Ten Great Religions by James Freeman Clarke

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[134] Islam is, in this sense, a moral religion, its root consisting in
obedience to Allah and his prophet. Sufism, a Mohammedan mysticism, is a
heresy.

[135] Vendidad, Farg. I. 3. "Therefore Angra-Mainyus, the death-dealing,
created a mighty serpent and snow." The _serpent_ entering into the Iranic
Eden is one of the curious coincidences of the Iranic and Hebrew
traditions.

[136] Lyell, Principles of Geology (eighth edition), p. 77.

[137] Idem., p. 83. A similar change from a temperate climate to extreme
cold has taken place in Greenland within five or six centuries.

[138] The Daevas, or evil spirits of the Zend books, are the same as the
Devas, or Gods of the Sanskrit religion.

[139] The Patets are formularies of confession. They are written in Parsi,
with occasional passages inserted in Zend.

[140] Zoroast. Stud. 1863.

[141] Vendidad, Fargard XIX. 33, 44, 55.

[142] The Albordj of the Zend books is doubtless the modern range of the
Elbrooz. This mighty chain comes from the Caucasus into the northern
frontier of Persia. See a description of this region in "Histoire des
Perses, par le Comte de Gobineau. Paris, 1869."

[143] See Burnouf, Comment, sur le Yacna, p. 528. Flotard, La Religion
primitive des Indo-Europeens. 1864.

[144] Vendidad, Fargard X. 17.

[145] See Spiegel's note to the tenth Fargard of the Vendidad.

[146] See Windischmann, "Ueber den Soma-Cultus der Arien."

[147] Perhaps one of the most widely diffused appellations is that of the
divine being. We can trace this very word _divine_ back to the ancient
root _Div_, meaning to shine. From this is derived the Sanskrit Devas, the
Zend Daeva. the Latin Deus, the German Zio, the Greek Zeus, and also
Jupiter (from Djaus-piter). See Spiegel, Zend Avesta, Einleitung, Cap. I.

[148] Spiegel, Vend. Farg. XIX. note.

[149] Vendidad, Farg. XVIII. 110. Farvardin-Yasht, XVI.

[150] Article in Revue des Deux Mondes, April, 1865.

[151] Article in Revue des Deux Mondes, April, 1865.

[152] Other Egyptologists would not agree to this antiquity.

[153] Revue des Deux Mondes, September 1, 1887.

[154] Revue des Deux Mondes, p. 195.

[155] Yet this very organic religion, "incorporate in blood and frame,"
was a preparation for Christianity; and Dr. Brugsch (Aus dem Orient, p.
73) remarks, that "exactly in Egypt did Christianity find most martyrs;
and it is no accident, but a part of the Divine plan, that in the very
region where the rock-cut temples and tombs are covered with memorials of
the ancient gods and kings, there, by their side, other numerous rock-cut
inscriptions tell of a yet more profound faith and devotion born of
Christianity."

[156] It is yet marked in the almanacs as Candlemas Day, or the
Purification of the Virgin Mary.

[157] De Rouge, Revue Archeologique, 1853.

[158] Ampere, Revue Arch. 1849, quoted by Doellinger.

[159] These designations are the Greek form of the official titles.

[160] I do not know if it has been noticed that the principle of
Swedenborg's. heaven was anticipated by Milton (Paradise Lost, V. 573),--

"What surmounts the reach
Of human sense I shall delineate so
By likening spiritual to corporeal forms,
As may express them best; _though what if Earth
Be but the shadow of Heaven, and things therein.
Each to the other like, more than on earth is thought_."

[161] Bunsen, Egypt's Place, Vol. V. p. 129, _note_.

[162] This Museum also contains three large mummies of the sacred bull of
Apis, a gold ring of Suphis, a gold necklace with the name of Menes, and
many other remarkable antiquities.

[163] Book of Job, Chap. xxix.

[164] Brugsch, as above.

[165] Lenormant, Ancient History of the East, I. 234, in the English
translation.

[166] Translated by De Rouge. See Revue Contemporaine, August, 1856.

[167] Egypt 3300 Years ago. By Lanoye.

[168] Beside the monuments and the papyri, we have as sources of
information the remains of the Egyptian historians Manetho and
Eratosthenes; the Greek accounts of Egypt by Herodotus, Plato, Diodorus
Siculus, Plutarch, Jamblichus; and the modern researches of Heeren,
Champollion, Rossalini, Young, Wilkinson. The more recent writers to be
consulted are as follows:--

Bunsen's "AEgypten's Stelle in der Weltgeschichte. Hamburg." (First volume
printed in 1845.) This great work was translated by C. C. Cottrel in five
8vo volumes, the last published in 1867, after the death of both author
and translator. The fifth volume of the translation contains a full
translation of the "Book of the Dead," by the learned Samuel Birch of the
British Museum.

