . I 15 2, 12 . . . J 573 2, 88 . . . J 59 3, 36 . . . J 18 3, 94 . J 64 ; 1 15 de Divinat. 1,2 . . . J 39 1,8 . . . J 61 1, 18 . . . J 147 1,37,38 .J 157, 158 1, 82 . . . J 62 1. Ill . . J 435, 436 2, 75, 76 . . J 155 2 82, 83 . . J 291 2,86 . . . J 62 2,110,111,112 J415, 437 Scipio's Dream, 3 . J 150 de Legibus, 1,6 . . . . J 174 2,8 . . . J6,448 ad Atticum, 5,20 .... J 86 ad Fratrem, 1.1 J 30, 72, 147, 148 dol 1. 2 .... J 148 CITATIONS FROM ANCIENT AUTHORS. 179 Page CICERO, QUIOTUS J 55, 56, 72 CLEANTHES, Hymn, 11. 2, 12-14, 20 . J 50 15-19 ... J48,51 22-24,35,36 . J 51 OLE \RCHUS. J382 383 Page COHORTATIO AD GR^ECOS, 11 . . . J 169\ 464 13 .... J 347 14 . . J 463 ; I 67 15 J 337, 338 ; 1 179 16 . . . J 405, 422 18 . J 337 Page 45,1 ... J146 47, 15 . . J 157, 542 54,6. ... j-542 54, 15 J 68, 161, 162_, 54, 16 . . J 169, 170 54 17 J 165 21 . . .1 193 54 26 J 69 162 2, 17 . I 34 22 J 464 54* 31 " j 517 3 3 7 37 J 358 359 24 J 464 55 7 I 82 37 . I 194 35 . U 119 55* 22 ' J 176 8,13,18. . J 46 8,20 ... I 24 11,10 . . U 61 11,12 . . I 29 12,14 . . TJ126 16, 15, 16 J 359 ; 1 194 17,10 . . . U126 CLEMENTINE RECOGNITIONS, 8, 48, 51 . . . J 362 CLEMENT OP ALEXANDRIA, Protrept. 2 . . . I 81 3, 58, 85, 90, 108 J 460 75 . . . . J 341 37 . . . . J 405, 449 38 J 341, 405, 426, 441 COMMODIANUS, Instruct. 6, 2, 3 . J 500 6, 13 . . I 37 8, 8, 9 . I 20, 37 24,11-14 J 15 37,1-13 J 15 41 .... J 501 CONSTANTINE, Edicts Of, I 45 CORPUS JURIS CIVILIS, Digesta, 1, 2, 2, 47, 57,5. . . . J182 57, 7 . . . . J 509 57,8. . . . J513 57, 9 J 7, 505, 506, 518 57,10 . .J 510, 511 57, 11 J 509, 512 57,12 . . . J519 57,13 . . . J509 57, 14 ... J 74 57,17 J 510, 511,516 57, 18 . . J 188, 193 57,19 ... J 8 57,20 ... J526 87, 123 . . . J 230 122 J 463 J 163, 171, 172 Codex Justinianus, 58, 3 . . . . J 523 58, 8 . . . . J 518 Psedag. 1, 44 . . . . J 230 1 53 J460 461 3,12 .... I 45 COUNCIL OP GANQRA, 18 .... TJ 77 58,10 . . . J525 58,11 . .J 526, 538 58 12 . J527 528 2, 99 . . ! J 407, 408 3,25 .... I 47 Strom. 1,18,80 ... I 66 1 44 TJ 81 COUNCIL OP LAODICEA, 29 I 45 COUNCIL OP NICE, 20 U 77 CYPRIAN, Epistola 73 U 161 86 U 86 58,13 . . . J527 58,14 . . . J532 58,15,16 . . J528 58,16 ... J527 58 17 . J535 1,64,72,87,101 I 67 1,67 . . 168; U 25 1, 70, 72 . . . J 383 1,108. . . . J440 2, 18 . . . . J 230 2, 43 .... U 12 2, 45 . . . . J 465 2, 53 . . . . J 461 2,110 ... U 93 3, 92 . . . . I 188 4, 69 . . . . J 461 4,174. ... J 44 5,9 .... J 44 5, 67 . . . . J 230 5, 68 . . . . J 461 5, 77 . ... J 43 6,41,42. . . J 475 6, 41, 66, 67, 156, 159 .!. '. I 66 6, 43 . . . J 426, 459 6,44 . . . U 12-14 Testimonia adv. Ju- daeos, 2, 24 . . . . TJ 72 2,24,25 . . TJ 44 2, 25 . . . . U 47 2, 27 .... U 18 3,58 .... TJ 72 de Idol. Vanitate, 14 TJ 72 de Habitu Virginum, 17 ... U160,161 de Mortalitate, 26 ... . TJ 115, 160 ad Demetrianum, 25, 26 . . . . TJ 115 26 U 96 DE MONARCHIC 2,3,4 . J 338, 339, 340 6 J 341 DE MORTE CLAUDE LUDUS, 8 .... J 42 58,18 ... J537 58, 20 . . J 110, 111 58,21 J 479, 520, 521. 53l 58,23 . . . J533 58,24 o . . J530 59,4. . . J9.215 59, 5 . . o . J 200 59,6. . . J9,211 59,9. . . . J213 59, 10 ... J 103 59,12 ... J203 59, 13 J 207, 208 59,16 J 206, 208, 534 59,17 ... J139 59 19 ... J D8 59,21 ... J206 59,21,22 . J 201, 209 59,23 ... J208 59,26 ... J212 59, 29 ... J 210 6,45 . . . . U 98 6, 46 . . TJ 14-15, 29, 159-160 6, 47 . . . . U 15 6, 80 .... I 68 7, 91 . . . . J 461 7,106. J 331; IT 130 CLEMENT OF ROME, Epist. 5 . . U 118 14, 1 . . . . J 215 DE ORATOR. DIALOG. 1, 29 . . J 295, 296 13 .. . J209,210 Dio CASSIUS, 1, p. 14 J 396 1, p. 292 . J 122 37, 17 . J 188 37 18 J 68 60,3 . . . J9, 222 60,4. . J 9, 94, 224 60 6. . . J 222. 223 60,11 . . J224 60,13 ... J 75 60, 15 . . . J 223 60, 16 ... J 241 60,17 . . J 225, 240 60 25 J224 49, 50 . . . U 90, 91 CODEX THEOD. 2,8 .... I 45 40', 47 1 J 542 , 543 41, 14 . J 154 42,26 . J542 81,9 .... J 79 62,18 . . J 243, 247 64,9 . . . J492 180 INDEX II. Page Dio CASSIUS, 66, 7 . . . . J 273 66,8. . . . J544 66, 9 ... J 9, 255 Page ENOCH, BOOK OF. 1,6,12,13 J 485, 486 1,8 ... . J488 2 ... . J483 Page 7, 25 . . . . J 256 8,2 .... J 95 8, 13 . . . . J 462 957 TT 154 66,13 . . J64,55 ?, 2, 7 . . . J 484 EVODIUS Epist 98 TT 76 66,14 ... J520 66, 15 J 80, 272, 273, 66,19 ... J274 66,22,23 . J 274, 275 ,13-8,8 . . J482 10,1-9,15 J 484, 485 10, 23 ... J 482 12,5-7 . . . J485 14,2-4 ... J485 EXCERPTA THEODOTI; see Doct. Orient. FENKSTELLA . . . J 402 FIRMICUS MATERNCS, 24 . U 75 66,23,24 . . J275 67, 1 . . J 277 67, 13 J 55,277 ,278,283 15, 1-7, 8 J 485, 486 15, 6, 7, 8 U 148, 149 16, 5 . . . . J 485 GAIUS, Inst., 1, 55 . J 517 GALLICAKUS, Avid. Cassius, 2 . . . J 325 67,14 . .J 279. 280 68, 1 . . . . J 286 18,14,16 . . J484 21,3. . . . J484 4, 5, 6 . . . . J 361 HERACLEON . U 24 68,2. . . . J 81 68,32 ... J321 68, note 13 . . J 81 69, 12-14 . J 326, 327 ?0, 4 . . . . J 360 21,6. . . . J485 47, 2, 4 . . . J 487 50,1. . . . J488 53, 3, 5 . . . J 485 54 6 J 485 HERMAS, Simil., 9, 3, 12-16 . U 56, 57 9, 16 . . U 112, 149 HERMES TRISMEGISTUS, I 179-181 1, 6 . . . . J 362 71,29 . . J 81, 361 72,18. . . . J563 72,21 . . . J562 Dio GbRYsosTOM, Orat. 11,4-6 . .J 420, 421 13, 1 . . . J 280, 281 13,12 . . . J455 21,5. . . . J493 23,3,4 . . J 298, 299 32,4. . . . J294 36, 12 ... J 298 45,2. . . . J280 46 1-4 ... J 300 47, 5-8 . . J 300-302 DlODORUS SlCULUS, 4,4 .... J420 DIOGENES LAERTIUS, Zeno,84. ... J 44 DIOGNETUS, Epistle to, 1, 3, 4, 6 J 462, 465, 474 4 I 13 54,9. . . ! J487 66,4. . . . J485 89,42 ... J489 02, 16, 17 . J 486, 488 96,12,13 . . J489 98,3. ... J487 103,3 ... J487 104,1-3 . . J487 104,7-9 . . J488 105,2 . . . J487 EPICTETUS, 3, 15, 14 . . . J 65 EPIPHANIUS, Heeres., 29, 9 . . . . I 186 30, 3 . . . . I 186 42,11,72 . . TJ139 64,47 . . . U107 67,2. . U 109, 159 ESDRAS, 2d, 3,14,15. . . J328 3,28,32-36 1J328, 4 23 ... J 329 HESIOD, Theog. 718-720 . . . U 1 HOMER, Iliad, 3, 130 . . J 412 6, 138 . . J 309 7, 358 . . J 309 8, 13-16 . . TT 1 8, 15 . . . U 36 24, 525, 526 . J 309 Odyssey, 6, 46 . . . . J 309 HOMILIES ON LUKE U 79-80, 93-94, 172-173^ Prologue to . . I 189 HORACE, Satires, 1, 3, 80-83 . . J 172 1, 4, 140-143 . J 159 1,9,61-72 J 67, 158, 159 Odes, 1, 25-28 . J 135 Sec. Poem, 11. 42, 61, 62 . . . . J 453 7, 8 .... I 197 DIONYSIUS OP ALEXAN- DRIA .... J256 5| 26-38 . . J 131, 132 6, 22-28 . . J 327, 328 9, 42, 43 . . . J 131 Epodes, 16, 10-26 . . J 135 16, 25, 26, 31, 33, DIONTSICS OP HALICAR- NASSUS, 1, 34 . . J 413 1 38 J152 153 10,32-34 . . J131 11, 1-39, 41 J 132, 133 12 36-41 . . J 134 42-53, 57 . . J 424 IGNATIUS, Martyrdom of, 2 .... J 464 1,49 . . . . ^404 4, 62 . J 398-400, 435 8, 52 . . . . TT 128 DISPUTE OF ARCHELAUS AND MANES, 30 . . . U 31, 62,63 33 TT 109 14,11 . . J 38, 118 14,15,16 . . I 19 15, 14-19 . . J 328 ETRUSCAN TEACHING J 37, 38 EUSEBIUS, Prseparatio, 15 18 J 45 Magnes. 9(3,3) . . . I 44 9(3,56) ... U 10 Ephesians, 19 (4, 10) IREN^US. Cont. Haeres. 1 6' 2 . TJ 106 DOCTRINA ORIENTALIS, Ecc. Hist. 1,5,4 . . . TT 64 5 TT 82 1,13 ... U 73 1, 7, 1 . . TT 124 18 . . . . U21,22 87 . . . . TT 25, 123 51 ... .U106, 123 61 U 82 1, 13 I 40, 149, 150, 158-161 3, 37 . . I 184 3, 39 1 31, 32, 203 1 10, 1 . . I 194 1,27,3 . . TT 5 3, 1, 1 . .1 203 3,6, 1 . . U 150 63 TJ 20 42 . J 322, 323 3, 10, 4 . . TT 21 63,64. . U 124, 125 77 U 93 80 . . . . U 43, 123 ECLOGUE PROPHET ARUM, 53 .... U82.83 4,8 . . J461 4, 26 . J 463, 475 4, 29 . . I 184 5,1 . J335;I63 5, 9, 10 . . I 187 3 11,7 . 1184,185 3, 11, 8 . .1 184 3,18,6 . . TT 68 3, 18, 7 TT 60, 61, 68, 69 3,19,1 . . . TT150 CITATIONS FROM ANCIENT AUTHORS. 181 Page 3,20,4 . . . U 37 3, 23, 1 . . . U 69 3,23,2 . . . TJ 69 3, 23, 6 . . . TJ 70 3, 23, 7 . . . TJ 69 4 6,1 . . . TJ 4 4, 15,1 . . . I 59 4, 16, 1 . . . I 43 4,16,1,2 . . I 13 4,16,2 . . I 59 4, 22, 1 TJ 9, 28, 29, 37, 4, 27, 2 . TJ 9, 57 4, 33, 1 . TJ 37. 43 4, 33, 4 . . TJ 150 4, 33, 11-12 . I 40 4,33,12 . TJ28, 38 5,1,1 . . U 90 5,1,2 . . TJ 90 5,5,1 . . TJ108 5, 9, 1 . . TJ 125 5,13,3 . TJ89, 90 5,21,1 . . TJ 69 5,21,2 . TJ80, 81 5, 21, 3 TJ 69, 70,71,94 5, 25, 2 . . . I 194 5,31,1 TJ34, 38, 115, 5, 31, 2 I 30, 171 ; TJ 23, 117, 123 5,33, 1 . . TJ9, 29 5,33,2,3 . I 32 5, 35, 1 . .1 34 5, 35, 1, 2 . I 33 Fragment . . J 269 ISOCRATES . . J 28, 29 JEROME, Preface to Daniel J 347 - de Vir. Illust. 2, 3 I 186 8 I 203 12 . I 161 Page 15, 8, 1 . . . J 31 18, 3, 2-4 . . I 153 18, 3, 5 . . . J 189 18, 5, 1-3 . I 154, 155 18, 6, 1 . . . J 112 18,6,4,5 . J 99. 521 18,6,6 . . J 100, 520 18, 6,9 ... J 4 18, 7, 2 . . . J 215 18, 8, 1 . . . J 107 18, 8, 7 . . . J 218 19, 2, 5 . . . J 200 19, 4, 5 . . . J 108 19, 5, 1 . . J 108, 113 19, 7. 2 . . . J 113 19, 7, 3, 5 . . ' J 114 19, 8, 1 . . J 113, 114 20, 8, 11 , . J 463 20, 9, 1 . .1 156, 157 20, 9, 6 . . . J 558 20, 11, 1 . . J 546 Wars, 2, 10, 5 . . . J 220 2, 14, 4 . . J 258, 546 2, 15, 1 . . . J 552 2, 17, 2 . . . J 550 2, 19, 5, 9 . J 249, 547 2, 20, 6 . . . J 553 2, 21, 9 . . . J 556 3,4,1 . . . J553 3, 6, 3 . . J 553. 554 3, 7, 2, 3 . J 554 3, 7, 36 . . . J 549 Page 2,3 . . . . J 473 2,613,27,53; TJ 146 2, 7 .... I 36 2, 13 . . . . J 353 Dialogue, 2, . . I 67, 68 5 . . J352; TJ116 8 .... I 68 10 J 467 10, 11, 21, 23, 27, 43 11 . J 343, 352 ; I 206 14 . I 39, 40 17 . J 473 23 J 343 24 . . I 173 30 TJ 42 35 J 353 39 . . ! . TJ81, 95 41 .. . . TJ 95 43 . . . . J 343, 474 45 TJ 81 48 J357; 1190,192; TJ145 50, 56, 57, 58, 59, 60 1192 66 . . . .J 351, 352 60 J 352 60, 61 . . . I 192, 193 68 ... J 353 72 .... TJ 39 75 . . . . U 147 80 . I 31, 32 ; TJ 113, 114, 158, 159 91 .. . . J460 92 . . 1 12. 13 ; TJ 8 99 . . . . U 40, 116 100,101 . . TJ34, 40 102 . J 352, 353 ; TJ 41 103 . TJ 41 3, 8, 3 ... J 38 3,8,9 . . . J 560 3,10,1,4,10 . J 558 4, 3, 7 . . . J 553 4, 3, 12 . . . J 558 5,5,1 . . . J 33 6, 2, 1 . . J 558, 559 6, 5, 4 . . . J 550 20, 9, 6 . . . J 558 against Apion, 1,22 . . .J 382, 383 2, 10 . . . . J 247 2, 39 (al. 40) . J 67 JUSTIN MARTYR, Apology, 1,4. . J 230 1,6 . ... 1190 1, 6, 13 . . J 470, 473 1, 13 . . . . I 190 1, 14 .... I 192 1, 20 . . . . J 459 1,20,57,60 . I 36 1, 24 . . . . J 473 1, 33 . . . . J 355 1, 35 . . . . I 105 1, 44 . . J 166 ; I 67 1, 48 . . . .12,105 1, 55 . . . . J 355 1,61 . 148,49,205: TJ146 1, 63 1 190, 191 ; TJ 67, 146, 147 1, 66 . . . . I 49 1, 67 .... J 68 22 . . . . I 198 105. . . . TJ41.42 110. . . .J 460, 466 116 J 352 18 I 32 70 . TJ162 122 . ... J 474 123 TJ151 124 TJ 151 cont. Pelag. 3 . . I 186 Epist. 69 ad Ocea- num .... I 214 Comment, ad Tit. I 214 Comment, in Matt. 12, 13 ... I 186 JOSEPHUS, Life, 2. ... J 42 3 ... . J 466 126 . ... J 353 127 J 350 130 . . J 353 ; TJ 156 JUVENAL, Satire, 1, 155-157 . . J 246 3,11-16. . . J 39 6, 186-189 . . J 513 6, 229, 230 .. J 31 6,542-552 . . J 39 13,28,29 . . J 119 14, 96-106 . . J 318 LACTANTIUS, Div. Inst. 1, 4, 5. J 348 1,6 J 417, 431, 432, 434; iisd 1, 14 . . . . J 413 2, 11, 16 . . . I 180 4, 2 . . . . J 568 4, 5 .... J 348 4, 6 .... I 201 4| 7 .... J 230 4,5 ... J 547, 552 7 . ... J 548 16 . . J 554 27 J 559 32-34 . J 555, 556, 558 35 J 559 39 J 553 63 ... J 554 65 J 553 67 . . . . . J 557 74 .. . . J 553, 554 Antiquities, 2, Introduct. . J 461 1,8,2 ... J 38 14, 7, 2 . . . J 85 182 INDEX II. Page 4, 9 . . I 180 4 12 . . U 31 4, 13 . . I 180 Page 26,4. . . . TJ102 28, 2 . . . . J 483 in Lib. I. Regnorum, Page 6,6 J100, 101, 105, 106 7 J 98 4, 15 . . J 444, 445 2, TJ 16, 30, 114, 122 8 . . . J 381 4, 27 . . TJ 3 Comment. (Select.) in 10 .. J 107 5, 4 . . J 348 625 T 181 Psalmos, Ps 1 U 159 12-14 .... J 101 jo T ini 7, 4, 13, 18 . I 181 ?, 16 . J 136, 459,562 3 . . TJ 29, 30, 34, 35 17 TJ 35 18 . . . . J 101, 102 20 J 106 f !7 ' J502 21 TJ 65 ?' 18 ' J ^59 460 33 . . TJ 87 2 T inn ' 20 . . J 426 48 TJ 36 3 J 1<)9 7' 23 . . . J 44 de Ira, 22 . . J402, 426, 433 Death of Persecutors, 2 ... .J 502, 503 LAMPRIAS, de Defect. Orac. Comment, in Matt. 100 . . . I 41 10, 17 . . I 158 10,18 . . I 169 12,43 I33;TJ50 13, 8 . . TJ 78, 79 7, 8 J 520 20 . . J 98, 220,221 21 .... J 507, 514 28 J 217 29 .... J 215-216 31 . J 215 7 J 290 16,5,6 . . TJ 16 33 J 216 10, 14 . . . . J 288 16, 8 . TJ 88, 89, 91, 92 85 . J 218 16 ... J 288, 289 16, 12 J 357. &58 ; TJ 37 J 98 19 J 43 145 42 J 219-220 29 . J 290 Series Comment, in 45 . J 220 38 J 287 Matthaeum, PHILOSOPHUMENA, LAMPRIDIUS, Commodus, 16 J 543 LlVY, 3, 10 . . J 395 5,13. . J 396 l6, 23 J 177, 178 10, 47 . J S96 21, 62 J 396, 397 22, 57 . J 396 29, 10 . J 397 29, 11 . J 398 40, 19 . J 397 40, 29 . J 401 49 . . J 119 LUCAN, Pharsalia, 7,809-815 . . J 55 LUCIAN J 230 No. 90 . . TJ64, 65 Comment, in Joan. Tom. 1,34. . . U 34 1, 40 . . . . J 351 10, 20 . . . J 262 19, 4 .... TJ 35 32,19 . . . TJ138 Comment in Romanes, 2, 13 . . . . U 88 5.1TJ33, 34,62,73, 76 5,4 . . . . TJ103 5, 10 .... TJ 35 6,6 .... U 60 6, 10 . . . TJ 66, 67 9, 1 .... U 85 de Orat. 15 . . . J 470 cont. Celsum, 1, 21 . . . J44,45 1,22 . . . . TJ152 5, 7 . . . . I 187 8, 9 ; 10, 33 . J 46 9, 10 . . . . J 580 9, 28 . . . . J 44 PLATO, Gorgias, 166-168 ... J572 Thesetetus, 92 J574 Timaeus, 5 J570 10,11,14,15 J 568, 569, 571 9, 12 .... J571 The Banquet, 16 . . J569 LYONS AND VlENNE, Letter from J 335 ; I 47. 63 ; U 78 MARCUS ANTONINUS, de Rebus suis, 11 J 361 MARTIAL, Epigram, 6, 7 . J 31 METHODIUS . . . TJ 107 MINUCIUS FELIX, Octavius, 18 . . TT146 28 ..... I 27 1, 47 . . . . I 157 2, 13 . . .1 157, 158 2,43 . . . . TJ 32 2,65 . . . . U 30 2, 79 . . . . J 461 3, 50 . . . . J 465 4, 26 . . . . J 465 4,92 . . .'J 461, 468 5, 4, 6 . . J 469, 470 6, 29 . . . . J 469 6,75 . . . .140,41 Laws, 6, 21 . . . . J577 7,8,9,10 . . J577 7,7,14 . . J 576, 577 7,22. . . . J578 8,1 ... J 26, 577 10, 6, 7 . . . J 573 ]0, 8. . . J 573, 575 10, 9 . . . . J 574 10, 13 ... J 571 10, 15 J 26, 27, 575, 29 . J 357 6, 77 ... I 41 576 NlCEPHORUS, 7, 46 .... J 70 NOVATIAN ; see Rule of Faith. ORIGEN, Fragment . , J 331, 332 in Genes. 15, 5 . . . U 24, 127 in Exodum, 5,2 . . . U 33 7, 1, 3 . J 346 in Leviticum, 7,1,2 . U85, 86 in Numeros 12,4. . . TJ 59 7,54 . . . J 468, 469 8,13,26. . . J470 8, 31, 32 . . J 466 de Principiis, 2,8,1 . . . TJ 88 2,8,2 . . . TJ 88 2,11, 6 . . . TJ104 4,216 . .U 103, 104 OROsius,7,9. . . I 79 ORPHEUS, PSEUDO . I 179 PAPIAS . . . I 31, 32, 203 PAUSANIAS in Phocicis J 439 PHILO, against Flaccus, 1,3 ... J96, 97 de Republica, 2,8 . . . . J 20 . 2, 17 ... J 19, 579 4,5 . . . J18, 19 5,6,7 . . . J578 PLINY, SEN., Nat. History, 2,5,1,3,4. . J 11 7,31,4 ... J 12 13,27 . . . J309 28, 5, 2 . . . J 513 28, 5, 4, 5 . . J 19 29,7,1 . . . J 12 29, 8, 1, 2 . J 12, 369 CITATIONS FROM ANCIENT AUTHORS. 183 Page Page Page FLINT, JUN., QUEST. ET RESPONS. AD 1, 1-6 . . . . J 412 Epistles, ORTHODOX. 1,205-206 . . J411 1,6 ... . J312 Respons. 115 .. U 77 1,275-277 . . J411 2, 14 . . . J 287 QUINTILIAN. 1,287-290 J 411, 412 3,3 . J 293, 294 4,1,18,19. . J272 1,293-304 . . J414 3, 11 . . J 283, 284 10,1,91 . . J276 1, 324-400 . I 172-175 4, 3 . . . J313 REFUTAT. OMN. H^ERESIUM. 1,383,384 . . TJ136 4, 22 . . J 292, 293 See Philosophumena. 1, 385, 386 . . TJ137 5, 2 . . . J312 RUFINUS, Prolog. . J 269 2,6-33 . .J 128-125 5, 8. 9 . . J313 RULE OF FAITH .1171,162 2, 34-153 . J 456-45 6,2 .. . J313 SENECA, 2, 50, 51 . . . J 24 6, 20 . . . J275 Nat. Qusest. 2,165-170 . . J239 6, 34 . . . J 314 Preface, 11, 12 J 59 2,214-227 . J 427-428 7,4 .. . J314 2, 32, 2, 3, 6 J 62, 63 2,228-348 . J 428-431 9, 13 . . J 313, 563 2,45,1,2 . J69,60 2,312. . . . U172 9, 17 . . . J 294 3, 29, 2 . . . J 60 2,317-338 . . U164 9, 23 . . J 313, 314 3, 29,3 . . . J 57 3,20 . . . . J 50 10, 28, 29 J 315, 316 10,72 . . J320 3,30,2-7 . J66, 57 6, 1, 1-3, 6-10 J 242, 3,46-59 . . J 120, 121 3,47-50,652-656 1207 10, 85, 86 J 302-304 243 3, 63-92 . . J 138-140 10, 97 . J 315, 317 7,2 .... I 77 3,108,109 . . J119 Panegyric, de Ira, 3,111-115 . . J413 33,4. . . J278 3, 18, 3-19, 2 J 213, 3,218-247 J 410, 411 34, 3, 4 . J 284, 285 214 3,329. . . . I 79 35, 1 . . . J 285 de Clementia, 3, 337-364 J 122, 123 35,4. . . J274 1,1,5,6 . . J532 3, 419-425 J 419, 420 42,2. . . J320 de Tranquil. An. 3,426-430 . . J420 48,3. . J 281, 282 11,8. . . . J210 3, 551-554 . . J 152 49, 8. . . J 30 11,9 J528 3,556-561 . . J437 52, 4, 5 . . J 285 de Brev. Vitse. 3,573-583 . . J 422 54, 1 . . . J 281 15,5. . . . J 64 3,616-623 .J 422, 423 62,3. . . . J284 ad Polyb. Consolat. 3,652-662 . . J 436 PLUTARCH, 22,3. . . . J227 3,663-701 . . J144 Sertorius, 32,4. . . . J212 3,715-723 . . J423 5 J 121 de Beneflc. 