139 Cf. Bingham, Antiquities, II. xx. 9. "When Cyril directs his Catechumens how they should behave themselves at the time of Baptism, when they came either before a bishop, or presbyter, or deacon, in city or village, - this may be presumed a fair intimation that then deacons were ordinarily allowed to minister Baptism in country places." See further `Of the power granted anciently to deacons to baptize.0' Bingham, Lay Baptism, l. i. 5.
3 Tertull. De Resurr. carnis, cap. 2: "The acknowledge a half-resurrection, to wit of the soul only." Compare Iren. I. xxiii. 5, on Menander's assertion that his disciples attain to the resurrection by being baptized into him, and can die no more, but retain immortal youth: ib. xxiv. 5. Basilides taught that "salvation belongs to the soul alone." On the other forms of heresy concerning the Resurrection, see Suicer, Thesaurus, 0Ana/stasij.
9 Athenag. De Resurr. c. iii.: "If, when they did not exist, He made at their first formation the bodies of men, and their original elements, He will, when they are dissolved, in whatever manner that may take place, raise them again with equal ease." Lactant. Institt. VII. 23 fin.: Apost. Const. V. 7.
10 An eloquent statement of the argument for the resurrection from the analogies of nature occurs in Tertull. De Resurr. c. xii. That it was not unknown to Cyril, seems probable from the concluding sentence: "And surely if all things rise again for man, for whom they have been provided - but not for man unless for his flesh also - how can the flesh itself perish utterly, for the sake and service of which nothing is allowed to perish." Tertullian himself was probably indebted, as Bp. Lightfoot suggest, to Clemens. Rom. Epist. ad Corinth. xxiv. Cf. Lactant. Div. Inst. vii. 4.
13 The mnoco/j is supposed by the Benedictine Editor to be the toad ("Inventusque cavis bufo." Virg. Georg. i. 185), by others the marmot (mus Alpinus). More probably it is the dormouse (myoxisglis), which stores up provisions for the winter, though it sleeps through much of that season.
14 The story of the Phoenix as told by Herodotus, II. 73, is as follows: "They have also another sacred bird called the Phoenix, wich I myself have never seen, except in pictures. Indeed it is a great rarity even in Egypt, only coming there (according to the acocounts of the people of Heliopolis) once in five hundred years, when the old phoenix dies. . . . They tell a story of what this bird does, which does not seem to me to be credible: that he comes all the way from Arabia, and brings the parent bird, all plastered over with myrrh, to the temple of the Sun, and there buries the body."
The many variations and fabulous accretions of the story are detailed by Suicer, Thesaurus. Foi=nix, and by Bp. Lightfoot in a long and interesting note on Clemens Rom. Epist ad Cor. xxv. Cyril borrows the story from Clement almost verbally, yet not without some variations, which will be noticed below. The legend with all its miraculous features is told by Ovid, Metamorph. xv. 392, by Claudian, Phoenix, and by the Pseudo-Lactantius in an Elegiac poem, Phoenix, included in Weber's Corpus Poetarum Latinorum, and literally translated in Clark's Ante-Nicene Library. See also Tertull. De Resurr. Carn. c. xiii.
15 monogene\j u!parxon, Clem. Rom. ubi supra. Cf. Origen. contra Celsum, iv. 98: Apost Const.V. 7: "a bird single in its kind, which they say is without a mate, and the only one in the creation." Pseudo-Lactant. v. 30.
"Hoc nemus hos lucos avis incolit unica, phoenix,
Unica, sed vivit morte refecta suâ"
`A phoenix gaz'd by all, as tat sole bird,
When to enshrine his reliques in the Sun's
Bright temple to Aegyptian Thebes he flies.0'
Why does Milton despatch his bird to Thebes rather than Heliopolis?" (Lightfoot).
I shall die in my nest, and I shall multiply my days as the sand.Margin R.V. Or,, the phoenix.
18 The mode of reproduction in bees was regarded by Aristotle as mysterious, having in it something supernatural (qei=on): De Generatione Animal. III. 10. 1, 27. In the story of the phoenix Herodotus makes no mention of the "worm."
"Day and night shew unto us the resurrection. The night falleth asleep, and day ariseth; the day departeth, and night cometh on."
22 Tertull. de Resurr. Carnis, xii.: "Readorned also are the mirrors of the moon, which her monthly course had worn away." . . . . "The whole of this revolving order of things bears witness to the resurrection of the dead."
27 The anamalous construction o!tan ge/graptai. . . . kai\ a'pistw=sin may be explained by the consideration, that the uncertainty expressed in o!tan attaches only to the latter Verb. See Winer's Grammar of N. T. Greek, P. III. sect. xlii. 5.