[1541]See Morfill-Charles, pp. xxxiv-xxxv, for mention of three and seven heavens in the apocryphalTestaments of the Twelve Patriarchs, “written about or before the beginning of the Christian era,” and for “the probability of an Old Testament belief in the plurality of the heavens.” For the seven heavens in the apocryphalAscension of Isaiahsee Charles’ edition of that work (1900), xlix.[1542]Secrets of Enoch, XXVII. Charles prefaces this passage by the remark, “I do not pretend to understand what follows”: but it seems clear that the waters above the firmament are referred to from what the author goes on to say, “And thus I made firm the circles of the heavens, and caused the waters below which are under the heavens to be gathered into one place.” It would also seem that each of the seven planets is represented as moving in a sphere of crystal. In the Ethiopic version, LIV, 8, we are told that the water above the heavens is masculine, and that the water beneath the earth is feminine; also LX, 7-8, that Leviathan is female and Behemoth male.[1543]Secrets of Enoch, XXX.[1544]Ibid., 45-46, see also the EthiopicBook of Enoch, XCIII, for “seven weeks.”[1545]Book of Enoch, XVIII, XXIV.[1546]Ibid., XXXII.[1547]Book of Enoch, LII, 2.[1548]Ibid., LXV, 7-8.[1549]Ibid., LX, 7.[1550]Ibid., XXXIII.[1551]Secrets of Enoch, XII, XV, XIX.[1552]The literature dealing in general with Philo and his philosophy is too extensive to indicate here, while there has been no study primarily devoted to our interest in him. It may be useful to note, however, the most recent editions of his works and studies concerning him, from which the reader can learn of earlier researches. See also Leopold Cohn,The Latest Researches on Philo of Alexandria(Reprinted fromThe Jewish Quarterly Review), London, 1892. The most recent edition of the Greek text of Philo’s works is by L. Cohn and P. Wendland,Philonis Alexandrini opera quae supersunt, Berlin, 1896-1915, in six vols. The earlier edition was by Mangey. Recent editions of single works are: F. C. Conybeare,Philo about the Contemplative Life, critically edited with a defence of its genuineness, 1895. E. Bréhier,Commentaire allégorique des Saintes Lois après l’œuvre des six jours, Greek and French, 1909. In the passages from Philo quoted in this chapter I have often availed myself of the wording of the English translation by C. D. Yonge in four vols., 1854-1855. The Latin translation of Philo’s works made from the Greek by Lilius Tifernates for Popes Sixtus IV and Innocent VIII is preserved at the Vatican in a series of six MSS written during the years 1479-1484: Vatic. Lat., 180-185.J. d’Alma,Philon d’Alexandrie et le quatrième Évangile, 1910.N. Bentwich,Philo-Judaeus of Alexandria, 1910 (a small general book).T. H. Billings,The Platonism of Philo Judaeus, 1919.W. Bousset,Jüdisch-Christlicher Schulbetrieb in Alexandria und Rom, 1915.E. Bréhier,Les Idées philosophiques et religieuses de Philon d’Alexandrie, 1908, a scholarly work with a ten-page bibliography.M. Caraccio,Filone d’Alessandria e le sue opere, 1911, a brief indication of the contents of each work.K. S. Guthrie,The Message of Philo Judaeus, 1910, popular.H. Guyot,Les Réminiscences de Philon le Juif chez Plotin, 1906.P. Heinsch,Der Einfluss Philos auf die älteste christliche Exegese, 1908, 296 pp.H. A. A. Kennedy,Philo’s contribution to Religion, 1919.J. Martin,Philon, 1907, with a five-page bibliography.L. H. Mills,Zarathustra, Philo, the Achaemenids and Israel, 1905, 460 pp.L. Treitel,Philonische Studien, 1915, is of limited scope.H. Windisch,Die Frömmigkeit Philos und ihre Bedeutung für das Christentum, 1909.[1553]The genuineness of this treatise, denied by Graetz and Lucius in the mid-nineteenth century, was amply demonstrated by L. Massebieau,Revue de l’Histoire des Religions, XVI (1887), 170-98, 284-319; Conybeare,Philo about the Contemplative Life, Oxford, 1895; and P. Wendland,Die Therapeuten und die Philonische Schrift vom Beschaulichen Leben, inJahrb. f. Class. Philologie, Band 22 (1896), 693-770. In St. John’s College Library, Oxford, in a manuscript of the early eleventh century (MS 128, fol. 215 ff) with Dionysius the Areopagite on the ecclesiastical hierarchy, is, Philonis de excircumcisione credentibus in Aegypto Christianis simul et monachis ex suprascripto ab eo sermone de vita theorica aut de orantibus.[1554]De mundi opificio, caps. 49 and 50.[1555]On the Contemplative Life, Chapter 9.[1556]So he states in the opening sentences of the other treatise; it is not extant.[1557]De mundi opificio, caps. 54 and 55.[1558]Réville, J.,Le logos, d’après Philon d’Alexandrie, Genève, 1877.[1559]Lincoln College, Oxford, has a 12th century MS in Greek of theDe vita MosisandDe virtutibus,—MS 34.[1560]TheAlexander sive de animalibusand the complete text of theDe providentiaexist only in Armenian translation,—see Cohn (1892), p. 16.The Biblical Antiquities, extant only in an imperfect Latin version, is not regarded as a genuine work,—see W. O. E. Oesterley and G. H. Box,The Biblical Antiquities of Philo, now first translated from the old Latin version by M. R. James (1917), p. 7.[1561]Cohn (1892), 11.[1562]II, 17.[1563](Quod omnis probus liber sit, cap. xi); alsoThe Law Concerning Murderers, cap. 4.[1564]On Dreams, I, 38.[1565]Numbers XXII-XXV. Balaam is, of course, referred to in a number of other passages of the Bible: Deut., XXIII, 3-6; Joshua, XIII, 22; XXIV, 9-10; Nehemiah, XIII, 1ff; Micah, VI, 5; Second Peter, II, 15-16; Jude, 11; Revelation, II, 14.[1566]Vita Mosis, I, 48-50. Besides discussion of Balaam in various Biblical commentaries, dictionaries, and encyclopedias, see Hengstenberg,Die Geschichte Bileams und seine Weissagungen, 1842.[1567]De migrat. Abrahami, cap. 32.[1568]Idem, andDe somniis, cap. 10.[1569]De monarchia, I, 1.De mundi opificio, cap. 14.[1570]De mundi opificio, caps. 18, 50 and 24. See also hisDe gigantibusand Περὶ τοῦ θεοπέμπτους εἶναι τοὺς ὀνείρους.[1571]Ibid., Cap. 50. Huet, the noted French scholar of the 17th century, states in his edition of Origen that “Philo after his custom repeats an opinion of Plato’s and almost his very words for ... he asserts that the stars are not only animals but also the purest intellects.” Migne PG, XVII, col. 978.[1572]De monarchia, I, 1;De mundi opificio, cap. 14.[1573]De monarchia, I, 1;De migratione Abrahami, cap. 32;De mundi opificio, cap. 40.[1574]Eusebius,De praep. Evang., cap. 13.[1575]De mundi opificio, cap. 19.[1576]De somniis, II, 16.[1577]Ibid., I, 22.[1578]De bello Jud., V, 5, 5;Antiq., III, 7, 7-8.[1579]Der Stern der Weisen(1827), p. 36. “Nur war ihre Astrologie dem Theismus untergeordnet. Der Eine Gott erschien immer als der Herrscher des Himmelsheeres. Sie betrachteten aber die Sterne als lebende göttliche Wesen und Mächte des Himmels.”[1580]Münter (1827), pp. 38-39, 43, 45, etc. On the subject of Jewish astrology see also: D. Nielsen,Die altarabische Mondreligion und die mosaische Überlieferung, Strasburg, 1904; F. Hommel,Der Gestirndienst der alten Araber und die altisraelitische Überlieferung, Munich, 1901.[1581]Such as Aulus Gellius, Macrobius, and Censorinus. These writers seem to have taken it from Varro. We have also noted number mysticism in Plutarch’sEssays.[1582]Browne (1650) IV, 12.[1583]De mundi opificio, cap. 40.[1584]Ibid., caps. 30-42.