3, 732, 740, 743- ) J 423, Symposiacon , 2, 12, 1 . . . J210 760, 766-770 J 424 7 (Preface to) . J 295 3, 16,2 . . . J 81 3,762-765 . . J 426 de Audiend. Poetis, 4 ... . J 309, 310 de Pythise Orac. . J 438 3, 26, 1 ... J 532 3,27 . . . . J451 4, 7, 8 . . J 63, 64 3,771-775 . . J424 3, 776-782,787- [J 424, 790, 793, } 425 de Stoic. Repugnant. Epistles, 3,808-828 . . J432 6 . . J 43 7,2-7. . . J75, 76 4,1-30 . . J407 38 ... J4, 46, 474 9| 13 . . . J 58 4,24-27 . . J 43 39 .... J47, 60 10, 4,5 . . . J 18 4, 31-39 J 407, 408 de Superstit. 14,13 . . . J 14 4, 115-148 J 496, 497 2-11 . . . J 806-308 16, 1 .... J 49 4,186. . . J467 adv. Stoic. 24, 18 . . . J 61 5, 28-34 J 498, 499 8 J 49 31, 10 . . . J 43 5, 35 . . . J 490 14 ... . J 4 47, 3, 4 . . . J 89 5, 137-178 J 493-496 31 J 46 63,13 . . . J 61 5,149,150 . . J252 de Plac. Philos. 65,24 ... J 60 5, 318 . . . . J 238 1 . . . . J 49 65 26 ... J 61 5, 328-332, 842, 843, POLYCARP, Martyrdom of, 88', 2 . . . . J 49 J127 3, 9 . . . J 464, 473 89, 7 . . . . J 49 5, 361-385 . . J 497 19 .... J 469 95, 23 ... J 91 5 447-452 . J 323 Epist. to Philippians, 95, 31, 51, 62 . J 82 5,484-503 .' . J324 9 IT 118 95,42 . . . J 92 6, 1-15 . . 1 175, 176 POMPONIUS . . . J 171 95,47 . . . J228 6,16-28 ... 1176 PORPHYRY, 102,22,23. . J 61 7,52,53 . . . J419 de vita Pythagorse, 108,21,22 J 189, 472 7,108-112 .J 121, 122 14 . . . . J38, 39 122, 11 . . . J 511 7,123 . . . J 51 PSALMS OF SOLOMON, Fragment . J 226, 533, 7, 132-138 . . J 38 4, 7, 8 . . . J330 534 8,4-9. . . . J403 8, 14-16 ... J 329 Pseudo Letters . 1 161- 8,50-67 . .J 129, 130 17,13,16 . . J329 166 8, 68-86 . . . J 498 PSEUDO THADDEUS, SIBYLLINE ORACLES, 8,88-130 . . J126 U 73 Proem 2, line 48 U 103 8, 131, 132 .. J 127 184 INDEX H. Page 8, 137-159, I T 197 19Q 169, 170} J127 - L 8 199-205 . . J 118 Page Tiberius, 7. . . J 517 11 . . J 511, 512, 514 21 . . . J 507 Page 19 ... .J 275, 276 20 ... J 276. 278 21 . J 278 8, 256. 257 . . I 40 26 J 518 23 J 285 8 256-323 I 176-178 27 J 509 de Clar Rhetor 8, 278 . . . . 1 174 28 J505 1 .... J 11 12 8, 292 . . . . TJ 172 8,310. . . . U136 8 324, 325 . . J 443 29-32 . J 67, 74, 75, 508, 509 34 .... J 92 SUIDAS, Lexicon J 38, 168, 360 SCTLPICIUS SEVEEUS Hist 8 324-336 I 179 36 . . J 188 Sacra 8, 390 391 .. J 34 37 . . . . J515 2 28 29 J 503 9 15 18 J416 42 . . . J510 2 29 J 545 9, 144-155 . J419 52 J 183 TACITUS 9,149. . . . J467 9, 163-170 . J 420 53 ... J 514, 529 59 J 513 Annals, 1,1 . . J 506 1 15 J 110 11,173-176 J 151, 152 SIRACH, Prologue to . J 384 61 ... J 524, 526 68 J 510 1.81 ... i J181 1, 42 . J 183 1 14 J" 30 69 J 518 1 48 J 181 182 2, 18 ... J 23 72 J512 1 51 ' J 183 3,2-16 . J 374, 375 4, 14 .... J 50 7 19 . J 375 73 ... J 533, 534 Caligula, 9 . . . J 199 14 J 200 1, 54 .... J 74 1,56 . . . . J183 1 73 J 7 8 515 14, 20 ; 15, 7 . J 50 15,11-20 . . J 48 18 15 17 J 375 15 J 94 16 . . J94, 212, 213 18 J 200 1, 74 . . J 506,' 515 1, 75 . J 480, 505, 511 1 76 J 74 85 180 23* 9 . . J 35 19 . J 205 1*77 ' ' .fl79 26,1,16,17 . J375 28 2-4- ) T 21, 22 . J 204, 221 23 . J 102 1,80 . . . '. J516 1 81 J 110 29,' 2-11 J 27 38, 1-14 ... J 383 42, 7 . . . . J382 43,1,9,11,12 J374 SOLINUS POLYHISTOR, 8, J 420 440 25 . . J 201, 202 30 ... J 75, 529 31 . . J 203, 204 34 . . . . J203 37 . . J 138, 139 44 J 201 2, 21 . . . . J183 2,43 . . . . J184 2,47,48 . J 510, 511 2,50 . . . . J505 2, 55 . . . . J185 2 69 70 78 J 187 SOLOMON, Wisdom of, 49 J 212 2' 84' ' J 517 7 17 20 J 383 384 53 .. J 203 2 85 'j!88 472 7, 28-30 . J 50 9,1,2 . . J358 10, 8, 9 . . J 50 Claudius, 11 . . J 108 21 J 77 22 . . . . J226 2' 86 ! . J Iflo! 191 2,87 .... J540 3 11 J 538 11, 10 .. J 52, 53 13, 1, 8, 9 . J 58 14 3 . J 47 24 . . . . . J224 25 . . J 87, 223, 229 29 J 214 3, 12 ! . J 111, 112 3, 15, 16 . . . J 193 3 18 J 510 14 29-31 J 35, 457 42 . . J241 3 ' 19 J 194 15,16 . . J 43 15 18 . J 469 Nero, 20, 23, 24 . J 494 40 .. J 491 3,21,74,76 J 513, 514 3 32 J 85 17,2,16,17 J 47, 484 18,15,16 . . J358 SPAETIANUS, Adrian, 7 8 ... . J 81 57 .... J 491, 492 Vespasian, 4 . J 244, 550 ; I 204 5 . . J 203 3,' 52, 53 '. . J 89, 90 3,54 .... J 91 3,55 . . . J89, 90 3 59 J 8 8, 12, 13, 17, 19 J 325 STEABO, Geographica, 6 J271 7 j 544 3,60,63! . . J196 3 70 J 172 481 17 1 43 J 175 433 18 J 273 438 J 538 SUETONIUS, 19 .... J 92 4* 6 7 ' J 506 Caesar, 20, 56 . . J 93 84 . ... J 154 20 . . J 273, 274 Titus. 5 J 272 4, 11 ... J 539 4 15 J508 Augustus, 31 J 165, 166, 169,176 35 J161 6 . . . J271 7 . . J 80, 272 8 . . J 80, 275 4,18 ... J182 4,30 . . . J480 4, 31 J 505, 507, 508 36 . . . J 93 10 .... J 80 4 32 J 514 40 . J 114, 115; I 82 42 ... J 12, 13 Domitian, 3 J278 4,33 ! ! . J541 4, 36 . . . J 478 43 '. . . . J 72-73 44 J 292 8,9. . . J 276, 277 9 . . . I 82 4, 52, 57 . . . J 536 4, 58 J 520 45 . . . . J73, 74 12 J281 4, 62 ... J 74 93 . J 115 13 ... J 278, 279 4, 64 ... J 511 94 ... J 145, 146 16 J280 4, 67 ... J 529 CITATIONS FROM ANCIENT AUTHORS. 185 Page 5,9 . . . J526 5,10 ... J523 5,11 ... J524 6,2 . J 527, 529 6, 3 . J 537, 541 6, 5 . J 532, 533 6,6 . . . J533 6, 12 . J 166, 447 6,22 . . J19, 20 6,23 ... J541 6, 23, 24 . . . J 540 6,25 ... J529 6, 26 . . . J 519 6, 29 J 506, 507, 530 6,32 ... 1156 6,38 ... J536 6,45 . J 511, 521 6, 46 J 509, 510, 515 6,47 ... J531 11,5 ... J478 11, 15 . J 225, 472 11,25 ... J115 12,7,36,37,42 J 140 12, 8 . . . . J227 12,23 . . . J224 12, 43 . . . J 229 12,53 . . . J 88 12, 54 ... J 235 12, 56, 57 . J 77, 78 13,26,27 . . J 87 13,31 ... J 79 13, 32 . . J 87, 88 14,42-45 . . J 88 15,40 . . . J246 15, 44 J 246, 247, 319 15,64 . . . U 87 15, 70 . . . U 87 History, 1,2 . . . . J492 1,3 .... J 19 1,6 . . . . J108 1,10 . . . . J271 1,37 . . . . J108 2,5 . . . . J271 289 . . J 492 Page 20 . . U109 Page 4,19 . . . TJ 7 4,22 ... I 73 4,25 . . . U 4 4, 34 TJ 113, 121, 122 4,43 . . . TJ 43 5, 8 ... U 53 5, 10 . . . . TJ 72 5,11 . . . TJ4,59 5, 12 U 63, 104, 105, 106 5,17 . . . TJ 59 5, 19 . . . U 91, 96 cont. Gnost. Scorp. 7 TJ 53 25 . . . I 15, 30, 36 40 ... I 67 TERTULLIAN, Apology. 3 . J230 6 .... J280 6 J543 9 . . I 47 16 J 69 17 TJ 146 21 . J 442; 1 1,3, 105 23 .... TJ 74, 75 27 . . . I 19 10 I 56 32 . J 136 adv. Prax. 3 TJ 145, 146 3,4 .... ^357 16 .. J 351 ; I 200 de FugainPersecut. 1 .... TJ 74 10 . . . TJ 74 47 .... TJ108 ad Nat. 1, 7, 8 I 56 2,2 ... I 68 2,12 . . . J413 de Idololat. 1 . I 29 13 .... U122 de Cor. Mil. 3 . U 77, 78 de Poenitentia, 12 TJ 53 de Orat. 18 I 45, 46 ; TJ 77 de Patientia, 5 . . TJ 106 de Cultu Femin. 2, 7 TJ 160 adv. Judseos, 2 .... 143,44 9 . . J350 12 TJ 96 TESTAMENT OF THE TWELVE PATRIARCHS, Test. 3 .... TJ 47 10 . . . TJ 42 THEODORET, Haeret. Tabulae, . TJ 153 1,24 . . . . TJ105 THEODOTI ; see Doct. Orient. THEOPHELUS, ad Autol. 1,1 . . . . J230 1,5 ... I 14 1,14 ... I 67 2,3 ... J 409 2,9, 10 . . . I 72 2, 10 ... I 195 2,17 ... I 71 2,18 . . 120,195 2,22 . .1194,195 2, 25, 6 . . . TJ 70 2,27 ... TJ149 2, 28 . . . TJ 80 2,31 ... J416 2, 36 . . J 408-410 2, 37 ... I 67 3,7 . . . J341 3,17 ... I 17 3,18 ... I 18 3,20 . . 118,19 TIBERIUS ... J 89 TRAJAN J 303,304,315,316 UNKNOWN WRITERS . J 450 VALERIUS FLACCUS, Argonaut. 1,841-845 . . TJ164 VALERIUS MAXIMUS, 1,1,13 . . . J400 1,3 . . . J195 1,3,3. . .- J 542 5, 3 . . . J436 VARRO . . J 417, 432 VELLEIUS PATERCULUS, 2,126. . . J518 2, 127 . . . J 524 VICTOBINUS OF PETTAW, J 501, 602 10 . . TJ 65, 66, 71, 72 13 . . TJ 43 de Prescript. Haeret. 15 ... 1185,186 37 I 186 de Baptismo, 11, 12, 13 . . . TJ 55 13 . . . I 49 adv. Valentin. 20 TJ 26 30 .. . J 335 32 . . . TJ 123, 124 deAnima,7 . . U 10 35 . . . . TJ 99. 100 50 TJ 30 2, 78 . . . . J 559 3,48 . . . . J125 4, 36 . . . . J478 4, 38 . . . . J125 4, 40 . . . . J477 4,52 . . . . J125 4, 81 . J 544 ; I 204 5, 4 ... J 70, 311 5,9 . J 235, 310, 311 5,10 .... J549 5, 13 . . J 310, 550 de Moribus German. 19 . . J293 55 TJ 2, 10, 11, 30, 31, 53, 99, 106, 111, 112, 115, 120, 127 57 ... TJ 120, 121 58 . . TJ 121 de Resurrect. Carnis, 2 ... .TJ 91 157 17 TJ 122 25 ... TJ 100 42 . . TJ 99 43 .. . . TJ111 44 TJ 36 47, 51, 54 . . . TJ 72 adv. Marcion, 1,14,15 . . . TJ105 2, 10 . . . . U 64 3, 24 . J 421 ; TJ 100 4, 2 .... I 184 47 . . . . TJ105 4, 7, 19, 22 ) T 000 25*41 . j J3< Agricola, 2 . . . J 283 43 J541 45 J284 46 J311 TATIAN, Orat. 4 . . TJ 146 4, 5, 7 . . . . I 195 13 I 194 18 I 24 186 INDEX II. Page Page Page VIEGIL, Eclogue, 4,4-10,21-24, ) 29,30,39,40 J J425 6,638-641 J 430, 431; U164 6, 724-729 . . J 409 XENOPHON, Memorabilia. 1, 2, 33-57 J 566, 567 1,3,1 . J 26 .ffineid,!,! . . I 82 6,740-746 . . J428 1,4,5. . J565 1,282. . . . I 82 6, 744 . . . . U 97 2,6,35 . J 29 1, 755, 756 . . J418 Georg. 2 537 J 277 ; I 82 4,3,12 . J 25 3,10,11 . . . J418 4,220-224 . . J409 4,3,16 . J 26 6,434-437 . . U 98 VULCATIUS; see Gallicanus. ZONABAS J 81, 492 6,551-553 . . U 36 INDEX III. WORDS AND SUBJECTS. Judaism at Rome is designated by J Indirect Testimony by I, and Underworld Mission by U, prefixed to the paging. Words marked with an * will be found also in Index I. or Index II. ABBOT, E., J T, 4; I v. Abdel Lenarin Kasen, 1 151. Abdus, 1 160. Abdus, the son, 1 160. Abel, 1 11 ; U 5, 8, 12, 53. Abgarus, I 158, 159, 160; pseudo correspondence of, with Jesus, 4, 6, 149-150; TJ136. Abraham, J 24, 38, 343, 345, 350, 351, 428, 485 ; 1 11, 12, 31,59, 192, 199; U 18; brought to life, I 148 ; saved without baptism, U 55, 161 ; he rejected, according to Ma'rcion, Christ's teachings below, 5 ; punished in and liber- ated from the Underworld according to the Mani- chseans, 27, 28 ; trans- ferred, according to the Valentinians,out of heaven to the Middle Space, 21, 22. Abraham's bosom, J 430 ; U 97, 99,102; placed out- side the Underworld by Tertullian, 121, 122. Acabar, 1 151. Achaia, J 85, 204, 492, 564 ; 1163. Acheron, J 324, 414. Acherusian Lake, J 430, 431. Achilles, J 10, 420. Acrostics, Christian, J 441, 443, 444, 500 ; I 172 ; Jew- I ish, J 415, 416, 449 ; inO. Test., 435. Actium, J 89, 120, 203. Acts of Pilate,* J 342 ; I v, 2, 3, 4, 17, 50, 86, 87, 89, 105-142, 143. 145, 206; U 36, 76, 83, 136, 153, 156 ; say nothing of Christ's personal appearance, I 42. Acts of the Apostles,* J 44, 70.114.151,236,252,467: I 21, 57, 62, 85, 90. Adam, J 341, 351, 483; 1 44, 59, 137; in the seventh heaven, U 20, 53 ; Origen's idea of his fall and its con- sequences, 24, 103. Adamantius, 1 189. Adas, I 140. Addas, I 140, 141. Adonai, J 428. Adrana, J 183. Adriatic Sea, J 129. Adumbrations, TJ 17; on Jude,* 17 ; on Peter,* 86, 152. JSacus, J 572. .Edilitian tribute, J 72 ; 1 62. .Eduans, J 115. ^gean Sea, J 523. .Elia Capitolina, J 326. .Emilianus, J 289. .Emilius Paullus, J 542. JSmilius Rectus, J 510. .Enaria, J 518. .Eneas, J 150, 160, 403, 409, 418, 427, 448, 452, 453, 467 ; I 19 ; U 164 ; de- picted as a monotheist, J 404, 417 ; seven years' wandering of, 418 ; escape of, 419 ; wife of, 419 ; the chaste, vi, 453. ^Eneid; see Virgil. JEnobarbus, J 12. .Eon, J 334, 354, 368 ; I 50, ui. ^Eschylus, Pseudo, J 338. .aSsculapius ; see Esculapius. Afranius Dexter, J 315. Africa, J 125, 275, 387, 501, 568; 117, 61; Jewish in- fluence in, J 15. Agamemnon, J 10, 405. Agdistis, J 397. Age-games, J 119. Age, golden, J 425; sixth, 4,5; tenth, 118, 407,450; iron, 425. Ages, length of, J 119, 120, 451; seven, 118, 421, 430; ten, 118; two, of Just Men, I 59 ; U 11, 56 ; middle, 1206. Age-song, J 135, 160. Agra, I 151. Agricola, J 279, 284, 541, 561. Agriculture, J 452. Agrippa, Castor, 1 187. Agrippa, Herod, Jun., J 235, 237, 272, 330, 546, 547, 548, 550, 557; I 34; his character, J 560 ; resides with Claudius, 113, 235, 237 ; as hostage, 113. Agrippa, M. Vipsanius, J13, 161-165, 542; a leader of the aristocracy, 163; fra- ternizes with Herod, 116 ; lauded by Philo, 98. Agrippina, daughter of Ger- manicus, sister of Caligula, and mother of Nero, J 77, 78, 138-140, 227; I 69, 81. Agrippina, wife of Germani- cus, J 191, 514, 524, 528, 529, 536, 538, 539 ; heads a rebellion against Tibe- rius, 192, 523. Agrippina ; see Vipsania. Aidoneus, J 440. Ajax, J 530. Alabarch, J 84, 85. Alani. J 564. Atbinus, 1 157. Alexamenus, J 330. Alexander (Alexamenus ?), J330. Alexander Lysimachus, ala- barch or ethnarch at Alex- andria, J 85, 98, 102-104, 206, 217, 222, 520. Alexander, son of Simon, I 129. Alexander, the coppersmith, J 250, 251, 381. Alexander the Great, 1 165. Alexander, Tiberius, J 99. 188 INDEX III. Alexandra, J 52, 152, 252. Alexandria, J 96, 99-107, 113,115,116,125,137,206, 207, 214, 216, 217,219, 222, 272,322,332,374,381,394, 519, 544, 545 ; I 70, 79, 157, 189, 203, 204; reli- gious and secular power of the Jews there, J 40 ; Jewish quarter there, 41, 85, 106, 565 ; chief school of Egypt, a seat of imagina- tion and taste, 54, 374, 519. Alexandrine Gnostics ; see Valentinians, Theosophic Gnostics, and Basilides. Alexandrine views, J 334, 336 ; Jews or Judaism, 70, 103, 107, 499, 573 ; Gnos- tics, 353, 356 ; Christians, 336, 573 ; system of astron- omy, 70 ; populace, 220 ; conspirators, 105 ; culture, 367. Alexandrine School (of Catholics), TJ 11, 23. Alexandrines, J 122, 544; synagogues of, at Jerusa- lem, 24. Allegheny College, J 384. Allegory, J 130, 346. All-men, meaning of, I 58. Allotted Place, J 150; U 117, 118. All-Ruler, I 52, 177, 197. Alpheus, I 158. Amalek, J 345. Amalekites, J 444. Ambassadors, J 86. Am. Cyclopaedia, J 43, 86, 140,141,370,371,386,387, 390, 399, 475, 518, 519, 575, 576, 579, 580. American Indians, J 376. Americans deemed black, J386. Ammon, oracle of, J 175. Amos, 1 170. Ananias, J 467. Ananias, high-priest, J 550, 551. Ananias, prefect, I 6. Ananias, the courier, 1 149, 150. Ananus, J 553 ; 1 156 ; the younger, 156, 157. Anastasius, I 218 ; U 132. Anaxarchus, J 469. Ancestral customs, J 36, 153 ; usage, 507. Anchises, J 409, 421, 422. Ancient of Days, J 260, 487. Ancient usages or customs, J 69, 72, 73, 88, 115, 171, Ancyra, J 164. Androcydes, TJ 22. Angaeus, 1 140, 141. Angel, I 199; Apostate, U 61, 69, 71, 90. Angel of Christian Church, 1169. Angel of Death, U 58, 84. Angel, Wicked, U 42. Angels, I 24 ; evil, 23, 26 ; substance of, fire, J 45, 46 ; whether deified, 469 ; fallen, 482, 488; punish- ment of, 484, 485. Anglican Church, U 135, 168, 169. Aniensis, Samuel, J 490. Annas, high-priest, J 463 ; 1 107, 1U8, 116, 117, 118, 135, 147. Anne, Queen, J 479. Annihilation. J 27, 361 ; U 148, 157. Anthon's Classical Diction- ary, U 1. Anthony ; see Antony. Antias Valerius, J 401. Antichrist, J 117, 137, 140, 141, 222, 502, 503 ; I 34, 35 ; U 30, 139 ; cp. Beliar. Anti-Gnostics, Ultra ; see Catholics. Anti-Jewish feeling under Hadrian, J 69. Antinous, J 325. Antioch (Asia Minor), J 302. Antioch (Syria), J 220, 321, 546; 1 11, 92; equal rights of Jews there, J 41. Antiochus Epiphanes, J 247, 261,311,347. Antiochus, King, J 398. Antiochus of Commagene, J 84, 113, 205. Antiochus, teacher, J 368. Antipater,* J41,61. Antiquities, Jewish, I 158. Antiquity, J 95 ; I iii, 18, 198 ; relative, of Judaism and Paganism, J 35 ; spurious reverence for, 36 ; factitious reverence for, 318 : appealed to, 88, 195. Antislavery, J 231, 234, 473. Antitheses, J 349 ; U 68- 71,90. Antium, J 119, 214, 522. Antonia, J 99, 100, 102, 112, 181.217,274,520,530. Antonia, tower of, J 552. Antoninus, Marcus,* J 65, 81, 82, 360-362, 545, 563, 564, 590 ; I 63, 72, 75, 80, 190, 194, 197, 198 ; relief of his army by a shower, J 39; pseudo letter of, I 7, 167, 168. Antoninus Pius, J 81, 172, 331, 359, 360, 564 ; I 80, 190, 198. Antonius, Julius. J 164. Antony, J 73, 120, 155, 156, 424,520; his defeat, 6, 13, 99.109; did he favor Ju- daism? 156. Antony, son of above, J iv, Anubis, J 543. Apainaea, or Apameia, J 33, Apelles, 1 184, 185, 187. Apicata, J 538. Apicius, J 92. Apion, J 103, 247, 311. Apis, J 115, 186, 272. Apocalypse; see Revelation. Apocrypha, J 28, 130, 327. Apocryphal N. Test. ,1161, 182. Apollinarians, U 131. Apollinarius, I 32. Apollo, J 18, 26, 123, 166, 204, 396, 439, 440, 446; ordered to the Underworld, 168. Apollodorus, J 416, 417. 433. Apollonius, J 311. Apollos, J 254 ; I 214. Apophthegmata, J 308. Apostasy for apostate angel, U 96. Apostles' Creed, U 52, 131 ; modern views of, 164, 169- 171. Apostles, Teaching of the Twelve, I 218. Apostles, twelve fountains, J346. Apostolic Age, 1 8, 43, 50, 58. Apostolic Constitutions and Canons, J 344. Appius Appianus, J 511. Apronicanus, J 331. Apronius, J 513, 514 ; 1 165. Apuleia VarSlia, J 505. Aqueduct, J 516. Aquila, J 231, 381. Arabia, J 185, 370, 564. Arabia Petraea, J 143. Arabs, J 370. Araches, J 124. Archedemus, J 41. Archelaus, I 147; see Dis- pute. Archenholtz, I 209, 212. Archippus, Flavius, J 302, 303. Architects, J 368, 588. Archives, secret, J 442 Ardesianes, U 21. Ardis, J 484. Aretas, 1 154, 155. Argonauts, J 418. Argus, I 180. Aristo, J 41, 433. Aristocracy, Ecclesiast. , J 34. Aristocracy, Gallic, J 115, 116, 209. Aristocracy, Jewish, J 220, 252; I 35, 55, 154; sym- pathizes with patricians, WORDS AND SUBJECTS. 