[109]. Cumont, Rel. Or. p. 77, and see index to American edition, 1911.
[110]. Ezekiel viii. 14.
[111]. Jeremiah vii. 18; lxiv. 17-19.
[112]. Ramsay, Cities, etc., II. p. 674, quoting Neubauer, Géographie du Talmud.
[113]. Cicero, pro Flacc. c. XXVIII. The Jews of the Dispersion in Egypt had temples of their own, in one at least of which Yahweh had for assessors a goddess Anat and a subordinate god Bethel. See René Dussaud, “Les Papyrus judéo-araméens d’Elephantiné,” R.H.R. t. LXIV. (1911) p. 350.
[114]. Acts xvi. 2, 3. See n. 3, p. [28], supra.
[115]. Layard, Nineveh and Babylon, 1853, pp. 509 sqq. Was this why Daniel was called “Master of the Magicians”? Dan. iv. 9; v. 11.
[116]. Thus, in a Coptic spell, the Words from the Cross: “Eli, eli, lama sabachthani,” are described as “the revered names of God.” See Rossi, “Trattato gnostico” in Mem. della Real. Accad. di Torino, Ser. B, XLII. fol. 9. So in mediaeval magic the word “Eieazareie” or “Escherie” is frequently used, apparently without any suspicion that it covers the אהיה אשר אהיה ’Ehyeh ’asher ’ehyeh—“I am that I am” of Exodus.
[117]. Hausrath, Hist. of New Testament Times, Eng. ed. 1878, I. pp. 126, 127, and authorities there quoted.
[118]. See last note. In the Acts, Bar-jesus or Elymas the sorcerer, the seven sons of Sceva, and some of those who burned their magical books at Ephesus, are said to be Jews. Harnack, Expansion of Christianity, Eng. ed. I. pp. 156, 157, says the Jews were known as exorcisers of demons throughout the Roman Empire.