FOOTNOTES:

[2] Il. 5, 335 ff.; 855 ff.

[3] Il. 21, 400-426.

[4] Il. 1, 531-570.

[5] Il. 13, 1 ff.

[6] Od. 5, 1-298.

[7] Il. 18, 394-405.

[8] Il. 10, 515 ff.

[9] Il. 5, 385-391.

[10] Cf. Il. 23, 382 ff.; Il. 5, 335; 855 ff.

[11] Il. 16, 433 ff.

[12] Od. 3, 236 ff.

[13] Il. 24, 209 ff.

[14] Od. 7, 196 ff.

[15] Od. 10, 174 ff.

[16] Il. 6, 486 ff.

[17] Il. 8.

[18] Il. 4, 51 f.

[19] Od. 8, 360-366.

[20] Il. 1, 544; Od. 1, 45; Il. 3, 276.

[21] Il. 20, 1 ff.

[22] Il. 1, 517 ff.

[23] Il. 15, 18-22.

[24] Il. I, 592 ff.

[25] Od. 13, 296-299; 331 ff.

[26] Il. 6, 297-310.

[27] Il. 2, 549; Od. 7, 81.

[28] Il. 2, 371 and often.

[29] Od. 4, 615 ff.; 15, 115 ff.

[30] Il. 18, 369 ff.

[31] Od. 7, 91 ff.

[32] Il. 18, 417 ff.

[33] Il. 18, 478 ff.

[34] Il. 21, 442 ff.

[35] Od. 13, 162 ff.

[36] Il. 24, 334 ff.

[37] Od. 5, 28 ff.

[38] Il. 2, 5 ff.

[39] Il. 4, 1 ff.

[40] Il. 1, 258; cf. 2, 202, 273.

[41] Il. 3, 179.

[42] Il. 1, 37-41.

[43] Il. 8, 236 ff.

[44] Od. 4, 351 ff.

[45] Il. 9, 533 ff.

[46] Il. 1, 65.

[47] Euth. 14 E; Alc. 11, 149 D ff.

[48] Od. 4, 502 ff.

[49] Il. 22, 365 f.

[50] Od. 11, 488 ff.

[51] Il. 17, 446 f.; 24, 525 f.

[52] Il. 1, 528 ff.

[53] Or. 12, 51.

[54] Th. 220 ff.

[55] W. and D. 311.

[56] Ibid. 303 ff.

[57] W. and D. 286 ff.

[58] Ibid. 213 ff.

[59] W. and D. 265 f.

[60] Ibid. 333 f.

[61] Ibid. 225 ff.

[62] W. and D. 274 ff.

[63] Ibid. 709 ff.

[64] W. and D. 256 ff.

[65] Ibid. 252 ff.

[66] W. and D. 336 ff.

[67] W. and D. 47-104.

[68] Ibid. 109-201.

[69] W. and D. 182 ff.

[70] Ibid. 174 f.

[71] Il. 23, 170-176.

[72] Od. II, 24-36.

[73] Herod. 4, 94 ff.

[74] Frg. 7 A.

[75] Frg. 46 A.

[76] Frg. 115.

[77] Frg. 14.

[78] Frg. 154 A.

[79] Frg. 223 A.

[80] Frg. 117.

[81] Frg. 115.

[82] Or. 18.

[83] Clem. Protrep. p. 12 P.

[84] Ibid. p. 18 P.

[85] Ath. XI, 93, p. 496: Proclus ad Plat. Tim. p. 293 C. It is not certain that the notices in Athenaeus and in Proclus refer to the same rite, but I have ventured so to interpret them.

[86] Hippol. Philos. p. 115 M.

[87] Frg. 45 Rose.

[88] 480 f.

[89] Frg. 137.

[90] Frg. 753.

[91] 454 ff.

[92] Eph. Arch. III (1883), p. 81, 8.

[93] Ditt. Syll. 2, 653.

[94] De mys. 31.

[95] Plut. de aud. poet. 21 F.

[96] Xen. ap. Stob., Flor. 88, 14.

[97] 165 f.; 171 f.