189 J 96, 106, 206, 222; their revolt at Alexandria, 103, 206; permitted in Judea to suppress rebellion, 548 ; falsifies history, 138, 221. Aristocracy, Roman, J 147, 208; I 14, 34, 35, 54, 82, 154, 156; dominant under Augustus, J13, 72, 89, 93, 108, 160, 453 ; under Clau- dius, 75, 85, 87, 99, 107, 116, 222, 228; under Titus, 80, 274 ; under Trajan, 10, 81, 320 ; under Marc An- tonine, 65, 362 ; advocates ancient usage, 35, 318 ; falsifies history, 138,221; caused the dark ages, 387 ; literature suppressed by, 93, 94, 165, 167, 369, 433, 447 ; unfriendly to Juda- ism, 5-11, 28, 116, 149, 447 ; and to Greek culture, 11-14, 114; character of, 5-14, 86-89; brutality of, 75-78, 284-286; plots re- bellion, 106, 108. 109, 186, 198, 207, 279, 281; pun- ished by Domitian, 282 ; decries medical science, 13. Aristophanes, J 399, 454. Aristotle,* J 368, 382, 383, 425. Ark, who shut its door, -3T 350, 351 : I 38, 200. Armenia, J 113, 185, 491, 494, 548. Armies, standing, J 380; 1209. Armon, J 484. Arnobius,* J 150, 347, 348, 387, 445, 474; U 17, 32, 33, 86, 109, 114, 149, 160. Arnuphis, the Egyptian, J39; 1167. Arria, J 284. Arrian, J41,65. Arruntius, J 181, 532. Artabanus, J 185, 492. Artemidorus, J 283, 284. Artemion, J 321. Artemisius, J 253, 546 Arulenus Rusticus, J 283, 284. Ascension of Isaiah ; * see Isaiah. Asceticism, J 335. Asclepiades, J 302. Asia, J 142, 156, 163, 164, 175. 184, 266, 319, 359, 384, 406, 407, 492, 493, 497, 508, 572; I 55, 151, 198, 208; Jewish influence in, J 15, 16, 69, 72. Asia, a province in Asia Mi- nor, J 24, 30, 147, 197, 238, 251, 254, 257, 301; I 62; seven churches of, J 258, 262, 263. Asia Minor, J 1, 30, 41, 54, 117,143,154,155,263,291. 381, 382,394, 397, 398, 493, 571,687; 117,61, 74,77, 212; a seat of Jewish in- fluence, J 1,41, 493; and of human improvement, 30, 367, 381, 587; Stoics originate there and in Syria, 41, 54, 571 ; earth- quakes in, 117, 143; Caesar's refuge place, 154 ; Herod's visit to, 163. Asians, synagogues of, J 24. Asiarchs, I 62. Asiatic calendar, J 253. Asinius Gallus ; see Gallus. Asiuius Pollio ; see Pollio. Asm ode us, U 58. Asprenus, Caius Nonius, J73. Assaracus, J 419. Assembly (an aeon), I 50. Ass-head, J 330; alleged worship of, 311. Association, applied to Chris- tians, J 474. Assos, J 41. Assyrians, J 39, 151. Astrologer, J 195 ; identified with Chaldean, 39. Astrologers, J 491. Astrology, J 37-40, 195, 518, 540. Astronomers, J 368, 587. Astronomy , J 370. Asylums, J 196. Atarneus, J 368. Atheism, J 279, 306, 307, 319, 363, 370, 389, 473; 155. Atheists, J 307, 317 ; I 55 ; term for monotheists, J 10, 308, 319, 473; for heath- ens, 473 ; how Plato would punish them, 575, 576. Athenagoras,* J 44, 337, 413 : 1 15, 30, 52, 53, 68, 72, 75, 78, 194 ; U 11, 109, 119, 157, 163. Athenais, J 446. Athenians, J 464. Athenodorus, J 18, 41. Athens, J 42, 115, 231, 233, 235, 280, 368, 373, 394. Athlete; see Christ. Athletes, J 292. Atilius, J 74. Atilius Buta, J 511. Atilius Serranus, J 396. Atonement, vicarious, I 29 ; U91. Attalus, J 11, 257. 397, 398 ; 163. Attica, J 523. Atticus, Curtius, J 520. Atticus, M. V., I 166 Augury, J 40, 435 ; died out, 198; reestablished, 169, | 227 ; in Asia Minor differs j from Koman, 155. ] Augustan age, J 369. I Augustine,* J 58, 387, 450, 504; I 48; U 13, 27, 28, 76. ! Augustulus. J 387. Augustus, J 146, 292 ; I 80, 82; high priest, J 164, 165 ; a tool of patricians, 72, 108, 160-170; expels foreigners, 12, 13 ; recedes from patricianism, 175- 178; division of provinces under, 83, 184 ; censorship of writings established by, 93; Jewish council insti- tuted by, 99 ; forbids for- eign dress, 114 ; his victories deemed calam- itous, 203 ; his respect for Tiberius, 507; death of, 517 ; deification of, 7, 179, 197, 282, 320, 505, 536; Tiberius ignored it, 518, 535; temple dedicated to, 100, 518 ; disrespect for his divinity, 515; I 54; statue of, J 519. Augustus, a title, J 513. Augustus, priestess of, J 520. Aulus Gellius, J 179. Aurelius, Pius, J 511. Auspices ; see Augury. Australia, J 389. Autolycus, 1 194. Aventine Hill, J 330. Axionicus, U 21. Azazyel, U 58. Azrail, U 58. BABEL, J 119, 350, 412, 416. Babylon, J 123, 136, 405, 432, 446. Babylon, designating Rome, I J 131, 136, 265, 267, 328, 494, 501. Bacchus, I 18, 22 ; a term of some Stoics for Supreme Being, J 63. Bacis, J 454-459 ; I 72. Baise, J 139, 205. Balbus, argument of, that God exists, J 59 ; earnest- ness of, 64. Baptism. I 48-50 ; of Jesus, 49, 175 ; whether essential to salvation, U 55, 56, 119, 161 ; gives control over evil spirits, 43, 93; of the departed, 55-58. Baptism, vicarious, I 48; into the spirit, 206. Baptismal formula, 1 50, 83, 204-206. Barabbas, I 87, 88, 125. Barbarians, J 69, 438, 562 ; 190 INDEX IIL Barr Cochba, J 314. Bonn, J 182. Barnabas * J 150, 444, 471 ; Book of divine purposes, I 9, 11, 21. 173, 193, 198 ; J263. epistle of, 44, 173 ; U 10, Books burned, J 93, 401. 29, 36, 37, 86, 94, 118, Books of Numa. Pomp., 157. J401. Barneveldt, I 208. Books, the, J 395. Bartholomew, 1186,187. Books, the written, 1 112. Basilides, J 331, 332, 336; Boone, Bishop, J 3. 1 185, 187 ; U 18, 130. Bassus, Betilienus, J 213. Boston, I 212. Botta, J 177. Bassus, proconsul, J 316. Boulogne, J 204. Bassus, the centurion, J 101. Brahmins, J 383. Beast of the Apocalypse, Braunsberg, I 211. J499. Brennus, J 397. Beausobre, U 98, 102. Bride, meaning daughter-in- Bechuanas, J 389. law, J 411. Beelzebub, J 218, 219; I Bridgiuan, Dr., J 3. 109, 115 ; U 58. Britain, J 59, 241, 273, 288, Beesly, Prof., J V. 326,329, 491,541. Belgium, J 52. Britous, J 564. Belial or Beliar, J 117, 137- Brutus, J 86, 156, 284, 514. 139,239; 134,35; CT58; Bryant, 1211,212. cp. Berial and Antichrist. Buddhism, J 27, 390, 572. Belief, its origin, J 388-391. Buffon, J363. Bellerophon, 123. Bull-fights, J 79. Beloved, the, J 500. Surges, H. 13., J 579. Benedictine monks, J 370. Burial alive, J 397. Berenice, J 99, 272, 548, Burmah, J iv. 650, 552, 557, 560. Burmese converts, TJ vi-vii. Berial, J 499, 500 ; I 169 ; Burning, punishment by, I cp. Beliar. 211, 212. Berlin, J 366, 367 ; 1210. Burrhus, J 79, 84, 227,241. Bercea, J 233. Bushmen, J 389. Berenice, 1 124. Buta, J 511. Berosus, J 337, 449; daugh- Byron, J 363. ter of, 342, 449 Berytus, J 548 ; public Byzantine Harmonist, J 126, 127, 422, 450. games at, 114. Bethlehem, 1 115, 126, 171, G^CILIDS, Lucius, J 502. 201. Caecina, J 181. Biblical Repository, I 151, Caelius Sabinus, J 171. 152. Caenis, J 273, 274, 520. Bibliotheca Sanct. Patrum., Caere, J 396. J546. Caesarea, J 16, 253, 545; I Bibliotheca Theolog., 1 151. 186 ; city government in Bibulus, Gaius, J 90. hands of Jews, J 546, 547, Bielefeld, I 209. 552 ; public games at, 31. Biiigham, TJ 77. Caesar, Julius,* J 11, 72, Bishop, I 213, 214. 400, 435 ; I 80 ; remod- Bithynia, J 41, 297, 300, 315, elled the Senate, J 5: 318, S20, 327. Bithynians, J 152. gave citizenship to phy- sicians and teachers, 12 : Black-mail, J478. planned public library, 14 ; Blaasilla, I 189. funeral of, attended by Blaesus, J 514. Jews, 6, 154 ; causes acts Blandus, Rubellius, J 521. of the Senate and people Blavney, J 435. to be published, 93 ; equal Bleeck, TJ 171. Blood, supposed shower of, rights under him, 160 ; ap- plication to him of Sibyl- J 124 ; eating of, forbid- den by Jews, J 15 ; I 46- 48; and by the Oriental line teaching, 155, 437; writings of, suppressed, 93; his account of wild Church, J 15 ; contains beasts, TJ vi. the. soul, 146; TJ 87,88, Csesars, J 73, 136, 138. 152. Csesonia, J201. Bondsman, Bondsmen, I 64, Caiaphas, J 463 ; 1 107, 108, 65 ; term for Jews, J 471 ; 116,117,118,135,138,147. of God, 231, 268, 471. Cain, U 5, 7. Caius, a Christian, J 256. Caius, grandson of Augus- tus, J 115, 175. Calaui, a term for philoso- phers, J 382. Calendar, Roman, regulated by Julius Caesar, J 151 ; Greek and Roman, 66 ; Macedonian, 554, 555. Caligula, J 75, 94, lUO, 111, 116, 139, 199-224, 522; 115,35,81,155,156,165; stops prosecutions for un- belief, J 9 ; abolishes public games, 1 63 ; political truce effected by, J 9 ; contemns Homer, 10, 203 ; convicts Senate from its own rec- ords, 8, 206, 534 ; Senate plots against him, 105, 106 ; his death demanded, 108; no friend to patricianism, 10 ; void of arrogance, 208; sisters of, 206, 209, 227, 448 ; his alleged statue for the Temple, 138, 215, 216, 235 ; plans removal of government to Alexan- dria, 214. Calvin, 1 183; TJ 168. Calvinists, German and Dutch, U 167; French, 168. Cambridge, I v, 218. Camoenae, J 39. Campania, J 243, 275, 522, 536; earthquakes in, 19, 242. Campbell, Geo., J 43, 486; I 183, 214. Campus Martius, J 77, 110. Cannae, J 396. Capena, J 39. Capernaum, J 333 ; U 6 ; typifies this earth, 24, 25. Capito, Jurist, J 171, 172, 214,481; 181 Capito, consul, J 508 ; 1 164. Capitol, J 140, 204, 226,228, 273,402; burnt, 142,401. Capitolinus, Julius,* J 362. Cappadocia, J 397, 548. Capreae, Capri, J 112, 518, 520, 522. Caprineus, J 522. Captivity, teachings before the, J 891; teachings af- ter the, 392. Capua, J 536. Caractacus, J 139, 140. Carnutum, I 167. Carolina, J 234. Carpocrates, I 187. Carthage, J 152, 224. Carthaginians, J 115, 397. Carus, J 279. Gary, Prof., J v. Caspian Sea, J 489. Cass, J 330. WORDS AND SUBJECTS. 191 Cassandra, J 530. Cassiau,* TJ 78. Cassiodorus, U 17. Cassias, J 86. 88, 156, 157, 284, 514. Cassias, Avidius, J 361. Cassias, Betillinus, J 214. Cassias, Dio ; see Dio Cas- sias. Cassias, Severus, J 94. Castor, the god. J 202, 221 : 1163. Catechumen, J 336, 348. Catharine, J 578. Catholics, J 261, 344, 357 ; I 21, 171 ; U 4, 7, 139, 156 ; semi-Jewish, J 347 ; Or- thodox, or ultra Anti- Gnostics, U 7-11, 53, 89, 116-122, 156, 157 ; Liberal- ists, or Heterodox, J 347 ; 131, 33; U8, 11, 18. 53, 114-116, 156, 157. Catiline, J 145, 146, 147. Cato, censor, J 495, 496 ; dis- likes Greek culture, 12. Cattians, J 183. Catulus, J 402. Celer, Propertius, J 511. Celsus, A. Cornelius, J 589. Celsus, Juventius, J 278. Celsus,* opponent of Chris- tianity, J 469, 470, 473, , 474 ; I 71, 75, 115 ; tj 31, 32. Celsus, the father, a lawyer, J 171. Celsus, the son, J 171. Celsus, a physician, J 589. Censors, J 12. Censorship, of dress, J 114, 115 ; of writings, 93, 165, 166 ; opposed by Tiberius, 505; of press, 95. Centennial Ode, J 451. Cephas, J 256 ; I 214. Ceremonial law ; see Law. Ceremonial observances, by Jews, J 24, 67, 466, 467; by heathens, 25. Cerdo, J 331. Ceres, J 115. Cerinthus, I 186, 187. Certus, Publicius. J 313. Chjerea, J 108, 182, 213. Chseremon, J 41. Chains of darkness, J 484. Chalcis, J 113. Chaldzea, J 123, 446, 449. Chaldaean, a synonyme for astrologer, J 39. Chaldaean history, J 337, 449. Chaldseans, J 38, 39, 123, 169, 464. Channing, J 18, 363, 364, 365. Chaotic matter, behavior, temper, J 335. Charicles, J 567. Charicles, a physician, J 512. Charles II., I 214. Charleston, I 211. Charlestowu, I 218. Charmus, (Charinus), I 26. Chemosh, J 3. Chests of stone, J 401. Children, J 378. China, J iv, 3, 384, 386, 390. Chios, J 28, 41, 402. Chrestos, Chre.stus, Chris- tus, J 229, 230 ; I 55. Christ, J 426, 427, 441, 443, 445, 450, 459, 469-471; disuse of term, I 75, 76, 194, 199 ; second coming of, J 235, 236, 255-270; an aeon, I 50; produced subsequently to aeons, J 354; called Liberator, U 13 ; Ransomer (compare Ransom), 42, 86; Helper, 42; Athlete, I 63, U 78; Vindicator (?), see Vindi- cate, Vindicator ; Re- deemer of the flesh, 91; the Beloved, 36 ; the Arch- physician, 46; needed pre- cursors below, 44-47; his incarnation concealed from Satan, 78-84, 91, 92 ; over- reaches Satan, 81 ; wres- tles with Satan, 68, 69, 92 ; and his powers, 46; his victory , 53, 66-78 ; its con- sequences, 92, 94 ; his fear of the conflict, 64-66 ; not saved by his own power, 40, 41; is the medium of liberation from death, 40, 92, 112, 126; his mission to the Underworld saves mankind, 24, 127 ; his ran- som paid to Satan, 88-92 ; his offering to God, 85, 86 ; his sacrifice or self-sacri- fice, 85 ; object of his death, 28-31, 91 ; obliged by his human nature to die and go to the Underworld, 30- 31 ; opens the way to Para- dise, 46-47; leads man back to it, 115; how he reconciles man to God, 92- 97 ; deemed by some hu- man, 145; by others the special Deity of the Old Testament, 9, 22, 94, 145- 147 ; see Jesus. Christian, Christians, J 24, 239; blamed for Jewish excitement, 230-233, 238, 245 7 248, 251, 253, 330; their ascent to heaven, 235-237 ; suffered from con- servatives, 237, 238, 259, 330, 560; recalled (?) by Domitian, 280 ; whether expelled by him, 280-282 ; Nero's persecution of, 245 248, 252, 253, 280, 495, 546 ; expelled from Rome, 318 ; terms applied to, 308, 473; I 54, 65, 56, 71; terms used by, 56-58; charges against, 18, 19; misrepresented by Tacitus, J 246, 247, 311; Pliny's persecution of, 299, 316 ; taunted with worshipping an ass-head, 311 ; numer- ous in Bithynia, 316, 317; were they the only Gentile monotheists there? 318; their various appellations, 319 ; persecuted under Trajan, 320 ; attribute Jew- ish documents to heathen authors, 336-342, 43i> 449 ; forgeries by, 342, 442, 453 ; views of Sunday and Sab- bath, 70, 239, 240, 343, 359 ; their extravagant use of the Old Testament in the second century, 344-346, 500 ; change touching this in the third, 347, 348 ; exceptional ones deem Jesus the Deity of the Old Testament, 349- 359 ; persecuted under Marc Antonine, 361, 363 ; sympathized with by Dio Chrysostom, 420 ; why they appealed to Sibylline verses, 433 ; Sibylline com- positions by, 441-446; meaning of certain words as used by them, 460-475 ; their views of Nero's re- turn, 499-504; Gibbon's representation of, 136. 441, 442, 562 ; many avoid of- fice-holding, 16 ; posture of, in prayer, 343 ; use al- legory, 346, 347; main body of, deemed the ritual law needless, 24, 467. Christians, Alexandrine. J 254, 374; Syrian, 356; Oriental, 344, 359 ; I 45 ; Western, J 343; I 45; Catholic, see Catholics ; Gnostic or heretical, J 331-336. Christians, Gentile, J 254, 255, 266, 344, 357, 359; 18,9,10,43,46,47. Christians, Jewish, J 20, 120, 135, 136, 239, 250, 254, 258, 357, 358, 491, 672; I 28, 29, 31, 33, 42, 46; ultra Jewish, J 256; did not use Paul's writings. 254. Christians, race of, J 464; monotheistic association of, 222, 223, 464. 192 INDEX in. Christians, semi-Jewish, J 70, 120, 136, 150, 231, 256, 311, 335, 342, 3*8, 491; 112, 31, 33; definition of term, J 499. Christian assemblies, copied synagogues, J 20, 177, 178. Christian Examiner, J 4 ; TJ 16, 51. Christian monotheism ,J 462. Christian records, destroyed by the patrician party, J95. Christian Register, J 379, 389. Christianity, J 229, 322, 369, 370 ; at Alexandria, 643; its influence under Hadrian, 65; preparation for, by Judaism, 394; regarded as a part of Judaism, 226 ; supersedes Judaism, 361; was it termed Foreign supersti- tion ? 30. Chronicon ; see Eusebius. Chronological Tables, J 325, 449 ; of Roman Hist. , 561. Chronology, by emperors, J 489, 490. Chrysippus, J 41, 42,46, 47, 49, 60, 61, 173. Chrysostom,* U 77. Church and State, J 369, 370. Church, Discipline, I 73, 74 ; authority, 206 ; TJ 52, 140- 141. Church, Greek, Latin, East- ern, I 46. Churches, Gentile, Latin, I 48. Cicero, M. T.,* J 7, 54, 64, 121,145,173,272,290,293, 334, 367, 388, 416, 434, 438, 447, 533,542,562; I 62, 76, 77, 176, 180, 190 ; TJ 153 ; on gifts to Jewish temple, J 33 ; on augury, 35 ; on ancestral custom, 36, 437 ; on morals, 47 ; on omens, 291 ; on design in the universe, 59 ; makes heaven the reward of na- tional robbery, 83, 150; uses mainly Stoic litera- ture in his work on morals, 47 ; uses monotheist terms, 150 ; destruction of his monotheist writings advo- cated, 95 ; sells captives as slaves, 86 ; criticises Plato, 578; banished, 149. Cicero, Quintus * J 30, 42, 54, 62, 71, 86, 147, 148, 157,435,436; 162. Cilicia, J 11, 41, 184, 185, 301. Cilicians, J 24. Cinna, J 121. Circe, J 432. Circensian games, J 314. Circumcision, J 15,325, 329, 482. Citium, J 41. Citizenship, purchase of, J 240. City, the Heavenly, J 44, 456; 133. Clarke, J. P., J390. Claudia Pulchra, J 536. Claudius, J 9, 75, 77, 85, 87, 94, 113, 116, 181, 202, 214, 222-241, 515, 564; I 28, 63, 81 ; statue, J 235; I 34, 35 ; as Beliar, J 137, 138,235,236,239. Claudius, Pacatus, J 277. Cleanthes,* J 41, 42, 46, 48, 49, 61 ; hymn of, 64. Clement of Alexandria * J 48, 150, 337-341, 374, 419, 422, 580 ; I 25. 