[1585]For the later influence of such doctrines in the Mohammedan world see D. B. Macdonald,Muslim Theology, Jurisprudence, and Constitutional Theory, 1903, pp. 42-3, concerning the “Seveners” and the “Twelvers” and the doctrine of the hidden Iman.[1586]Ibid., “Thus we have a series of seven times seven Imans, the first, and thereafter each seventh, having the superior dignity of Prophet. The last of the forty-nine Imans, this Muhammad ibn Isma’il, is the greatest and last of the Prophets.”[1587]De vita contemplativa, cap. 8. It will be recalled that the fifty books of theDigestof Justinian are similarly divided.[1588]De mundi opificio, cap. 3.[1589]De mundi opificio, caps. 15-16. See also on perfect numbersOn the Allegories of the Sacred Laws.[1590]Ibid., cap. 20.[1591]Vita Mosis, I, 17.[1592]De mundi opificio, cap. 24.[1593]Ibid., cap. 50.[1594]De somniis, II, 21-22.[1595]De somniis, II, I.[1596]Cap. 38.[1597]II, 37.[1598]Cap. 5.[1599]Since I finished this chapter, I have noted that the “folk-lore in the Old Testament” has led Sir James Frazer to write a passage on “the harlequins of history” somewhat similar to that of Philo on Joseph’s coat of many colors. After remarking that friends and foes behold these politicians of the present and historical figures of the future from opposite sides and see only that particular hue of the coat which happens to be turned toward them, Sir James concludes (1918), II, 502, “It is for the impartial historian to contemplate these harlequins from every side and to paint them in their coats of many colors, neither altogether so white as they appeared to their friends nor altogether so black as they seemed to their enemies.” But who can paint out the bloodstains?[1600]A good account of the Gnostic sources and bibliography of secondary works on Gnosticism will be found in CE, “Gnosticism” (1909) by J. P. Arendzen.[1601]Anz,Zur Frage nach dem Ursprung des Gnostizismus, 1897, 112 pp., in TU, XV, 4.[1602]Amélineau,Essai sur le gnosticisme égyptien, ses développements et son origine égyptienne, 1887, 330 pp., inMusée Guimet, tom. 14; and various other publications by the same author.[1603]Bousset,Hauptprobleme der Gnosis, 1911; and “Gnosticism” in EB, 11th edition.[1604]The dating is somewhat disputed. Some of the Gnostic writings discovered in 1896 have, I believe, not yet been published, although announced to be edited by C. Schmidt in TU. Grenfell and Hunt will soon publish “a small group of 21 papyri ... among which is a gnostic magical text of some interest”: Grenfell (1921), p. 151.[1605]The Gospel of Matthew, XXIV, 29-31. Not to mention Paul’s “angels and principalities and powers.”[1606]St. George Stock, “Simon Magus,” in EB, 11th edition. See also George Salmon inDict. Chris. Biog., IV, 681.[1607]Irenaeus,Against Heresies, I, 23.[1608]Homilies, XVIII, 1-.[1609]Epiphanius,Panarion, A-B-XXI;Petavius, 55-60; Dindorf,II, 6-12.[1610]First Apology, cap. 26.[1611]Irenaeus and Epiphanius as cited above; also Hippolytus,Philosophumena, VI, 2-15; X, 8.[1612]See, for example, Irenaeus,Against Heresies, I, i, 3, where we are told among other things that the disciples of the Gnostic Valentinus affirm that the number of these aeons is signified by the thirty years of Christ’s life which elapsed before He began His public ministry.[1613]Homilies, II, 23-25;Recognitions, II, 8-9.[1614]Homilies, II, 25.[1615]Reply to Celsus, I, 57, and VI, 11.[1616]Irenaeus,Against Heresies, I, 30.[1617]G. Parthey,Zwei griech. Zauberpapyri des Berliner Museums, 1860, p. 128; C. Wessely,Griech. Zauberpapyrus von Paris und London, 1888, p. 115; F. G. Kenyon,Greek Papyri in the British Museum, 1893, p. 469ff.[1618]Josephus,Antiquities, I, ii, 3.[1619]R. Wünsch,Sethianische Verfluchungstafeln aus Rom, Leipzig, 1898.[1620]E. Preuschen,Die apocryph. gnost. Adamschrift, 1900.Mechitarist collection of Old Testament Apocrypha, Venice, 1896.[1621]The diagram is described in theReply to Celsus, VI, 24-38; in the following description I have somewhat altered the order. An attempt to reproduce this diagram will be found in CE, “Gnosticism,” p. 597.[1622]Reply to Celsus, VI, 22.[1623]Anz. (1897), p. 78.[1624]Adv. haer., I, 23.[1625]Wm. Hartel,S. Thasci Caecili Cypriani Opera Omnia, Pars III,Opera Spuria(1870), p. 90,De rebaptismate, cap. 16, “quod si aliquo lusu perpetrari potest, sicut adfirmantur plerique huiusmodi lusus Anaxilai esse, sive naturale quid est quo pacto possit hoc contingere, sive illi putant hoc se conspicere, sive maligni opus et magicum virus ignem potest in aqua exprimere.”[1626]Contra haereses, II, 2.[1627]Pistis-Sophia, ed. Schwartze and Petermann (1851), pp. 386-7; ed. Mead (1896), p. 390.[1628]Irenaeus,Against Heresies, I, 13,et seq.; Hippolytus,Philosophumena, VI, 34,et seq.; Epiphanius,Panarion, ed. Dindorf, II, 217,et seq.(ed. Petav., 232,et seq.). Concerning Marcus see further Tertullian,De praescript., L; Theodoret,Haeret. Fab., I, 9; Jerome,Epist., 29; Augustine,Haer., xiv. “D’après Reuvens,” says Berthelot (1885), p. 57, “le papyrus no75 de Leide renferme un mélange de recettes magiques, alchimiques, et d’idées gnostiques; ces dernières empruntées aux doctrines de Marcus.”[1629]Hippolytus,Philosophumena, VI, preface; I, 2; and IV, 43-4.[1630]Censorinus,De die natali, caps. 7 and 14.[1631]Arendzen,Gnosticism, in CE.[1632]Ruelle et Poirée,Le chant gnostico-magique, Solesmes, 1901.[1633]Irenaeus, I, 25; Hippolytus, VII, 20; Epiphanius, ed. Dindorf, II, 64.[1634]Irenaeus, I, 24; Epiphanius, ed. Dindorf, II, 27-8.[1635]Hippolytus, VII, 14-15.[1636]The more correct title for thePhilosophumena, see IX, 8-12.[1637]Dindorf, II, 109-10, 507-9.[1638]A. Merx,Bardesanes der letzte Gnostiker, Jena, 1864. F. Haase,Zur bardesanischen Gnosis, Leipzig, 1910, in TU, XXIV, 4.[1639]English translation in AN, VIII, 723-34.[1640]Recognitions, IX, 17 and 19-29.[1641]English translations by A. A. Bevan, 1897; F. C. Burkett, 1899; G. R. S. Mead, 1906.[1642]F. Nau,Une biographie inédite de Bardesane l’astrologue, 1897.[1643]ed. Coptic and Latin by M. G. Schwartze and J. H. Petermann, 1851; French translation by E. Amélineau, 1895; English by G. R. S. Mead, 1896; German by C. Schmidt, 1905. The Coptic text is thickly interspersed with Greek words and phrases. In the same manuscript occurs theBook of the Saviourof which we shall also treat.[1644]Pistis-Sophia, 25-6.[1645]Ibid., 336-50.[1646]Ibid., 355,et seq.[1647]Ibid., 389-90.[1648]Ibid., 255 and 258.[1649]Pistis-Sophia, 29-30.[1650]Ibid., 319-35.[1651]Ibid., 357-8, 375-6.[1652]Carl Schmidt,Gnostische Schrifte in koptischer Sprache aus dem codex Brucianus, 1892, 692 pp., in TU, VIII, 2, with German translation of the Coptic text at pp. 142-223. Portions have been translated into English by G. R. S. Mead,Fragments of a Faith Forgotten, 1900.[1653]Pistis-Sophia, 205-15.[1654]C. W. King,The Gnostics and their Remains, 1887, pp. xvi-xviii, 215-8. Also hisThe Natural History, Ancient and Modern, of Precious Stones and Gems, London, 1865.[1655]A. B. Cook,Zeus, p. 235, citing J. Spon,Miscellanea eruditae antiquitatis, Lyons, 1685, p. 297.[1656]Reitzenstein,Poimandres, pp. 111-3. On the planets in later medieval art see Fuchs,Die Ikonographie der 7 Planeten in der Kunst Italiens bis zum Ausgange des Mittelalters, Munich, 1909.[1657]E. S. Bouchier,Spain under the Roman Empire, p. 125.[1658]Hermann Gollancz,Selection of Charms from Syriac Manuscripts, 1898; also pp. 77-97 inActs of International Congress of Orientalists, Sept., 1897; Syriac text and English translation.