[2] The retention of “devils” in the Revised Version, with “Gr. demons” only in the margin, is an abuse. For the Greeks, there were good daimons as well as bad; and “demon” is not the real equivalent of “daimon.” [↑]
[4] Cp. Athenæus, vi, 26–27; Schömann, Griechische Alterthümer, 3te Aufl. ii, 418–19; Foucart, Des associations religieuses, 50–52; Miss Harrison, Themis, p. 154; Menzies, History of Religion, p. 292. [↑]
[5] P.C. 194 sq., 306; C.M. 381, note. [↑]
[7] On the points enumerated under heads 4–7 see Schürer, Jewish People in the Time of Christ, Eng. tr. Div. II, i, 11–36. In regard to my former specification of such influences (P.C. 204), Dr. Conybeare alleges (p. 49) that I “hint” that the Jesuist mystery-play was performed “in the temples (sic) built by Herod at Damascus and Jericho, and in the theatres of the Greek town at Gadara.” This cannot be regarded as one of Dr. Conybeare’s hallucinations: it is one of his random falsifications. No “hint” of the kind was ever given. The mystery-play is always represented by me as secretly performed. [↑]
[8] Cp. Ezra and Nehemiah. [↑]
[10] Schürer, as cited, iii, 225. [↑]
[11] Thus Dr. Conybeare, constantly. Upon his view, the Essenes can never have existed. [↑]