26, 52, 53, 55, 63, 70, 77, 78, 179, 186, 189, 204 : TJ 10, 11, 12, 13, 15, 16, 17, 25, 29, 57, 58, 81, 98, 107, 114, 129, 130, 147, 169, 160 ; on the con- flict with demons, 93 ; on the date of heresies, 130 ; on philosophy as a pre- paration for Christ, 148. Clement of Rome,* I 188, 193, 204 ; U 90, 118 ; his alleged second epistle, I 193. Clementines,* Clementine Homilies, J 358, 359; I 75,152,205; U 21,42,61, 109, 125-126. Cleombrotus, J 288, 289. Cleveland Herald, J 330. Clinias, J 574. Clitus, J 556. Clodian law, J 277. Cneius Domitius, J 621. Codman, I 218. Conor tatio ad Grascos,* J 168, 358, 406, 423, 427, 444, 460, 461 ; I 17, 52, 58, 68, 75. Coin, of Hadrian, J 129 ; of Domitian, 277 ; of Trajan, 320. Colman, H., I 212. Colossians * J 151, 238, 249, 262; 128,43 Colossians, people of Colosse, J262. Colossus, J273. Combefisius, U 94. Comet, J 495. Coming kingdom, J 435, 436. Cominius, J 505. Comitia, J 109, 111, 112. Commagene, J 84. Commodianus,* TJ 109. Commodus, J v, 127, 128, 498, 543, 562-564.; I 80. Compitalician games, J 169. Concord, J 56, 526. Conflagration, the, J '4, 45, 55, 66, 140, 435, 436, 485 ; 136. Confucius, J 576. Congress, J 231. Conscience (compare Moral Sense), J 18, 305 ; no term for it in secular Greek and Latin, 29 ; nor in Chinese, 384 ; nor in Japanese, 590 ; strengthened by sense of accountability to God, 28, 384; extent of its de- mands, 366. Conservatism, J253, 361. Conservatives, Jewish, J 231, 252, 253, 330, 548, 550. Constantino,* J 70, 136, 369 ; TJ 173 ; edicts of, 145. Constantinople, J 371. Consular senator, the oldest entitled to Asia, J 197, 381. Cordus Cremutius, J 94, 161. Corinth, J 128, 229, 231, 234, 235,239,240,249,493,523. Corinthians,* J 3, 70, 83, 151, 233, 251, 256, 263; 121,28,31,48,57,73,163. Coriolanus, the mother of, TJ128. Cornelia, J 296. Cornelius, the centurion, J 24, 471. Cornutus, Caecilius, J 480. Correction, House of, J 575. Corsica, J 227. Cos, J 154. Cosmocrator, TJ 26, 61, 125. Cossus, J 532. Cotelerius, TJ 61. Cotta, J 18, 64,142; 1180. Cotta, Messalinus, J 532. Cottian Alps, J 84. Cotys, J 113. Council, 1 8, 28, 46, 47. Council of Gangra,* TJ 77. Council of Laodicea,* I 45. Council of Nice,* TJ 77. Cousin, J 579. Crassus, Lucius L. , J 12. Crates, J 11. Creation, Plato's account of, compared with Genesis, J 668, 569. Creation of man, I iv; of universe, 14. Creator, J 20, 408, 568, 571, 578 ; term how used, I 194 ; styled Father, J 52 ; recognized only by believ- ers in revelation, 390 ; the Supreme Being distin- guished from, 334, 351; the Supreme Being, 20, 408. Creed ; see Apostles. IT 7 WORDS AND SUBJECTS. 193 Cremutius, Cordus. J 94,161. Crete, J 178, 249, 323. Criminals iu office, J 316. Critias, J 230, 567. Croesus, J 301 ; 1 25. Cross, Moses typical of, J 444 ; symbols of, 345. Crown, in heaven, J 455, 456. Cru?ades-, J 370, 371. Crusius, TJ 101. Cuba, J 322. Culture, human, J 363-388; aesthetic, 371-376; indus- trial, 376-381; literary, 365 ; mental, 365-367, 385, 386; moral, 363-365, 385, 386; Greek, 11-14, 367- 371, 382-386 ; I iii, 81, 82 ; Saracenic, 208. Cumse, J 399, 403, 405, 438, 446. Cumaean Sibyl, or composi- tion, or books, J 395-402, 414,425,431,432,446. Curio, J 402. Customs, Jewish (compare Ancient), J 232. Cyclades, J 523. C> clopaedia, New Am. , I xiii. Cynic, a, J 64, 272, 290. Cynics, J 64. ian,* J 348 , 349 ; U 18, Cypr 31. 31. 3!), 43, 47, 72, 86, 96. 107, 110, 115, 146, 160, 161 ; his position as com- pared with Hermas, 8. Cyprus, J 41, 321, 323, 497. Cyrene, J 164, 321, 322, 568 ; ' 1129. Cyrenians, J 24. Cyrenius, 174. Cyril of Jerusalem. U 101. Cyrus, U 36. DACIANS, J 292, 564. Damascenus, U 117. Damascius, J 579. Damascus, J 589. Daniel,* J 259, 266, 347, 428, 445. Danube, J 361. Dareius, J 580. Darius, J 301. Dark Ages, J 387, 388. Daughter of, meaning in- habitants of, J 122, 123. David, J 134, 467; I 136, 171, 176, 184. David, the friend of Eobes- pierre, J 363. Davis, H., J 579. Davis, Jefferson, J 219. Day, of Saturn, J 68-70; of the Sun, 68 ; of the Lord, 70, 262. Deacons, I 213, 214. Death, J61, 306, 311, 361; I 44 ; U 30, 33, 34, 40, 41, 42, 56, 66-70, 72. 73, 95, 96, 97, 98, 112, 115, 118 124, 148-152, 169-170 significations of this term, 50,60,112, 148,151. Death, designating Satan, TJ 31, 35,46, 60, 61, 62, 69, 72, 78, 132; or the roaring Lion (41), 65, 66. Death, human tenants of the Underworld, U 53. Death, physical, TJ 41 ; a benevolent interposition of God, 70, 71 ; a debt due to nature, 30. Death, term of the Valentin ians for this world, TJ 26, 123. Death, the Underworld, TJ 33,40,60,69,70,114,115, 119. Deceiver, the, J 137. Decemvirs, J 397. Decrees concerning Jews, J 154-156, 164. Deification of Augustus, J 179,320,505,515,518; of Claudius, 317 ; of Titus, 274, 320, 518 ; of angels, 470. Deiotarus, J 155. Deiphobe, J 446. Deities, heathen, J 11, 46, 306-310, 420, 421, 571; 114, 17, 18, 19, 21-29, 170; took no interest in human improvement, J" 18-20 ; worship of, had no connection with morality, 25, 575 ; lack of respect for, 7, 168, 279, 317, 474 ; how to be served, 10,226; argument for their human form, 43, 44 ; whether per- ishable, 46, 51, 58, 289, 290 ; originate moral evil, 482 ; I 71 ; identified with angels, J 502 ; plurality of, and human form deemed universal, 388 ; no reve- lation from, I 20 ; not pre- dicted, 37; their overthrow the object of Christ's mis- sion, 27 ; see Heathens. Deity ; see God. Deity, Sabine, I 34. De la Rue, I 68. Delatores, J 35, 475-481, 529, 532. Delos, chief slave-market, J123. Delphi, J 18, 26, 157, 290, 397, 440. Deluge, J 55, 57, 403, 411, 52, 485 ; Deluges, I 182. Demas, 1 131, 132. Demetrianus, J 348. Demetrius, a Christian, J 254. 13 Demetrius of Syria, J 368. Demetrius of Tarsus, J 288. Demetrius, the Cynic, J54. Democritus, J 580. De Monarchia* J 358 ; I 75, 193. Demon of Socrates, J 567. Demons, J 19, 166, 362, 408, 460, 461, 468, 567 ; I 109. 143, 206, 210 ; TJ 109, 128, 129 ; views concerning, J 288, 289, 298, 299 ; death of, 288, 289; the promp- ters of sinful inclinations, TJ 92, 93 ; seize souls at death, 42, 43; whether they controlled prophets after death, 42,121; sub- ject to Christians, 42, 74- 75, 93; human conflict with, 93 ; extent of their foreknowledge touching the Messiah, 82 ; see Spirits, Powers, Angel, World-rulers, Deities, hea- then. Demophile, J 446. De Morte Claudii Ludus * J240. Design, evidence of, in uni- verse, J 58, 59, 390, 573. Deucalion, J55. Deuteronomy,* J 53, 340, 349,570. Devil, I 45, 66, 67, 214; U 5,26,41,60,64.79,80,98, 100, 125, 132 ; ' extent of his foreknowledge touch- ing Christ, 82 ; see Satan, Cosmocrator, World-ruler. DeWette, J 369, 370 ; 1 183. Dewey, J 17. Diana, J 396, 440. Diatessaron, 1 184. Dicsearchia, J 217, 438. Dickinson, John, J 177. Diderot, J 228, 363. Dido, J 418. Didron, J 261. Didymus, J 18, 290 ; 1 189. Dietelmaier, U v. Dillunm, 1 170, 172. Dio Cassius * J 13, 14, 72, 83, 100, 103, 111. 120, 121, 143, 153, 167, 169, 170. 179, 184, 188, 193, 214, 243, 247, 291, 293, 321-323, 325,326, 381,494,522; 114,63,69, 167. Dio Chrysostom * J 28, 286. 297-305, 309, 316, 417, 420, 434 ; I 69 ; charged with unbelief, J 10, 308 ; ap- proximated monotheism, 281, 297, 299, 304, 376, 438 ; persecuted by Pliny, 299- 302; a friend of Nerva, 280 ; erects a library , 302. Diodorus Siculus,* J 417. 194 INDEX III. Diogenes, J 38. Diogenes, a Cynic, J273. Earthquake, earthquakes, J 57, 120, 143, 154, 228, 229, Diogenes, a grammarian, J 321; 1133, 149; in Asia 67. Minor, J 117, 122, 232,262, Diogenes Laertius* J 42, 360; in Campania, 19,242; 334. in Italy, 123 ; in Syria, Diogenes of Babylon, J41, 321 ; in Rhodes, 360 ; in Judea, I 88, 137, 138. Diognetus,* 1 27, 43, 75, 194, East, J 343; I 204; antici- 196. pations of power for, J Dionypius, a tyrant, 1 165. 136, 550, 562 ; government Dionysius of Corinth, J 70. of, 272 ; dominion of, 491 : Dionysius of Halicarnassus,* king from, 264; I 207; J 161, 414 ; TJ 128. cp. Kingdom. Dioscorides, J 371. Easter, U 78. Diotrephes, J 254. Eastern teaching, TJ 21. Diphilus, J339, 341. Ebionites, I 185, 186; U Disciples of the Porch, J 42. 126, 133, 145. Dispute (Discussion) of Ar- Eby, C. S., J 590. chelaus and Manes * TJ 26, Ecclesiasticus, J 27. 31, 62, 109, 117. Eclipse, J227; I 76, 133; Divination, J 25, 62, 195; at the crucifixion , J 442. I 23, 76; ridiculed, J 291; Eclogaa Prophetarum * TJ decay of belief in, 63, 177. 82: Divorce, J 31. Economy, The, a theological Docetse, J 46. term, J 357; TJ 15, 42, 72, Doctrina Orientals * TJ 20, 81,82,84. 22, 25, 26, 82, 93, 123, Edessa, 1 149, 150, 158. 124. Edessene Archives, I 7. Dolabella, J154, 155, 156. Domitia, J 87. Edicts in favor of Jews, J 154, 155, 164. Domitian, J iv, 10, 55, 85, Education, fashionable, J 87, 93, 94, 131, 132, 275- 295 ; early, 369. 286.297,-312,490,561,563, Effigies, J 219. 564; I 56, 64, 80, 82: titles of, J 278; replaced Egypt, J 120, 324, 367; 1 61, 67, 77, 115, 122, 126, 132, libraries, 278 ; benevolent 170, 173, 180, 189, 201, law of, 14, 285, 286, 321, 203, 208 ; a seat of Juda- 325 ; traits of, 80, 91, 92 ; Senate charged its crimes ism, J 1, 41, 499 ; and of Christianity, 394; Plato on him, 95 ; decision of, visited, 464, 568 ; senators adopted by Trajan, 320; prohibited from visiting, maligned by Tacitus, 541. 100; symbolizes this and Domitius ; see ^nobarbus. the Underworld, U 24. Domitius, J 153. Egyptian god, J543 ; priest, Domitius Afer, J 206, 208, 39; magicians, 249, 250; 210, 536. pilot, 289; religion, 188, Domitius Pollio, J 190. 472, 642-545 ; rites, 226 ; Dora, J 548. Jews, 222 ; antiquities, Doxology, 1 137. 539 ; rites suppressed, 542, Dragon, emblem of the Ro- 543, 545. man power, J 125, 126. Dress, I 69, 70. Egyptians, J 38, 39, 53, 68, 123, 264 ; I 18, 122, 180, Druidism, J 223, 397. 188,189; TJ5.6. Drusilla, J 100, 206, 208. Eichhorn, I xiii, xiv. Drusus, son of Germanicus, Eight, significance of the J 530, 540; brother of number, 1 173. Tiberius, 176, 181 ; son of Eighth Day, J 70 ; I 44, 46, Tiberius, 8, 74, 112, 509, 173. 517,518,523,529.536,538. Eighth Space, U 124. Dublin Review, J 330. Eighth Sphere, I 173. Dupin, TJ 132. Eleatics, I 68. Duumviri, J 395, 396, 399. Dysmas, 1128,131. Eleazar, J 550. Eleusinian mysteries, J 129. Elijah, J 328, 333, 427, 428, EAGLE, allegory of the, J 501 ; I 41 ; TJ 23, 30, 47, 130, 133, 134. 112, 156. Earth, growing old, I 19; Elim, J 346. form of, 76 ; rotates. 77. Elisha, J 264, 345. Elohim, J 581. Elysian Fields, Plain, J 421, 422, 430; I 25 ; TJ 97, 102, 108. 122, 164. Elysium, J 428. Emaus, I 5, 6. Embroidery, a Sunday occu- pation, J 32. Emesa, J 113, Emetic before dinner, J 91. Emmaus, 1 91. Empedocles, J 45, 288. Emperor, meaning of, J 51o, 514 ; opponent of God, I 34, 35 ; term repugnant to Tiberius, J 534. Endor, I 23 ; TJ 44-45. England, J 380. Ennaeas, I 107, 108. Ennseus, I 5, 106, 108, Ennius, a knight, J 172. Ennius. a writer, J 413, 415. Enoch, J24, 328; 111,12, 13; TJ 5, 8, 23, 30, 47, 108, 112, 156. Enoch, Book of * J 44, 46, 61, 55, 57, 482-489 ; I 24 ; U 58, 83, 148 : its view of evil, J 48, 482. Epaphroditus, J 283. Ephesian Letters, TJ 22. Ephesians * Epist., J 255, 258. Ephesians, people, J 554. Ephesus, J 238, 240, 254, 256-258, 262, 574, 575, 580 ; I 21, 62, 213. EpSctetus,* J 41, 62, 63, 64, 283, 319. Epicureans, I 67, 68. Epicurus, J 388 ; I 66, 68 ; TJ 88, 152. Epiphanius,* 1 187, 188, 189 ; U 5, 109, 139, 159. Epidaurus, J 396. Epitherses, J 289. Equinox, J 143, 151, 152, 554. Erastus, J 249. Ermeland, Bp. of, I 211. Ernesti, J 590. Erythras, J 36, 142, 150, 402, 403, 406, 418, 432, 446, 448, Erythraean narrative, verses, Sibyl, document, writer, J vi, 36, 69, 119, 142, 143, 157, 165, 167, 203, 277, 337,342, 402-434, 444,446- 454,472; TJ 97, 164. Erythraeans, J 439, 440, Esau, I 192. Esculapius, J 396 ; 1 181. Esculapius (the god), I 23, 109. Esdras* Second Book of. J 120, 130-134, 327, 490. Esquimaux, J 389, 390. Ethics, Nicomachean, J 368. WOKDS AND SUBJECTS. 195 Ethiopia, J 306. Ethnarch, J 84, 85. Etruria, J 373; aristocracy of, 225, 226. Etruscan teaching,* name, divination, J 175, 176, 198. Etruscans, ritual books of, J 119, 120. Euboea, J 523. Eucharist, I 49. Eudemus, J 538. Eumolpus, J 302, 303. Eunuchs, J 285, 286, 321, 325. Euphrates, J 41, 219, 264, 492, 494, 497. Euphrates, a Stoic, J 41. Euripides, J 20, 309 ; Pseudo, 339, 340. Europe, J 379 ; 1 55, 198, 208. 213; dark ages in, J337. Eusebius,* J 70, 252, 269, 320,356,545, 560; I 7, 36, 85, 105, 186, 188,189,218; U 154, 163 ; Chronicon of, J 122, 151,238, 283, 325, 331, 490. Eustochium, 1189. Eutyches, J 100. Eve, J 430 ; 1 23, 70, 177 ; U 68, 172. Evening Post, J iv, 52. Evil One, J 358. Evodius,* U 76. Excerpta Theodoti, TT 21. Exemption of Christians from the Underworld, U - 112-126, 161, 163 ; origin of a belief in it, 54, 127, 128 ; its supposed cause, 127-128. Exodus,* J 263, 264, 340, 3i6, 444. Expensive living, J 89-92. Extracts from the Propheti- cal Writings, U 82, 83. Ezekiel,*J 83, 263, 265; I 32. Ezra ; see Esdras. FABIUS, U 74. Fabius Maximus Verrucosus, J 306. Fabricius, J 329, 472 ; 1 151, 161 : U 152 Facciolati, J 29, 178, 448. Fairies, J 389. Fairs, J 512 Falanius, J 7. False Prophet, the, J 502. Famine, J 228, 229. Fannia, J 284, 296. Fasrial, I 109, 110, 114. Fasting, J 344. Fate, J 64, 290, 540. Fates, J 240. Father, J 290, 350, 352, 357, 426; meanings of, as ap- plied to God, 52, 53; meanings of, as applied to Jupiter, 52 ; Jewish use of term, 52 ; Stoic use of term, 52 ; use of word by Plato, 53, 571. Father, power of a, under Roman law, J 517, 529. Father of Justice, of the heavens, of the universe, I 52, 53. Fathers, J 184, 193, 196,225, 478; 12; Christian, J 345, 353 ; views concern- ing, U 140-141. Faustus, U 13, 27, 28. Favor, a Gnostic term, J 353. Fayetteville, I 211. Fearer of God, J 471. Fenestella,* J433. Festivals, J 97,225 ; Roman, 564. Festus, 1 157. Ficinus, J 579. Fidense, J 74. Figulus, P Nigidius, J 146. Fire, the substance of God, J 46, 47, 580 ; of angels, 46 : of demons, 46 ; a com- ponent part of the giants, 46 ; not an element, U 123 ; identified with spirit, 123. Firmicus Maternus,* U 76. First-day, I 44, 46. Flaccianus, J 450. Flaccus, Avillius, J 85, 96, 100-107, 206, 516, 519, 522, 564. Flaccus, Caius Norbanus, J 164. Flaccus, Lucius Valerius, J 33, 71, 122, 147, 291. Flaccus, Valerius,* J 431; U 108, 164. Flainen Dialis, J 179. Flavia Domitilla, J 279, 280. Flavian amphitheatre, J 274. Flavian family, J 280, 545. Flavius, praetor of Libya, J 164. Flavius Clemens, J 279, 280- 282, 284, 319. Flesh, redemption of, U 91. Flood, J 55-57, 485. Floods, J 56, 150, 435, 436. Floras, Gessius, J 244, 546- 549, 551, 552. Fonteius Agrippa, J 190, 191. Forcellini, J 29, 178, 448. Forefather. J 53. Foreign divinities, J 233. Foreign rites or religion, J 176, 211, 361, 472, 545 ; I 43 : prohibited, J 195,232, Foreign superstition, J 8, 9, 225, 242 ; meaning of, 30, 472 ; cp. Peregrinum. Foreigners, J 141, 395 ; ex- pelled from Rome, 12 ; a Jewish term for Gentiles, 24,255. Foreknowledge, J 290, 435, 436. Forgeries, Christian, J 347, 442, 445 ; U 136, 154. Formula of Concord, U 165- 167. Forrest, J 356 ; U 148. Fortnightly Review, J v. Fortune, oracle of, J 195 ; a term for God, 64. Fourth Space, U 106, 107. France, I 210. Frankincense, J 167. Frauenburg, I 211. Frederic of Prussia. J 363, 364; 1212. Freedmen, J 86-88, 148, 188, 212,522, .34. Freedom of speech, J 505. Freed-women, J 115, 176. Freiburg, I 210. Friday ignored, J 68. Friedlieb, J 406, 408, 450. Frontinus, J 476. Frothingham, I 183. Fry, Elizabeth, J 367. Fucinus Lake, J 77 ; I 69. Fugitive, Matricidal, J 498 ; Roman, 497. Fulness, a Gnostic term, J 334. Fulvia, J 33, 189, 190. Funeral, gladiatorial, J 314. Fuscus Aristius, J 158. Future existence, J 26, 27. GABINIUS, J 542. Gabriel, J 427. Gaius, a Christian, J 254, 255. Gaius * a lawyer, J 172, 173. Galatia, J 239, 397. Galatians * Ep. to, J 151 ; I 43, 58, 163. Galba, J 80,85, 89, 123, 127, 131, 132, 296, 400, 495; cruelty of, 65, 108. Galen, physician, J 371. Galilean, a term for Chris- tians, J 319. Galilee, J 235, 244, 333, 548, 553-555, 559; I xvi, 89, 95, 107, 139, 140, 141, 142, 171, 201. Galljeus, U 137. Gallic population at Rome, Gallio/j 234, 532, 537, 540, 541. Gallus, Asinius, J 180, 184, 517,522,523.530,540,541. Gallus, Caninius, J 447. 