[98] Frg. 61.

[99] Frg. 56.

[100] Frg. 74, 5 ff.

[101] 167 f.; 1075 ff. (cf. 583 f.).

[102] 425-431.

[103] 383 ff.

[104] 319 ff.

[105] 1029 ff.

[106] Frg. 88.

[107] Frg. 4, 1-16.

[108] 13, especially vv. 11-32.

[109] 373-380.

[110] 731 ff.

[111] Solon 13, 31 f.

[112] Pyth. 3, 78 f.

[113] Nem. 6, 1 ff.

[114] Cf. Ol. 13, 83; Pyth. 10, 49; Frg. 142.

[115] Pyth. 2, 49 ff.

[116] Pyth. 9, 44 ff.

[117] Frg. 140.

[118] Ol. 1, 64.

[119] Isth. 3, 5 f.

[120] Ol. 10, 3; Frg. 205; Pyth. 3, 29.

[121] Ol. 1, 52.

[122] Isth. 6, 71.

[123] W. and D. 694.

[124] Isth. 5, 13 ff.

[125] Nem. 11, 13 ff.

[126] Bacch. 14, 50-63 (Jebb).

[127] Frg. 131.

[128] Ol. 2, 63 ff.

[129] Supp. 524 f.; 574.

[130] Ag. 160 ff.

[131] Frg. 70.

[132] Pers. 827 ff.

[133] Sept. 597-608.

[134] Choeph. 1065 ff.

[135] Choeph. 306 ff.; 400 ff.

[136] Eum. 264 ff.

[137] Antig. 621 ff.

[138] O. C. 1381 f.

[139] Phil. 446 ff.

[140] Frg. 103.

[141] Frg. 226.

[142] Phil. 1440 ff.

[143] Ant. 1347 ff.

[144] Ai. 127 ff.

[145] O. C. 495 ff.

[146] O. T. 863 ff.

[147] Ai. 1343 f.

[148] Ant. 450 ff.

[149] Plato, Apol. 37 E.

[150] Tr. 1136.

[151] Frg. 600.

[152] O. C. 1267 ff.

[153] Frg. 753.

[154] Thuc. 2, 43-44.

[155] Frgg. 14-16.

[156] Frg. 11.

[157] Frg. 18.

[158] Frgg. 23-26.

[159] Frgg. 1, 2, 30, 31, 40-42; cf. 57, 67, 90.

[160] Frgg. 14, 15, 29, 32, 41, 128.

[161] Frg. 1.

[162] Frg. 4.

[163] Frg. 5.

[164] Frg. 25 = 1 Nauck2, pp. 770 ff.

[165] Apol. 28 E.

[166] Apol. 30 A.

[167] Frg. 292, 7.

[168] Frg. 226, 4.

[169] Hipp. 451-459.

[170] Hipp. 473-476.

[171] Hipp. 1365-1369.

[172] H. F. 1307 ff.

[173] H. F. 1341 ff.

[174] Frg. 794.

[175] Frg. 946.

[176] I.T. 569.

[177] I.T. 570-575.

[178] Phoen. 954-958.

[179] I.A. 956 f.

[180] Tro. 884-888.

[181] Frg. 941.

[182] Frg. 593.

[183] Frgg. 151, 255, 506.

[184] Hippol. 1102 ff.

[185] Frgg. 757, 816.

[186] 592 ff.

[187] Hel. 1014 ff.

[188] 395.

[189] Adam, Religious Teachers, p. 316.

[190] It is sometimes said that Plato does not identify the Idea of the Good with God, but I cannot interpret the following passages save as I have done above: Phil. 22 C; Tim. 28 A-29 E; 37 A; 92 C.

[191] Phaedrus, 245; cf. Laws, 10, 894 B ff., 12, 966 E.

[192] Phaedo, 72 ff.

[193] Meno, 81 ff.

[194] Phaedo, 86 ff.

[195] Phaedo, 105.

[196] Rep. IV, 427 ff., esp. 440 E-441 A; VI, 504; VIII, 550; IX, 580-581; cf. Timaeus, 69-72.

[197] 246 f.

