53. See below, II, 220-21.

The stars are probably fifteen in number because Ptolemy distinguished that many stars of first magnitude. Dante, _Paradiso_, XIII, 4, also speaks of “quindici stelle.” See Orr (1913), pp. 154-6, where Ptolemy’s descriptions of the fifteen stars of first magnitude and their modern names are given. [1511] Digby 67, late 12th century, fol. 69r, “Prologus de tribus Mercuriis.” They are also identified by other medieval writers. Some would further identify with Enoch Nannacus or Annacus, king of Phrygia, who foresaw Deucalion’s flood and lamented. See J. G. Frazer (1918), I, 155-6, and P. Buttmann, _Mythologus_, Berlin, 1828-1829, and E. Babelon, _La tradition phrygienne du déluge_, in _Rev. d. l’hist. d. religs._, XXIII (1891), which he cites. Roger Bacon stated that some would identify Enoch with “the great Hermogenes, whom the Greeks much commend and laud, and they ascribe to him all secret and celestial science.” Steele (1920) 99. [1512] R. H. Charles, _The Book of Enoch_, Oxford, 1893, p. 33, citing Euseb. _Praep. Evan._, ix, 17, 8 (Gaisford). [1513] Charles (1893), p. 10, citing Ewald. [1514] ed. Dindorf, 1829. [1515] Lods, Ad. _Le Livre d’Hénoch, Fragments grecs découverts à Akhmin_, Paris, 1892. Charles, R. H., _The Book of Enoch_, Oxford, 1893, “translated from Professor Dillman’s Ethiopic text, amended and revised in accordance with hitherto uncollated Ethiopic manuscripts and with the Gizeh and other Greek and Latin fragments, which are here published in full.” _The Book of Enoch, translated anew_, etc., Oxford, 1912. Also translated in Charles (1913) II, 163-281. There are twenty-nine Ethiopic MSS of Enoch. Charles, R. H. and Morfill, W. R., _The Book of the Secrets of Enoch_, translated from the Slavonic, Oxford, 1896. Also by Forbes and Charles in Charles (1913) II, 425-69. [1516] Charles (1893), p. 22. [1517] Charles (1913), II, 165-6. [1518] Charles (1893), pp. 2 and 41. [1519] V., 54. [1520] XV, 23. [1521] Introd., vi. [1522] _Spec. Nat._, I, 9. A Latin fragment, found in the British Museum in 1893 by Dr. M. R. James and published in the Cambridge _Texts and Studies_, II, 3, _Apocrypha Anecdota_, pp. 146-50, “seems to point to a Latin translation of Enoch”—Charles (1913) II, 167. [1523] _Book of Enoch_, XL, 9. [1524] _Ibid._, XLIII; _Secrets of Enoch_, IV. [1525] _Book of Enoch_, XLIII; XC, 21. [1526] _Ibid._, LX, 17-18. [1527] _Secrets of Enoch_, XIX. [1528] Caps. VI-XI in both Lods and Charles. [1529] _Book of Enoch_, VIII, 3, in both Charles and Lods. [1530] _Book of Enoch_, LXV, 6. [1531] _Ibid._, LXV, 7-8; LXIX, 6-9. [1532] _Ibid._, LXIX, 10-11. [1533] _Secrets of Enoch_, X. [1534] _Book of Enoch_, XVIII, XXI. [1535] _Ibid._, XC, 24. [1536] Singer’s translation. _Studies in the History and Method of Science_, Vol. I, p. 53, of _Scivias_, III, 1, in Migne, PL, 197, 565. See also the Koran XV, 18. [1537] Charles, p. 32 and cap. LXXX. [1538] Singer, 25-26. [1539] Pp. 187-219. [1540] _Secrets of Enoch_, I and XXX. [1541] See Morfill-Charles, pp. xxxiv-xxxv, for mention of three and seven heavens in the apocryphal _Testaments 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 apocryphal _Ascension of Isaiah_ see 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 Ethiopic _Book 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 from _The 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_, in _Jahrb. 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 the _De vita Mosis_ and _De virtutibus_,—MS 34. [1560] The _Alexander sive de animalibus_ and the complete text of the _De providentia_ exist 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); also _The 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_, and _De somniis_, cap. 10. [1569] _De monarchia_, I, 1. _De mundi opificio_, cap. 14. [1570] _De mundi opificio_, caps. 18, 50 and 24. See also his _De gigantibus_ and 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’s _Essays_. [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 the _Digest_ of Justinian are similarly divided. [1588] _De mundi opificio_, cap. 3. [1589] _De mundi opificio_, caps. 15-16. See also on perfect numbers _On 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., in _Musée 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 in _Dict. 