196 INDEX III. Gallus, Cestius, J 244, 546, 547, 553, 557. Gallus, Sestius, J 510. Games, public, J 31, 71-82, 200, 274, 279, 291-293 ; I 61-63; 84; at Vienne, J 292, 293; of Herod at Csesarea, 31 ; of Herod Agrippa at Berytus, 114; suppressed in Asia Minor, 72; Christians sacrificed in, I 63. Garis, J 553. Gates of death, U 36 ; of the Underworld, 36 ; of Tarta- rus, 36. Gaul, J 155, 207, 208, 209, 211, 223, 306, 387, 480; 161. Gaulish Asia, J 397. Gaulish Greece, J 397. Gauls, J 115, 116, 152, 155, 397, 398, 421. Gehenna, J 429, 500 ; U 123. Gellius, J 146. Gemalitis, 1 154. General, a conscientious, I 209. Generation, Tenth, J 118, 119, 124 ; First to Eleventh, 407. Genesis,* J 411, 568 ; I 8, 18, 192; authorship of, J 581 ; two accounts in, 581. Geneva, J 369, 379 ; I 211. Genitor, Julius, J 293, 294. Gennesareth, J 558. Gentile Christianity, how viewed by Jewish Chris- tians, J 255, 256. Gentile monotheists, J 24, 318, 342, 462, 463, 471 ; I 3, 69, 115 ; Christians. 8, 9,43,46,47. Gentiles, listened to Christ, and were saved from the Underworld, according to Marcion, U 4-7 ; and the Manichasans, 13 ; and the Liberalist Catholics, 11- 18; but not according to the Orthodox, 7-11 ; see Heathens. Gentiles, Patriarchs of,U 13. Georgics ; see Virgil. Gerizim, J 270, 469. Germanicus, J 74, 115, 181- 187, 191-194, 540; heads rebellion against Tiberius, 111, 523, 539. German women, J 293. Germans, J 664. Germany, J 95, 181, 183, 207, 209, 367, 385, 386, 513, 529. 537, 579 ; I 167, 510. Gessius Floras ; see Florus. Gestas (Stegas), 1 131. Giants, J 428, 482, 486; constituted of fire or spirit, and soul, 46. Gibbon, J 136, 137, 159, 312, 371, 441, 442, 474, 475, 545, 561-564, 590. Gieseler, U iv. Gnosticism, U 130, 146. Gnostics, J 46, 54, 331-336, 346, 347, 349, 351, 356 ; 120, 21, 70,77,184; Alex- andrine, J 353; I 50; Valentiuian, 77, lf3 ; origi- nate in anti-Jewish feel- ing, caused by a war, U 4, 146 ; their system occa- sions the deification of Christ, 146 : a distinguish- ing view of, 4; divisions of, 4, 5 ; date of, 130 ; see Marcionites, Valentiuiaiis. God, a common noun among Greeks and Romans, J 3, 4; absence of term for, among Kafirs, 389. God, a subordinate, J 349- 359. God, of the Stoics, circum- cised, J 42. God, the Good, 11 6; the Just, 6. God of the Old Testament, according to the Gnostics, U 4 ; according to the Catholics, 9, 94, 145-147. God of this world, J 333, 334; according to Marcion, U 59 ; according to the Catholics, 59; see Satan, Devil, Cosmocrator, World- ruler. God's kingdom, J 405. 426. God, the Supreme (cp. Su- preme Being), J 169, 234, 235, 354 ; designations of, 151-53; a pilot, 14; the Creator, 15. 52; absence of term for, in Greek and Latin, J 3 : and in Chinese, 2, 3 ; and in Zulu, 690 ; Jewish terms for, 4, 5, 53, 427, 437 ; Stoic terms for, 46, 47, 52, 53, 60 ; Christian terms for, 352 ; Seneca's terms for, 63, 64 ; Jewish views of, 16, 17, 21, 22, 42, 43, 142, 469; Stoic views of, 42, 43, 46, 48, 59, 142, 290, 388, 675; Gnostic views of, 331-334 ; I 21 ; Sibylline views of, J 337- 841 ; accepts non-observ- ers of ritual law, 24, 485 ; senses in which called Father, 53, 571 ; whether personal, 60 ; whether cor- poreal, 142; I 15, 16, 81, 218 ; fire the substance of, J 45, 580 ; identified with the world, 59, 60 ; evidence of his existence, 20, 52, 58, 573 ; devoid of name, 342, 852; I 36, 51; U 146; name not to be uttered, J 339, 342 ; superintend- ing care of, 47, 566 ; paren- tal affection of, 52 ; ever present, 567 ; interested in man ; s moral culture, 66, 391; recognition of, 234; practical recognition of, 150, 169; located in the third heaven, 334 : in the seventh heaven, 70; in the eighth heaven, or Ple- roma or sphere of the fixed stars, 150, 334; figure of speech concerning, 358 ; his relation to moral evil, 47 ; in the garb of a Pope, 261 ; spherical form of, I 16 ; a spirit, 15 ; Son of, J 350-352 ; origin of our knowledge concerning, 888 ; discussion of his an- tiquity, 1 18. Gods of Death, U 83. Gods of this world, U 81. Gods (cp. Heathen), their children go to heaven, U 128. Gods ; see Deities. God-worship, J 461. God- worshipper, J 464. Goethe, J 363. Golden era, J 117. Golden palace, burnt, J 299. Gomorrah, U 6, 17. Gospel, meanings of term, I 183- Gospel of Nicodemus, U 154. Gospels, J 342 ; alleged un- canonical, I 7, 182-189; genuineness of, U 134- 140 ; teaching of, J 269, 270; not forged, 433; Gnostic use of, 332-334; not adapted to controversy with heathens, 336, 344, 433, 442, 462. Goths, J 562. Government, free, J 366, 367 ; see Liberty, Censor- ship. Governors, provincial, J 381. Grabe, 1 186 ; U 94. Gracchi, J 211. Grammarians, J 688. Gratilla, J 284. Graves, J. T., J 171. Graves, R., J393. Gravitation, I 76. Greece, J 368, 384; I 61, 212 ; devoid of Greek cul- ture, J 368 ; invasion of, 421 ; a term for heathen- dom, 423 ; devoid of libra- ries, 589. WORDS AND SUBJECTS. 197 Greek Church, I 46. Greek culture, J 11-14, 40 382-387; I iii, 81,82, 208 : due to Jewish influence, J v, 151, 367, 368, 382-384 expelled from Rome, iii 12; locality of, 368, 587 689 ; in disfavor with patri- cians, 11, 369 ; cause of their distaste for it, 114 ; its leader in disfavor, 13 ; did it influence Oriental nations? iii. Greek dress, I 82; adopted by patrician leaders, J 114, 115, 186. Greek language, J 150, 161 ; chief vehicle of ancient literature, 14. Greek physicians and tearh- ers made citizens, J 12 ; excepted from expulsion by Augustus, 12, 13. Greek poetry, cited, J 533. Greek society, I 6'J. Greeks, a term for Gentiles, J 151, 152, 238, 323, 462, 496 ; story of one fattened by Jews, 247 ; expelled from Rome, 12-14. Greeks, adopted Jewish views of God, 181. Gregory of Nyssa, I 203. Grotius, I 208. Guebres, J 47. Gutzlaff, J 2, 3. Gymnasia, J 512. HABAKKUK, J 428. Habit, J 32. Hades, J118, 126, 414, 496 ; U 1, 105, 113, 117, 126, 155, 156 ; etymology of, 25, 26 ; Josephus's Discourse on, 163: ancient treatise on, 163. Hadrian, J 14, 15, 564, 590 ; I 65, 80 ; U 130 ; offers sacrifice, J 129; feared assassination, 325, 364 ; Jewish rebellion under, 65, 69,325-329; its effects, 69, 141, 330-359,462,463; U 4, 146. Hagenbach, U 91, 92, 128- 129. Hannibal, J 396. Hanover, J 95. Hards triker, The, J 329. Harper's Weekly, J 124. Harris, M. C. J 590. Hase, U 101. Haterius, Quintus, J 508. Hay ward, Sir J.,J 177. Heathen deities, J 298. Heathenism, J 31, 137 ; its views of religion, 25; im- personation of, 236, 468; its decay, 543. Heathen moralists addressee Herennius ; see Senecio. sentiment rather than Heresies, when they arose, principle, J 28, 29. U130. Heathen religion, the, J 196, 198, 291, 298; void 01 Heretic, defined by Origen, J 331, 332. moral aim, and of mental or moral teaching, 25, 26, Heretics, 1 185. Hermaphrodite. J 570. 290, 542. Hermas * I 49, 59, 75, 193, Heathen rites. J 224, 225, 198 ; U 11, 12. 13, 52, 55 452; re-established, 179; 57, 112, 119, 129, 149 ; his knowledge of, died out, 362. position contrasted with Heathens (cp. Gentiles), con- Cyprian's, 8. troversy with, U 31, 32, Hermes Trismegistus * I 33 ; their view of the Uu- 179, 180, 181, 200, 201, derworld, 1, 2, 3, 97, 98 ; 205 ; U 146. their deities regarded as Hermias, J 368 ; I 75, 193 ; human, 3 ; as demons, 74. U109. 75. Hermopolis, I 180. Heaven, Heavens, U 1, 103, Herod, I 107, 126. 105; a city, J 44; new, Herod Agrippa, Junior ; see 486, 488; lower, I 171; Agrippa. two, U 152 ; three, third, J 334 ; I 77 ; U 20, 103, Herod Agrippa, Senior, J 9, 99-102, 116, 217, 218, 104, 105, 106, 107 ; fourth, 228, 520, 521 ; a patrician U 20, 106 ; sixth, I 171 ; emissary, 99, 100, 105; U 25; seven, seventh, J 70, 334 ; I 77, 171 ; U 19, pretended gift of a king- dom to, 107, 112, 113; 24, 106, 123, 146, 152; supported by the Jewish eighth, J 334; I (77?) aristocracy, 96; sketch of 173 ; highest, U 19, 110, his life, 112-114 ; observed 153; of the fixed stars, the ceremonial law, 114 ; J 150, 334; Saturn's reign rewarded by patricians in, 414. under Claudius with a Heavenly City, J 456. Hebrew parallelism, J 46, kingdom, 84, 222; his expedition to Alexandria, 128. 100-105, 206, 291. Hebrew Slave, J 168. Herod Antipas, I 107, 127, Hebrews, J 38, 139, 169, 239, 147, 154, 155, 156. 428, 464; antiquity of, I Herod, King of Chalcis, J 18; Lord's day of, 110; 113. writer to, 166. Herod the Great, J 84, 98, Hebrews* Ep. to, J 249, 116, 163, 165, 330; his 254, 374 ; 1 166, 169, 207. public games, 31 ; sup- Hector, J 10, 406, 420. ported by the Jewish aris- Hegesippus, J 252, 320. Heidelberg Catechism, U tocracy, 96 ; fraternizes with M. Agrippa, 98, 116. 167. Herodian, J 562, 563. Helen, J 10, 412, 417. Herodias, I 154, 156. Hell. U 164-171. Hellenistical Greek, J 130. Herophile, J 440, 446. Herr, meaning of, J 278. Helper ; see Christ. Hesiod, J 414, 415; U 1, 97. Helve tius, J 363. Hezekiah, I 170. Helvidius, Jun. , J 313. Heterodox ; see Catholics. Helvidius Priscus, J 65,271, Hierapolis, J 41, 238, 262. 283, 284, 296, 312; biog- Hierax, U 109, 159. raphy of, 94. High-priest, J 164. Helvius, Rufus, J 513. Hindoos, J 383. Hemans, Mrs., 1210. Hindostan, J 118. Heracleon, J 288, 289 ; I Hippocrates, J 368, 371,589. 185 ; U 20, 21, 24, 25. Hippolytus, U 132. Heraclitus, J 45, 368, 574, Hispallus ; see Scipio. 575; predecessor of the Hoar, Judge, I 212. Stoics, 580. Hobbes, J 363. Heras, J 273. Hoffmann, J 483. Herculaneum, J 10,91, 242. Holy, definition of, J 486. Hercules, J 56, 63, 64, 93, 151, 152, 203, 290, 396, Holy of Holies, J 117, 143, 145, 216 ; I 33. 65. 542 ; I 23, 145 ; Praises of Holy Spirit, J 353-358, 470, a work by J. Caesar, J 93. I 49, 169, 170 ; when per- 198 INDEX III. sonified, J 353, 354 ; deifi- cation of, 150, 200, 205; personality of, ignored, TJ 162. Home, J 380; relations of, 374, 375. Homer,* J 19, 405, 417 ; I 19, 78; U 1, 36, 97; a test of heathen orthodoxy, J 10, 203; quoted by Claudius, 10; Plutarch's exposition of, 308-310 ; copies Sibylla, 419; con- ceals Sibylla's books, 420 ; contradiction of, treated as unbelief, 420. Homilies * on Luke, I 39, 186, 187,188, 189, 199; U 93, 172, 173. Homilies of Church of Eng- land, TJ 83, 168-169, 170. Hone, I 161, 182. Horace,* J 19, 167, 169, 425, 436: his sabbatical friend, 67, 158, 159; he bur- lesques Jewish teaching, 422, 424 ; he metrifies Jew- ish teaching, 167, 451-453. Horeb, J343; 112,66. Hortatory Address to Greeks, U 118, 119. Hospitals, J 370. Hottentots, J 389. House of Gold, J 330. Huet,I16,27; U 102. [Huidekoper, H. J.], J385; 1212. Humanitarians, U 145. Hume, J 177. Hymenseus, J 250. Hymns to the gods, their character, J 19. Hypoty poses, U'17. Hyrcanus, J 156. Hystaspes, J 61, 166, 426, 459 ; I 7, 36, 71, 72, 188. IDJEI, J 440. Idsean Mother, a large stone, J 397, 398. Idol, I 25. Idolatry, J 267, 404 ; I 13, 18, 21, 25, 27-29, 83 ; U 12, 28. Ignatius * (Ignatian Epis- tles), J320, 474; I 193; U 10, 73, 80, 157. Iliad, U 1, 36. Ilion, J 418. Ilium, J 417. Images, I 27; molten, J 192; introduced from Asia, 373 ; exclusion of, from Jerusalem permitted, 219 ; their political import, 219 ; prohibition of, 224 ; thrown away by Romans on first day of Passover, 151, 152. Immortality. J 458 ; U 69 148-152, 160. Imperator, J 559. Independence, years of, J 489, 546. India, I 187 ; alphabet of. J iv. Indian philosophers J 382. Indians, J 376, 377 ; 1 187. Informer, J 475, 481. Inspiration, J 415 ; I 72, 73. Intellect, Gnostic term. J 354. Intelligence, J 365-367. Intuition, J 366, 388. Ionia, J 574 Irenaeus,* J 150, 256, 267 331, 335, 349 ; I 78, 173; 182, 183, 187, 198 ; U 5, 6, 7, 8, 9, 22, 23, 24, 26, 28, 37, 39, 43, 53, 57, 60, 61. 67, 71, 77, 80, 89, 94, 108, 115, 117, 150, 157 ; his an- titheses, J 349 ; U 68-71, Irving, W., J 376. Isaac, J 86'), 428 ; 1148. Isaiah,* J 45, 51, 57, 83, 123. 263, 265, 345, 358, 445, 501 ; I 23, 32, 73 ; U 45. Isaiah, Ascension of,* J 347, 445, 573; I v, 7, 77, 169- 172 ; U 20, 25, 36, 47, 53, 68, 59, 81, 83. 112, 136, 146, 152. Isis, J 195, 324, 542, 543 ; I 153. Israelites, J 346, 349, 444. Isthmus. J 499 ; of Corinth, 128, 493. Italian state, its fictitious origin from a monotheist, J404. Italian teaching, U 21. Italy. J 387; f 55, 61, 62, 79,81,88,84,85, religion of, 19; politics of, 84; sa- cred to Saturn, J 413. JACKSON, U 162. Jacob, J 328, 345, 350,428; I 22, 31, 141, 148, 191, 192. Jambres, J 250 ; 1 122. James, J 256; I 11, 156, 157,158; arrested, J 114. James,* the less, J 252; death of, 256 ; Ep. of, 255, 489. Jannes, J 250 ; 1 122. Japetus, J 412. Jason, J 233. Javolenus, Priscus, J 171. Jehovah, J 47, 267, 392. 472. Jeremiah,* J 428 ; I 73, 90, 112 ; U 45. Jericho typifies this earth, U 24, 145. Jerome,* J 151, 238, 348, 397, 445; I 186, 189 U 162, 172. Jerusalem, J 270, 384, 469 ; rebuilding of, 131,32, 33; the Heavenly, 33; TJ50; temple at, J 33. 34. 41, 138, 143, 147, 188, 189, 215, 310, 496, 551 ; I 32, ,34, 35, 79; Council at, 8, 28, 46, 47 ; captures of, J 54, 117, 245, 324, 325, 495, 549, 557; walls repaired, 113; rebuilt, 325, 326, 343 ; no exponent of Jew- ish culture, 384 ; Jews forbidden to enter, 344; what it typifies accord- ing to Origen, U 24; according to Heracleon, 20, 24, 25; dominion of, J491. Jerusalem, the new, J 136, 256, 268. Jesus ; see Sirach. Jesus, J 263; I 153; Gnos- tic view of. J 353 ; Mar- cion's view 'of, 332, 333; Valentinian view of, 354 ; birth of, I 115, 116, 171. 190, 202; mission of, 27, 170, 206-213, 215 ; Under- world mission of, 29, 85, 177 ; deification of, J 349- 359 ; I 50, 190-201, 205 ; personal appearance of, 39-42,75, 152, 160; Deity of the 0. Test. 38, 39 ; an angel, 190, 191; an apos- tle, 190, 191; a subor- dinate God, 194, 199; a servant, 192, 193, 200 ; a subordinate workman, 177, 195 ; instrument of crea- tion, 193, 194, 196 ; dura- tion of his ministry, 171; pre-existent, J 350 ; I 170, 190,192,199; the Be- loved, 170 ; distinguished from the Supreme Being, J 351-354 authorized by God, 394 ; acrostic on, 444; not an object of prayer. 470 ; name same as Joshua, 345, 346, 349, 444 ; numerical import of, I 173 , temporary disuse of word, 75, 76, 199; see Christ. ewish Christians, U 133, 145 ; worshipped with Jews, J 20 ; charged with setting fire to Rome, 245. ewish influence on Chris- tians, J 1, 15, on the Stoics, 40-66, 173, 565 ; on Greek culture, 40, 173, 382 ; on Romans, iii. 141 ; on heathens, 1, 30, 66, 67, WORDS AND SUBJECTS. 199 327; its termination in Europe, 65, 359. Jewish literature, J 28. Jewish people, wife of Je hovah, J 265. Jewish religious services compared with heathen. J 20-25.. Jews, Asiatic, exempted from military service, J 154, 156. Jews, U 6, 8, 9 ; expulsions of, from Rome, J 7, 103, 188-190, 222, 228-231, 235, 280; I 34; the mechan- ics of former times, J 40, 195, 381 ; not admitted to office in Italy, 16, 28 ; ad- mitted to office in Asia, 16 ; civil rights of, at Antioch, 41; national rite of, for- bidden, 14, 15, 321, 325; not permitted to visit Je- rusalem, 344 ; feeling tow- ards, under Trajan, 10 ; under Hadrian, 329; at- tend Caesar's funeral, 6, 154 ; average character above that of heathens, 27- 32 ; views of, compared with Stoic views, 42-61 ; and with heathen views, 17-20, 24, 27 ; their views of future life, 572, 573 ; of the ceremonial law, 467, 468, 482; of omens, 61, 62; tax on , 281 ; some of them soothsayers, 37, 38 ; lik- ened to philosophers, 382, 383 ; rebellion of, under Nero, 244, 545-560 ; under Hadrian, 65, 68, 325-329 ; controversy with, U 38- 44, 71 ; aided by heath- ens, J 327 ; their physi- cian*, 371 ; see Revolt Jews, modern, J 377 ; in China, iii, iv ; Mesopota- mian, 323 ; the Liberal or Liberalist, 24, 53, 483; I 28. Joazar, J 554. Job,* J 82. Joel,* J 264. John, son of Levi, J 546, 553, 558. John,* the apostle, J 256- 258,442; Gospel of, 3, 238, 270, 333, 463, 469; I 31, 58, 65, 76, 111. 119, 123, 150, 184, 185, 188, 189, 199, 204; Epistle of, J 137; 158,93. John, style of, I 92. John, the Baptist, I 38, 48, 4?, 74, 94, 98. 101, 154, 155, 156, 173 ; U 153. John, writer of the Apoca- lypse, J 255-258, 261-263. Jonathan, high-priest, 1 155 Jones, I 161. Joppa, I 95. Jordan, J 345, 560 ; I 49 takes fire. 175. Joseph, J 345. Joseph, the carpenter, J 381; 1108. 