[1659]In 1885-1886 eleven tracts by Priscillian were discovered by G. Schepss in a Würzburg MS. They shed, however, little light upon the question whether he was addicted to magic. They have been published inPriscilliani quae supersunt, etc., ed. G. Schepss, 1889, in CSEL, XVIII.See also E. Ch. Babut,Priscillien et la Priscillienisme, Paris, 1909 (Bibl. d. l’École d. Hautes Études, Fasc. 169), which supersedes the earlier works of Paret, 1891; Dierich, 1897; and Edling, 1902.[1660]Sulpicii Severi Historia Sacra, II, 46-51 (Migne, PL, XX, 155,et seq.) S. Isidori Hispalensis Episcopi,De viris illustribus, Cap. 15 (Migne, PL, LXXXIII, 1092).[1661]Realencyklopädie für protestantische Theologie, XVI, 63.[1662]My following statements in the text are based upon E. Chavannes et P. Pelliot,Un traité manichéen retrouvé en Chine, 1913,—they date the Chinese translation about 900 A.D. and the MS of it within a century later; W. Radloff,Chuastuanift, Das Bussgebet der Manichäer, Petrograd, 1909; A. v. Le Coq,Chuastuanift, ein Sündenbekenntnis der Manichäischen Auditores, Berlin, 1911. There are further publications on the subject.[1663]The following details are drawn from the articles on the Mandaeans in EB, 11th edition, by K. Kessler and G. W. Thatcher, and in ERE by W. Brandt, author ofMandäische Religion, 1889, andMandäische Schriften, 1893, and from Anz (1897), pp. 70-8. Further bibliography will be found in these references.[1664]The number five also appears in thePistis-Sophiaand other Gnostic literature.[1665]H. Pognon,Une Incantation contre les génies malfaisants en Mandäite, 1893;Inscriptions mandaïtes des coupes de Khonabir, 1897-1899. M. Lidzbarski,Mandäische Zaubertexte, in Ephemeris f. semit. Epig., I (1902), 89-106. J. A. Montgomery,Aramaic Incantation Texts from Nippur, 1913.[1666]Genesis XLIV, 5, and J. G. Frazer (1918), II, 426-34.[1667]In the apocryphalProtevangelium of James, cap. 16, both Joseph and Mary undergo the test.[1668]Joachim consults the plate in theProtevangelium, cap. 5.[1669]See J. G. Frazer,Folk-Lore in the Old Testament, 1918, 3 vols., and also his other works; for instance,The Magic Art, 1911, I, 258, for the contest in magic rain-making between Elijah and the priests of Baal in First Kings, Chapter XVIII, while I do not understand why Joshua is not mentioned in connection with “The magical control of the sun,”Ibid., I, 311-19.[1670]However, theApocrypha of the New Testamentmay be read in English translation by Alexander Walker inThe Ante-Nicene Fathers(American edition), VIII, 357-598, and in that by Hone in 1820, which has since been reprinted without change. It includes only a part of the apocrypha now known and presents these in a blind fashion without explanation. It differs from Tischendorf’s text of the apocryphal gospels (Evangelia Apocrypha, ed. Tischendorf, Lipsiae, 1876) both in the titles of the gospels, the distribution of the texts under the respective titles, and the division into chapters. I have, however, sometimes used Hone’s wording in making quotations. Older than Tischendorf is Thilo,Codex apocryphus Novi Testamenti, Leipzig, 1832; Fabricius, etc.[1671]It is ascribed to the second century both by Tischendorf andThe Catholic Encyclopedia(“Apocrypha,” 607). There are plenty of fairly early Greek MSS for it.[1672]The Greek MSS are of the 15th and 16th centuries; Tischendorf examined only partially a Latin palimpsest of it which is probably of the fifth century.[1673]So arguesThe Catholic Encyclopedia, 608; Tischendorf seems inclined to date the Gospel of Thomas a little later than that of James, and to hold that we possess only a fragment of it.[1674]Evang. Inf. Arab., cap. 25, “fecitque dominus Iesus plurima in Egypto miracula quae neque in evangelio infantiae neque in evangelio perfecto scripta reperiuntur.”[1675]Tischendorf (1876), p. xlviii. As I have already intimated on other occasions, it seems to me no explanation to call such stories “oriental.” Christianity was an oriental religion to begin with. Moreover, as our whole investigation goes to show, both classical antiquity and the medieval west were ready enough both to repeat and to invent similar tales.[1676]It may be noted, however, that the chief miracles of the Gospels were attacked as “absurd or unworthy of the performer” nearly two centuries ago by Thomas Woolston in hisDiscourses on the Miracles of our Saviour, 1727-1730. The words in quotation marks are from J. B. Bury’sHistory of Freedom of Thought, 1913, p. 142.[1677]Migne, PL, 59, 162 ff. The list was reproduced with slight variations by Hugh of St. Victor in the twelfth century in hisDidascalicon(IV, 15), and in the thirteenth century by Vincent of Beauvais in theSpeculum Naturale(I, 14).
[1541]See Morfill-Charles, pp. xxxiv-xxxv, for mention of three and seven heavens in the apocryphalTestaments of the Twelve Patriarchs, “written about or before the beginning of the Christian era,” and for “the probability of an Old Testament belief in the plurality of the heavens.” For the seven heavens in the apocryphalAscension of Isaiahsee Charles’ edition of that work (1900), xlix.
[1541]See Morfill-Charles, pp. xxxiv-xxxv, for mention of three and seven heavens in the apocryphalTestaments of the Twelve Patriarchs, “written about or before the beginning of the Christian era,” and for “the probability of an Old Testament belief in the plurality of the heavens.” For the seven heavens in the apocryphalAscension of Isaiahsee Charles’ edition of that work (1900), xlix.
[1542]Secrets of Enoch, XXVII. Charles prefaces this passage by the remark, “I do not pretend to understand what follows”: but it seems clear that the waters above the firmament are referred to from what the author goes on to say, “And thus I made firm the circles of the heavens, and caused the waters below which are under the heavens to be gathered into one place.” It would also seem that each of the seven planets is represented as moving in a sphere of crystal. In the Ethiopic version, LIV, 8, we are told that the water above the heavens is masculine, and that the water beneath the earth is feminine; also LX, 7-8, that Leviathan is female and Behemoth male.
[1542]Secrets of Enoch, XXVII. Charles prefaces this passage by the remark, “I do not pretend to understand what follows”: but it seems clear that the waters above the firmament are referred to from what the author goes on to say, “And thus I made firm the circles of the heavens, and caused the waters below which are under the heavens to be gathered into one place.” It would also seem that each of the seven planets is represented as moving in a sphere of crystal. In the Ethiopic version, LIV, 8, we are told that the water above the heavens is masculine, and that the water beneath the earth is feminine; also LX, 7-8, that Leviathan is female and Behemoth male.
[1543]Secrets of Enoch, XXX.
[1543]Secrets of Enoch, XXX.
[1544]Ibid., 45-46, see also the EthiopicBook of Enoch, XCIII, for “seven weeks.”
[1544]Ibid., 45-46, see also the EthiopicBook of Enoch, XCIII, for “seven weeks.”
[1545]Book of Enoch, XVIII, XXIV.
[1545]Book of Enoch, XVIII, XXIV.
[1546]Ibid., XXXII.
[1546]Ibid., XXXII.
[1547]Book of Enoch, LII, 2.
[1547]Book of Enoch, LII, 2.
[1548]Ibid., LXV, 7-8.
[1548]Ibid., LXV, 7-8.
[1549]Ibid., LX, 7.
[1549]Ibid., LX, 7.
[1550]Ibid., XXXIII.
[1550]Ibid., XXXIII.
[1551]Secrets of Enoch, XII, XV, XIX.
[1551]Secrets of Enoch, XII, XV, XIX.