Essays in the Revue Archeologique and other learned periodicals, by the
Vicomte de Rouge, Professor of Egyptian Philology at Paris. Works by M.
Chabas, M. Mariette, De Brugsch, "Aus dem Orient," etc., Samuel Sharpe, A.
Maury, Lepsius, and others.

[169] The Egyptian doctrine of transmigration differed from that of the
Hindoos in this respect, that no idea of retribution seems to be connected
with it. According to Herodotus (II. 123), the soul must pass through all
animals, fishes, insects, and birds; in short, must complete the whole
circuit of animated existence, before it again enters the body of a man;
"and this circuit of the soul," he adds, "is performed in three thousand
years." According to him, it does not begin "until the body decays." This
may give us one explanation of the system of embalming; for if the circuit
of transmigration is limited to three thousand years, and the soul cannot
leave the body till it decays (the words of Herodotus are, "the body
decaying," [Greek: tou somatos de kataphthinontos]), then if embalming
delays decay for one thousand years, so much is taken off from the journey
through animals. That the soul was believed to be kept with the body as
long as it was undecayed is also expressly stated by Servius (Comm. on the
AEneid of Virgil): "The learned Egyptians preserve the corpse from decay
in tombs in order that its soul shall remain with it, and not quickly pass
into other bodies."

Hence, too, the extraordinary pains taken in ornamenting the tombs, as the
permanent homes of the dead during a long period. Diodorus says that they
ornamented the tombs as the enduring residences of mankind.

Transmigration in India was retribution, but in Egypt it seems to have
been a condition of progress. It was going back into the lower
organizations, to gather up all their varied life, to add to our own. So
Tennyson suggests,--

"If, through lower lives I came,
Though all experience past became
Consolidate in mind and frame," etc.

Beside the reason for embalming given above, there may have been the
motive arising from the respect for bodily organization, so deeply rooted
in the Egyptian mind.

[170] Animals and plants, more than anything else, and animals more than
plants, are the types of variety; they embody that great law of
differentiation, one of the main laws of the universe, the law which is
opposed to that of unity, the law of centrifugal force, expressed in our
humble proverb, "It takes all sorts of people to make a world."

[171] Maury, "Revue des Deux Mondes, 1867." "Man's Origin and Destiny,
J. P. Lesley, 1868." "Recherches sur les Monumens, etc., par M. de Rouge,
1866."

[172] Article "AEgypten," in Schenkel's Bibel-Lexicon, 1869. Duncker,
"Geschichte des Alterthums, Dritte Auflage, 1863."

[173] See Duncker, as above.

[174] Les Pasteurs en Egypt, par F. Chabas. Amsterdam, 1868.

[175] The "hornets," Ex. xxiii. 28, and Josh. xxiv. 11, 12, are not
insects, but the Hyksos, who, driven from Egypt were overrunning Syria.
See New York Nation, article on the Hyksos, May 13, 1869.

[176] Pap. Tallier (Bunsen IV. 671) as translated by De Rouge, Goodwin,
&c.: "In the days when the land of Egypt was held by the invaders, King
Apapi (at Avaris) set up Sutekh for his lord; he worshipped no other god
in the whole land."

[177] I follow here De Rouge, Brugsch, and Duncker, rather than Bunsen.

[178] Athenaeum Francais, 1856.

[179] Lesley, Man's Origin and Destiny, p. 149. Brugsch, Aus dem Orient,
p. 37.

[180] A common title on the monuments for the king is Per-aa, in the
dialect of Upper Egypt, Pher-ao in that of Lower Egypt, meaning "The lofty
house," equivalent to the modern Turkish title, "The Sublime Porte."

[181] "AEgypten und die Buecher Mosis, von Dr. Georg Ebers. Leipzig, 1868."
"Bunsen, Bibel-Werk," Erster Theil, p. 63.

[182] AEschylus calls the Egyptian sailors [Greek: melanchimos]. Lucian
calls a young Egyptian "black-skinned," but Ammianus Marcellinus says,
"AEgyptii plerique subfusculi sunt et atrati."

[183] "AEgypten und die Buecher Mosis, von Ebers, Vol. I. p. 43."