115, 116, 126, 132, 171, 202. Joseph of Arimathea, I 5, 88, 134, 135, 136, 138, 139, 140, 142. Josephus * J 34, 44, 67, w , 71, 96, 103, 120, 143, 154- 156, 163-165, 180, 189, 190, 219, 237, 245, 253, 261, 311, 381, 404, 412, 465, 472, 516, 522, 551, 552, 553-560; I 34, 65, 74, 79, 158 ; when born, J 561 ; his lack of princi- ple, 553, 554 ; in service of conservatives, 244, 548 ; heads the revolutionists, 548 ; inconsistency of, 114 ; self-contradictions of, 549, 550, 553-555 ; alleged pre- diction by, 559 ; interpo- lations of, I 6, 153-157 ; U" 163 ; his discourse on Hades, 163. Joshua, I 75, 193; see Jesus. Jotapata, J 244, 549. 554, 559, 560. Jove, J 290, 460. Jucundus, J 547. Judaea, J 143, 156, 195, 344, 368. Judah, I 22. Judaicus, J 273. Judaism, J 5, 99, 232, 262, 567 ; did it influence Orien- tal nations ? iii ; conver- sions to, 131 ; become illegal, 7, 141 ; persecution of its converts, 181, 190, 241, 281 ; hellenistic, 358 ; sacerdotal and ceremonial, 24,391. Judas, 1 158, 159. Judas Iscariot, I 41, 89, 90, 112, 158. Jude, Ep. of,* I 57; see Adumbrations. Fudgment, A, J 61. Judgment, The, J 405, 424, 426-429, 443, 483, 485, 568,571,572; 1172. .udiciary, J287. Judson, U vii. ulia, daughter of Augustus, J iv, 34, 163, 517. Julia, granddaughter of Ti- berius, J iv, 241, 518 Julia Sabina, J iv. ulian, the Chaldaean, J 39 ; 1167. ulianus, J 171. Julius Antonius, J 164. July, J 109, 143 ; fourth of, 489\ Junia, J 296, 514. Juno, J 226, 396, 446, 494. Jupiter, J 3, 275, 277, 338, 373,413, 421,572; I 22; Stoic use of term , J 46, 52, 68, 60, 63, 290, 338. Jupiter Capitolinus, J 204 ; Jupiter Pluvius, I 167. Jupiter, priest of, J 179, 197, 198; priesthood of, 169, 197 ; temple of, 301 ; at Jerusalem, 325-327; at Rome, 204. Jurists, J 171-173. Justice loves openness, J 516. Justinian, J 173. Justin Martyr,* J 70, 132, 152, 256, 341, 345, 351, 354, 406, 441, 572 ; I 17, 19, 23, 34, 37, 43, 50. 51, 52, 75, 78, 130, 167, 175, 178, 190, 195, 197, 198, 199, 200, 203, 204 ; U 8, 9, 31, 38, 42,66,67,81, 95, 113, 116, 132, 133, 145, 146, 150, 152, 154, 157, 158; thinks that the Just and Prophets of Judaism were subject to demons at death, 42, 132; claims Socrates and others as Christians, 147 ; his view of the Mo- saic Law, 151. Just Men, J 485 ; I 12, 13, 44, 60; U 5, 9, 11, 12; technical meaning of, 9, 21 ; two ages of, I 59 ; U 11, 56. Just People, J 495. Justus, J 559. Juvenal,* J 36, 67, 131, 457. KAFIRS, J 389. Kaltwasser. J 295. Kane, Dr. J 390. Kaye, I 19, 22, 23, 24, 25, 26 ; U 17, 119, 147. Kingdom of God, J 421, 426 ; from the East, 435, 436; of immortal king, 121. ing, on Apostles' Creed, U 52, 131. Ling for the Romans, ex- pected from the East, J 42, 54, 117, 128, 143-145, 452. King from the East, I 207. Kings from the East, J 264. Kings, Book of, J 123, 264. kneeling forbidden on Sun- day, U 77, 78. Loenig, U v, 166. Loenigsberg, 1211. 200 INDEX III. Koethe's 'Concordia, U 166, 167. Kuhnapfel, Rudolph, I 211. LABEO, Pomponius, J 506, 507. Labeo, the Jurist, J 161, 162, 163, 171, 172, 519. Labeo, Titidius, J 191. Labienus, Titus, J 94. Laboring classes, J 378, 379. Laco, J 524-526. Lactantius * J 349, 387, 398, 404, 405, 406, 408, 410, 414, 422-426, 432, 436, 441, 444, 453, 454: I 18, 32,174,200,205; U 3, 31. Lahore, 1 151 La Lande, J 363. Lamech, 5" 484. Lamentations,* J 435. Lamprias,* J 18, 158; brother or son of Plutarch, 287, 288. Lamson, J 345, 474 ; I 2, 22, 23,27,70. Lang, Dr , J 389. Language, value of, J 365. Lanuvium, J 396. Laodicea, J 33, 262 : Coun- cil of, I 45. La Place, J 363. Lardner, J 230 ; 1 149, 167. Last Time, Times, J 250, 497. Latins, J 450, 452, 494, 543. Latin Versions, U 72. Latona, J 396. Laughter, religious, J 452. Laurence, J 130, 132, 134, 482 ; 1 169 ; U 146. Law, Ceremonial, Jewish, Mosaic, J 17, 24, 189, 234, 346,391-393,467.468,482; 16,8,9, 10,11, 13,46,47, 66. 59, 60, 66, 67, 73, 119, 178 ; new, 111, 206 ; Roman, 64, 164; none given by heathen deities, 20; given through an angel, 24; a hindrance to the spread of Judaism, J 32 ; binding only on de- scendants of Abraham, 24, 250, 343; observance of, deemed unessential, 482, 483, 485 ; book of the, I 142; of God, 173, 175. Law, civil or Roman, J iv, 76, 111, 173, 174, 232, 234 306, 477. Law, election, J 153. Law, moral, J 21-24, 250, 391. Law, of nature, J 173, 174 ; of universe, 174; of na- tions, 174. Law-less, J 429, 468 ; I 56, 57, 174, 177. Law-lessness, J 137, 236, 467 ; I 56. Law-less One, J 236, 256 ; I 32, 34. Lawyers, J 203. Lazarus, 1111,122,125,146. Learning, encouragement of, J273. Lebbeus, I 158. Le (Jlerc, J 393. Lee, Richard H.,J 177. Legislation, special, J 477. Le Grou, J 579. Le Maire, J 418, 451. Le Nourry, J 502. Lentulus,J154; 16,42,84, 151. Lepidus, J 156, 165, 447. Lepidus, J 476, 532. Lepidus Emilius, J 510. Lesbos, J 541. Leviticus,* J 53, 546. Lexicon, Pierer's, I 6. Lex Julia, J 170. Lex Mundi, J 174. Lex Naturae, J 173, 174. LexPapia Poppsea, J 31, 170. Ley den, J 129; 180. Liberalists ; see Catholics. Liberate, U 27, 28, 33, 34, 40, 41, 43, 45, 67, 68. Liberation, U 29, 41, 49, 54, 57,60,68, 71, 95, 98; from the Underworld, depended on acceptance of Chris- tianity, 54, 55 ; origin of a belief in it, 54. Liberator ; see Christ. Libertines, synagogues of, J24. Liberty, spirit of, J 363. Libo, J 479. Libraries, public, J 11, 14, 73,93,180,275, 278, 302; none in Greece, 589 ; re- placed by Domitian, 278. Library, I 216, 217; Vati- can, 203. Libya, J 164. Licinianus, J 296. Liddell and Scott, J 566 ; I 178. Life, U 56. 57, 69, 128, 148- 152 ; a Gnostic term, J 354 ; meaning of, U 54, 112,148-151; according to the Valentinians, 26, 123. Lightfoot, U 58. Lincoln, A., J 219. Lincoln Kaye ; see Kaye. Lion, allegory of, J 133, 134. Liris, J 77. Literary marts in Italy con- trolled largely by the aris- tocracy, J 28, 89. Literature, suppression of, J 89, 93-95, 165. Livia, Junior, or Liyilla, J iv, 181, 517, 529, 538, 540. Livia, mother of Tiberius, J 160, 170, 517-520, 530 ; termed Ulysses in petti- coats, 517. Livy,* J 176, 179, 203. Lobby, J 477. Locke, 1 208. Logos, J 50, 256, 350, 353- 355, 358, 443,460, 466, 470 ; 120,47,75,76,177, 190- 199. London, census of, J 557. Longfellow, J 474. Longinus, j 171. Longinus Cassius, J 521. Longinus, C. C., J 171. Louginus, Centurion, I 132. Loomis, Geo., J 384. Lord, j 312, 540 ; meaning of term, I 278. Lord's day, J 70 ; I 44, 45, 84,110,137,138; customs of, TJ 77. Lord's Supper, I 49, 50, 61, Louis XVII., J 491. Love, altar to, I 26. Low Countries, I 208. Lowrie, W. H., J 2, 3. Lowth, J 435. Lucifer, J 570. Lucilius, J 49, 242 ; I 162, 163. Lucius, J 321. Lucius, a Christian, I 198. Lucuas.J 322,323. Luecke, J 483 ; U 171. Luke,* J 70, 233, 256, 334, 442, 516, 544, 587; I 65, 74, 85, 86, 90, 92, 95, 107, 112,124,154,184,185,186, 187, 188, 189, 204. Lupercalia, J 169. Lupus, J 108, 322. Lusitanica, 1 151. Lutatius, j 195. Luther, U 166, 167. Lutheran Quarterly, 1 172. Lutherans, U 165-167. Luxury, J 89-92. Lycia, J 496. Lydia. J 471 Lydians, J 152. Lyell, J 10, 91, 92. Lygdus, J538. Lyons, J 200, 207, 292, 335 ; 147,63. Lysimachus ; see Alexander. Lystra, I 21. MACEDONIA, J 85, 229, 231, 240, 249, 368, 528 ; see Months. Macedonius, U 161. Macer, Poinpeius, J 93. Macherus, I 155 Macknight. I 207. Macrinus, J 302. WORDS AND SUBJECTS. 201 Macro, J 102-105, 206, 207, 520,524-527,531,536. Madrid, J 322. Maecenas, J 13, 14 ; I 82. Magi, J 568. Magicians, J 38, 249, 250. Majestatis. J 481. Malcom, J iv ; 17 vi. Mallus, J 11. Maluginensis, Servius, J197. Mam re, J 345. Man, au aeon, I 50 ; creation of, iv. Manasseh, 1 169, 170. Mandelium, 1 109, 110. Maudeville, J 363. Manes (cp. Dispute), U 26. Manichzeans, U 13, 26-28, 109, 113. Mauitou, J 390. Mankind, classes of, J 335, 336. Manuscripts, endings of, J 269. Man- woman, J 669, 570. Marah, J 345, 846. Maran, J 412, 441. Marathus, J 145. Marc Antouine ; see Antoni- nus, Marcus. Marceilus, J 7, 8, 154. Marcion, J 331-334, 336; I 77, 107, 184, 185, 187 ; U4, 7, 8, 19, 53,- 54, 59, 63, 96, 98, 104, 105, 129, 130, 131, 152, 153 ; willing to use other Gospels than Luke's, 7 : thinks that the Creator's places of reward and punishment for the Jews were in the Under- world, 113, 114, 121, 122 ; that the Old Testament Just, Patriarchs and Prophets did not listen to Christ below, 5 ; and were not liberated, 5 ; his view of Satan, 63, 64, 106; erases the Saviour's words to the thief, 139. Marcionite, martyrdom of a, J335. Marcionites, J 54, 331-336 -. I 185, 188 ; TJ 4, 19, 113- 114, 146. Marcomannia, J 564. Marcomannian war, J 545. Marcus, prefect of Syria, J 113. Marius, J 121. Marius, Sextus, J 528. Mark,* J 35, 442, 516, 544, 545; 144,47, 49, 65, 86, 92, 124, 184, 185, 186, 202, 203, 204, 205 ; Epitome subjoined to, 90, 91. Marpessus, J 440. Marriage relation, J 169, 170, 173, 380 ; appreciated by Jews, 31, 178 ; less so by heatheus, 31 ; Gnostic view of, 335 ; Plato's view of, 578 ; Paul's view of, Martyrs, J 335 ; privilege of, 270; 1752,53,99,111. Martyrdom, J 34, 238, 263. Mary, I 88, 89, 108, 115, 116, 130, 132, 135, 171, 202. Mary Magdaleue, 1 88, 89, 90. Massachusetts, I 212. Massachusetts Hist. Society, I 218. Master-God, I 52, 200, 205. Maternus : see Eirmicus. Mathematicians, J 587, 588. Matter, Gnostic view of, J 332 Matthew* J 38, 236, 255,394, 442,516,544: 133,47,57, 60, 65, 86, 92, 124, 132, 140,154,182,184,185,186, 187, 188.189,201,204,206. Matthias, I 187. Maupertuis, J 364. Mauricus, Juuius, J 284.293. Maximus, J 492. Maxinius, wife's funeral, J 314. May, 8. J., J 376, 377. Meat offered to idols, I 8, 9, 21. Mechanic occupations, J 40, 67, 381. Medes, J 151, 264, 494. Medhurst, J 2, 3, 52, 384. Medical writers, J 371. Medicine, J 368, 370. Mediterranean, J 124. Megasthenes, J 383. Melito, J 70, 474, 475 ; 1 193, 194, 218. Memoirs, by Tiberius, J520, 524, 534. Memphis, J 272. Menander, Pseudo, J 339, 341. Mercieres, I 209. Mercury, a god, J 63, 64, 289, 396; a planet, I 76; 17 164 ; document in name of, 146. Mercury-Venus, J 570. Mercury ; see Hermes. Merivale, J 330, 534. Messala, J 12 : I 164. Messalina, J 240. Messiah, J 54, 233, 333, 425, 501 ; Jews expected him to be human, 132-134 ; no prediction of, in Ery- thraean verses, 425. Messianic excitement or ex- pectation, J 128, 144, 145, 147,229, 231,235,243,259, 550, 560. Methodius,* U 71, 107, 157. Mexico, J 376. Micah,* J 24, 51. Michael, J 427 ; I 169 ; U 156. Middle Space, J 334; U 19, 20,21,22,25,26,123,124, 125. Middleton, J 345 ; 1 144. Miletus, J 204, 249. Millennium, J 45, (125?), 256, 268, 343, 412, 421, 430, 499,572; 131,32; U 81, 157, 159. Milne, J 2. Miluer, U iv. Minerva, J 201, 226, 277, 446 ; priestess of, 530. Minos, J 572; 125. Minucius Felix * I 26, 47; U 109. 146. Mirabeau, J 363. Miracles, J 266, 267 ; I iv, 2, 3, 4, 122, 123, 124; pseudo, J 544. Misenum, J 522. Mitchell, J 388; 1213. Mithridates, J 143, 144. Modestus, Metius, J 312. Moehler, U 5, 140. Moesia, J~ 507. Moffat, J 3, 389. Mohammed, J 390. Mohammedans, J 15, 370. Monarchy, a theological term, J 357, 359. Money, the Sacred, 1 153. Monks, J 370. Monotheism, J 2, 14, 29, 30, 66, 117, 142, 160-170, 175, 307,347,367,369,381,386- 388, 394, 460-462 ; I 16, 19, 57, 58, 67, 73, 81, 208 ; Christian, J 462; origin of, 388, 392. Monotheist, Monotheists, J 233,373,374; 114,15,16, 19,57,58,69,114,124,134, 194,205; expelled, J 279- 281; recalled by Domitian, 280 ; by Nerva, 286 ; re- wards of, 430 ; privilege of, 431; the twelve, 1115, 116, 117, 125 ; see Gentile. Monotheistic associations, J 222, 223. Monotheistic verses, J 337- 341. Monte Cassino, J 370. Montfaucon, J iv. Months, Macedonian, J 554, 555; 174. Moore, J 182. Moors, J 564. Moral earnestness ,J 506-509, 512, 513, 515. Moral evil, J 47, 4L J , 482. Moral purpose, J 384, 386, 387 ; aids mental develop- ment, 364, 367. Moral Ruler, acknowledged 202 INDEX III. by communities only which believe in revela- tion, J 17,390; liii; ef- fect of belief in, J 2, 27, 47, 60, 386, 387. Moral sense (cp. Conscience), J 16, 28, 29, 195, 384, 385, 478, 479 ; addressed by Jewish revelation, 5, 16, 17, 29, 61, 157, 391; and by Christianity, 5, 391 ; recognized by Jews as binding, 28 ; not so rec- ognized by heathens, 29 ; not absent from heathens, 178. Moral teachings, J 456-458. Moreri, IT 132. Morimo, J 389. Morrison, J 2, 52. Mortality, U 32, 56, 148- 152 ; means human na- ture, 148. Mosaic revelation, J 17, 391, 393, 394. Moses, J 38, 318, 338, 851, 355, 393, 427, 444, 464 ; I iii, 8,10, 12, 13, 18, 19, 22, 38, 41, 43, 47, 59, 67, 73, 120, 122, 148, 191, 192 ; U 9 ; institutions of, not essential, 7, 8, 11, 12; nor sufficient, 151. Mosheim, J 95 ; I 15, 183, 218 ; U iv, 98, 165. Mother of the Gods, J 317 ; a large stone, 398. Motion, origin of, J 573-575. Mount Cselius, J 511. Mount Ida, J 397, 440. Mount Sion, J 551. Mourning, J 518 ; a ques- tion of politics, 242, 527, Mucianus, J 10, 54, 270, 271, 559. Muenscher, I xvi ; U 102. Munchausen, J 555. Murdock, J 95 ; U 48. Musa, Emilia, J 510. Musgeus, J 337. Music, means arguments, J 579. Musonius ; see Rufus. Myrrhina, J 122. Mysia, J 368. Mystics, 1 188. Mythology, J 566. NABATHEANS, J 47, 185. Nahum,* J 570. Naples, J 139. Narbata, J 547. Narcissus. J 78. Nartz, I 211. Nation, meaning Christians, J474. Nations, meaning Gentiles, J 406, 472. Nature, J 388; identified with God, 64 ; law of, 173, 174 ; beauties of, 373, 374. Naumachia, J 80. Naval battle, J 77. Nazarene, J 319. Nazarenes, 1 152, 186. Nazareth, I 171, 201. Neander, U iv, 5, 120, 126. Nepos, Marius, J 511. Neptune, J 139, 396, 495. Neratius, Priscus, J 171. Nero, son of Germanicus, J 530. Nero, Emperor, J 78, 82, 87, 137, 227, 241-254, 490; I 35, 65, 162, 163, 164, 165 ; expected return of, J 128, 491-504; rebellion under, 9, 222, 545-560 ; his gold- en palace burnt, 299 ; will assume to be Christ, 501 ; precursor of the Devil, 503 ; praises Jews, 494. Neros, pseudo, J 492. Nerva the Emperor, J 10, 14, 80, 87, 280, 286, 293, 308, 321,325, 521,564. Nerva, the father, J 171,519, 520-522. Nerva, the son, J 171. Newcome, J 471. New Jersey, I 211. New Testament, J 394; Apocryphal, I 161, 182. New Year's, J 489. New York Tribune, J 322, 590. Nicaea, J 301, 303. Nicholas, J 577. Nicodemus, I 106, 107, 108, 121, 122, 123, 125, 134, 135, 142 ; Gospel of, 4, 5 ; TT154. Nicolaitans, J 262, 263. Nicolaus, J 165. Nicomachus, J 368. Nicomedia, J 41, 301, 302. Nicopolis, J 249, 523. Nicostratus, J 339. Niebuhr, J 297, 298. Nile, J 152, 324. Noachic deluge, J 55, 403, 411. Noachic Sibyl, J 446. Noah, J 24, 55, 404, 411, 446, 472; I 12, 13, 18, 39, 59, 148, 200 ; U 5, 8, 12 ; a preacher of Justice or Rectitude, J 485. Norton, J 331, 334, 335,336, 346,350,351,358,364,470; I 21, 41, 50, 71, 78, 92, 132, 184, 186, 201, 204, 208 ; U 63,147. Novatian, U 71, 161-162. Noyes, J435. Numa Pompilius, J93, 401. Numenius, J 45. Numerals, Arabic, J iv. OATHS, J 34, 35. Occia, J 190. Ocellatse, J 296. Octavia, J 520. Octavian buildings burned, J 275. Octavius, Caius, father of Augustus, J 146. Octavius, Cneius, J 121. Octavius, Cneius, nephew of the above, J 402. Octavius, Marcus, J 402. Octavius, Publius. J 92. Ode, Centennial, J 451, 452. Odoacer, J 387. (Edipus. J 590. Offering, J 462 ; U 85, 86 ; cp. Sacrifice. Ogdoad, J 334, 354 ; I 50 ; U 26, 123. Old Testament, J 28, 45, 51, 53, 122, 166, 260, 264, 445 ; appealed to moral sense, 157 ; extravagant use of, 344-348 ; teachings of, 419, 438; predictions in, I 7, 14, 17, 37, 38, 39, 85, 205 ; Justin's view of, 199. Omens, J 18, 57, 61, 62, 63, 226-228,290,291,310. One Hundred, Court of, J 276, 312, 313, 478. Ophites, I 183. Opimius, L., J 210. Opposition lines, J 434, 451- 453. Opsopoeus, J 403, 407, 417, 420, 439, 440 ; U 137. Oracle, Pythian, J 403, 404 ; unable to tell truth, 157, 158. Oracies, J 168, 169 ; I 24 j proceed from demons, J 288; extinction of, 157,158, 168, 175, 287-290, 440. Oracles, Sibylline ; see Sibyl- line Oracles. Oratio ad Graecos,* 1 75, 193. Orcus, U 114, 149. Oriental Church, J 343 ; for- bids eating blood, 15. Oriental countries, J 568. Origen,* J 38, 252, 356, 374, 462, 474, 488 ; 1 16, 26, 39, 47,68, 71,78,186,187,189, 204, 205, 218 ; U 11, 16, 29, 30, 31, 32, 33, 35, 37, 44-47,50,59,60,62,64.65, 66,68,73,78,79,85,87,88, 89,91.93.94,109,111, 121, 129, 138, 145, 149, 159, 172, 173 ; allegorizes Jericho, Egypt, etc., 23, 24, 145; expatiates on the blood, as containing the soul, 88 ; his view of Adam's fall and its consequences, 24, 103; WORDS AND SUBJECTS. 