[1552]The literature dealing in general with Philo and his philosophy is too extensive to indicate here, while there has been no study primarily devoted to our interest in him. It may be useful to note, however, the most recent editions of his works and studies concerning him, from which the reader can learn of earlier researches. See also Leopold Cohn,The Latest Researches on Philo of Alexandria(Reprinted fromThe Jewish Quarterly Review), London, 1892. The most recent edition of the Greek text of Philo’s works is by L. Cohn and P. Wendland,Philonis Alexandrini opera quae supersunt, Berlin, 1896-1915, in six vols. The earlier edition was by Mangey. Recent editions of single works are: F. C. Conybeare,Philo about the Contemplative Life, critically edited with a defence of its genuineness, 1895. E. Bréhier,Commentaire allégorique des Saintes Lois après l’œuvre des six jours, Greek and French, 1909. In the passages from Philo quoted in this chapter I have often availed myself of the wording of the English translation by C. D. Yonge in four vols., 1854-1855. The Latin translation of Philo’s works made from the Greek by Lilius Tifernates for Popes Sixtus IV and Innocent VIII is preserved at the Vatican in a series of six MSS written during the years 1479-1484: Vatic. Lat., 180-185.J. d’Alma,Philon d’Alexandrie et le quatrième Évangile, 1910.N. Bentwich,Philo-Judaeus of Alexandria, 1910 (a small general book).T. H. Billings,The Platonism of Philo Judaeus, 1919.W. Bousset,Jüdisch-Christlicher Schulbetrieb in Alexandria und Rom, 1915.E. Bréhier,Les Idées philosophiques et religieuses de Philon d’Alexandrie, 1908, a scholarly work with a ten-page bibliography.M. Caraccio,Filone d’Alessandria e le sue opere, 1911, a brief indication of the contents of each work.K. S. Guthrie,The Message of Philo Judaeus, 1910, popular.H. Guyot,Les Réminiscences de Philon le Juif chez Plotin, 1906.P. Heinsch,Der Einfluss Philos auf die älteste christliche Exegese, 1908, 296 pp.H. A. A. Kennedy,Philo’s contribution to Religion, 1919.J. Martin,Philon, 1907, with a five-page bibliography.L. H. Mills,Zarathustra, Philo, the Achaemenids and Israel, 1905, 460 pp.L. Treitel,Philonische Studien, 1915, is of limited scope.H. Windisch,Die Frömmigkeit Philos und ihre Bedeutung für das Christentum, 1909.
[1552]The literature dealing in general with Philo and his philosophy is too extensive to indicate here, while there has been no study primarily devoted to our interest in him. It may be useful to note, however, the most recent editions of his works and studies concerning him, from which the reader can learn of earlier researches. See also Leopold Cohn,The Latest Researches on Philo of Alexandria(Reprinted fromThe Jewish Quarterly Review), London, 1892. The most recent edition of the Greek text of Philo’s works is by L. Cohn and P. Wendland,Philonis Alexandrini opera quae supersunt, Berlin, 1896-1915, in six vols. The earlier edition was by Mangey. Recent editions of single works are: F. C. Conybeare,Philo about the Contemplative Life, critically edited with a defence of its genuineness, 1895. E. Bréhier,Commentaire allégorique des Saintes Lois après l’œuvre des six jours, Greek and French, 1909. In the passages from Philo quoted in this chapter I have often availed myself of the wording of the English translation by C. D. Yonge in four vols., 1854-1855. The Latin translation of Philo’s works made from the Greek by Lilius Tifernates for Popes Sixtus IV and Innocent VIII is preserved at the Vatican in a series of six MSS written during the years 1479-1484: Vatic. Lat., 180-185.
J. d’Alma,Philon d’Alexandrie et le quatrième Évangile, 1910.N. Bentwich,Philo-Judaeus of Alexandria, 1910 (a small general book).T. H. Billings,The Platonism of Philo Judaeus, 1919.W. Bousset,Jüdisch-Christlicher Schulbetrieb in Alexandria und Rom, 1915.E. Bréhier,Les Idées philosophiques et religieuses de Philon d’Alexandrie, 1908, a scholarly work with a ten-page bibliography.M. Caraccio,Filone d’Alessandria e le sue opere, 1911, a brief indication of the contents of each work.K. S. Guthrie,The Message of Philo Judaeus, 1910, popular.H. Guyot,Les Réminiscences de Philon le Juif chez Plotin, 1906.P. Heinsch,Der Einfluss Philos auf die älteste christliche Exegese, 1908, 296 pp.H. A. A. Kennedy,Philo’s contribution to Religion, 1919.J. Martin,Philon, 1907, with a five-page bibliography.L. H. Mills,Zarathustra, Philo, the Achaemenids and Israel, 1905, 460 pp.L. Treitel,Philonische Studien, 1915, is of limited scope.H. Windisch,Die Frömmigkeit Philos und ihre Bedeutung für das Christentum, 1909.
J. d’Alma,Philon d’Alexandrie et le quatrième Évangile, 1910.
N. Bentwich,Philo-Judaeus of Alexandria, 1910 (a small general book).
T. H. Billings,The Platonism of Philo Judaeus, 1919.
W. Bousset,Jüdisch-Christlicher Schulbetrieb in Alexandria und Rom, 1915.
E. Bréhier,Les Idées philosophiques et religieuses de Philon d’Alexandrie, 1908, a scholarly work with a ten-page bibliography.
M. Caraccio,Filone d’Alessandria e le sue opere, 1911, a brief indication of the contents of each work.
K. S. Guthrie,The Message of Philo Judaeus, 1910, popular.
H. Guyot,Les Réminiscences de Philon le Juif chez Plotin, 1906.
P. Heinsch,Der Einfluss Philos auf die älteste christliche Exegese, 1908, 296 pp.
H. A. A. Kennedy,Philo’s contribution to Religion, 1919.
J. Martin,Philon, 1907, with a five-page bibliography.
L. H. Mills,Zarathustra, Philo, the Achaemenids and Israel, 1905, 460 pp.
L. Treitel,Philonische Studien, 1915, is of limited scope.
H. Windisch,Die Frömmigkeit Philos und ihre Bedeutung für das Christentum, 1909.
[1553]The genuineness of this treatise, denied by Graetz and Lucius in the mid-nineteenth century, was amply demonstrated by L. Massebieau,Revue de l’Histoire des Religions, XVI (1887), 170-98, 284-319; Conybeare,Philo about the Contemplative Life, Oxford, 1895; and P. Wendland,Die Therapeuten und die Philonische Schrift vom Beschaulichen Leben, inJahrb. f. Class. Philologie, Band 22 (1896), 693-770. In St. John’s College Library, Oxford, in a manuscript of the early eleventh century (MS 128, fol. 215 ff) with Dionysius the Areopagite on the ecclesiastical hierarchy, is, Philonis de excircumcisione credentibus in Aegypto Christianis simul et monachis ex suprascripto ab eo sermone de vita theorica aut de orantibus.
[1553]The genuineness of this treatise, denied by Graetz and Lucius in the mid-nineteenth century, was amply demonstrated by L. Massebieau,Revue de l’Histoire des Religions, XVI (1887), 170-98, 284-319; Conybeare,Philo about the Contemplative Life, Oxford, 1895; and P. Wendland,Die Therapeuten und die Philonische Schrift vom Beschaulichen Leben, inJahrb. f. Class. Philologie, Band 22 (1896), 693-770. In St. John’s College Library, Oxford, in a manuscript of the early eleventh century (MS 128, fol. 215 ff) with Dionysius the Areopagite on the ecclesiastical hierarchy, is, Philonis de excircumcisione credentibus in Aegypto Christianis simul et monachis ex suprascripto ab eo sermone de vita theorica aut de orantibus.
[1554]De mundi opificio, caps. 49 and 50.
[1554]De mundi opificio, caps. 49 and 50.
[1555]On the Contemplative Life, Chapter 9.
[1555]On the Contemplative Life, Chapter 9.
[1556]So he states in the opening sentences of the other treatise; it is not extant.
[1556]So he states in the opening sentences of the other treatise; it is not extant.
[1557]De mundi opificio, caps. 54 and 55.
[1557]De mundi opificio, caps. 54 and 55.
[1558]Réville, J.,Le logos, d’après Philon d’Alexandrie, Genève, 1877.
[1558]Réville, J.,Le logos, d’après Philon d’Alexandrie, Genève, 1877.
[1559]Lincoln College, Oxford, has a 12th century MS in Greek of theDe vita MosisandDe virtutibus,—MS 34.
[1559]Lincoln College, Oxford, has a 12th century MS in Greek of theDe vita MosisandDe virtutibus,—MS 34.
[1560]TheAlexander sive de animalibusand the complete text of theDe providentiaexist only in Armenian translation,—see Cohn (1892), p. 16.The Biblical Antiquities, extant only in an imperfect Latin version, is not regarded as a genuine work,—see W. O. E. Oesterley and G. H. Box,The Biblical Antiquities of Philo, now first translated from the old Latin version by M. R. James (1917), p. 7.
