Plato amore indagandæ veritatis accensi ad Ægyptios et Magos et Persas usque penetrassent, ut eorum ritus et sacra cognoscerent, (suspicabantur enim sapientiam in religione versari,) ad Judæos tantum non accesserint, penes quos tunc solos esset, et quo facilius ire potuissent. Sed aversos esse arbitror divinâ providentiâ: nec scire possent veritatem ; quia nondum fas erat alienigenis hominibus religionem Dei veri justitiamque cognoscere." (Referred to by Staudenmaier, Encyclop. i. p. 260.)

NOTE (6.) p. 6.

The Greek here is

Not seeing the sun for a season. axoi kaipou, and the Syriac (which our version generally seems to follow) “until fit time;" on which Origen (Philoc. xxvii. p. 106, Spencer.) asks, What time? does he mean that time when he should be corrected through his sins, and so through repentance should be worthy, in both senses, to see the sun in soul and in body;-[in body,] that the Divine Power might be proclaimed in the restoration of his eyes; and in soul, because he was, by believing, to avail himself of God's religion?

NOTE (7.) p. 8.

This passage is a very famous one in the Timæus of Plato, § 5. Ω Σόλων, Σόλων, Ἕλληνες ἀεὶ παῖδές ἐστε, γέρων δὲ Ελλην οὐκ ἐστίν. ̓Ακούσας οὖν, πώς, τί τοῦτο λέγεις ; φάναι. Νέοι ἐστὲ, εἰπεῖν, τὰς ψυχὰς πάντες· οὐδεμίαν γὰρ ἐν αὐταῖς ἔχετε δι' ἀρχαίαν ἀκοὴν παλαιὰν δόξαν οὐδὲ μάθημα χρόvy Todiòv ovdév. And so D. Laertius, init., says, Tò Tйs φιλοσοφίας ἔργον ἔνιοί φασιν ἀπὸ βαρβάρων ἄρξαι: on which Menagius truly observes, "Ita Justinus Martyr, Tatianus, Clemens Alexandrinus, Theophilus, Eusebius, Athanasius, Theodoretus, alii." See Potter ad Clem. Al. Strom. v. § 90, p. 699. Philostr. Vit. A. T. ii. 29. Porphyr.

ap Euseb. Præp. Ev. p. 742, who says that Egyptians, Phoenicians, Chaldeans, Assyrians, Lydians, and Hebrews found paths to the gods, from which the Greeks erred.

ΝΟΤΕ (8.) p. 11.

Orig. c. Celsum, p. 244, Spencer. Φέρε παραστήσωμεν, ὅτι ἀνδράσι, οὐκ εὐκαταφρονήτοις τῆς λογικῆς ἕνεκεν θεωρίας καὶ τῶν διαλεκτικῶν σκεμμάτων, σφόδρ' ἀπεμφαίνοντα λέλεκται. καὶ εἰ χρὴ μυχθίζειν ὡς ταπεινοὺς καὶ γραώδεις λόγους, ἐκείνους μᾶλλον χρὴ, ἢ τοὺς ἡμετέρους. Φασὶ δὴ οἱ ἀπὸ τῆς Στοᾶς, κατὰ περίοδον ἐκπύρωσιν τοῦ παντὸς γίνεσθαι, καὶ ἑξῆς αὐτῇ διακόσμησιν πάντ ̓ ἀπαράλλακτα ἔχουσαν, ὡς πρὸς τὴν προτέραν διακόσμησιν. ὅσοι δ ̓ αὐτῶν ἠδέσθησαν τὸ δόγμα, ὀλίγην εἰρήκασι παραλλαγὴν καὶ σφόδρα βραχεῖαν γίνεσθαι κατὰ περίοδον τοῖς ἐπὶ τῆς πρὸ αὐτῆς περιόδου.

Chrysippus, ap. Lact. vii. 23, is evidently arguing from premises when he says, Τούτου δὲ οὕτως ἔχοντος δῆλον καὶ οὐδὲν ἀδύνατον καὶ ἡμᾶς μετὰ τὸ τελευτῆσαι πάλιν περιόδων τινῶν εἰλημένων χρόνου, εἰς ὃ νῦν ἐσμὲν καταστήσεσθαι σχῆμα. See Potter on S. Clement, v. p. 649. M. Anton. x. 7.