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 the _Reply 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 n^o 75 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 the _Philosophumena_, 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 the _Book of the Saviour_ of 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 his _The 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 in _Acts 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 in _Priscilliani 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 of _Mandäische Religion_, 1889, and _Mandäische Schriften_, 1893, and from Anz (1897), pp. 70-8. Further bibliography will be found in these references. [1664] The number five also appears in the _Pistis-Sophia_ and 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 apocryphal _Protevangelium of James_, cap. 16, both Joseph and Mary undergo the test. [1668] Joachim consults the plate in the _Protevangelium_, 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, the _Apocrypha of the New Testament_ may be read in English translation by Alexander Walker in _The 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 and _The 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 argues _The 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 his _Discourses on the Miracles of our Saviour_, 1727-1730. The words in quotation marks are from J. B. Bury’s _History 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 his _Didascalicon_ (IV, 15), and in the thirteenth century by Vincent of Beauvais in the _Speculum Naturale_ (I, 14). [1678] Tischendorf (1876), pp. xxiii-xxiv. [1679] Mâle (1913), pp. 207-8. [1680] Since writing this, I find that Mâle has been impressed by the same resemblance. He writes (1913), p. 207, “Some chapters in the apocryphal gospels are like the _Life of Apollonius of Tyana_ or even like _The Golden Ass_, permeated with the belief in witchcraft and magic.” The resemblance to Apuleius is also noted in AN, VIII, 353. [1681] Tischendorf, _Evang. Infantiae Arabicum_, caps. 20-21. [1682] _Ibid._, cap. 17. [1683] _Ibid._, cap. 20, “nullum in mundo doctum aut magum aut incantatorem omisimus quin illum accerseremus; sed nihil nobis profuit.” [1684] _Evang. Inf. Arab._, cap. 35, “Extemplo exivit ex puero illo satanas fugiens cani rabido similis.” The apocryphal gospel adds, “This same boy who struck Jesus,” i. e., while he was still possessed by the demon, “and out of whom Satan went in the form of a dog, was Judas Iscariot, who betrayed Him to the Jews. And that same side, on which Judas struck him, the Jews pierced with a lance.” [1685] _Ibid._, cap. 44; _Evang. Thomae Lat._, cap. 7; _Ps. Matth._, cap. 32. [1686] _Evang. Inf. Arab._, cap. 15. [1687] _Ibid._, cap. 19, “qui veneficio tactus uxore frui non poterat.” [1688] _Ibid._, cap. 14. [1689] _Ibid._, cap. 16. [1690] See below, chapter 24. [1691] _Evang. Inf. Arab._, caps. 33-34. [1692] _Ibid._, caps. 10-11. [1693] _Ibid._, caps. 27-32. [1694] _Ibid._, cap. 30. [1695] _Ibid._, cap. 24. [1696] _Ibid._, caps. 42-43; _Ps. Matth._, 41; _Evang. Thom. Lat._, 14. Compare pp. 279-80 above. [1697] _Evang. Inf. Arab._, cap. 37. [1698] _Ibid._, 38-39; _Ps. Matth._, 37; _Evang. Thom. Lat._, 11. [1699] _Evang. Inf. Arab._, cap. 36; _Ps. Matth._, 27; _Evang. Thom. Lat._, 4. [1700] _Evang. Inf. Arab._, cap. 40. See Ad-Damîrî, translated by A. S. G. Jayakar, 1906, I, 703, for a Moslem tale of Jews who called Jesus “the enchanter the son of the enchantress,” and were transformed into pigs. [1701] _Evang. Inf. Arab._, 46; _Evang. Thom. Lat._, 4; _Ps. Matth._, 26, where Mary afterwards induces Jesus to restore him to life, and 28. [1702] _Evang. Inf. Arab._, cap. 47; _Evang. Thom. Lat._, 5; _Ps. Matth._, 29. [1703] _Evang. Inf. Arab._, cap. 49; _Evang. Thom. Lat._, 12; _Ps. Matth._, 38. [1704] _Ps. Matth._, caps. 35-36. [1705] _Ibid._, cap. 29. [1706] _Ibid._, cap. 40. [1707] Later the same gospel (cap. 54) rather inconsistently represents Jesus as engaged in the study of law until his thirtieth year. [1708] _Evang. Inf. Arab._, caps. 51-52. [1709] Eusebius states that he discovered these letters written in Syriac in the public records of Edessa. Hone says that it used to be a common practice among English people to have the epistle ascribed to Christ framed and place a picture of the Saviour before