[1560]TheAlexander sive de animalibusand the complete text of theDe providentiaexist only in Armenian translation,—see Cohn (1892), p. 16.The Biblical Antiquities, extant only in an imperfect Latin version, is not regarded as a genuine work,—see W. O. E. Oesterley and G. H. Box,The Biblical Antiquities of Philo, now first translated from the old Latin version by M. R. James (1917), p. 7.
[1561]Cohn (1892), 11.
[1561]Cohn (1892), 11.
[1562]II, 17.
[1562]II, 17.
[1563](Quod omnis probus liber sit, cap. xi); alsoThe Law Concerning Murderers, cap. 4.
[1563](Quod omnis probus liber sit, cap. xi); alsoThe Law Concerning Murderers, cap. 4.
[1564]On Dreams, I, 38.
[1564]On Dreams, I, 38.
[1565]Numbers XXII-XXV. Balaam is, of course, referred to in a number of other passages of the Bible: Deut., XXIII, 3-6; Joshua, XIII, 22; XXIV, 9-10; Nehemiah, XIII, 1ff; Micah, VI, 5; Second Peter, II, 15-16; Jude, 11; Revelation, II, 14.
[1565]Numbers XXII-XXV. Balaam is, of course, referred to in a number of other passages of the Bible: Deut., XXIII, 3-6; Joshua, XIII, 22; XXIV, 9-10; Nehemiah, XIII, 1ff; Micah, VI, 5; Second Peter, II, 15-16; Jude, 11; Revelation, II, 14.
[1566]Vita Mosis, I, 48-50. Besides discussion of Balaam in various Biblical commentaries, dictionaries, and encyclopedias, see Hengstenberg,Die Geschichte Bileams und seine Weissagungen, 1842.
[1566]Vita Mosis, I, 48-50. Besides discussion of Balaam in various Biblical commentaries, dictionaries, and encyclopedias, see Hengstenberg,Die Geschichte Bileams und seine Weissagungen, 1842.
[1567]De migrat. Abrahami, cap. 32.
[1567]De migrat. Abrahami, cap. 32.
[1568]Idem, andDe somniis, cap. 10.
[1568]Idem, andDe somniis, cap. 10.
[1569]De monarchia, I, 1.De mundi opificio, cap. 14.
[1569]De monarchia, I, 1.De mundi opificio, cap. 14.
[1570]De mundi opificio, caps. 18, 50 and 24. See also hisDe gigantibusand Περὶ τοῦ θεοπέμπτους εἶναι τοὺς ὀνείρους.
[1570]De mundi opificio, caps. 18, 50 and 24. See also hisDe gigantibusand Περὶ τοῦ θεοπέμπτους εἶναι τοὺς ὀνείρους.
[1571]Ibid., Cap. 50. Huet, the noted French scholar of the 17th century, states in his edition of Origen that “Philo after his custom repeats an opinion of Plato’s and almost his very words for ... he asserts that the stars are not only animals but also the purest intellects.” Migne PG, XVII, col. 978.
[1571]Ibid., Cap. 50. Huet, the noted French scholar of the 17th century, states in his edition of Origen that “Philo after his custom repeats an opinion of Plato’s and almost his very words for ... he asserts that the stars are not only animals but also the purest intellects.” Migne PG, XVII, col. 978.
[1572]De monarchia, I, 1;De mundi opificio, cap. 14.
[1572]De monarchia, I, 1;De mundi opificio, cap. 14.
[1573]De monarchia, I, 1;De migratione Abrahami, cap. 32;De mundi opificio, cap. 40.
[1573]De monarchia, I, 1;De migratione Abrahami, cap. 32;De mundi opificio, cap. 40.
[1574]Eusebius,De praep. Evang., cap. 13.
[1574]Eusebius,De praep. Evang., cap. 13.
[1575]De mundi opificio, cap. 19.
[1575]De mundi opificio, cap. 19.
[1576]De somniis, II, 16.
[1576]De somniis, II, 16.
[1577]Ibid., I, 22.
[1577]Ibid., I, 22.
[1578]De bello Jud., V, 5, 5;Antiq., III, 7, 7-8.
[1578]De bello Jud., V, 5, 5;Antiq., III, 7, 7-8.
[1579]Der Stern der Weisen(1827), p. 36. “Nur war ihre Astrologie dem Theismus untergeordnet. Der Eine Gott erschien immer als der Herrscher des Himmelsheeres. Sie betrachteten aber die Sterne als lebende göttliche Wesen und Mächte des Himmels.”
[1579]Der Stern der Weisen(1827), p. 36. “Nur war ihre Astrologie dem Theismus untergeordnet. Der Eine Gott erschien immer als der Herrscher des Himmelsheeres. Sie betrachteten aber die Sterne als lebende göttliche Wesen und Mächte des Himmels.”
[1580]Münter (1827), pp. 38-39, 43, 45, etc. On the subject of Jewish astrology see also: D. Nielsen,Die altarabische Mondreligion und die mosaische Überlieferung, Strasburg, 1904; F. Hommel,Der Gestirndienst der alten Araber und die altisraelitische Überlieferung, Munich, 1901.
[1580]Münter (1827), pp. 38-39, 43, 45, etc. On the subject of Jewish astrology see also: D. Nielsen,Die altarabische Mondreligion und die mosaische Überlieferung, Strasburg, 1904; F. Hommel,Der Gestirndienst der alten Araber und die altisraelitische Überlieferung, Munich, 1901.
[1581]Such as Aulus Gellius, Macrobius, and Censorinus. These writers seem to have taken it from Varro. We have also noted number mysticism in Plutarch’sEssays.
[1581]Such as Aulus Gellius, Macrobius, and Censorinus. These writers seem to have taken it from Varro. We have also noted number mysticism in Plutarch’sEssays.
[1582]Browne (1650) IV, 12.
[1582]Browne (1650) IV, 12.
[1583]De mundi opificio, cap. 40.
[1583]De mundi opificio, cap. 40.
[1584]Ibid., caps. 30-42.
[1584]Ibid., caps. 30-42.
[1585]For the later influence of such doctrines in the Mohammedan world see D. B. Macdonald,Muslim Theology, Jurisprudence, and Constitutional Theory, 1903, pp. 42-3, concerning the “Seveners” and the “Twelvers” and the doctrine of the hidden Iman.
[1585]For the later influence of such doctrines in the Mohammedan world see D. B. Macdonald,Muslim Theology, Jurisprudence, and Constitutional Theory, 1903, pp. 42-3, concerning the “Seveners” and the “Twelvers” and the doctrine of the hidden Iman.
[1586]Ibid., “Thus we have a series of seven times seven Imans, the first, and thereafter each seventh, having the superior dignity of Prophet. The last of the forty-nine Imans, this Muhammad ibn Isma’il, is the greatest and last of the Prophets.”
[1586]Ibid., “Thus we have a series of seven times seven Imans, the first, and thereafter each seventh, having the superior dignity of Prophet. The last of the forty-nine Imans, this Muhammad ibn Isma’il, is the greatest and last of the Prophets.”
[1587]De vita contemplativa, cap. 8. It will be recalled that the fifty books of theDigestof Justinian are similarly divided.
[1587]De vita contemplativa, cap. 8. It will be recalled that the fifty books of theDigestof Justinian are similarly divided.
[1588]De mundi opificio, cap. 3.
[1588]De mundi opificio, cap. 3.
[1589]De mundi opificio, caps. 15-16. See also on perfect numbersOn the Allegories of the Sacred Laws.
[1589]De mundi opificio, caps. 15-16. See also on perfect numbersOn the Allegories of the Sacred Laws.
[1590]Ibid., cap. 20.
[1590]Ibid., cap. 20.
[1591]Vita Mosis, I, 17.
[1591]Vita Mosis, I, 17.
[1592]De mundi opificio, cap. 24.
[1592]De mundi opificio, cap. 24.
[1593]Ibid., cap. 50.
[1593]Ibid., cap. 50.
[1594]De somniis, II, 21-22.
[1594]De somniis, II, 21-22.
[1595]De somniis, II, I.
[1595]De somniis, II, I.
[1596]Cap. 38.
[1596]Cap. 38.
[1597]II, 37.
[1597]II, 37.
[1598]Cap. 5.
[1598]Cap. 5.
[1599]Since I finished this chapter, I have noted that the “folk-lore in the Old Testament” has led Sir James Frazer to write a passage on “the harlequins of history” somewhat similar to that of Philo on Joseph’s coat of many colors. After remarking that friends and foes behold these politicians of the present and historical figures of the future from opposite sides and see only that particular hue of the coat which happens to be turned toward them, Sir James concludes (1918), II, 502, “It is for the impartial historian to contemplate these harlequins from every side and to paint them in their coats of many colors, neither altogether so white as they appeared to their friends nor altogether so black as they seemed to their enemies.” But who can paint out the bloodstains?