ΝΟΤΕ (9.) p. 11.

Butler's Analogy, part ii. c. 6. It is not unreasonable to suppose that the same wise and good principle, whatever it was, which disposed the Author of nature to make different kinds and orders of creatures, disposed Him also to place creatures of like kinds in different situations; and that the same principle which disposed Him to make creatures of different moral capacities, disposed Him also to place creatures of like moral capacities in different religious situations, and even the same creatures in different periods of their being. And the account or reason of this is also most probably the account why the constitution of things is such,

as that creatures of moral natures or capacities, for a considerable part of that duration in which they are living agents, are not at all subjects of morality and religion; but grow

up to be So, and grow up to be so more and more, gradually

from childhood to mature age. What, in particular, is the account or reason of these things, we must be greatly in the dark, were it only that we know so very little even of our own case. Our present state may possibly be the consequence of somewhat past, which we are wholly ignorant of; as it has a reference to somewhat to come, of which we know scarce any more than is necessary for practice. A system or constitution, in its notion, implies variety; and so complicated an one as this world, very great variety.

NOTE (10.) p. 12.

The theory of pre-existence does not necessarily imply the theory of transmigration. Origen, for instance, held the former, but not the latter. (See Schubert, Gesch. der Seele, p. 659, compared with Orig. c. Cels. p. 203.) The latter will be treated of at length in the sequel.

NOTE (11.) p. 12.

"Auf Traditionen der Urwelt berufen sich die Vedaschriften ganz häufig." Thus, in the Yajur-Veda, xl. 10. 13,

इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे

"Thus we have heard from the sages, who have delivered it to us," which has been obligingly pointed out to me by Dr. Mill, and appears to be a formula.

NOTE (12.) p. 13.

S. Austin c. Faust. vii. fin. "Sed cur non potius de Christo, discipulis ejus qui etiam corporaliter ei adhæserunt credimus, qui non solum per Spiritum Sanctum ab ipso im

2 Compare, as explaining this, Mr. Newman's Sermons, vol. iv. p. 356.

pertitum scire potuerunt, si quid lateret in rebus humanis, sed tam recenti et præsenti memoriâ, etiam solo humano sensu, genus Christi secundum carnem et totam originem collegerunt?" And with this may be joined an important passage from the same Father, de Cons. Evang. ii. 51, on the mysteriousness of memory, even in ordinary cases. Quia enim nullius in potestate est, quamvis optime fideliterque res cognitas, quo quisque ordine recordatur; (quid enim prius posteriusve homini veniat in mentem, non est, ut volumus, sed ut datur;) satis probabile est quod unusquisque Evangelistarum eo se ordine credidit debuisse narrare, quo voluisset Deus ea ipsa quæ narrabat ejus recordationi suggerere, in eis dumtaxat rebus, quarum ordo, sive ille, sive ille sit, nihil minuit auctoritati veritatique Evangelicæ." Such passages as Amos, vii. 14, and Matt. xvi. 17, constitute, of course, no real objection, since all the common means of knowledge were open to those there spoken of, in the previous part of their life. The following words of St. Clement will throw light on the latter passage: ̓Αμέλει καὶ τῶν ἐπιβοωμένων τὸν Κύριον αὐτὸν οἱ μὲν πολλοί· υἱὲ Δαβὶδ ἐλέησόν με, ἔλεγον, ὀλίγοι δὲ Υἱὸν ἐγίγνωσκον τοῦ Θεοῦ, καθάπερ ὁ Πέτρος, ὃν καὶ ἐμακάρισεν, ὅτι αὐτῷ σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψε τὴν ἀλήθειαν, ἀλλ ̓ ἢ ὁ Πατὴρ αὐτοῦ ὁ ἐν τοῖς οὐρανοῖς, δηλῶν τὸν γνωστικὸν οὐ διὰ τῆς σαρκὸς αὐτοῦ τῆς κυηθείσης, ἀλλὰ δι' αὐτῆς τῆς δυνάμεως τῆς πατρικῆς γνωρίζειν τὸν Υἱὸν τοῦ Παντοκράτορος. οὗ μόνον τοίνυν τοῖς ἐπιτυγχάνουσιν ἁπλῶς οὕτως δύσκολος ἡ τῆς ἀληθείας κτῆσις, ἀλλὰ καὶ ὧν τυγχάνει ἡ ἐπιστήμη οἰκεία μηδὲ τούτοις ἀθρόαν δίδοσθαι τὴν θεωρίαν ἡ κατὰ τὸν Μωϋσέα ἱστορία διδάσκει, μέχρις ἂν ἐθισθέντες ἀντωπεῖν, καθάπερ οἱ Ἑβραῖοι, τῇ δόξῃ τῇ Μωϋσέως, καὶ οἱ ἅγιοι τοῦ Ἰσραὴλ ταῖς τῶν ἀγγέλων ὀπτασίαις, οὕτως καὶ ἡμεῖς ταῖς τῆς ἀληθείας μαρμαρυγαῖς ἀντιβλέπειν δυνηθῶμεν. Strom. vi. § 132.

