FOOTNOTES:
[1102] See Scott Moncrieff, Paganism and Christianity in Egypt, p. 199. Petrie, Personal Religion in Egypt, p. 62. But for a contrary view see Preuschen, Mönchtum und Serapiskult, 1903.
[1103] Flinders Petrie, Man, 1908, p. 129.
[1104] J.R.A.S. 1898, p. 875.
[1105] Hultzsch, Hermas, xxxix. p. 307, and J.R.A.S. 1904, p. 399.
[1106] Nicolaus Damascenus, quoted by Strabo, xv. 73. See also Dion Caasius, ix. 58, who calls the Indian Zarmaros. Zarmanochegas perhaps contains the two words Śramana and Acârya.
[1107] See J.R.A.S. 1907, p. 968.
[1108] See Vincent Smith, Early History of India, edition III. p. 147. The original source of the anecdote is Hegesandros in Athenæus, 14. 652.
[1109] See Flinders Petrie, Personal Religion in Egypt before Christianity, 1909.
[1110] As I have pointed out elsewhere there is little real analogy between the ideas of Logos and Śabda.
[1111] Κύκλου δ᾽ ἔξεπταν βαθυπένθεος ἀργαλέοιο. From the tablet found at Compagno. Cf. Proclus in Plat. Tim. V. 330, ἧς καὶ οἳ παρ᾽ Ὄρφει τῷ Διονύσῳ καὶ τῇ κόρῃ τελούμενοι τυχεῖν εὔχονται Κύκλου τ᾽ αὖ λῆξαι καὶ ἀναπνεῦσαι κακότητος. See J.E. Harrison, Proleg. to the study of Greek Religion, 1908, chap. XI. and appendix.
[1112] Burnet, Early Greek Philosophy, p. 94, says that it first occurs in the Busiris of Isocrates and does not believe that the account in Herodotus implies that Pythagoras visited Egypt.
[1113] Whatever may have been the true character and history of the enigmatic people of Mitanni it appears certain that they adored deities with Indian names about 1400 B.C. But they may have been Iranians, and it may be doubted if the Aryan Indians of this date believed in metempsychosis.
[1114] J.E. Harrison, l.c. pp. 459 and 564, seems to think that Orphism migrated from Crete to Thrace.
[1115] The question of the Disciples in John ix. 2. Who did sin, this man or his parents, that he was born blind? must if taken strictly imply some form of pre-existence. But it is a popular question, not a theological statement, and I doubt if severely logical deductions from it are warranted.
[1116] The pre-existence of the soul seems to be implied in the Book of Wisdom viii. 20. The remarkable expression in the Epistle of James iii. 6 τρόχος τἣς γενήσεως suggests a comparison with the Orphic expressions quoted above and Samsâra, but it is difficult to believe it can mean more than "the course of nature."
[1117] As in their legends, so in their doctrines, the uncanonical writings are more oriental than the canonical and contain more pantheistic and ascetic sayings. E.g. "Where there is one alone, I am with him. Raise the stone and thou shalt find me: cleave the wood and I am there" (Oxyrhynchus Logia). "I am thou and thou art I and wheresoever thou art I am also: and in all things I am distributed and wheresoever thou wilt thou gatherest me and in gathering me thou gatherest thyself" (Gospel of Eve in Epiph. Haer. xxvi. 3). "When the Lord was asked, when should his kingdom come, he said: When two shall be one and the without as the within and the male with the female, neither male nor female" (Logia).
[1118] Hinduism, p. 549. The original is to be found in Bhartrihari's Vairogyaśatakam, 112.
[1119] The Buddhist and Christian Gospels, 4th ed. 1909.
[1120] Mahâvagga, VIII. 26.
[1121] Lotus, chap. V.
[1122] VII. 15-21 in S.B.E. XLV. p. 29.
[1123] Sam. Nik. XLII. VII.
[1124] Ed. Cowell, p. 611.
[1125] See Rhys Davids, Buddhist India, p. 206, and Winternitz, Ges. Ind. Lit. II. 91.
[1126] Maj. Nik. VI.
[1127] Gospel of Thomas: longer version, chaps, VI. XIV. See also the Arabic and Syriac Gospels of the Infancy, cf. Lalita-vistara, chap. X.
[1128] Pseudo-Matthew, chap, XXII.-XXIV. and Lal. Vist. chap. VIII.
[1129] Pseudo-Matthew, XIII. Cf. Dig. Nik. 14 and Maj. Nik. 123. Neumann's notes on the latter give many curious medieval parallels.
[1130] See Gospel of James, XVIII. and Lal. Vist. VII. ad init.
[1131] See Rhys Davids, Buddhist Birth stories, 1880, introduction; and Joseph Jacobs, Barlaam and Josaphat, 1896.
[1132] Nos. 12 and 537.
[1133] As is also the idea that γνὣσις implies a special ascetic mode of life, the βίος γνωστικός.
[1134] Irenæus, I. XXV.
[1135] It appears in the Pistis Sophia which perhaps represents the school of Valentinus. Basilides taught that "unto the third and fourth generation" refers to transmigration (see Clem. Al. fragm. sect. 28 Op., ed. Klotz, IV. 14), and Paul's saying "I was alive without the law once" (Rom. vii. 9), to former life as an animal (Orig. in Ep. ad Rom. V. Op. iv. 549).
[1136] For Gnosticism, see Buddhist Gnosticism, J. Kennedy in J.R.A.S. 1902, and Mead, Fragments of a faith Forgotten.
[1137] Chavannes et Pelliot, "Un traité Manichéen retrouvé en Chine," J.A. 1911, I, and 1913, II.
[1138] Le Coq in J.R.A.S. 1911, p. 277.
[1139] Catechetic Lectures, VI. 20 ff. The whole polemic is curious and worth reading.
[1140] Alberuni, Chronology of ancient nations, trans. Sachau, p. 190.
[1141] The account in Philostratus (books II. and III.) reads like a romance and hardly proves that Apollonius went to India, but still there is no reason why he should not have done so.
[1142] He wrote, however, against certain Gnostics.
[1143] Similarly Sallustius (c. 360 A.D.), whose object was to revive Hellenism, includes metempsychosis in his creed and thinks it can be proved. See translation in Murray, Four Stages of Greek Religion, p. 213.