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,