[1599]Since I finished this chapter, I have noted that the “folk-lore in the Old Testament” has led Sir James Frazer to write a passage on “the harlequins of history” somewhat similar to that of Philo on Joseph’s coat of many colors. After remarking that friends and foes behold these politicians of the present and historical figures of the future from opposite sides and see only that particular hue of the coat which happens to be turned toward them, Sir James concludes (1918), II, 502, “It is for the impartial historian to contemplate these harlequins from every side and to paint them in their coats of many colors, neither altogether so white as they appeared to their friends nor altogether so black as they seemed to their enemies.” But who can paint out the bloodstains?
[1600]A good account of the Gnostic sources and bibliography of secondary works on Gnosticism will be found in CE, “Gnosticism” (1909) by J. P. Arendzen.
[1600]A good account of the Gnostic sources and bibliography of secondary works on Gnosticism will be found in CE, “Gnosticism” (1909) by J. P. Arendzen.
[1601]Anz,Zur Frage nach dem Ursprung des Gnostizismus, 1897, 112 pp., in TU, XV, 4.
[1601]Anz,Zur Frage nach dem Ursprung des Gnostizismus, 1897, 112 pp., in TU, XV, 4.
[1602]Amélineau,Essai sur le gnosticisme égyptien, ses développements et son origine égyptienne, 1887, 330 pp., inMusée Guimet, tom. 14; and various other publications by the same author.
[1602]Amélineau,Essai sur le gnosticisme égyptien, ses développements et son origine égyptienne, 1887, 330 pp., inMusée Guimet, tom. 14; and various other publications by the same author.
[1603]Bousset,Hauptprobleme der Gnosis, 1911; and “Gnosticism” in EB, 11th edition.
[1603]Bousset,Hauptprobleme der Gnosis, 1911; and “Gnosticism” in EB, 11th edition.
[1604]The dating is somewhat disputed. Some of the Gnostic writings discovered in 1896 have, I believe, not yet been published, although announced to be edited by C. Schmidt in TU. Grenfell and Hunt will soon publish “a small group of 21 papyri ... among which is a gnostic magical text of some interest”: Grenfell (1921), p. 151.
[1604]The dating is somewhat disputed. Some of the Gnostic writings discovered in 1896 have, I believe, not yet been published, although announced to be edited by C. Schmidt in TU. Grenfell and Hunt will soon publish “a small group of 21 papyri ... among which is a gnostic magical text of some interest”: Grenfell (1921), p. 151.
[1605]The Gospel of Matthew, XXIV, 29-31. Not to mention Paul’s “angels and principalities and powers.”
[1605]The Gospel of Matthew, XXIV, 29-31. Not to mention Paul’s “angels and principalities and powers.”
[1606]St. George Stock, “Simon Magus,” in EB, 11th edition. See also George Salmon inDict. Chris. Biog., IV, 681.
[1606]St. George Stock, “Simon Magus,” in EB, 11th edition. See also George Salmon inDict. Chris. Biog., IV, 681.
[1607]Irenaeus,Against Heresies, I, 23.
[1607]Irenaeus,Against Heresies, I, 23.
[1608]Homilies, XVIII, 1-.
[1608]Homilies, XVIII, 1-.
[1609]Epiphanius,Panarion, A-B-XXI;Petavius, 55-60; Dindorf,II, 6-12.
[1609]Epiphanius,Panarion, A-B-XXI;Petavius, 55-60; Dindorf,II, 6-12.
[1610]First Apology, cap. 26.
[1610]First Apology, cap. 26.
[1611]Irenaeus and Epiphanius as cited above; also Hippolytus,Philosophumena, VI, 2-15; X, 8.
[1611]Irenaeus and Epiphanius as cited above; also Hippolytus,Philosophumena, VI, 2-15; X, 8.
[1612]See, for example, Irenaeus,Against Heresies, I, i, 3, where we are told among other things that the disciples of the Gnostic Valentinus affirm that the number of these aeons is signified by the thirty years of Christ’s life which elapsed before He began His public ministry.
[1612]See, for example, Irenaeus,Against Heresies, I, i, 3, where we are told among other things that the disciples of the Gnostic Valentinus affirm that the number of these aeons is signified by the thirty years of Christ’s life which elapsed before He began His public ministry.
[1613]Homilies, II, 23-25;Recognitions, II, 8-9.
[1613]Homilies, II, 23-25;Recognitions, II, 8-9.
[1614]Homilies, II, 25.
[1614]Homilies, II, 25.
[1615]Reply to Celsus, I, 57, and VI, 11.
[1615]Reply to Celsus, I, 57, and VI, 11.
[1616]Irenaeus,Against Heresies, I, 30.
[1616]Irenaeus,Against Heresies, I, 30.
[1617]G. Parthey,Zwei griech. Zauberpapyri des Berliner Museums, 1860, p. 128; C. Wessely,Griech. Zauberpapyrus von Paris und London, 1888, p. 115; F. G. Kenyon,Greek Papyri in the British Museum, 1893, p. 469ff.
[1617]G. Parthey,Zwei griech. Zauberpapyri des Berliner Museums, 1860, p. 128; C. Wessely,Griech. Zauberpapyrus von Paris und London, 1888, p. 115; F. G. Kenyon,Greek Papyri in the British Museum, 1893, p. 469ff.
[1618]Josephus,Antiquities, I, ii, 3.
[1618]Josephus,Antiquities, I, ii, 3.
[1619]R. Wünsch,Sethianische Verfluchungstafeln aus Rom, Leipzig, 1898.
[1619]R. Wünsch,Sethianische Verfluchungstafeln aus Rom, Leipzig, 1898.
[1620]E. Preuschen,Die apocryph. gnost. Adamschrift, 1900.Mechitarist collection of Old Testament Apocrypha, Venice, 1896.
[1620]E. Preuschen,Die apocryph. gnost. Adamschrift, 1900.Mechitarist collection of Old Testament Apocrypha, Venice, 1896.
[1621]The diagram is described in theReply to Celsus, VI, 24-38; in the following description I have somewhat altered the order. An attempt to reproduce this diagram will be found in CE, “Gnosticism,” p. 597.
[1621]The diagram is described in theReply to Celsus, VI, 24-38; in the following description I have somewhat altered the order. An attempt to reproduce this diagram will be found in CE, “Gnosticism,” p. 597.
[1622]Reply to Celsus, VI, 22.
[1622]Reply to Celsus, VI, 22.
[1623]Anz. (1897), p. 78.
[1623]Anz. (1897), p. 78.
[1624]Adv. haer., I, 23.
[1624]Adv. haer., I, 23.
[1625]Wm. Hartel,S. Thasci Caecili Cypriani Opera Omnia, Pars III,Opera Spuria(1870), p. 90,De rebaptismate, cap. 16, “quod si aliquo lusu perpetrari potest, sicut adfirmantur plerique huiusmodi lusus Anaxilai esse, sive naturale quid est quo pacto possit hoc contingere, sive illi putant hoc se conspicere, sive maligni opus et magicum virus ignem potest in aqua exprimere.”
[1625]Wm. Hartel,S. Thasci Caecili Cypriani Opera Omnia, Pars III,Opera Spuria(1870), p. 90,De rebaptismate, cap. 16, “quod si aliquo lusu perpetrari potest, sicut adfirmantur plerique huiusmodi lusus Anaxilai esse, sive naturale quid est quo pacto possit hoc contingere, sive illi putant hoc se conspicere, sive maligni opus et magicum virus ignem potest in aqua exprimere.”
[1626]Contra haereses, II, 2.
[1626]Contra haereses, II, 2.
[1627]Pistis-Sophia, ed. Schwartze and Petermann (1851), pp. 386-7; ed. Mead (1896), p. 390.
[1627]Pistis-Sophia, ed. Schwartze and Petermann (1851), pp. 386-7; ed. Mead (1896), p. 390.
[1628]Irenaeus,Against Heresies, I, 13,et seq.; Hippolytus,Philosophumena, VI, 34,et seq.; Epiphanius,Panarion, ed. Dindorf, II, 217,et seq.(ed. Petav., 232,et seq.). Concerning Marcus see further Tertullian,De praescript., L; Theodoret,Haeret. Fab., I, 9; Jerome,Epist., 29; Augustine,Haer., xiv. “D’après Reuvens,” says Berthelot (1885), p. 57, “le papyrus no75 de Leide renferme un mélange de recettes magiques, alchimiques, et d’idées gnostiques; ces dernières empruntées aux doctrines de Marcus.”