it. [1710] _Gospel of Nicodemus_, I, 1-2. [1711] CE, _Apocrypha_, p. 611. [1712] Greek text in Tischendorf, _Apocalypses Apocryph._, pp. 161-7; English translation, _The Ante-Nicene Fathers_, VIII, 526-7. [1713] _Evang. Inf. Arab._, 7-8. [1714] Cap. 19 (AN, I, 57). [1715] _Ante-Nicene Fathers_, VIII, 494. [1716] W. Anz, _Zur Frage nach dem Ursprung des Gnostizisnus_ (1897), pp. 36-41. Lipsius et Bonnet, _Acta apostolorum apocrypha_, 1891-. [1717] Mâle (1913), 299. For the text of this apocryphal work see Migne, _Dictionnaire des Apocryphes_, II, 759, _et seq._, or more recently, Bonnet, _Acta apostolorum apocrypha_, 1898, II, 151-216. [1718] Mâle (1913), 300. But one would think that they must needs be Byzantine alchemists, if the legend did not reach the west until the sixteenth century. [1719] HL, XV, 42. When the gems, all smashed to pieces, He had mended, then their prices To the poor he handed; Quite exhaustless was his treasure Who from sticks made gold at pleasure, Gems from stones commanded. [1720] René Basset, _Les apocryphes Éthiopiens_, Paris, 1893-1894, vol. iv. [1721] See Migne, PG, X (1857), for the old Latin version; the Greek text is extant only in fragments; the tradition, going back to Jerome, that there was a Syriac original is unfounded; the work is first cited by Cyril. [1722] The Ethiopic version, made from the Greek between the fifth and seventh centuries, is translated by Basset (1894), vol. iii; and was printed before him by Dillmann, _Ascensio Isaiae aethiopice et latine_, Leipzig, 1877, and by Laurence, _Ascensio Isaiae vatis, opusculum pseudepigraphus_, Oxford, 1819. See also R. H. Charles, _Ascension of Isaiah_, 1900; reprinted 1917 in Oesterley and Box, _Translations of Early Documents_, Series I, vol. 7. [1723] The fragments of the _Book of Baruch_ by Justin, preserved in the _Philosophumena_ of Hippolytus, are from an entirely different Gnostic work. [1724] R. Basset, _Les apocryphes Éthiopiens_, Paris, 1893-1894, vol. i, _Le Livre de Baruch et la légende de Jérémie_. [1725] Text of _The Recognitions_ in Migne, PG, I; of _The Homilies_ in PG, II, or P. de Lagarde, _Clementina_, 1865. E. C. Richardson had an edition of _The Recognitions_ in preparation in 1893, when a list of some seventy MSS communicated by him was published in A. Harnack’s _Gesch. d. altchr. Lit._, I, 229-30, but it has not yet appeared. In quoting _The Recognitions_ I often avail myself of the language of the English translation in the _Ante-Nicene Fathers_. Since A. Hilgenfeld, _Die klement. Rekogn. u. Homilien_, 1848, the Pseudo-Clementines have provided a much frequented field of research and controversy, of which the articles in CE, EB, and _Realencyklopädie_ (1913), XXIII, 312-6, provide fairly recent summaries from varying ecclesiastical standpoints. For bibliography see pp. 4-5 in the recent monograph of W. Heintze, _Der Klemensroman und seine griechischen Quellen_, 1914, in TU, XL, 2. In the same series, TU, XXV, 4, H. Waitz, _Die Pseudo-Klementinen_, 1904. Concerning Simon Magus may be mentioned: H. Schlurick, _De Simonis Magi fatis Romanis_; A. Hilgenfeld, _Der Magier Simon_, in _Zeitschr. f. wiss. Theol._, XII (1869), 353 ff.; G. Frommberger, _De Simone Mago_, Pars I, _De origine Pseudo-Clementinorum_, Diss. inaug., Warsaw, 1866; G. R. S. Mead (Fellow of the Theosophical Society), _Simon Magus_, 1892; H. Waitz, _Simon Magus in d. altchr. Lit._, in _Zeitschr. f. d. neutest. Wiss._, V (1904), 121-43. [1726] BN, Greek, 930; Ottobon, 443. [1727] Isidore, _De natura rerum_, caps. xxxi, xxxvi, xxxix-xli (PL, 83, 1003-12). [1728] PL, 83, 1003, note, “Sunt haec lib. VIII Recognitionum sed apparet Isidorum alia interpretatione usum ac dubitare posse an ea quae circumfertur Rufini sit.” [1729] See CU, Trinity 1041, 14th century, fols. 7-105, “Inc. prologus in librum quem moderni itinerarium beati Petri vocant.” [1730] Valois (1880), p. 204. [1731] PL, 59, 162, “Notitia librorum apocryphorum qui non recipiuntur.” [1732] Vincent of Beauvais, _Speculum naturale_, 1485, I, 14. [1733] PL, 176, 787-8, _Erudit. Didasc._, IV, 15. [1734] “Itinerarium nomine Petri apostoli quod appellatur sancti Clementis libri octo apocryphum (or, apocryphi).” [1735] _Speculum naturale_, XXXII, 129, concerning the morality of the Seres. [1736] Compare _Recognitions_, I, 27 (PG, I, 122) with Rabanus, _Comment. in Genesim_, I, 2 (PL, 107, 450). [1737] _Speculum naturale_, I, 7. Peter is represented as saying, “When anyone has derived from divine Scripture a sound and firm rule of truth, it will not be absurd if to the assertion of true dogma he joins something from the education and liberal studies which he may have pursued from boyhood. Yet so that in all points he teaches what is true and shuns what is false and pretense.” This corresponds to the close of the 42nd chapter of the tenth book of _The Recognitions_. [1738] Since writing this I learn that Professor E. C. Richardson has examined most of the known MSS of _The Recognitions_ and has found them all to be the version by Rufinus, except for a few additional chapters which someone has added in the French group of MSS,—chapters which Rufinus seems to have omitted because they were difficult to translate. [1739] Heintze (1914), 23, however, argues that the conclusion of _The Recognitions_ is dependent upon _The Homilies_. [1740] Professor E. C. Richardson, after kindly reading this chapter in manuscript, writes me (Sept. 5, 1921) that he doubts if this Syriac MS is correctly described as three books of _The Recognitions_ and four books of _The Homilies_, and that he thinks it may represent an earlier form in the evolution than either of them. He writes further, “I have a strong notion that a study of Greek MSS of the Epitomes will reveal still more variant forms in Greek, and there are certainly other oriental compilations not yet brought into comparison with the Greek, Latin, and Syriac forms.” [1741] In _The Homilies_ it is a trip only from Alexandria to Caesarea that consumes this number of days. [1742] About 375 A. D. Epiphanius (Dindorf, II, 107-9) describes _The Circuits_ in such a way that he might have either _The Homilies_ or _The Recognitions_ in mind. On the other hand, the _Philocalia_, composed about 358 by Basil and Gregory, cites a passage on astrology from the fourteenth book of _The Circuits_ which is in the tenth book of _The Recognitions_ and not in _The Homilies_ at all. [1743] Heintze (1914), p. 113. [1744] Waitz (1904), pp. 151 and 243. [1745] See E. C. Richardson in _Papers of the American Society of Church History_, VI (1894). [1746] Neither Philostratus nor Apollonius of Tyana is mentioned, however, in the index of W. Heintze’s _Der Klemensroman und seine griechischen Quellen_ (1914), 144 pp. [1747] _Recogs._, VII, 6. [1748] _Recogs._, I, 29; not mentioned in the corresponding chapter of _The Homilies_, VIII, 15. [1749] _Recogs._, IX, 19-29. [1750] _Recogs._, VII, 12. [1751] _Recogs._, X, 15, _et seq._ [1752] _Recogs._, I, 8; _Homilies_, I, 10. [1753] Extraordinary, of course, only in that single animals instead of angels, as in the Enoch literature, are set over birds, beasts, serpents, etc. [1754] _Recogs._, I, 27 and 45. [1755] _Recogs._, VI, 8. [1756] _Recogs._, VIII, 9, 20-22. [1757] _Recogs._, VIII, 15-17. [1758] _Recogs._, VIII, 21. [1759] _Recogs._, VIII, 25-32. [1760] On the other hand, in the apocryphal _Epistle of Barnabas_, IX, 9, it is stated that the weasel conceives with its mouth and hence typifies persons with unclean mouths. [1761] _Recogs._, II, 7. [1762] _Recogs._, VIII, 31. [1763] _Recogs._, VIII, 30. [1764] _Recogs._, VIII, 42. [1765] _Recogs._, VIII, 34. [1766] _Recogs._, VIII, 44. [1767] _Recogs._, VIII, 45. [1768] _Recogs._, VIII, 46. [1769] _Recogs._, VIII, 47. [1770] _Recogs._, V, 27. [1771] _Recogs._, I, 28. [1772] _Recogs._, VIII, 57, “frater meus Clemens tibi diligentius respondebit qui plenius scientiam mathesis attigit;” IX, 18, “quoniam quidem scientia mihi mathesis nota est.” [1773] _Recogs._, X, 11-12. [1774] _Recogs._, IX, 18. [1775] _Recogs._, VIII, 2. [1776] _Recogs._, I, 32. [1777] _Recogs._, I, 21, 43, 72. [1778] _Recogs._, IV, 35. [1779] Irenaeus, I, 3. [1780] _Recogs._, III, 68. [1781] _Recogs._, VIII, 28, “qui est parvus in alio mundus.” [1782] _Recogs._, VIII, 45. [1783] _Recogs._, X, 12. In _Homilies_, XIV, 5, the existence of astrological medicine is implied when Peter promises to cure by prayer to God any bodily ill, even “if it is utterly incurable and entirely beyond the range of the medical profession—a case, indeed, which not even the astrologers profess to cure.” [1784] _Recogs._, VIII, 2. In _The Homilies_, however, Peter argues that, even if Genesis prevails, which he does not admit, still he can “worship Him who is also Lord of the stars,” and that the doctrine of genesis is far more destructive to polytheism and pagan worship. [1785] _Recogs._, IX, 16-17. [1786] _Recogs._, IX, 6 and 12. [1787] _Recogs._, IX, 30. [1788] _Recogs._, X, 11. [1789] _Recogs._, X, 12. [1790] _Recogs._, IX, 32-7. [1791] _Recogs._, IX, 19, and VIII, 48. [1792] _Recogs._, X, 66. [1793] _Recogs._, II, 42. [1794] _Recogs._, IV, 7. [1795] _Recogs._, IX, 38. [1796] _Recogs._, IX, 6 and 12; IV, 21; V, 20 and 31. [1797] _Recogs._, II, 71; IV, 16. [1798] _Recogs._, IV, 30. [1799] _Recogs._, IX, 9. [1800] _Recogs._, IV, 32-33. [1801] _Recogs._, IV, 21. [1802] _Recogs._, IV, 26. [1803] Reminding one of Benjamin Franklin’s more successful attempt to “snatch the thunderbolt from heaven.” [1804] _Recogs._, IV, 27, and I, 30. [1805] _Recogs._, IV, 29. [1806] Dindorf, I, 282, 286-7. [1807] _Recogs._, X, 55; III, 64. [1808] _Recogs._, I, 70. [1809] _Recogs._, I, 42 and 58; III, 12, 47, and 73; X, 54. [1810] _Recogs._, I, 72. [1811] _Recogs._, X, 22 and 25. [1812] But by no means always in early Christian writings: thus Clement of Alexandria (c150-c220) in the _Stromata_, II, 1, asserts that the Greeks eulogize “astrology and mathematics and magic and sorcery” as the highest sciences. [1813] In contrast to Lucian’s _Menippus_ or _Necromancy_, in which the Cynic philosopher Menippus resorts to a _Magus_ at Babylon in order to gain entrance to the lower world and question Teiresias. Necromancy is given as a proof of the immortality of the soul in Justin’s _First Apology_, cap. 18, where we read, “For let even necromancy, and the divinations you practise by means of immaculate children, and the evoking of departed human souls ... let these persuade you that even after death souls are in a state of sensation.” [1814] _Recogs._, I, 5. [1815] _Recogs._, II, 9. [1816] _Recogs._, II, 15. [1817] _Recogs._, II, 6. [1818] _Recogs._, III, 57. [1819] _Recogs._, II, 11. [1820] _Recogs._, II, 12. [1821] _Recogs._, X, 53, _et seq._ [1822] _Recogs._, III, 57-60; X, 66. [1823] _Recogs._, VIII, 53. [1824] _Recogs._, VIII, 60. [1825] _Recogs._, II, 5. [1826] _Recogs._, II, 10. [1827] _Recogs._, II, 16, and III, 49. [1828] Similarly, in a passage contained only in _The Homilies_, V, 5, Appion, recommending to Clement a love incantation which he had learned from an Egyptian who was well versed in magic, explains that demons obey the magician when invoked by the names of superior angels, who in their turn may be adjured by the name of God. [1829] Concerning this boy see _Recogs._, II, 13-15; III, 44-45;, _Homilies_, II, 25-30. [1830] _Recogs._, II, 6; III, 13. [1831] _Recogs._, III, 73; X, 54. [1832] _Recogs._, X, 58. [1833] _Recogs._, III, 63. [1834] _Recogs._, II, 7. [1835] _Recogs._, II, 5. [1836] _Recogs._, II, 9, “Multa etenim iam mihi experimenti causa consummata sunt.“ [1837] _First Apology_, caps. 26 and 56; _Dialogue with Trypho_, 120. [1838] _Adv. haer._, I, 23. [1839] See above, chapter 15, p. 365. [1840] Tertullian, _De anima_, cap. 57, in PL, II, 794; _De idolatria_, cap. 9. [1841] _Philosophumena_, VI, 2-15. [1842] F. X. Funk, _Didascalia et Constitutiones Apostolorum_, 1905, I, 320-1. [1843] τὰ δὲ ἔθνη ἐξιστῶν μαγικῇ ἐμπειρίᾳ καὶ δαιμόνων ἐνεργείᾳ. [1844] “ ... in una die procedens vidi illum per aera volantem et ferebatur. Et subsistens dixi: In virtute sancti nominis Iesu excido virtutes tuas. Et sic ruens femur pedis sui fregit.” [1845] Arnobius, _Adversus gentes_, II, 12. [1846] Cyril, _Cathechesis_, VI, 15, in PG 33, 564. [1847] _Filastrii diversarum hereseon liber_, cap. 23, ed. F. Marx, 1898, in CSEL; also in PL, vol. 12. [1848] Sulpicius Severus, 363-420, _Chron._, II, 28, and Theodoret, c386-456, _Haereticarum fabularum compendium_, I, 1 (PG 83, 344) have nothing new to say. [1849] AN, VIII, 673-5. [1850] _Ibid._, 477-85; Greek text in Tischendorf, _Acta Apostolorum Apocrypha_, 1851, pp. 1-39. The Greek scholar, Constantine Lascaris, translated part of the work into Latin in 1490. [1851] Mead (1892), p. 37, notes that Dr. Salmon (article _Simon Magus_ in _Dict. Chris. Biog._ IV, 686) “connects this with the story, told by Suetonius and Dio Chrysostom, that Nero caused a wooden