[198] 69 ff.

[199] Rep. VI, 484 ff.

[200] Theaet. 176.

[201] X, 613.

[202] Phaedo, 82 f.

[203] Phaedo, 66 E ff.

[204] 399 f.

[205] 492 E-493 A.

[206] Phaedo, 63 ff.

[207] Rep. X, 614 ff.; cf. Phaedrus, 248 f.

[208] Theaet. 176.

[209] Statesman 272 ff.; Tim. 42 ff.

[210] Tim. 49 E-52 B; cf. Aristot. Phys. 1, 9, 192 a, 3 ff.; 4, 2, 209 b, 11 ff.

[211] Crat. 389 f.

[212] Theaet. 176.

[213] Tim. 29 E ff.; Statesman, 272 B ff.

[214] Met. I, 9, 990 b ff.; VI, 8; XII, 10; XIII, 3.

[215] Phys. II, 3, 194 b, 16 ff.; cf. Met. I, 3, 983 a, 24 ff.; VI, 7, 1032 a, 13 ff.; VII, 4, 1044 a, 32 ff.; et passim.

[216] E. g. Phys. II, 7, 198 a, 22 ff.

[217] Phys. VIII, 6, 258 b, 10 ff.; Met. XI, 7 (entire).

[218] De caelo, I, 4, 271 a, 33.

[219] E. g. Met. VII, 6, 1045 b, 18 f.

[220] Cf. the whole discussion of God in Met. XI.

[221] On the foregoing see the De anima in general and especially II, 1; III, 4 and 5.

[222] Cf. on the foregoing the two ethical works, the Nicomachean and the Eudemian Ethics, entire.

[223] Laws, VI, 759 and X entire.

[224] Politics, VI, 8, 1322 b, 18 ff.; VII, 8, 1328 b, 12 ff.; 1329 a, 27 ff.; 1330 a, 8 f.; 1331 b, 4-6, 17 f.

[225] De vita beata, 17.

[226] Diss., I, 1; II, 5, 13; and often.

[227] Stob. Ecl. I, 1, 12 = SVF, I, 537.

[228] Diog. Laërt. VII, 149 = SVF, I, 175.

[229] Aetius, I, 27, 5 = SVF, I, 176; II, 974 ff.

[230] Gnomol. Stobaei 31 Schenkl; cf. Diss. 4, 1 (On Freedom) entire.

[231] Cf. Cic. de Fin. III, 64 mundum autem censent (Stoici) regi numine deorum eumque esse quasi communem urbem et civitatem hominum et deorum; et unumquemque nostrum eius mundi esse partem, ex quo illud natura consequi ut communem utilitatem nostrae anteponamus. Sen. Ep. 95, 52 membra sumus corporis magni, etc.; cf. Epict. I, 3 (How one should proceed from the fact that God is the Father of all men to the conclusions therefrom).

[232] Sen. de Ben. 3, 18, 2.

[233] Ibid. 20.

[234] Ibid. 28.

[235] Dig. I, 1, 4. 5, 4; XVII, 32.

[236] De otio, 4, 1; cf. Epist. 68, 2.

[237] Stob. Flor. 40, 9.

[238] VI, 44; and often.

[239] Ep. 95, 50; 115, 5.

[240] Diss. I, 16, 15-21.

[241] IV, 41.

[242] II, 2.

[243] Diss. I, 14, 6; II, 8, 11: σὺ ἀπóσπασμα εἰ τοῦ θεοῦ ἕχεις τι ἐν σεαυτῷ μἐρος ἐκείνου.

[244] It is impossible to give here all the numerous references to Philo’s works on which these and the following statements depend. The most important of Philo’s works bearing on the nature of God are de allegoriis legum, de somniis, de opificio mundi, de Cherubim, quod deus sit immutabilis. For detailed references consult Zeller, Phil. d. Griechen, III, 24, pp. 400 ff.

[245] De special. legib. I, 329; de vita Mosis, II, 127 ff.

[246] Quis rer. div. her. 205 f.

[247] De somn. I, 149. Wendland’s transposition and choice of text are not followed here.