[1628]Irenaeus,Against Heresies, I, 13,et seq.; Hippolytus,Philosophumena, VI, 34,et seq.; Epiphanius,Panarion, ed. Dindorf, II, 217,et seq.(ed. Petav., 232,et seq.). Concerning Marcus see further Tertullian,De praescript., L; Theodoret,Haeret. Fab., I, 9; Jerome,Epist., 29; Augustine,Haer., xiv. “D’après Reuvens,” says Berthelot (1885), p. 57, “le papyrus no75 de Leide renferme un mélange de recettes magiques, alchimiques, et d’idées gnostiques; ces dernières empruntées aux doctrines de Marcus.”
[1629]Hippolytus,Philosophumena, VI, preface; I, 2; and IV, 43-4.
[1629]Hippolytus,Philosophumena, VI, preface; I, 2; and IV, 43-4.
[1630]Censorinus,De die natali, caps. 7 and 14.
[1630]Censorinus,De die natali, caps. 7 and 14.
[1631]Arendzen,Gnosticism, in CE.
[1631]Arendzen,Gnosticism, in CE.
[1632]Ruelle et Poirée,Le chant gnostico-magique, Solesmes, 1901.
[1632]Ruelle et Poirée,Le chant gnostico-magique, Solesmes, 1901.
[1633]Irenaeus, I, 25; Hippolytus, VII, 20; Epiphanius, ed. Dindorf, II, 64.
[1633]Irenaeus, I, 25; Hippolytus, VII, 20; Epiphanius, ed. Dindorf, II, 64.
[1634]Irenaeus, I, 24; Epiphanius, ed. Dindorf, II, 27-8.
[1634]Irenaeus, I, 24; Epiphanius, ed. Dindorf, II, 27-8.
[1635]Hippolytus, VII, 14-15.
[1635]Hippolytus, VII, 14-15.
[1636]The more correct title for thePhilosophumena, see IX, 8-12.
[1636]The more correct title for thePhilosophumena, see IX, 8-12.
[1637]Dindorf, II, 109-10, 507-9.
[1637]Dindorf, II, 109-10, 507-9.
[1638]A. Merx,Bardesanes der letzte Gnostiker, Jena, 1864. F. Haase,Zur bardesanischen Gnosis, Leipzig, 1910, in TU, XXIV, 4.
[1638]A. Merx,Bardesanes der letzte Gnostiker, Jena, 1864. F. Haase,Zur bardesanischen Gnosis, Leipzig, 1910, in TU, XXIV, 4.
[1639]English translation in AN, VIII, 723-34.
[1639]English translation in AN, VIII, 723-34.
[1640]Recognitions, IX, 17 and 19-29.
[1640]Recognitions, IX, 17 and 19-29.
[1641]English translations by A. A. Bevan, 1897; F. C. Burkett, 1899; G. R. S. Mead, 1906.
[1641]English translations by A. A. Bevan, 1897; F. C. Burkett, 1899; G. R. S. Mead, 1906.
[1642]F. Nau,Une biographie inédite de Bardesane l’astrologue, 1897.
[1642]F. Nau,Une biographie inédite de Bardesane l’astrologue, 1897.
[1643]ed. Coptic and Latin by M. G. Schwartze and J. H. Petermann, 1851; French translation by E. Amélineau, 1895; English by G. R. S. Mead, 1896; German by C. Schmidt, 1905. The Coptic text is thickly interspersed with Greek words and phrases. In the same manuscript occurs theBook of the Saviourof which we shall also treat.
[1643]ed. Coptic and Latin by M. G. Schwartze and J. H. Petermann, 1851; French translation by E. Amélineau, 1895; English by G. R. S. Mead, 1896; German by C. Schmidt, 1905. The Coptic text is thickly interspersed with Greek words and phrases. In the same manuscript occurs theBook of the Saviourof which we shall also treat.
[1644]Pistis-Sophia, 25-6.
[1644]Pistis-Sophia, 25-6.
[1645]Ibid., 336-50.
[1645]Ibid., 336-50.
[1646]Ibid., 355,et seq.
[1646]Ibid., 355,et seq.
[1647]Ibid., 389-90.
[1647]Ibid., 389-90.
[1648]Ibid., 255 and 258.
[1648]Ibid., 255 and 258.
[1649]Pistis-Sophia, 29-30.
[1649]Pistis-Sophia, 29-30.
[1650]Ibid., 319-35.
[1650]Ibid., 319-35.
[1651]Ibid., 357-8, 375-6.
[1651]Ibid., 357-8, 375-6.
[1652]Carl Schmidt,Gnostische Schrifte in koptischer Sprache aus dem codex Brucianus, 1892, 692 pp., in TU, VIII, 2, with German translation of the Coptic text at pp. 142-223. Portions have been translated into English by G. R. S. Mead,Fragments of a Faith Forgotten, 1900.
[1652]Carl Schmidt,Gnostische Schrifte in koptischer Sprache aus dem codex Brucianus, 1892, 692 pp., in TU, VIII, 2, with German translation of the Coptic text at pp. 142-223. Portions have been translated into English by G. R. S. Mead,Fragments of a Faith Forgotten, 1900.
[1653]Pistis-Sophia, 205-15.
[1653]Pistis-Sophia, 205-15.
[1654]C. W. King,The Gnostics and their Remains, 1887, pp. xvi-xviii, 215-8. Also hisThe Natural History, Ancient and Modern, of Precious Stones and Gems, London, 1865.
[1654]C. W. King,The Gnostics and their Remains, 1887, pp. xvi-xviii, 215-8. Also hisThe Natural History, Ancient and Modern, of Precious Stones and Gems, London, 1865.
[1655]A. B. Cook,Zeus, p. 235, citing J. Spon,Miscellanea eruditae antiquitatis, Lyons, 1685, p. 297.
[1655]A. B. Cook,Zeus, p. 235, citing J. Spon,Miscellanea eruditae antiquitatis, Lyons, 1685, p. 297.
[1656]Reitzenstein,Poimandres, pp. 111-3. On the planets in later medieval art see Fuchs,Die Ikonographie der 7 Planeten in der Kunst Italiens bis zum Ausgange des Mittelalters, Munich, 1909.
[1656]Reitzenstein,Poimandres, pp. 111-3. On the planets in later medieval art see Fuchs,Die Ikonographie der 7 Planeten in der Kunst Italiens bis zum Ausgange des Mittelalters, Munich, 1909.
[1657]E. S. Bouchier,Spain under the Roman Empire, p. 125.
[1657]E. S. Bouchier,Spain under the Roman Empire, p. 125.
[1658]Hermann Gollancz,Selection of Charms from Syriac Manuscripts, 1898; also pp. 77-97 inActs of International Congress of Orientalists, Sept., 1897; Syriac text and English translation.
[1658]Hermann Gollancz,Selection of Charms from Syriac Manuscripts, 1898; also pp. 77-97 inActs of International Congress of Orientalists, Sept., 1897; Syriac text and English translation.
[1659]In 1885-1886 eleven tracts by Priscillian were discovered by G. Schepss in a Würzburg MS. They shed, however, little light upon the question whether he was addicted to magic. They have been published inPriscilliani quae supersunt, etc., ed. G. Schepss, 1889, in CSEL, XVIII.See also E. Ch. Babut,Priscillien et la Priscillienisme, Paris, 1909 (Bibl. d. l’École d. Hautes Études, Fasc. 169), which supersedes the earlier works of Paret, 1891; Dierich, 1897; and Edling, 1902.
[1659]In 1885-1886 eleven tracts by Priscillian were discovered by G. Schepss in a Würzburg MS. They shed, however, little light upon the question whether he was addicted to magic. They have been published inPriscilliani quae supersunt, etc., ed. G. Schepss, 1889, in CSEL, XVIII.
See also E. Ch. Babut,Priscillien et la Priscillienisme, Paris, 1909 (Bibl. d. l’École d. Hautes Études, Fasc. 169), which supersedes the earlier works of Paret, 1891; Dierich, 1897; and Edling, 1902.
[1660]Sulpicii Severi Historia Sacra, II, 46-51 (Migne, PL, XX, 155,et seq.) S. Isidori Hispalensis Episcopi,De viris illustribus, Cap. 15 (Migne, PL, LXXXIII, 1092).
[1660]Sulpicii Severi Historia Sacra, II, 46-51 (Migne, PL, XX, 155,et seq.) S. Isidori Hispalensis Episcopi,De viris illustribus, Cap. 15 (Migne, PL, LXXXIII, 1092).