Under the Jewish dispensation, one of these common

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means would be the traditions handed on by the Scribes and Pharisees who sat in Moses' seat. Thus St. Gregory, Mor. xiv. 56, “ Scribae itaque et legis doctores, qui erudire populos ad vitam consueverant, quid aliud quam venturi Redemtoris consiliarii fuerunt? Qui tamen dum incarnatum Dominum conspicerent, consiliis suis multos ab ejus diviserunt, quamvis prius ad credendum Incarnationis ejus mysterium per Prophetarum verba multos docuisse viderentur." To the same purpose are the words of Eusebius, Præp. Evang. xi. 5. Καὶ τὸν λογικὸν δὲ τρόπον τῆς Ἑβραίων φιλοσοφίας, οὐ καθάπερ Ελλησι φίλον, δεινότητι σοφισμάτων καὶ λογισμοῖς πρὸς ἀπάτην τετεχνασμένοις δεῖν ᾤοντο μετα ιέναι, καταλήψει δὲ αὐτῆς ἀληθείας ἣν ὑπὸ θείου φωτὸς τὰς ψυχὰς καταυγασθέντες οἱ παρ ̓ αὐτοῖς θεόσοφοι, εὗρόν τε καὶ ἐφωτίσθησαν, ἐφ ̓ ἣν ἀκονῶντες τοὺς τὰ οἰκεῖα μαθήματα παιδευομένους, λόγων τε αὐτοῖς ἱερῶν ἀπαγγελίας ἱστοριῶν τε σεμνῶν διηγήματα ᾠδῶν τε καὶ ἐπῳδῶν ἐμμέτρους συνθέσεις καὶ ἔτι προβλήματα καὶ αἰνίγματα, καί τινας σοφὰς καὶ ἀλληγορικὰς θεωρίας μετὰ κάλλους εὐεπείας, καὶ τῆς κατὰ τὴν οἰκείαν γλῶτταν εὐφραδοῦς ἀπαγγελίας, ἐξ ἔτι νηπίας αὐτοῖς παρεδίδοσαν ἡλικίας. ναὶ μὴν καὶ τῶν πρώτων μαθημάτων Δευτερωταί τινες ἦσαν αὐτοῖς· οὕτω δὲ φίλον τοὺς Εξηγητὰς τῶν παρ' αὐτοῖς Γραφῶν ὀνομάζειν· οἳ τὰ δι αἰνιγμάτων ἐπεσκιασμένα, εἰ καὶ μὴ τοῖς πᾶσι, τοῖς γοῦν πρὸς τούτων ἀκοὴν ἐπιτηδείοις, δι ̓ ἑρμηνείας καὶ σαφηνείας ἐξέφαινον. This passage will throw light upon what is offered in Note 20.

NOTE (13.) p. 17.

Thus the words ναβλὴ, κινυρὰ, &c., are derived from 599 9999, &c., where see Gesenius. St. Clem. Strom. i. § 71. J. Pollux, iv. 60. 74, &c., mention other instruments taken from Asiatic nations. And Julian, ap. Cyril. p. 178, Spanh., allows that the Greeks had their music from foreigners originally, though he ascribes to them the invention of what he