[248] De alleg. leg. III, 29 ff.

[249] Porph. Vita Plot. 23; Plot. Enn. V, 1; VI, 9, 3; and often.

[250] Enn. IV, V, and VI.

[251] Plot. Enn. V, 1 f.

[252] Enn. IV, 3, 7, and 9.

[253] Enn. V, 1, and often.

[254] Vita Plot. 1 ff.

[255] Ad Marc. 32.

[256] De abs. I, 31.

[257] Enn. V, 9, 1.

[258] Enn. I, 2, 1.

[259] Enn. I, 2, entire.

[260] Enn. VI, 9, 11.

[261] Porph. Vita Plot. 23.

[262] Dionys. Hal. IV, 62.

[263] See p. 370 f. for an example of such a calendar.

[264] 296 b.c., Livy X, 19, 17.

[265] Livy XXII, 10, 2 ff.

[266] Livy XXII, 10, 9.

[267] Scen. 316 ff., Vahlen.

[268] Livy XXXIX, 8 ff.

[269] Livy XL, 29; Plin. N. H. XIII, 84. ff.

[270] Athen. XII, 547 A; Aelian V. H. IX, 12.

[271] Suet. de rhet. 1; Aul. Gell. XV, 11, 1.

[272] Plin. N. H. VII, 112; Plut. C. M. 22.

[273] Augustin. Civ. Dei IV, 27.

[274] Epic., p. 72 Usener. Cf. p. 59, and frg. 506.

[275] Diss. I, 15, 1.

[276] Sen. de Ira III, 36, 1-4.

[277] Epict. Diss. III, 10, 2.

[278] Diss. III, 12.

[279] Diss. III, 10, 8.

[280] De vita beata, 17.

[281] Epist. 11, 8-10; 25, 5, 6.

[282] Epist. 41, 8; 92, 2 f.; and often.

[283] Epist. 41, 2.

[284] Seneca Epist. 95, 47-50; 115, 5. Epict. Diss. I, 16.

[285] Epict. Diss. II, 16, 45-47; III, 13, 9 ff.

[286] IV, 23.

[287] CIL. III, 4413. III, 4796 from Tanzenberg in southern Austria, is an important witness here, for it records the restoration in 311 by the governor of the province of a Mithraic shrine which had been deserted for over fifty years.

[288] Apuleius, Met. XI, 5.

[289] Plutarch, de Is. et Osir., 67.

[290] Apuleius, Met. XI, 23.

[291] Apuleius, Met. XI, 19-30.

[292] Published by Cumont, Mystères de Mithra 2, p. 132, fig. 18.

[293] Lydus, de mens. IV, 59. Cf. Cumont, The Oriental Religions, pp. 55 ff. Some scholars doubt the evidence and would place the introduction of the festivals in the time of the Antonines; so Wissowa, Religion und Kultus der Römer 2, p. 322.

[294] The same name was used in the festival of Isis. Cf. p. 273.

[295] CIL. X, 1596.

[296] Ibid. VI, 497-504; cf. IGSI. 1019, 1020.

[297] Prudentius, Persiteph. 10, 1011 ff.; Anon., Carmen contra Paganos 57 ff.

[298] CIL. VI, 512, iterato viginti annis expletis taurobolii sui. Probably we should read taurobolio suo.

[299] Ibid. VI, 510.

[300] Apuleius, Met. XI, 25.

[301] Adv. haer. IV, 30, 3.

[302] Matt. V, 44-45.

[303] Matt. V, 43-48; cf. Luke VI, 27-36.

[304] Matt. V, 44-45; Luke VI, 35.

[305] Mark XI, 25.

[306] Deut. VI, 5; Matt. XXII, 37; Mark XII, 30; Luke X, 27.

[307] Matt. IV, 17; Luke XXIV, 47.

[308] Matt. XVI, 13-20; Mark VIII, 27-30; Luke IX, 18-21. Cf. Mark XIV, 61; Matt. XXVI, 63.

[309] John VI, 15.

[310] Acts XI, 19-26.

[311] Gal. II, 15-16.

