one to hear.]

[Footnote 111: "Man kann den Gnosticismus des zweiten Jahrhunderts als
theologisch-transcendente Mystik, und die eigentliche Mystik als
substantiell-immanente Gnosis bezeichnen" (Noack).]

[Footnote 112: See Conybeare's interesting account of the Therapeutae
in his edition of Philo, _On the Contemplative Life_, and his
refutation of the theory of Lucius, Zeller, etc., that the Therapeutae
belong to the end of the third century.]

[Footnote 113: _Stoical_ influence is also strong in Philo.]

[Footnote 114: The Jewish writer Aristobulus (about 160 B.C.) is said
to have used the same argument in an exposition of the Pentateuch
addressed to Ptolemy Philometor.]

[Footnote 115: Compare Philo's own account (_in Flaceum_) of the
anti-Semitic outrages at Alexandria.]

[Footnote 116: There is a very explicit identification of Christ with
[Greek: Nous] in the second book of the _Miscellanies_: "He says, Whoso
hath ears to hear, let him hear. And who is 'He'? Let Epicharmus
answer: [Greek: Nous hora]," etc.]

[Footnote 117: See Bigg, _Christian Platonists of Alexandria_,
especially pp. 92, 93.]

[Footnote 118: [Greek: Pistis] is here used in the familiar sense
(which falls far short of the Johannine) of assent to particular
dogmas. [Greek: Gnosis] welds these together into a consistent
whole, and at the same time confers a more immediate apprehension of
truth.]

[Footnote 119: [Greek: askesis] or [Greek: praxis].]

[Footnote 120: _Strom_, v. 10. 63.]

[Footnote 121: See, further, Appendices B and C.]

[Footnote 122: In Origen, [Greek: sophia] is a higher term than
[Greek: gnosis].]

[Footnote 123: The Greek word is [Greek: ainigmata] "riddles." On the
whole subject see Harnack, _History of Dogma_, vol. ii. p. 342.]

[Footnote 124: God, he says (_Tom. in Matth_. xiii. 569), is not the
absolutely unlimited; for then He could not have self-consciousness:
His omnipotence is limited by His goodness and wisdom (cf. _Cels_. iii.
493).]

[Footnote 125: I hope it is not necessary to apologise for devoting a
few pages to Plotinus in a work on Christian Mysticism. Every treatise
on religious thought in the early centuries of our era must take
account of the parallel developments of religious philosophy in the
old and the new religions, which illustrate and explain each other.]

[Footnote 126: _Enn_. i. 8. 14, [Greek: ouden estin ho amoiron esti
psyches].]

[Footnote 127: _Enn_. iii. 2. 7; iv. 7. 14.]