theater to be erected in the Campus, and that a gymnast who tried to play the part of Icarus fell so near the emperor as to bespatter him with blood.” Hegesippus (_De bello judaico_, III, 2), Abdias (_Hist._ 1), and Maximus Taurinensis (_Patr._ VI, _Synodi ad Imp. Const. Act._ 18) compare Simon’s flight with that of Icarus. [1852] Tischendorf (1851), p. xix. [1853] “De mirificis rebus et actibus beatorum Petri et Pauli, et de magicis artibus Simonis:” Fabricius, _Cod. apocr._, III, 632; Florentinus, _Martyrologium Hieronymi_, 103. [1854] A slightly different version of the dog incident is found in the _Acts of Nereus and Achilles_ (AS, May III, 9). [1855] _Hegesippus_, III, 2 ed. C. F. Weber and J. Caesar, Marburg, 1864, “et statim in voce Petri implicatis remigiis alarum quas sumserat corruit, nec exanimatus est, sed fracto debilitatus crure Ariciam concessit atque ibi mortuus est.” I earnestly recommend this passage to those who delight in finding ancient precursors of modern inventions as an example of remarkable insight into the effect of air-waves upon delicate mechanisms. [1856] ed. Fabricius, _Cod. apocr._, I, 411; AS, June V, 424. [1857] _Biblioth. Patrum_, Cologne, 1618, I, 70. [1858] Printed PL, 39, 2121-2, among the works of Augustine, _Sermones Supposititi_, CCII. The greater number of MSS assign it to Maximus. [1859] Mâle, _Religious Art in France_, 1913, p. 297, notes 3 and 4; p. 298, note 1. [1860] The two representations are essentially identical. Simon falls head first, and the accompanying legend reads, “_Hic praecepto Petri oratione Pauli Simon Magus cecidit in terram_,”—“Here at Peter’s command and Paul’s prayer Simon Magus falls to earth.” [1861] Greek and Latin text in parallel columns in AS, Sept. VII (1867), pp. 204ff. For an account of previous editions see _Ibid._, p. 182. Bishop John Fell published a Latin text from three Oxford MSS. In Digby 30, 15th century, fol. 29-, which I have examined, the wording differed considerably from that of the Latin text in AS. The brief _Martyrium_ of Cyprian and Justina follows in the same volume of AS at pp. 224-6. _Sahidische Bruchstücke der Legende von Cyprian von Antiochen_, ed. O. v. Lamm, 1899, Ethiopic, Greek, and German, in _Petrograd Acad. Scient. Imper. Mémoires, VIII série, Cl. hist. philol._, IV, 6. Πρᾶξις τῶν ἁγίων μαρτύρων Κυπριανοῦ καὶ Ἰουστίνης, with an Arabic version, ed. Margaret D. Gibson, 1901, in _Studia Sinaitica_, No. 8. [1862] _Ibid._, p. 180, “ipsa S. Cypriana nomine vulgata Confessio quam ante Constantini aetatem scriptam esse critici plurimi etiam rigidiores fatentur.” [1863] _Ibid._, p. 205, “et initiatus sum sonis sermonum ac strepitum narrationibus.” L. Preller in _Philologus_, I (1846), 349ff., and A. B. Cook, _Zeus_, 110-1, suggest that these rites on Mount Olympus were Orphic. [1864] “Et aliorum insidiantium decipientium permiscentium....” [1865] Shelley, it may be recalled, in 1822 translated some scenes, published in 1824, from Calderón’s _Magico Prodigioso_, in which Cyprian, Justina, and the demon figure. [1866] Bouchier, _Syria as a Roman Province_, p. 237. [1867] Bouchier, _Spain Under the Roman Empire_, p. 123, citing AS, July 19. [1868] Epiphanius, _Panarion_, ed. Dindorf, II, 97-104; ed. Petavius, 131A-137C. [1869] _Idem._ The attempt to bewitch the furnaces reminds one of the fourteenth Homeric epigram, in which the bard threatens to curse the potters’ furnaces if they do not pay him for his song, and to summon “the destroyers of furnaces,”—Σύντριβ’ ὁμῶς Σμάραγόν τε καὶ Ἄσβετον ἠδὲ Σαβάκτην,—words usually interpreted as names for mischievous Pucks and brawling goblins who smash pottery. But the two middle names suggest the stones, smaragdus or emerald, and asbestos. The poet also invokes “Circe of many drugs” to cast injurious spells, and appeals to Chiron to complete the work of destruction. He further prays that the face of any potter who peers into the furnace may be burned. This epigram is probably of late date. See A. Abel, _Homeri Hymni, Epigrammata, Batrachomyomachia_, Lipsiae, 1886, pp. 123-4. [1870] Mâle, _Religious Art in France_, 1913, pp. 304-6. [1871] Mâle (1913), p. 306. [1872] _Ibid._, p. 307. [1873] Greek text in Migne PG, Vol. XI. English translation in the _Ante-Nicene Fathers_, of which I generally make use in quotations from the