[312] Gal. III, 23-26.

[313] Gal. I, 16; II, 20; III, 27; IV, 19. So Rom. VIII, 10. Cf. also 2 Cor. IV, 6-7.

[314] Col. III, 1-3.

[315] Cf. Rom. VII, 4 ff.; Phil. III, 10 f.; and the passages referred to p. 314.

[316] 2 Cor. III, 17; Rom. VIII, 10 f.

[317] Rom. VIII, 15; Gal. III, 26 f.; IV, 6; 1 Cor. III, 16 f.; VI, 19.

[318] Gal. V, 22 f. Cf. Rom. XIV, 17.

[319] 1 Cor. XII-XIV.

[320] John I, 1-14.

[321] Harnack and some other scholars incline to regard the prologue as “not the key to [the Gospel’s] comprehension”; but when we consider the importance which John attaches to the incarnation, it is difficult to separate the body of the book from the opening passage.

[322] Cf. 1 John IV, 2-3.

[323] John I, 9; III, 19-21; V, 35; VIII, 12; IX, 5; XII, 35-36.

[324] John XIV, 9-11.

[325] John VIII, 31 ff.

[326] 1 John IV, 8, 16.

[327] John III, 16-17; 1 John IV, 9-10.

[328] John XIII, 34-35.

[329] Cf. John XX, 31.

[330] John III, 3, 6; cf. V, 24.

[331] John XV, 1 ff.; IV, 7 ff.; VI, 33 ff.

[332] Theophilus, Ad Autol. 2, 15 (c. 180 a.d.), is the first among our extant Greek sources to use the word Trinity (τριάς) of the nature of God; Tertullian, Adv. Valent. 17 (c. 200), the first Latin writer to employ trinitas in the same sense.

[333] The preparatory discourse put into the mouth of Jesus in John XIV-XVI contains the Johannine doctrine. This discourse may be built up from traditional sayings of Jesus, but in its present form it bears unmistakable marks of its literary origin.

[334] John XX, 31.

[335] John V, 24; 1 John III, 14.

[336] History of Dogma, II, 170.

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

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

[339] Legat. 7.

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

[341] (Justin) Dial. cum Tryphone 61, 62, 105, 128; Tatian, Orat. 5-7; Athen., Legat. 10, 16, 24.

[342] Cf. Justin, Apol. I, 5, 13, 61, 65, 67; Dial. 7, 29, 116; Tatian, Orat. 13; Athen., Legat. 10.

[343] Justin, Apol. I, 5, 15, 21, 56; II, 5-7; Tatian, Orat. 7 f., 11; Athen., Legat. 24 ff.

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

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

[346] Cf. p. 274.

[347] Gal. I, 11-12; Eph. III, 3-4.

[348] History of Dogma, I, 222 ff.

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

[350] Irenaeus, Adv. Haer. I, 1-3.

[351] Cf. Ptolemaeus, apud Epiphan., Haer. XXXIII, 3-7, Epist. ad Floram, at the beginning.

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

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

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

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

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

[357] Cf. also Strom. II, 19-20.

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

[359] Cf. De prin. Praef. 1.

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

[361] De prin. I, 1; III, 5.

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

[363] De prin. II, 6.

[364] De prin. I, 3; II, 7.

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

[366] C. Cels. IV, 65; De prin. I, 5.

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

[368] Clement, Paed. III, 1, 1. Strom. V, 14, 94; VI, 16, 134 f. Cf. Plato, Rep. IV, 436 A-441 C; Tim. 42 A.

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

[370] De prin. III, 1; In Matt., ser. 69; in Rom. IV, 5; IX, 3.

[371] C. Cels. VII, 17; cf. I, 31; Exhort. ad Mart. entire.

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

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

[374] Cf. pp. 119 ff.

[375] Schol. Venet. ad Il. XX, 67.

[376] De prin. IV, 11ff.

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

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

[379] Didache 7.

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

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

[382] Justin, Apol. I, 66.

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

[384] Ignatius, ad Eph. 20.

[385] Plin., Ep. X, 96.

[386] Apol. 37.

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