[184] "Th. Benfey, Ueber das verhaeltniss der aegyptischen Sprache zum
semitischen Sprachstamme, 1844."

[185] AEgypten, &c.

[186] "The skulls of the mummies agree with history in proving that Egypt
was peopled with a variety of tribes; and physiologists, when speaking
more exactly, have divided them into three classes. The first is the
Egyptian proper, whose skull is shaped like the heads of the ancient
Theban statues and the modern Nubians. The second is a race of men more
like the Europeans, and these mummies become more common as we approach
the Delta. These are perhaps the same as the modern Copts. The third is of
an Arab race, and are like the heads of the laborers in the
pictures."--Sharpe, Hist. of Egypt, I. 3. He refers to Morton's Crania
AEgyptiaca for his authority.

Prichard (Nat. Hist. of Man and Researches, &c.), after a full examination
of the question concerning the ethnical relations of the Egyptians, and of
Morton's craniological researches, concludes in favor of an Asiatic origin
of the Egyptians, connected with an amalgamation with the African
autocthones.

[187] "Dieser Voelkerschaften gehorten der kaukasischen Race an; ihre
Sprachen waren dem Semitischen am naechsten Verwandt." G. des A. I. 11.

[188] Brugsch derives it from Ki-Ptah = worshippers of Ptah.

[189] Plato, Timaeus. Herod. II. 59. Gutschmidt and others deny this
etymologic relation of Neith to Athene.

[190] "There is a profound consolation hidden in the old Egyptian
inscribed rocks. They show us that the weird figures, half man and half
beast, which we find carved and painted there, were not the true gods of
Egypt, but politico-religious masks, concealing the true godhead. These
rocks teach that the real object of worship was the one undivided Being,
existing from the Beginning, Creator of all things, revealing himself to
the illuminated soul as the Mosaic "I AM THE I AM." It is true that this
pure doctrine was taught only to the initiated, and the stones forbid it
to be published. 'This is a hidden mystery; tell it to no one; let it be
seen by no eye, heard by no ear: only thou and thy teacher shall possess
this knowledge.'" Brugsch, Aus dem Orient, p. 69.

May not one reason for concealing this doctrine of the unity and
spirituality of God have been the stress of the African mind to variety
and bodily form? The priests feared to encounter this great current of
sentiment in the people, and so outwardly conformed to it.

[191] So says Wilkinson.

[192] The finger on the mouth symbolizes, not silence, but childhood.

[193] The name "Mut" was also given to Neith, Pacht, and Isis.

[194] Brugsch, Aus dem Orient, p. 48.

[195] See Merivale, Conversion of the Northern Nations, p. 187, note,
where he gives examples of "the inveterate lingering of Pagan usages among
the nominally converted." But many of these were sanctioned by the
Catholic Church.

[196] Kenrick, I. 372 (American edition).

[197] See for proofs, Egyptian Mythology and Egyptian Christianity, by
Samuel Sharpe, 1863.

[198] Sharpe, Egyptian Mythology and Egyptian Christianity.

[199] Sharpe, as above.

[200] The earliest form of the Christian doctrine of the atonement was
that the Devil killed Jesus in ignorance of his divine nature. The Devil
was thus deceived into doing what he had no right to do, consequently he
was obliged to pay for this by giving up the souls of sinners to which he
had a right. The Osiris myth of the death of a god, which deeply colored
the mysteries of Adonis and Eleusis, took its last form im this peculiar
doctrine of atonement.

[201] Hase, Kirchengeschichte, Sec. 87.

[202] Which continues in Christianity, in spite of Paul's plain statement,
"Thou sowest _not_ the body which shall be."

[203] Serapis was not a god of the Pharaonic times, but came into Egypt
under the Ptolemies. But lately M. Mariette has shown that Serapis was the
dead bull Apis = Osiris-Apis. ([Greek: Osorapis].)

[204] Mr. Grote (Vol. II. p. 222, American edition) refers to Strabo's
remark on the great superiority of Europe over Asia and Africa in regard
to the intersection and interpenetration of the land by the sea. He also
quotes Cicero, who says that all Greece is in close contact to the sea,
and only two or three tribes separated from it, while the Greek islands
swim among the waves with their customs and institutions. He says that the
ancients remarked the greater activity, mutability, and variety in the
life of maritime nations.

[205] Mr. Buckle is almost the only marked exception. He nowhere
recognizes the doctrine of race.

[206] The ox is, in Sanskrit _go_ or _gaus_, in Latin _bos_, in Greek
[Greek: bous].