203 his method of quoting Scripture, 138 ; mistake concerning him, 102 ; view of opponents mentioned by him, 44, 45, 112. Originator, J 324. Oriou, I US. Orosius* J 129, 252; 165, 80. Orpheus, J 577: Pseudo* 337 ; 1 179. Orthodox, I 194 ; see Catho- lics. Orthodoxographa, 1 143, 144, 145, 151. Otho, J 80, 85,108, 123,127, 131, 490, 495. Otto, J 338, 355, 441, 461 ; U 119. Outsiders, J 463. Overwork, J 378, 380. PACTINUS, J 331. Palatine Hill, J 202, 330. Pabulum, J 200, 543. Palestine, J 128, 382, 573. Paley, I 62. Palm-Sunday, I 84, 110. Palm-trees, seventy, J 346. Palodes, J 289. Pamphilus, J 339, 340. Pamphylia, J 327. Pan, J 289. Pansetius, J 41, 61. Pandateria, J 280, 529. Pandemonium, J 240. Pannonians, J 517. Pantasnus, 1 187. Pantheists, J 11, 59. Paphos, J 323, 497. Papia*,* I 31, 32. Papinius, Sextus, J 213. Paradise, I 132 ; U 10, 18, 20, 24, 97, 101, 112, 156, 164 ; its locality according to Jews, 102, 103; accord- ing to Paul, 101-103 ; ac- cording to Christians, 101- 109 ; placed south of the torrid zone by Tertullian, J 431 ; U 108 ; whether an intermediate abode, 104, 109-112 ; the Martyrs priv- ilege, see Martyrs ; Adam's ejection from, 24, 70, 103, 108 ; restoration to, 53 ; Christ opens the way to it, 47 ; a new priest, ac- cording to the Jews, was to do the same, 47; dif- ficulty in the Saviour's words concerning it, 138 ; the penitent thief's admis- sion to it, 138, 139, 156 ; Garden of, 103. Parents, duties of, J 378, 379; considerateness towards, 374, 375, 419. Paris, J 10. Paris, a freedman, J 87. Parliament, J 192, 479, 563. Parthia, J 186. Parthians, J 185, 187, 264, 274, 487,489, 492; king of, 492, 493. Passover, J 6, 151, 152, 229, 546 ; 1 133. Passow, J 29, 471, 496. Patmos, J 261. Patriarchs. J 350, 356, 485 ; I 38, 59, 148, 192. Patriarchs and Prophets (cp. Abraham, Prophets), 1 31 ; punished in and liberated from the Underworld ac- cordingto the Manichgeans, U 27-28 ; rewarded there, but not liberated, accord- ing to Mart-ion, see Mar- cion ; according to the Catholics, they listened to Christ and were liberated, 8-18 ; a few of them, ac- cording to some Catholics, did not go to the Under- world, 45, 46,47 ; whether controlled by evil spirits at death, see Samuel. Patriarchs of the Gentiles, U13. Patriarchs, Testaments of ; see Testaments. Patricianism, J 79 ; opposes improvement, 5, 11, 35 ; severe towards slaves, 86, 87. Patrician party (cp. Senate), J 396, 447 ; prosecutes op- ponents for unbelief, 8 ; sample of these charges, 7,8; drives opponents from the Senate, 13 ; ignorant of religion which it up- holds, 10, 116 ; insincerity of, 114-116, 225 ; revolt of, 181-183, 186-195, 522-531. Patrician rebellions, J 537. Patuleius, J 510. Paul (cp. Index of Scripture from Romans to Thessalo- nians),J229,231-240,254, 256, 257, 262,334,381, 496, 504; 19,21,28,43,44,47, 62, 63, 69, 73, 85, 91, 161- 166, 188, 214 ; U 66, 101, 102, 104, 105, 118, 153 ; his expectations at Rome, J 248 ; disappointment of, 248-251 ; did he teach the Liberation ? U51, 52 ; seiz- ure and martyrdom of, J 248-252, 545. Paul of Samosata, J 356. Paula, 1 189. Paulina, J 190. Paullinus, C. S.,1166. Pausanias, J 417, 439. Paxi, J 289. Pearson, U 27, 168 ; he mis- takes as to the belief of the Fathers, 52-53, 128-129. Pedanius Secundus, J 88. Pedo, J 321. Pegasus, J 171 ; I 23. Pella, J 560. Penelope, J 289. Penitent thief, U 138, 156. Pennsylvania, Western, J 612. Pennus, Pompeius, J 210. Penny Cyclopaedia, J 590. Pentateuch, J 393. People, J 134 ; I 31, 115, 173; U6,45, 50, 146,158; meaning Gentiles, J 124, 406, 407 ; meaning Jews, 350, 406, 436 ; the wise, 497. People of God, J 265, 268, 270. Peoples, meaning Jews, J 472, 494, 495. Peoples, The, U 172. Peraaa, J 560. Peregrinum, J 14 ; cp. For- eign. Pergamus, J 11, 262. Peripatetics, J 382 ; I 68. Persaeus, J 41. Perseus, I 23. Persia, J 47, 446. Persians, J 152, 494, 568. Peschito, U 48. Pessinus, J 397, 398. Pestilence at Rome, J 275, 564. Peter, J 254, 545; I 8, 11, 46, 50, 56, 69, 90, 92, 112, 187, 188. 202, 203; U 3, 118 ; E P : of * J 256, 319, 483; I 66,57,73; U 166- 167 ; arrested, J 114 ; mar- tyrdom of, 252 ; addresses a Heathen mother, TJ 126 ; his belief concerning Christ's preaching to the spirits, 48-49 ; this belief was heretical, according to views of the second cen- tury, 128-129 ; was Clement afraid to quote it? 13,127; argument from Peter's view, for integrity of the Gospel, 137. Peter, a, at Alexandria, J 462. Peter, preaching of, J 475 ; 1 188 ; U 15. Petillius, Lucius, J 401. Petillius, Quintus, J 401. Petronius, Publius, J 521. Petronius, J 216, 218-220. Pharaoh, 1 122, 126. Pharisees, J 159 ; I 88, 112 ; their views accord with Stoic ones, J 42. Pharsalia, J 55, 435. 204 INDEX III. Phidias, J 373. Philemon, Ep. to, J 249 ; I Philemon, Pseudo, J 339, 341. Philetus, J 250. Philip, J 560. Philip, a Greek, J 289. Philip, king, I 165. Philip, the apostle, J 229, 238, 262; I 184; daugh- ters of, 184. Philippi, J 231, 233, 249 ; I 213. Philippians,* Ep. to, J 249. Philo,* J iv, 34, 85, 96-107, 112, 163, 177, 204, 206, 374, 516, 519 ; I 67 ; U 105 ; his use of the term "Father," J 53 ; identified with patricianism, 97 ; am- bassador from aristocratic conspirators, 102. Philopatds, J 230. Philosophers, J 12. 54, 55, 271, 283, 382, 383, 663 ; I 67, 68 ; physical, 68. Philosophumena,* J 355, 356; 115,188'; U 21, 26, 88, 152. Philosophy, I 66-68 ; U 12, 14 ; Seneca's definition of, J 49 ; Greek, 173, 283, 312, 383 ; I 66-68 ; Hebrew, 67 ; origin of, 66, 67 ; antiquity of, 66, 67 ; the gift of God to the Gentiles as a pre- paration for Christianity, U 148 ; derived from Christ, 147. Phineas, I 141. Phocylides, Pseudo, J 342, 457, 459. Phoebus, J 407, 439. Phoenicia, J 184. Phoenix, U vi. Photius, U 17. Phrygia, J 4L 397. Physicians, J 13, 368, 370, 371,383,496,587,588. Pierer's Lexicon, I 6. Piety, towards God, J 448; to parents, 150, 448 ; to the state, 7, 83, 150; towards the gods, 26. Pilate, J 516 ; surrender of, I 146. 149 ; wife of, ffi,. 1147IE, 121 ; see Acts^F Pilate's Report, J 442 ; I 5, 17, 105, 142-149 ; U 136, 154, 155. Pilot, term for God, J 51. Pindar, U 97. Pisan coins, J 129. Piso, J 181, 185, 187, 194, 479, 480, 542; his trial, 111, 112, 191-193 ; his character, 184, 515. Pistus, J 559. Pittsburgh, J 521. Pius Aurelius, J 511. Place, The Place, U 123; Place of Souls, or Psychi- cal Place, 20, 24, 25 ; Su- percelestial Place of Plato, 25; of the Valentinians, 123 ; Holy Place, 118 ; Al- lotted Place, 117,118; In- visible Place, 52, 117; Place of Glory, 118. Places (cp. Right Hand), three for men hereafter, U 108. Planetarium, J 59. Planetiades, J 290. Planets, names of, J 68, 484: U 153. Plato * J 6, 25, 150, 203, 368, 399, 413, 454, 464, 565, 568- 580, 590 ; I 19, 68, 78, 81 ; his use of " Father," J53, 671 ; deems study of the universe unholy, 578; his views of God, 573, 574 ; his views of demons, I 26 ; treatise of, 76; U 2, 25, 163. Platonics, I 68. Platonists, I 68. Plebeian chastity, altar to, J 177, 178. Pleroma, J 334 ; I 77 ; U 19,20,25,26,123,124,125. Pliny, Jun. * J 36, 82, 131, 200,209,286,295,296.297, 300-305, 312-318 3^4, 564 ; erects a temple, 314 ; falsi- fies, 282. Pliny, Sen. * J 13, 38, 92, 186, 192, 209, 210, 223,373, 401,519,538; 115, 69; a pantheist J 11. Plutarch * J 20, 47, 51, 65, 87, 143, 283, 287, 288, 294, 297, 305-310,311, 403, 510, 555 ; I 64 ; indecision of, J 10 ; ridicules superstitious heathens, 306; and Jews, 305. Poets, heathen, J 374. Pollio, establishes public li- brary, J 14 ; entertains Jewish princes, 73 ; father of Asinius Gallus, 180 ; his political position, 73. Pollio, Vitrusius, I 168. Pollux, a god, J 202, 221 ; I 163. Polybius, J 227. Polycarp,* I 55, 193, 198 ; U 118, 157 ; martyrdom of, J 319, 474. Polycles, J 570. Polycrates, J 204, 238. Polyhistor ; see Solinus. Polytheism, J 159, 337, 461. Pompedius, J 212. PompeJanus, 1 167. Pompeii, J 242. Pompeius Penuus, J 210. Pompey, J 68, 117, 122, 143, 145, 146,148,149,154,155, 204, 310, 450. Poinpo, J401. Pomponia, J iv; charged with foreign superstition, 8, 211, 241, 242, 472. Pomponius, J 11, 200, 209- 211, 241: I 69; charged with unbelief, J 8. Pomponius, M., J 12. Pomponius * the jurist, J 173. Pontia, J 530. Pontifex Maximus, J 165. Pontiffs, Heathen, J 564; Christian, 371. Pontus, J 84. 113, 163, 231, 331. Pope (the poet), J 388. Pope, the, J 261. Poppsea, J 9, 242, 248, 250, 253 ; a convert to Judaism, 244,' 245, 463. Popular Assemblies, J 109, 111. Popular rights associated with Judaism, J 35. Pork, J 15, 305, 318; chief meat of Greeks and Ro- mans, 188, 189. Porphyry,* J 347, 348, 445. Portrait-painting, J 373, 519. Posidonius, J 41, 59, 61, 311. Pott, U 39, 128, 132. Powers (cp. Demons, Spirits, Prince), U 59, 92, 93, 95, 96. Practical monotheism, or Practical piety, J 250, 448, 464-466, 496 ; I 57, 58, 73, 146, 148, 180. Practical monotheists, J124, 418,422,423,466; U 121. Prseneste, J 195. Praetorian soldiers, J 532, 537 ; guards, 526. Prgetorium, I 114, 118, 119, 120, 129, 145. Prayer, to whom offered, J 465, 470 ; posture in, 343. Preaching of Christ below, TJ 48-49, 130-131. Preaching of Peter, J 475 ; 1188; U15. Predictions, 1 1, 72 ; see Old Testament. Preparation, 1 137. Presbyters, U 108. Priam, J 403, 420, 533. Priest, a, to introduce the new era, J 117; U 47. Priestley, U iv. Priests, J 362, 370. Primate of the Senate. J 513, 633, 534. WOEDS AND SUBJECTS. 205 Prince (cp. God) of this Pythia ; see Oracle. world, U 58, 59, 79, 80 ; Pythian Priestess, I 25. of the Powers of the Air, 59, 83, 84 ; of the Demons, QUADRATUS, I 184. 58 ; of Darkness, 94. Quaestioues et Respons. ad Priscilla, J 231. Prise us ; see Helvidius. Orthodox.* U 77, 78, 132. Quietus or Cyetus, L., J323. Procla ; see Pilate, wife of. Quindecemvirs, J 400, 431. Proclus, J 579. Quintilian,* J 536. Proculus, J 171. v Prophecies, denunciatory, J 449. RACE, J 474; Third, I 66; Prophet, false, J 266, 268. Jewish, 127, 146. Prophet, The, J35'J ; of God, Rachaub,I109. 502 ; cp. False. Rain, bloody, J 124, 543. Prophet, true, or of truth, I Ramsay, J 142. 152. Ransom, U 16, 85-92, 95, Prophetic spirit, J 354. 355, 118, 130, 132, 165. 470. Ransomer ; see Christ. Prophets (cp. Patriarchs, Abraham, Samuel), J 38, Raphael, J 427. Rasos or Rosos, 1 130. 117, 143, 166, 425 ; I 69, Reason, J 50, 174, 354; 147, 67, 120 ; false, J 239 ; of 195, 196. evil, 147 ; needed as Reate, 1 163. Christ's precursors below, Reconciliation to God, U 92- U 44-47. 97. Prosecutors on shares, J 194, 208,475-481,532. Rectitude, preacher of, J 486. Regicide, J 85, 86. Proselytes, J 159, 471; I Regions, Lower, 1 171. 116. Regulus, J 242, 312, 313, Protestant EpiscopalChurch, 524, 525, 527. U 170, 171. Religion, J 196; Greek, Ro- Protestauts unwilling to ac- man, I 106 ; tribes desti- knowledge a liberation, U tute of any, J 389. 52, 165 ; their views of Renovation, The, J 45, 57, Christ's descent, 165-171. 140, 485, 533 ; I 36. Protogenes, J 94. Republic, J 12, 30, 194, 578. Proverbs,* J 82, 435. Republican institutions, J Providence, J 47, 59, 358, 367. 566, 568, 571 ; I 200. Restoration, U 157. Proxenus, J 368. Resurrection, the, J 44, 57, Prusa, J 302, 304. 129,251,421,426,427,572, Prusias, J 302. 580 ; I 15, 45, 74 ; a Jew- Prussia, J 52 ; I 211, 212. ish doctrine, J 233 ; two- Psalms,* J 51, 123, 435; I fold meaning of the Greek 132, 152. word, 60, 61 ; Stoic views Pseudo heathen documents, of, 44 ; I 30 ; Jewish views J 336-343, 456-459. of, J 45, 60, 499 ; I 30 ; Ptolemais, J 220. of Christians, I 30, 31 ; Ptolemy, J 560; U 21, 24 ; Tertullian's view of, U a Christian, 1 198. Public Games ; see Games. 100 ; physical, J 60, 343, 427, 499 ; I 30, 31 ; fj 89, Publicius Certus, J 313. 90, 97, 116, 156-161; of Public spirit, no term for it souls, TJ 159 ; a debt due in German, J 367. the body, I 30 ; of Just Punic War, J 195. coincident with that of Punishment of the wicked, Unjust, TJ 99, 116 ; earlier J 429, 430 ; their relief, than the latter by 1000 431. Punishments, J 76, 76, 285, years, I 31, 34 ; TJ 100. Resurrection-body,spherical, 361, 515; corporal, un- 116. known under Tiberius, 506. Resurrection of Lazarus, I Purgatorv, J 428. Puteoli, J 205, 217. 125, 146 ; of Jesus, 85, #8, 106,120,137,138,139,142; Putnam's Monthly, J 491. of patriarchs and prophets Pyriphlegethon, I 25. accompanying it, 88, 148, Pythagoras, J 38, 401, 568 ; 149 ; ideas included under Pseudo, 340. it, U 83. Pythagoreans, I 68. Resurrections, two, J 45, 572. Retribution, J 339, 340. Revelation, J 17, 60, 390, 391, 394 ; through Moses, through Jesus, I iii ; none from heathen deities, 20. Revelation,* or Apocalypse, J 44, 70, 126, 136, 255-270, 483, 486-490. Revolt of Jews, under Nero, J 545-560 ; begun by for- eigners, 558 ; under Trajan, 321, 322 ; under Hadrian, 325-329; under Antoninus Pius, 360. Rhadamanthus, J 672 ; 1 25. Rhdnwald, J 343, 344; I 45, 46. Rhetoric, J 273 ; reception of, at Rome, 11, 13, 296 ; Asiatic school of, 297. Rhetoricians, J 688. Rhodes, J 41, 59, 67, 160, 175, 360, 512, 514. Right and Left Hand, for heavenly and earthly places or things, I 21, 25, 123. Robinson, Prof. E., 1 151. Rogers, J 373. Roman aristocracy ; see Aris- tocracy. Roman Church, J 343, 344. Roman citizenship pur- chased, J 240. Roman Empire, I 61 ; the Wicked One, J 503, 504 ; its head the opponent of God, 221, 222, 235; new capital proposed, 214 ; erected, 369. Roman, fugitive, J 497 ; so- ciety, 169; masters, 118; rule, 119 ; power, 159 ; gov- ernment, 208. Roman Law ; see Law. Romans * Ep. to, J 58, 151 ; 143,58. Romans, I 56, 82, 173, 208. Rome, I 17, 28, 34, 63, 156, 203 ; fire at, J 80, 243, 274, 275, 360, 545 ; anticipated destruction of, iii, 118, 120- 135, 268, 489, 493, 562 ; I 83 ; how made eternal, J 320. Rome, Papal, J 884. Routh, J 856 ; I 46, 47,193, 194, 198 ; U 109. Rubellius Blandus, J 621. Rubrius, J 8. Rufinus, U 161, 162. Rufinus, Trebonius, J 292, 293. Rufus, 1 129. Rufus, Musonius, J 65, 65, 284. Rufus, a senator, J 451. Rule of Faith * U 71, 161, 162. 206 INDEX III. Russia, J 95, 577. Kusticus Arulenus, J 283, 284. SABAOTH, J 414, 428. Sabazian Jove, J 141, 195. Sabbath, J 70, 158, 160, 164, 234, 239, 240,262, 305, 318, 344, 359, 361, 482 ; I 9, 11, 12, 13, 32, 42, 43, 44, 45, 84, 108, 109, 118, 123, 136, 137, 138, 146, 147, 148; term for Sunday, 44 ; ces sation from labor on, 42, 111 ; burning of lamps on the, J 67, 228 ; observance of, said to have begun with Moses, 343. Sabina, Julia, J iv. Sabinus, J 108. Sabinus, Masurius, J 171. Sabinus, Poppaeus, J 523. Sacrifice, J 339, 340. Sacrifice or Sacrifices, I 9, 13, 21, 25, 206 ; U 85, 86 ; not commanded by God, J 362,391,392, 457; a right life better than, 438, 461 ; heathen, 275, 277, 407, 455. Sacrifices to Domitian, J285, 286; to Caligula, 220, 221 ; to Augustus, 536 : to Se- janus, 518 ; forbidden by Tiberius, 518. Sadducees, J44; I 157. Salamis, J 323, 497. Sallust, J 121. Salvation and being saved, U 5, 6, 14, 15, 24, 28, 37, 39, 40, 41, 43, 46, 53, 67, 69, 136 : meaning of these terms, 41, 127, 160. Salvation of the world, ef- fected by Christ's descent to the Underworld, U 24, 58, 127. Samuel, I 169, 170 ; U 58, 59. Samaria, J 235 ; I 34. Samaritans, I 34. Samius, J 478. Samos, J 204. Sampsigeramus, J" 113. Sameul, J 331 ; I 23 ; did he go to the Underworld, U 30, 44-47 ; was he con- trolled by a demon, 42, 121, Samuel Aniensis, J 490. Bandars, J 83, 172-174. Sandwich Islands, J 590. Sanhedrim, J106; 1 133, 157. Sanvalle, J 322. Saracens, J 371. Sardians, J 164, 511. Sardinia, J 124, 188, 189, 190. Sardis, J 154. Sarmatia, J 664. Sarmatian war, J 561. Satan, J 48, 140, 250, 262, 263, 265, 268, 389, 575 ; I 23, 70, 170; the angel of death, U 58 ; Lord of the Underworld, 59-34, 132, 133 ; ruler of the Gentiles, 58, 59 ; prince or ruler of this world or age, and of the Powers of the Air, see Prince ; deceived as to Christ's incarnation, 78- 84, 92; why called a dragon, 80. Satan ; see Devil, Cosmocra- tor, World-ruler. Satisfaction, its use by Ter- tullian, TT 92. Saturday, J 68, 343. Saturn, J 152, 167, 412, 414, 418; I 37; reign of, J 572; Italy sacred to, 413; ignored by Augustus, 153 ; day of, 69 ; Hill of, 153 ; first king of Italy, 69 ; a planet, I 173. Saturnian kingdoms, J 414. Saturninus, J 189, 190. Saviour, J 33, 357, 453, 564 ; I 22, 76, 95, 149 ; the aeon, 171 ; acrostic on, J 444 ; Sibylline prediction of, 453. Savoy, J 124. Saxony, J 95. Scaurus, Mamer, J 530, 531. Schleiermacher, J 579. Schoettgen, U 153. School, J 385, 386. Schools, J 378. Schroeckh, I 218. Scipio, Afr., Maj., J 83, 115. Scipio, Afr., Min., J 83, 150. Scipio, C. Hispal. , J 195. Scipios, J 136, 527. Scotland, J 3*9. Scripture, means 0. T., J 348. Sculpture, J 373. Scythia, Scvthians, J 59, 230. Sebaste, J546. Secular games, J 169. Secular Poem, J 451. Sedgwick, Miss, J 379 ; I 216. Sejanus, J97, 98, 103-105, 150, 211, 242, 520, 537; murdered by the Senate, 104, 524-529. Seleucia, J 41. Self-culture, J 380. Self-motion, J 573. Semi-Jewish Christians, U 8. Semisch, U 116, 132, 158. Semler, I 69. Senate, J 213,279,397,398, 448 ; 1 15, 19, 20, 61, 167 ; remodelled by Julius Cae- sar, J 5 ; and by Vespa- sian, 10, 11 ; ejection from, of monotheists and friends of popular rights, v,6, 13, 14, 108, 160-165, 476 ; con- victed by Caligula, 8, 208, 212, 528, 534; controlled old religion, 5, 6, 35 ; usurpa- tions by, 108-112; deemed to be the republic, 35, 537 ; its acts published under Julius Caesar, 93 ; ceased to be published under Augustus, 93, 161, 476; publication of its treasury disbursements, 519 ; rapid passing away of its mem- bers, 286, 287 ; murders a member, 212 ; controlled law-making, 531. Senatorial families, J 286. Senators, property qualifica- tion of, J 116, 161, 162, 611; forbidden to visit Egypt, 100 ; or to leave Rome, 224 ; required to burn frankincense, 167 ; murdered by Claudius, 214 ; by Patricians, 528. Seneca,* J 9, 42, 53, 58, 67, 78,79, 84,188, 203, 204, 227, 228,229,234,241,253,530; his view of God, 59, 60; banished, 75 ; recalled, 227; pseudo letters of, I 4, 161- 166. Senecio, Herennius, J 283, 284, 296. Sepphoris, J 548, 553, 557, 558. Septa, J 204. Septimius, J 272. Septuagint, J 352, 502, 565 ; I 33, 132. Sepulchres, J 301, 302, 303. Serapion, 1 187. Serapis, J 195, 324, 542-545. Serenus, Vibius, J 479, 480. Seres, J 473. Serica, J 474. Serranus, C A., J 396. Sertorius, J 121. Servilius, Marcus, J 510. Servius Maluginensis, J 197. Seventh day, I 32, 173. Severus, J 96. Severus, Julius, J 326, 327, 329. Severus, Sulpicius,* J 252. Sexes, relations of, I 8. Shadow, term for the Middle Space, U 22. Shanghai, J 384. Shang-te, Shin, J 2, 3, 52. Shepherd of Hennas ; see Hernias. Shiloh, I 22. Siam, J iv. Sibyl, or Sibvlla, J 142, 426 ; I7,19,71,72,188;U1''4; names of, J 446; daugh- WOEDS AND SUBJECTS. 