work. On the MSS of the _Against Celsus_ see Paul Koetschau, _Die Textüberlieferung der Bücher des Origenes gegen Celsus in den Handschriften dieses Werkes und der Philokalia. Prolegomena zu einer kritischen Ausgabe_, 1889, 157 pp., (TU, VI, 1). [1874] I, 71; also II, 32. [1875] I, 38; also VIII, 9; II, 48. [1876] I, 68; III, 52. [1877] II, 49. [1878] VII, 36. [1879] I, 6. [1880] VI, 40. [1881] V, 51. [1882] I, 26. [1883] IV, 33. [1884] V, 6. [1885] V, 9. [1886] VII, 9. [1887] VII, 11. [1888] VII, 3. [1889] III, 1. [1890] III, 5. [1891] III, 46; IV, 51. [1892] I, 28. [1893] I, 38. [1894] I, 60. [1895] I, 38. [1896] II, 49. [1897] II, 51. [1898] I, 68. [1899] VII, 25. [1900] V, 42. [1901] I, 68. [1902] VI, 41. [1903] III, 52. [1904] See cap. 21. [1905] Kühn, XIX, 48 (_de libris propriis_). Μετροδώρου ἐπιστολὴ πρὸς Κέλσον Ἐπικούρειον. [1906] VI, 39. [1907] IV, 86. [1908] VII, 67. [1909] VI, 39. [1910] VI, 40. [1911] VII, 3 and 35. [1912] Ps. XCVI, 5. [1913] VII, 69. [1914] V, 42. [1915] II, 51. See also V, 38; VI, 45; VII, 69; VIII, 59; I, 60. [1916] See VII, 67, “demons ... and their several operations, whether led on to them by the conjurations of those who are skilled in the art, or urged on by their own inclinations....” Also VII, 5, “those spirits that are attached for entire ages, as I may say, to particular dwellings and places, whether by a sort of magical force or by their own natural inclinations.” Also VII, 64, “... the demons choose certain forms and places, whether because they are detained there by virtue of certain charms, or because for some other possible reason they have selected those haunts....” [1917] VII, 4. ὡς ἐπίπαν γὰρ ἰδιῶται τὸ τοιοῦτον πράττουσι. [1918] V, 38. [1919] VIII, 61. [1920] VI, 80. [1921] I, 58. [1922] I, 60. [1923] I, 58. The Magi had been confused with the Chaldeans several centuries before by Ctesias in his _Persica_, cap. 15; see D. F. Münter, _Der Stern der Weisen: Untersuchungen über das Geburtsjahr Christi_, Kopenhagen (1827), p. 14. [1924] Balaam himself was something of an astrologer according to Münter, _Der Stern der Weisen_, 1827, p. 31. “Die sieben Altäre die der moabitische Seher Bileam an verschiedenen Orten errichtete (IV B. Mose, XXIII) waren gewiss den sieben Planetfürsten gewidmet.” [1925] Numbers, XXIV, 17. [1926] Similarly an English version (in an Oxford MS of the early 15th century, Laud Misc., 658) of _The History of the Three Kings of Cologne_, or medieval account of the translation of the relics of the Magi, in forty-one chapters with a preface, opens its first chapter with the words, “The mater of these three worshipful and blissid kingis token the begynnyng of the prophecye of Balaam.” [1927] _In Numeros Homilia XIII_, in Migne, PG, XII, 675. [1928] _In Numeros Homilia XV_, col. 689. [1929] _In Genesim Homilia XIV_, 3, in PG, XII, 238. [1930] _Origenis in Numeros Homiliae, Prologus Rufini Interpretis ad Ursacium._ Migne, PG, XII, 583-86. [1931] _Origenis in Numeros Homilia XIII_, Migne, PG, XII, 670-677. In at least one medieval manuscript we find the homily upon Balaam preserved separately, BN 13350, 12th century, fol. 92v, et omeliae de Balaham et Balach. [1932] W. H. Bennett, _Balaam_, in EB, 11th edition. [1933] One cannot help wondering whether Pharaoh’s magicians lost their rods for good as a result of this manœuvre, but it is a point upon which the Scriptural narrative fails to enlighten us. [1934] II, 15-16. [1935] _Antiq._, IV, 6. [1936] Johannis Hildeshemensis, _Liber de trium regum translatione_, 1478, cap. 2. [1937] E. W. Hengstenberg, _Die Geschichte Bileams und seine Weissagungen_, Berlin, 1842. Hengstenberg tried to take middle ground between Philo Judaeus, Ambrose, Augustine, Gregory of Nyssa, Theodoret, and others who regarded Balaam as a godless false prophet and magician, and the contrary opinion of Tertullian, Jerome, and some moderns who hold that Balaam was originally a devout man and true prophet who fell through his covetousness. [1938] “Et ideo quasi expertus in talibus in opinione erat omnibus qui erant in Oriente ... Certus ergo Balach de hoc et frequenter expertus.” [1939] In Homily XIV. [1940] Migne, PG, XII, 1011-28. [1941] J. G. Frazer (1918), II, 522, note, however, says of I. Samuel, XXVIII, 12: “It seems that we must read, ‘And when the woman saw Saul,’ with