The horse is, in Sanskrit _acva_, in Zend _acpa_, in Greek [Greek:
hippos], in Latin _equus_.

The sheep is, in Sanskrit _avis_, in Latin _ovis_, in Greek [Greek: ois].

The goose is, in Sanskrit _hansa_, in Latin _anser_, in Old German _kans_,
in Greek [Greek: chaen].

House is, in Sanskrit _dama_, in Latin _domus_, in Greek [Greek: domos].
Door is, in Sanskrit _dvar_ or _duara_, in Greek [Greek: thura], in Irish
_doras_.

Boat or ship is, in Sanskrit _naus_, in Latin _navis_, in Greek [Greek:
naus]. Oar is, in Sanskrit _aritram_, in Greek [Greek: eretmos] in
Latin _remus_.

The Greeks distinguished themselves from the Barbarians as a grain-eating
race. Barbarians ate acorns.

[207] Herod., I. 56, 57, 146; II. 51, 171; IV. 145; V. 26; VI. 137; VII.
94; VIII. 44, 73.

[208] Maury, Histoire des Religions de la Grece Antique, Chap. I. p. 5. He
mentions several Pelasgic words which seem to be identical with old
Italian or Etruscan names.

[209] Mueller, Dorians, Introduction, Sec. 10.

[210] Griechische Gotterlehre, Einleitung, Sec. 6.

[211] See Mueller, Dorians.

[212] Symbolik und Mythologie, Th. III., Heft 1, chap. 5, Sec. 1.

[213] Herod. II. 50 _et seq_.

[214] Among the ancients [Greek: Onoma] often had this force. It denoted
personality. The meaning, therefore, of Herodotus is that the Egyptians
taught the Greeks to give their deities proper names, instead of common
names. A proper name is the sign of personality.

[215] Maury, Religions de la Grece, III. 263.

[216] Diod. Sic., I. 92-96.

[217] Gerhard, Griechische Mythologie, Sec. 50, Vol. 1.

[218] Mr. Grote (History of Greece, Part I. Chap. 1.) maintains that
Heaven, Night, Sleep, and Dream "are Persons, just as much as Zeus and
Apollo." I confess that I can hardly understand his meaning. The first
have neither personal qualities, personal life, personal history, nor
personal experience; they appear only as vast abstractions, and so
disappear again.

[219] Keats, in his Hyperion, is the only modern poet who has caught the
spirit of the mighty Titanic deities and is able to speak

"In the large utterance of the early gods."

[220] Pictet, Les Origines Indo-Europeenes.

[221] B.C. 1104. Doellinger.

[222] Die Dorier, X. 9.

[223] Ottfried Mueller, Die Dorier.

[224] Varro, quoted by Maury.

[225] Dione was the female Jupiter, her name meaning simply "the goddess,"
identical with the Italic "Juno," formed from [Greek: Dios].

[226] But not the same character. At Dodona he was invoked as the Eternal.
Pausanias (X. c. 12, Sec. 5) says that the priestesses of that shrine used
this formula in their prayer: "Zeus was, Zeus is, Zeus shall be! O great
Zeus!" On Olympus he was not conceived as eternal, but only as immortal.

[227] Rev. G. W. Cox (A Manual of Mythology, London, 1867. The Mythology of
the Aryan Nations, London, 1870) has shown much ingenuity in his efforts
to trace the myths and legends of the Greeks, Germans, etc., back to some
original metaphors in the old Vedic speech, most of which relate to the
movements of the sun, and the phenomena of the heavens. It seems probable
that he carries this too far; for why cannot later ages originate myths as
well as the earlier? The analogies by which he seeks to approximate Greek,
Scandinavian, and Hindoo stories are often fanciful. And the sun plays so
overwhelming a part in this drama, that it reminds one of the picture in
"Hermann and Dorothea," of the traveller who looked at the sun till he
could see nothing else.

"Schweben sichet ihr Bild, wohin er die Blicke nur wendet."

[228] See Le Sentiment Religieux en Grece, d'Homere a Eschyle, par Jules
Girard, Paris, 1869.

[229] Iliad, Book I. v. 600.

[230] Margaret Fuller used to distinguish Apollo and Bacchus as Genius and
Geniality.

[231] Isthmian, VI.

[232] Pythian, II.

[233] Nemean, VI.

[234] God in History, IV. 10.

[235] "Atrocem animam Catonis."--Horace.

[236] Antigone, 450.

