20 There seems to be a clear hint of Philonism here, or Philonism as developed by the Neo-Platonists and the Christian Theologians. The history of the thought seems to begin in the Platonic ideas. These self-existing forms which impress themselves on the soul naturally become personalities to which the soul submits, and whose images are impressed on the soul. These personalized ideas are in the thought of Philo the thoughts or ideas of God, "powers" who do his will, like the Valkyr of the Northern mythology,-the personified thoughts or will of Odin. These objective ideas in organized whole were the Word.
The objectivity of ideas, placed in relation with "mind reading," "thought transference," and the like, and with the modern conceptions of the conservation of energy and transmission of force by vibrations, give an interesting suggestion of a material basis for the conception. If thought is accompanied by vibration of brain molecules, it is of course quite conceivable that that vibration be projected through any medium which can transmit vibration, whether the nerves of another person or the air. A person of supreme energy of will would make these vibrations more intense, and an Infinite personality would make tangible even perhaps to the point of that resistance which we call matter. The conception of one great central Personality issuing an organized related system of thoughts in various stages of embodiment, in one massive, constant forth-streaming of will, is most interesting. According to it, all will forms of the individual are true as they are in harmony with these norms. Where, however, the lesser wills project incongruous will forms, they are in conflict with the greater. According to it, the human soul is beaten upon by all ideas which have ever been projected, either in individual or in some combined total of force, and is formed according to what it submits itself to, whether to the lesser and mal-organizedor to the Great Norm.
24 [Alluding (says Valesius) to the crowns of gold which the people of the several provinces were accustomed to present to the Roman emperors on such occasions as the present.-Bag.] In his prologue to the Life, Eusebius calls this very oration a weaving of tricennial crowns (or garlands). These crowns had their historical origin in the triumphal crowns under the Roman system. Cf. Rich, in Smith, Dict. Gr. and Rom. Ant. p. 361.
30 From what source Eusebius draws this particular application of the Pythagorean principle is uncertain. This conception of the derivation of ten from four is found in Philo, de Mund. Opif. ch. 15, and indeed it is said (Ueberweg) that with the earliest Pythagoreans four and ten were the especially significant numbers in creation. This mixture of Neo-Pythagoreanism with Platonism and Philonism. was characteristic of the time.
31 [Monaj, para to menein wnomasmenh. The analogies from number in this chapter (which the reader will probably consider puerile enough) seem to be an imitation of some of the mystical speculations of Plato.-Bag.]
37 [That is, stripping the images of those whose temples he destroyed, and apportioning the spoils among his Christian followers: See the next chapter, which is mostly a transcript of the 54th and 55th chapters of the Third Book of the Life of Constantine.-Bag.]
42 [In the Life of Constantine (vide [Bk. III. ch. 41] supra), Eusebius mentions two caves only, and speaks of the churches built by Helena at Bethlehem and on the Mount of Olives. He here alludes to the magnificent church erected by Constantine at the Lord's sepulchre, and ascribes to him those of Helena also, as having been raised at the emperor's expense. Valesius, ad loc.-Bag.]