six manuscripts of the Septuagint and some modern critics, instead of, ‘And when the woman saw Samuel.’” [1942] VI, 41. [1943] V, 48. [1944] I, 30. [1945] II, 34. [1946] IV, 33, and I, 22. [1947] IV, 33. On the use of mystic names of God among the Jews of this period and “the new and greatly developed angelology that flourished at that time in Egypt and Palestine” see the Introduction to M. Gaster’s edition of _The Sword of Moses_, 1896,—a book of magic found in a 13-14th century Hebrew MS, but which is mentioned in the 11th century and which he would trace back to ancient times. [1948] I, 6. It also, however, suggests the efficacy ascribed by the Mandaeans to the repetition of passages from their sacred books. [1949] II, 49. [1950] I, 25; V, 45. [1951] V, 45. [1952] I, 24. [1953] IV, 33; I, 22, etc. [1954] _In Math._ XXVI, 23 (Migne, PG, XIII, 1757). [1955] See p. 366 in Chapter XV on Gnosticism. [1956] V, 25. [1957] VIII, 28. [1958] VIII, 58. [1959] VIII, 60. [1960] VIII, 63. [1961] VII, 68. [1962] VII, 69. [1963] VIII, 59. [1964] V, 28. [1965] V, 29; see _Deut._ xxxii, 8. [1966] V, 30. [1967] V, 32. [1968] VIII, 31. [1969] Migne, PG, XII, 680. [1970] III, 12. [1971] I, 8. [1972] V, 54; see _Book of Enoch_, XL, 9. [1973] Matthew, XVIII, 10. [1974] VII, 5. [1975] V, 6-9. [1976] V, 6. [1977] IV, 67; V, 20-21. [1978] VI, 80. [1979] Duhem (1913-1917) II, 447, treats of “Les Pères de l’Église et la Grande Année.” [1980] V, 11. [1981] _De principiis_, I, 7. [1982] V, 10. [1983] _Deut._, IV, 19-20. [1984] V, 12. [1985] I, 59. [1986] V, 11. [1987] P. D. Huet, _Origenianorum_ Lib. II, Cap. II, Quaestio VIII, _De astris_, in Migne, _Patrologia Graeca_, XVII, 973, _et seq._ [1988] XVII, 28. [1989] “In prooemio libri prioris eiusdem Περὶ ἀρχῶν, num. 10.” [1990] Eusebius, _Praep. Evang._, VI, 11, in Migne, PG, XXI, 477-506. [1991] PG, XXI, 489. [1992] _Ibid._, 501-502. [1993] P. D. Huet, _Origenianorum_ Lib., II, ii, v. 10, cites Basil, _Homil. 3 in Hexaem._; Epiphanius, _Haer._, LXIV, 4, and _Epist. ad Joan. Jerosolymit._, cap. 3; Jerome, _Epist. 61 ad Pammach._, cap. 3; Gregory Nyss., _lib. in Hexaem._; Augustine, _Confess._, XIII, 15; Isidore, _Origin._, VII, 5. See also Duhem (1913-1917) II, 487, “Les eaux supracélestes.” [1994] VI, 21. [1995] IV, 90-95. [1996] Origen quotes, “Ye shall not practise augury nor observe the flight of birds,” which is found in the Septuagint, _Levit._, XIX, 26. [1997] I, 66. [1998] I, 36. [1999] I, 33. [2000] IV, 86-88. [2001] IV, 98. [2002] IV, 93; it will be recalled that the witches in _The Golden Ass_ of Apuleius assume the bodies of weasels in order to rob a corpse. [2003] I, 37. [2004] VII, 30. [2005] VIII, 19-20. [2006] Homily 18 on Numbers, Migne, PG, XII, 715. [2007] _Epistola_ 96 in Migne, PL, XXII, 78. [2008] Migne, PG, XVII, 1091-92. [2009] Tertullian, _Apology_, cap. 21; so also Cyprian, _Liber de idolorum vanitate_, cap. 13. Latin text of Tertullian in PL, vols. 1-2; English translation in AN, vol. 3. [2010] _Apology_, cap. 23. [2011] _De cultu feminarum_, I, 2. [2012] _Apology_, cap. 22. [2013] _De anima_, cap. 57. [2014] _Apology_, cap. 23. [2015] _De anima_, cap. 57. Damigeron is mentioned in the Orphic poem, _Lithica_, and in the _Apology_ of Apuleius, cap. 45; is cited in the _Geoponica_, and was regarded by V. Rose as the Greek source of the Latin “Evax” and Marbod on stones. BN 7418, 14th century, _Amigeronis de lapidibus_, was printed by Pitra, _Spic. Solesm._, III, 324-35, and Abel, _Orphei Lithica_, p. 157, _et seq._ See further PW, “Damigeron.” [2016] Presumably Nectanebus. [2017] It is Aaron’s rod in the King James version. [2018] _De idolatria_, cap. 9. [2019] _Apology_, cap. 35. [2020] PL, vol. 3; AN, vol. 4. [2021] Thus Minucius Felix says, _Octavius_, cap. 26, “Magi ... quidquid miraculi ludunt ... praestigias edunt,” while Tertullian, _Apology_, cap. 23, writes, “Porro si et magi phantasmata edunt ... si multa miracula circulatoriis praestigiis ludunt.” [2022] Cyprian, _Liber de idolorum vanitate_, caps. 6-7. [2023] PL, vol. VI; AN, vol. VII; the following references are all to this work. [2024] V, 3. [2025] II, 15. [2026] II, 17. [2027] IV, 27. [2028] II, 17. [2029] The work was discovered in 1842 at Mount Athos and edited by E. Miller in 1851, Duncker and Schneidewin in 1859, and Abbé Cruice in