[237] Yet, even in Euripides, we meet a strain like that (Hecuba, line
800), which we may render as follows:--

"For, though perhaps we may be helpless slaves,
Yet are the gods most strong, and over them
Sits LAW supreme. The gods are under law,--
So do we judge,--and therefore we can live
While right and wrong stand separate forever."

[238] See the original in Herder's Greek text, Hellenische Blumenlese, and
in Cudworth's Intellectual System.

[239] Welcker, Grieschische Gotterlehre, Sec. 25.

[240] Ottfried Mueller, History of Greek Art, Sec.Sec. 115, 347.

[241] Oxford Prize Poems, Poem for 1812.

[242] [Greek: O men theos eis{~GREEK ANO TELEIA~} koutos de ouk, os tines uponousin, ektos tas
diakosmaeseas{~GREEK ANO TELEIA~} all en auta, olos en olo to kuklo, episkopos pasas geneses
kai kraseos ton olon.].--Clem. Alex. Cohort. ad gentes.

[243] Monotheism among the Greeks, translated in the Contemporary Review,
March, 1867. Victor Cousin, Fragments de Philosophie Ancienne.

[244] Quotations from Aristotle, in Rixner, I. Sec. 75.

[245] See Rixner, Zeller, and the poem of Empedocles on the Nature of
Things ([Greek: peri phaseos]), especially the commencement of the Third
Book.

[246] His famous doctrine, that "man is the measure of all things," meant
that there is nothing true but that which appears to man to be so at any
moment. He taught, as we should now say, the subjectivity of knowledge.

[247] Zeller, as before cited.

[248] Geschichte der Philosophie.

[249] The sentence which Plato wrote over his door, [Greek: oudeis
ageometraetos eioito], probably means, "Let no one enter who has not
_definite_ thoughts." So Goethe declared that _outline_ went deepest into
the mysteries of nature.

[250] For Proofs, see Ackermann, Cudworth, Tayler Lewis, and the
New-Englander, October, 1869.

[251] Page 28, German edition.

[252] Laws, X. 893.

[253] Timaeus, IX.

[254] Laws, IV. 715.

[255] Zeller, as above. Also Zeller, "Stoics, Epicureans, and Sceptics,"
translated by Reichel. London: Longmans, 1870.

[256] Stoics, Epicureans and Sceptics, p. 140.

[257] Mr. Fergusson thinks the peristyle not intended for an ambulatory,
but is unable to assign any other satisfactory purpose.

[258] Illustrated Hand-Book of Architecture.

[259] Plutarch, quoted by Doellinger.

[260] Buckley's translation, in Bohn's Classical Library.

[261] Ibid.

[262] Republic, II. 17. See Doellinger's discussion of this subject, in
"The Gentile and the Jew," English translation, Vol. I. p. 125.

[263] Advancement of Learning.

[264] Ottfried Mueller has shown that some of these writings existed in the
time of Euripides.

[265] Cudworth's Intellectual System, I. 403 (Am. ed.). Rixner, Handbuch
der Geschichte der Philosophie, Anhang, Vol. I.

[266] Ante-Nicene Christian Library, Vol. IV. p. 71.

[267] Christianity and Greek Philosophy. By B. F. Cocker, D.D. New York:
Harper and Brothers. 1870.

[268] See Neander, Church History, Vol I. p. 88, American edition.

[269] Hegel's Philosophic in Woertlichen Ausuezgen. Berlin, 1843.

[270] Romische Geschichte, von Theodor Mommsen, Kap. XII.

[271] Janus, Picus, Faunus, Romulus, were _indigites_. Funke, Real
Lexicon.

[272] See Niebuhr's Lectures on the History of Rome, for facts concerning
the Siculi. The sound _el_ appears in Keltic, Gael, Welsch, Welsh,
Belgians, Gauls, Galatians, etc. M. Grotefend (as quoted by Guigniaut, in
his notes to Creuzer) accepts this Keltic origin of the Siculi, believing
that they entered Italy from the northwest, and were gradually driven
farther south till they reached Sicily. Those who expelled them were the
Pelasgic races, who passed from Asia, south of the Caspian and Black Seas,
through Asia Minor and Greece, preceding the Hellenic races. This accounts
for the statement of Herodotus that the Pelasgi came from Lydia in Asia
Minor, without our being obliged to assume that they came by sea,--a fact
highly improbable. They were called Tyrrheanians, not from any city or
king of Lydia, but, as M. Lepsius believes, from the Greek (Latin,
_turris_), a tower, because of their Cyclopean masonry. The Roman state,
on this supposition, may have owed its origin to the union of the two
great Aryan races, the Kelts and Pelasgi.