[1661]Realencyklopädie für protestantische Theologie, XVI, 63.
[1661]Realencyklopädie für protestantische Theologie, XVI, 63.
[1662]My following statements in the text are based upon E. Chavannes et P. Pelliot,Un traité manichéen retrouvé en Chine, 1913,—they date the Chinese translation about 900 A.D. and the MS of it within a century later; W. Radloff,Chuastuanift, Das Bussgebet der Manichäer, Petrograd, 1909; A. v. Le Coq,Chuastuanift, ein Sündenbekenntnis der Manichäischen Auditores, Berlin, 1911. There are further publications on the subject.
[1662]My following statements in the text are based upon E. Chavannes et P. Pelliot,Un traité manichéen retrouvé en Chine, 1913,—they date the Chinese translation about 900 A.D. and the MS of it within a century later; W. Radloff,Chuastuanift, Das Bussgebet der Manichäer, Petrograd, 1909; A. v. Le Coq,Chuastuanift, ein Sündenbekenntnis der Manichäischen Auditores, Berlin, 1911. There are further publications on the subject.
[1663]The following details are drawn from the articles on the Mandaeans in EB, 11th edition, by K. Kessler and G. W. Thatcher, and in ERE by W. Brandt, author ofMandäische Religion, 1889, andMandäische Schriften, 1893, and from Anz (1897), pp. 70-8. Further bibliography will be found in these references.
[1663]The following details are drawn from the articles on the Mandaeans in EB, 11th edition, by K. Kessler and G. W. Thatcher, and in ERE by W. Brandt, author ofMandäische Religion, 1889, andMandäische Schriften, 1893, and from Anz (1897), pp. 70-8. Further bibliography will be found in these references.
[1664]The number five also appears in thePistis-Sophiaand other Gnostic literature.
[1664]The number five also appears in thePistis-Sophiaand other Gnostic literature.
[1665]H. Pognon,Une Incantation contre les génies malfaisants en Mandäite, 1893;Inscriptions mandaïtes des coupes de Khonabir, 1897-1899. M. Lidzbarski,Mandäische Zaubertexte, in Ephemeris f. semit. Epig., I (1902), 89-106. J. A. Montgomery,Aramaic Incantation Texts from Nippur, 1913.
[1665]H. Pognon,Une Incantation contre les génies malfaisants en Mandäite, 1893;Inscriptions mandaïtes des coupes de Khonabir, 1897-1899. M. Lidzbarski,Mandäische Zaubertexte, in Ephemeris f. semit. Epig., I (1902), 89-106. J. A. Montgomery,Aramaic Incantation Texts from Nippur, 1913.
[1666]Genesis XLIV, 5, and J. G. Frazer (1918), II, 426-34.
[1666]Genesis XLIV, 5, and J. G. Frazer (1918), II, 426-34.
[1667]In the apocryphalProtevangelium of James, cap. 16, both Joseph and Mary undergo the test.
[1667]In the apocryphalProtevangelium of James, cap. 16, both Joseph and Mary undergo the test.
[1668]Joachim consults the plate in theProtevangelium, cap. 5.
[1668]Joachim consults the plate in theProtevangelium, cap. 5.
[1669]See J. G. Frazer,Folk-Lore in the Old Testament, 1918, 3 vols., and also his other works; for instance,The Magic Art, 1911, I, 258, for the contest in magic rain-making between Elijah and the priests of Baal in First Kings, Chapter XVIII, while I do not understand why Joshua is not mentioned in connection with “The magical control of the sun,”Ibid., I, 311-19.
[1669]See J. G. Frazer,Folk-Lore in the Old Testament, 1918, 3 vols., and also his other works; for instance,The Magic Art, 1911, I, 258, for the contest in magic rain-making between Elijah and the priests of Baal in First Kings, Chapter XVIII, while I do not understand why Joshua is not mentioned in connection with “The magical control of the sun,”Ibid., I, 311-19.
[1670]However, theApocrypha of the New Testamentmay be read in English translation by Alexander Walker inThe Ante-Nicene Fathers(American edition), VIII, 357-598, and in that by Hone in 1820, which has since been reprinted without change. It includes only a part of the apocrypha now known and presents these in a blind fashion without explanation. It differs from Tischendorf’s text of the apocryphal gospels (Evangelia Apocrypha, ed. Tischendorf, Lipsiae, 1876) both in the titles of the gospels, the distribution of the texts under the respective titles, and the division into chapters. I have, however, sometimes used Hone’s wording in making quotations. Older than Tischendorf is Thilo,Codex apocryphus Novi Testamenti, Leipzig, 1832; Fabricius, etc.
[1670]However, theApocrypha of the New Testamentmay be read in English translation by Alexander Walker inThe Ante-Nicene Fathers(American edition), VIII, 357-598, and in that by Hone in 1820, which has since been reprinted without change. It includes only a part of the apocrypha now known and presents these in a blind fashion without explanation. It differs from Tischendorf’s text of the apocryphal gospels (Evangelia Apocrypha, ed. Tischendorf, Lipsiae, 1876) both in the titles of the gospels, the distribution of the texts under the respective titles, and the division into chapters. I have, however, sometimes used Hone’s wording in making quotations. Older than Tischendorf is Thilo,Codex apocryphus Novi Testamenti, Leipzig, 1832; Fabricius, etc.
[1671]It is ascribed to the second century both by Tischendorf andThe Catholic Encyclopedia(“Apocrypha,” 607). There are plenty of fairly early Greek MSS for it.
[1671]It is ascribed to the second century both by Tischendorf andThe Catholic Encyclopedia(“Apocrypha,” 607). There are plenty of fairly early Greek MSS for it.
[1672]The Greek MSS are of the 15th and 16th centuries; Tischendorf examined only partially a Latin palimpsest of it which is probably of the fifth century.
[1672]The Greek MSS are of the 15th and 16th centuries; Tischendorf examined only partially a Latin palimpsest of it which is probably of the fifth century.
[1673]So arguesThe Catholic Encyclopedia, 608; Tischendorf seems inclined to date the Gospel of Thomas a little later than that of James, and to hold that we possess only a fragment of it.
[1673]So arguesThe Catholic Encyclopedia, 608; Tischendorf seems inclined to date the Gospel of Thomas a little later than that of James, and to hold that we possess only a fragment of it.
[1674]Evang. Inf. Arab., cap. 25, “fecitque dominus Iesus plurima in Egypto miracula quae neque in evangelio infantiae neque in evangelio perfecto scripta reperiuntur.”
[1674]Evang. Inf. Arab., cap. 25, “fecitque dominus Iesus plurima in Egypto miracula quae neque in evangelio infantiae neque in evangelio perfecto scripta reperiuntur.”
[1675]Tischendorf (1876), p. xlviii. As I have already intimated on other occasions, it seems to me no explanation to call such stories “oriental.” Christianity was an oriental religion to begin with. Moreover, as our whole investigation goes to show, both classical antiquity and the medieval west were ready enough both to repeat and to invent similar tales.
[1675]Tischendorf (1876), p. xlviii. As I have already intimated on other occasions, it seems to me no explanation to call such stories “oriental.” Christianity was an oriental religion to begin with. Moreover, as our whole investigation goes to show, both classical antiquity and the medieval west were ready enough both to repeat and to invent similar tales.
[1676]It may be noted, however, that the chief miracles of the Gospels were attacked as “absurd or unworthy of the performer” nearly two centuries ago by Thomas Woolston in hisDiscourses on the Miracles of our Saviour, 1727-1730. The words in quotation marks are from J. B. Bury’sHistory of Freedom of Thought, 1913, p. 142.
[1676]It may be noted, however, that the chief miracles of the Gospels were attacked as “absurd or unworthy of the performer” nearly two centuries ago by Thomas Woolston in hisDiscourses on the Miracles of our Saviour, 1727-1730. The words in quotation marks are from J. B. Bury’sHistory of Freedom of Thought, 1913, p. 142.
[1677]Migne, PL, 59, 162 ff. The list was reproduced with slight variations by Hugh of St. Victor in the twelfth century in hisDidascalicon(IV, 15), and in the thirteenth century by Vincent of Beauvais in theSpeculum Naturale(I, 14).
[1677]Migne, PL, 59, 162 ff. The list was reproduced with slight variations by Hugh of St. Victor in the twelfth century in hisDidascalicon(IV, 15), and in the thirteenth century by Vincent of Beauvais in theSpeculum Naturale(I, 14).