207 ter of Berosus, 337, 449 ; daughter-in-law of Noah, 403, 411, 432; death-pen- alty for perusing her writ- ings, 166; books of, con- cealed by Homer, 420 ; her writings suppressed, 165, 166, 420. Sibylline Oracles,* I 19, 20, 65,71, 80,81,85,172-179; U 8, 103, 136, 137, 171- 172 ; heathen, J 395-402, 451-453 ; Jewish, 4, 5, 34, 120-130, 165, 340,402-440, 493-499; Christian, 440- 446, 499-504. Sibyllists, I 71. Sibyls, 1 145. Sicilies J 152. Sicily, ) 115, 203. Sidon, J 548. Silani, J 527. Silanus, Marcus, J 185, 523. Silas, J 113. Silas, a Christian, J 232. Silence, a Gnostic aeon, J 354. Silianus, A. L. N., 1 166. Silius, J 182. Simeon, J 320 ; sons of, I 142. Simon, J 554 ; I 34. Simon, the Cyrenian, 1 129. Simon, the tanner, J 381. Simon Magus, I 34, 187. Sirach*J49,53, 373, 466. Slavery, J 86-89, 172, 190, 277,377,473; 164,65,213. Slaves, J 75, 76, 168, 196, 212, 223,226, 240, 306, 315, 320,455, 471, 531; 1218; manumission of, J 115 ; can require sale, 306. Smith, Diet, of Antiq. J 14, 25, 31, 35, 66, 109, 112, 125, 126, 162, 170, 179, 188, 214,362,425,475,481,517, 526, 554, 555; Diet, of Biog., 6, 13, 42, 47, 146, 171,195,227,288,297,298, 300, 325, 348, 373, 403, 414, 455,504,520,570,580,587; 182,176, 191; errors in, J' 561 ; Diet, of Geog., J 41, 368,446,474,518. Smith's Classical Dictionary, TJ97. Smyrna, J 263, 319. Smyth, Lectures, J 177,192, 479 ; I 208. Sneezing, J 613. Social gatherings, J 293-295. Socrates, J 25, 26, 29, 565- 568,574,579; 1 19 ; called a Christian, U 147. Sodom, 1 176 ; U 6, 7, 17. Sodomites, TJ 5, 7. Solar system in Underworld, J431. Soldiers disbanded, J 386. Sole-rulership, J 359. Soli, J 41. Solinus,* J 439. Solomon, J 346 ; sepulchre of, 326 ; Psalms of, 329. Solon, J 436. Son of God, 1 117, 121, 125, 131, 143, 150, 152, 158, 159, 172, 173, 174, 179, 190, 196, 200. Son of Man, J 260, 263. Soothsayers, J 38, 62, 63, 225, 455, 542. Soothsaying, J 175 ; by Jews, 37, 38 ; by Roman digni- taries, 40. Sophists, J 420. Sophocles, Pseudo, J 337. Sosthenes, J 234. Sotion, J 188 Soul, J 486, 571, 573, 574 ; U 19 ; distinguished from spirit, J 46, 486; in the blood, I 46; U 87, 88; cp. Spirit. South Carolina, J 234 ; I 211, 212. Southern institutions, J 473- Sow, sacrifice of a, J 226, 452. Space ; see Eighth, Middle, Fourth. Spain, J 479; I 61, 208; Arabian schools in , the re- sort of Europe, J 370. Sparta, J 417. Spartianus,* J 326. Speeches, fabrication of, J Spirit', J 486; Divine, I 73; identified with fire, J 46 ; prophetic,! 205; distinct from soul, U 19, 88-89, 148, 152 ; see Holy Spirit. Spirits, U 48, (good), 111, 149 ; (evil), 58, 74, 93, 95, 96,120,13^,148, 149; see Demons, Powers, World- rulers. Spirits in prison, J 486. Springs, the twelve, J346. Stallbaum, J 579. Standards, objected to, at Jerusalem , J 516 ; hom- age of, I 85, 113, 114. Stars, heaven of the fixed, J 334 ; wandering, 484. State control, J 577, 578. Statius, J 148. Statuary, J 373. Statue, of liberty, J 527 ; of Augustus, 75; of Tiberius, 534; of Claudius, I 34, 35; of Simon Magus, 34 ; of a Sabine Deity, 34. Statues ; see Images. Stegas, I 128. Stephen, J 34. Stoa, J 42. Stobaeus, J 29. Stoics, J 40-66, 173, 290, 305, 368, 388 ; I 16, 19, 36, 58, 66, 68, 166 ; expul- sions of, ^ 14, 54, 55, 271, 272, 283 ; prophetic old woman of, 436 ; none born after Hadrian's time, 65, 66 ; originate in Asia Minor and Syria, 41, 54, 571. Strabo * J 11, 46, 168, 176, 198, 394, 402. Strangers, to be honored. J 456. Strauss, I xiii, 183. Stronach, J 3, 52. Stroud, I 211, 212. Stuart, J 502. Suetonius,* J 79, 85, 86, 89, 138, 167, 175, 185, 187, 189, 190, 192, 291,447, 522, 533, 648, 559; 1 85; features of his work, J 535. Suicer, J 70 ; U 152, 153. Suicide, J 193, 224, 479, 506, 507, 527 ; proposition con- cerning, 480. Suidas,* J 37, 39, 168, 224, 360, 417, 418, 440 ; I 167, U152. Suilius, Pub., J 478, 480, 607. Sulpicius ; see Severus. Sulpitius, Servius, J 19. Sun, day of the, J 69 ; eclipse of, 227, 442. Sunday, J 32, 68, 69, 239, 343 ; I 44, 45, 46, 173 ; edicts concerning, 45 ; not the Sabbath, 44, 45 ; Palm, 84, 110 ; see Lord's Day. Superstition, J 305-308. Superstitions, foreign, J 30, 225, 226, 472 ; see Foreign superstitions. Suppression of Documents, J 92-95. Supreme Being, J 259, 263, 278, 336, 349-353, 461, 462, 469, 470, 487; I 15, 16, 173, 180, 194, 207 ; Cicero's statement concerning, U 153 ; no term for, among heathens, J 2, 3; Chris- tian designations of, 351- 354; how designated by missionaries to China, 2, 3, 52; belief in, by Stoics, 43, 290 ; hymn concerning, 341; origin of belief in, 17, 888-394; influence of belief in, 27, 28, 384 ; cp. God. Surgeons, J 688. Switzerland, I 210, 211. Sylla, J 511. Sylla, dictator, J 121, 153, 400. 208 INDEX III. Sympathy for those In tor- ment, J 431. Synagogues, adornment of some, J 98 ; heathens welcomed to, 34. Syracuse, J 204 Syria, J 30, 41, 54, 84, 184, 219,229,321,367,368,381, 394, 547, 548, 571, 573 ; I 17, 61, 74, 154, 156. Syrians, J 59, 185, 474. TABLE customs, J 89-92, 293-295. Tacfarinas, J 514. Tacitus,* J 14, 25, 65, 82, 92, 93, 100, 109, 122, 192, 198, 216, 234, 242, 262, 274, 279,282,291,307,312,314, 367,381,417,473,476,522, 543 ; I 34, 69, 85, 212 ; IT vi, 87 ; perverts history, J v, 166. 177, 197, 222, 311, 479, 534-541 ; defames Ju- daism, 30 ; on omens, 310 ; on character of gods, 19, 20. Talent, worship of, J 364. Talfourd.T. N., J 379. Tanfaua, J 183. Taricheje, J 553, 555, 556, 558, 559. Tarquinius Priscus, J 399. Tarquin, the Proud, J 398, 399, 400. Tarsus, J 11 , 41 , 288, 302, 394. Tartarus, J 430 ; IT 1, 2, 25, 27, 28, 36. 105. Tatian, J 44, 57, 152, 496 ; I 23, 52, 53, 68, 75, 78, 182,183,184; IT 109, 119, 146, 157. Taylor, J 579. Telesinus, C. S., 1 166. Temple at Jerusalem, J 83- 35, 551, 552; I 119, 120, 174,175; burned, 79; de- struction of, 32, 79, 85; alleged statue of Caligula for, J 215-222, 235 ; and of Claudius, 235 ; I 34. Temple, Jewish, in Egypt, J Temple offerings, J 551. Temples, heathen, J 277, 278, 314, 315; sanctuaries for criminals, 196. Terentius. Cneius, J 401. Terentius Maximus, J 492. Terentius ; see Varro. Tertullian,* J 15, 68, 70, 178,311,334,344,347,387, 414, 422, 431, 441, 474 ; I 2,17,25,26,30,39,63,69, 77, 142, 145, 146, 167, 187, 206, 206 ; U 7, 8, 10, 30, 36, 38, 43, 52, 59, 65, 71, 74, 77, 78,91,95,99,102,103,104, 105, 106, 108, 110, 112, 113, 115, 119, 120, 121, 122, 123, 124, 127, 145, 146, 149, 154, 157, 160, 161 ; his view of the Underworld, 2 ; deems it the prison where the last farthing will be ex- acted, 99-100 ; deems bap- tism essential to salvation, 55 ; his challenge to the ^ heathens, 74-75 ; on fleeing in persecution, 74 ; on Sunday and Easter, 77, 78 ; his use of satisfaction, 92 ; of transgression, 96 ; on the region under the altar, 111 ; on ladies' dresses, 160 ; whether to be classed among Orthodox, 120 ; deems Paradise the Mar- tyr's privilege, 52, 53, 99. 111. Tertullian, opponents of, U 10, 53, 105, 115. Testaments of the Twelve Patriarchs, J 117 ; U 42, 47, 133, 152. Thaddeus, I 158. Thaddeus, P.<eudo * J 356 ; I 85, 150, 158, 159, 160, 161 ; IT 73, 136. Thamus, J 289. Theatre, J 197, 281. Thelesina, J 31. Theodoret,* 1 184 ; TJ5, 105, 153. Theodoric, J 387. Theodorus, J 574. Theodosius, I 5, 6. Theodotus, IT 21 ; see Doct. Orient. Theophilus * J 406, 412 ; I 68,75,78,182,200; U 70. 80, 107, 119, 157. Theosophic Gnostics, U 4, 18-26, 82, 93, 139 ; see Valentinians. Therme, J 523. Thessalonica, J233, 235, 239 Thessalonians, J 237, 504. Thessalonians,* Ep. to, J 235, 239, 256 ; I 57, 85. Thiebault, J 364. Thilo, J 442,462, 463; I 4, 5, 6, 90, 91, 106, 107, 110, 124,126, 133. 142,143,145, 146 ; IT 83, 154, 155. Third race, J 474, 475. Thomas, 1 158, 187. Thought, a Gnostic term, J 353. Thrasea Psetus, J 271, 283, 284. Three destroyers of Rome, J 121,501 ' Tiber, J 73, 77, 151, 152, 180, 204, 496, 526 ; I 34. Tiberias, J 554-559. Tiberius, J 74, 90, 91, 92 110, 166, 179-199, 208, 289, 477, 479-481, 504-545, 556 ; I 3,5,54, 63, 74,81, 105, 114,117,120,125,126,142, 143, 145, 146, 149, 154, 155, 156, 161, 212 ; at Rhodes, J 175 ; statue of, 534. Tiberius, the grandson. J 104- 'liberius Alexander, J 99. Tibullus, J 69. Tigellinus, J 245, 246, 253. Timothy, J 53, 254,257,258, 262, 461. Timothy,* Ep. to, J 249 ; I 95. Tiridates, J 494. Tischendorf, I 182, 203. Titan, J 412, 413. Titans, J 428. Titles, which were avoided by Tiberius, J 513. Titus, J 9, 80, 245, 271-274, 544, 545, 548, 551 ; I 204 ; declared emperor against his father, J 258, 272; I 65, 79. Titus, a Gentile, I 9, 10. Titus Labienus, J 94. Titus,* Ep. to, J 249 ; I 57. Tobias, 1 158, 159. Toparch, I 5, 106, 107. Torone, J 523. Torquati, J 73. Torture, J 233. Trajan,* J 81, 282, 284, 286, 292, 302-304, 316, 320-324, 508, 564 ; I 80, 198 ; revolt of Jews under, J 322. Transgression, for transgres- sing angel (or angels), U 96. Transmigration, J 27, 572. Trebians, J 74. Trebonius Rufinus, J 292. Treves, J 397 Tribunes of the people, J 395, 400, 401. Triephon, J 230. Trinity, doctrine of, I 50. Trio, Fulc., J 524, 530, 536, 537. Trismegistus ; see Hermes. Triumviral court, J 526. Triumvirates, J 121, 156. Triumvirs, J 157, 542. Troas, J 41, 249; 195. Trogyllium, I 95. Trojan, war, J 417 ; game, 73 ; chariot, 128. Trojans, J 406. Trommius, J 352. Trophimus, J 249. Troy, J 403, 416, 417, 439, 446, 449; its destruction due to its idolatry, 418, 419. Truth, I 93, 94, 101, 119 ; a Gnostic term, J 354. Trypho, J 132, 345,350,3*2, 467 ; I 12, 81, 190, 192, WOKDS AND SUBJECTS. 209 206 ; U 39, 145, 147, 151, 158. Tullius, M., J 400. Tunis, J 125. Turbo, M., J 322. Turin, J 124. Tuscan history, J 120. Tuscianus, J 171. Tusculum, J 522. Tyler, Josiah, J 590. Tyrannus, J 234, 240. Tyre, J 41. Tzetzis, Isaac, J 396. ULPIAN, J 481. Ulysses, J 160; in petti- coats, 517. Unbelief, J 116, 274, 368 ; prosecutions for, 7, 8, 9, 211,222,223.255,286,307; I 14, 15, 54; falsely at- tributed to Tiberius, J 8, 534; disregarded by Tiberius, 506; record of, engraved by Caligula, 8, 534 ; made punishable by Plato, 576. Unbeliever, unbelievers, J 468 ; a term for monothe- ists and Christians, 10, 319, 473 ; I 54, 55, 56. Underworld, The, J 126, 334, 339,342,426,427,501,571; I 5, 29, 35, 44, 142, 148, 160, 174, 177, 178; gates of, J 428 ; ideas of it at the Christian era, U 1-3 ; Plato's view of, 2; Ter- tullian's, 2, 99: Valenti- nian view of, 23, 25, 26, 122, 123, 124; Heathen conceptions of its discom- forts, 97, 98; Christian conceptions of the same, 98-101 ; view in the Rule of Faith, 161-162 ; destruc- tion of, 73, 155 ; I 149 ; Satan, its ruler, see Satan ; how early a belief of Christ's mission to it arose ; U 3, 48, 49, 52, 129, 132 ; origin of this belief, 3, 48, 49-53, 54, 127-130; sun and stars in, 164. Underworld Minion, J 24, 46, 117, 150, 334, 336, 342,343, 347, 349, 352, 356, 430,431, 445,485,486,499,572,573. Unicorn, J 345. United States, J 182, 219, 369,376,377,386,473,537; 1211. Universe, spherical, 1 16. Ur, J 410. Uriel, J 427, 428. VALENTINIANS, J 54, 332-336, 353; I 77, 171, 185, 187, 188 ; U 19-26, 43. 64, 78, 86, 106, 122-125, 130, 131, 133, 140, 152 ; divided man- kind into three classes, 19 ; they used the term " flesh of the Logos," 22. Valentinianus, Flavius, I 6. Valentinus, J 331, 332, 336, 374, 375 ; I 185 ; U 18, m Valerius ; see Flaccus. Valerius Maxiuius,* J 119. Vandals, J 562. Vanderkemp, Dr., J 389. Varenus, J 316. Varro, Cingonius, J 88. Varro,* M. T., J 42, 119, 120, 146, 398, 399, 405, 416, 433, 434, 435, 447. Varro, Vibidius, J 511. Varus, J 479. Vatienus, 1 163. Velleius Paterculus,* J 455. Venus, J 273 ; I 76. Versipellis, U 80. Vespasian, J 10, 11, 54, 80", 82,85,89-92,125.127,224, 244,255, 270-274/284, 490, 495, 544, 545, 549, 550, 558 ; I 203, 204 ; prediction con- cerning, J 559, 660. Vesta, J 115, 135, 176. Vestal Virgin or Virgins, J 135, 176, 190, 197, 286, 296, 297. Vesuvius, J 19 ; eruption of, 274, 275, 438, 492. Vibius Serenus, J 479, 480. Victorinus of Pettaw, I 32. Victory ; see Christ. Vienna or Vienne, J 292, 335 ; I 47, 63. Vindicate, applied to Christ, TT 31, 63,114; to God, 114. Vindicator, U 114 ; a title of Christ (?), 87. Vinicius, Marcus. J 521. Vipsania, Agrippina, J 517. Virgil,* J vi, 157, 421, 450, 452; imitates Erythraean verses. 60, 160, 203. 277, 414, 419, 422, 427, 439 ; TJ 97, 164 ; borrows from them the advent of .Eneas in Italy, J 403, 404 ; pan- theistic ideas of, 409 ; his Jewish views, 430 ; politi- cal antagonism of his Georgics and JEneid, I 82. Virgin, I 177; sacred, 174; Sibylla, J 425 ; Eve, 430 ; a city, 122. Virginia, J 177. Virginius. J 242. Vitellius, J 80, 85, 123, 125, 127,131,132, 490, 495; I 154, 155, 156. Vitellius, Quintus, J 511. Vologesus, J 492. Voltaire, J 363, 364. Von der Wart, Rudolph, I 210. Vonones, J 185. Von Raumer, J 95. WAKE, I 75. Walch, 1 151. War, I 65, 209, 212 ; under Hadrian, 65, 80, 126, 173, 190 ; more common under senatorial princes, J 82- 83, 274 ; remedy for, 380. Warm water, evidence of un- belief, J 223. Watts, U 98. Way land, J 590. Wedding in Burmah, U vii. Week, days of, named after planets, J 68, 69. Weeks, division of time into, J 66-68. Wesley, I 183. Westminster Assembly's Confession and Cate- chisms, U 110, 135, 169- 170. Westminster Review, J 267. Wetstein, 1758,63, 153. Whately, I 207. Wheeling, a penalty. I 210, 211. Whiston, J554. Wilkinson, J 510. William III., I 208. Williams, Eleazar, J 491. Windmills, J 381. Wisdom, J 48, 49. Wisdom of Solomon * J 51, 580 ; 1 27. Wise men, I 201. Witch of Endor, U 44-45. Woman, J 375, 376, 386; of laboring class, 380. Wood, symbolic, J 345. Workmen, J 226, 381. World, supposed early ideas of its structure, U 1. World-ruler (cp. Satan, Devil), U 26, 59, 64. World-rulers (cp. Demons, Powers, Spirits). U 74. Writing, J 382. XAVIEB, FRANCIS, 1 151. Xenophon,* J 368, 496, 565, 568, 680. Xiphilinus, J 492. YtJH-HWANG-TA-TE, J 2. ZENO, J 41, 42, 43. Zeno of Tarsus, J 41. Zoroaster, J 38. Zosimus, J 451. TH Al WIJ TH) WIJ DA OVJ HOME USE CIRCULATION DEPARTMENT .MAIN LIBRARY /ILL SEP 27 SEP_SG jyas - ,, 190,5 M Berkeley LD 2l-ioOm-7,'33