[273] Mythologie der Griechen und Romer, von Dr. M. W. Heffter. Leipzig,
1854.

[274] And so our word "janitor" comes to us from this very old Italian
deity.

[275] Ampere, L'Histoire Romaine.

[276] This seems to us more probable than Buttman's opinion, that the
temple of Janus was originally by the gate of the city, which gate was
open in war and closed in peace. In practice, it would probably be
different.

[277] "Quis ignorat vel dictum vel conditum a Jano Janiculum?" Solinus,
II. 3, quoted by Ampere.

[278]

"Arx mea collis erat, quem cultrix nomine nostro
Nuncupat haec aetas, Janiculumque vocat."--Fasti, I. 245.

[279] Mater Matuta ("matutina," matinal) was a Latin goddess of the dawn,
who was absorbed into Juno, as often happened to the old Italian deities.
Hartung says: "There was no limit to the superficial levity with which the
Romans changed their worship."

[280] The Etruscans worshipped a goddess named Menerfa or
Menfra.--Heffter.

[281] Heffter, p. 525. _Cloaca_ is derived from _cluere_, which means _to
wash away._ Libertina or Libitina is the goddess of funerals.

[282] Republic, II. 19.

[283] Hartung.

[284] "Diis quos superiores et involutes vocant."--Seneca, Quaest. Nat.,
II. 41.

[285] "De re rustica"; quoted by Merivale in the Preface to The Conversion
of the Roman Empire.

[286] From the same root come our words "fate," "fanatic," etc. "Fanaticum
dicitur arbor fulmine icta."--Festus, 69.

[287] From "sacrare" or "consecrare." Hence sacrament and sacerdotal.

[288] The word "calendar" is itself derived from the Roman "Kalends," the
first day of the month.

[289] See Merivale, The Conversion of the Roman Empire, Lect. IV. p. 74.

[290] Doellinger, Gentile and Jew. Funke, Real Lexicon. Festus.

[291] Book I. 592.

[292] IV. 593.

[293] De Divinatione, II. 12, etc.

[294] A Greek epigram, recently translated, alludes to the same fact:--

"Honey and milk are sacrifice to thee,
Kind Hermes, inexpensive deity.
But Hercules demands a lamb each day,
For keeping, so he says, the wolves away.
Imports it much, meek browsers of the sod,
Whether a wolf devour you, or a god?"

[295] Gibbon, Decline and Fall, Chap. II.

[296] Conversion of the Roman Empire, Note A.

[297] "Expedit civitates falli in religione," said Varro.

[298] "Philosophia sapientiae amor est." "Nec philosophia sine virtute,
nec sine philosophia virtus." Epist. XCI. 5.

[299] "Physica non faciunt bonos, sed doctos." Epist. CVI. 11.

[300] "Bonum est, quod ad se impetum animi secundum naturam movet." Epist.
CXVIII. 9.

[301] "Universa ex materia et Deo constant." Epist. LXV. 24.

[302] "Socii Dei sumus et membra. Prope a te Deus est, tecum est, intus
est. Sacer intra nos Spiritus sedet, malorum bonorumque nostrorum
observator et custos. Deus ad homines venit; immo, in homines." Epist.
XCII. 41, 73.

[303] Arrian's "Discourses of Epictetus," III. 24.

[304] Lectures on the History of Rome, III. 247.

[305] Monolog., X. 14.

[306] Zeller, Stoics, Epicureans and Sceptics, p. 150.

[307] Quoted by Neander, Church History, I. 10 (Am. ed.).

[308] Gott in der Geschichte, Zweiter Theil, Seite 387.

[309] Tacitus, History, I. 3.

[310] Ibid., Annals, IV. 20.

[311] Ibid., Annals, VI. 22.

[312] Ibid., Agricola, 46.

[313] The Greek and the Jew, Vol. II. p. 147.

[314] Epistle to the Romans, xv. 13.

[315] "The legislation of Justinian, as far as it was original, in his
Code, Pandects, and Institutes, was still almost exclusively Roman. It
might seem that Christianity could hardly penetrate into the solid and
well-compacted body of Roman law; or rather the immutable principles of
justice had been so clearly discerned by the inflexible rectitude of the
Roman mind, and so sagaciously applied by the wisdom of her great lawyers,
that Christianity was content to acquiesce in these statutes, which she
might despair, except in some respects, of rendering more
equitable."--Milman, Latin Christianity, Vol. II. p. 11.