For Jewish thought before the Christian era Dr. Charles's _Testaments of the Twelve Patriarchs_; also the same writer's _Book of Enoch_, and the _Religionsgeschichtliche Erklärung des Neuen Testaments_ by Carl Clemen, Giessen, 1909. Of Christian writers apart from the New Testament those that come most into account are Hippolytis ([cross symbol] A. D. 250), _Refutatio Omnium Haeresium_, Epiphanius (367-403), _Panarion_, and Irenaeus ([cross symbol] A. D. 202), _Contra Haereses_, i, ii. For a simple introduction to the problems presented by the New Testament literature I would venture to recommend Prof. Bacon's _New Testament_, in the Home University Library, and Dr. Estlin Carpenter's _First Three Gospels_. In such a vast literature I dare not make any further recommendations, but for a general introduction to the History of Religions with a good and brief bibliography I would refer the reader to Salomon Reinach's _Orpheus_ (Paris, 1909; English translation the same year), a book of wide learning and vigorous thought. FOOTNOTES: [124:1] Mr. Marett has pointed out that this conception has its roots deep in primitive human nature: _The Birth of Humility_, Oxford, 1910, p. 17. 'It would, perhaps, be fanciful to say that man tends to run away from the sacred as uncanny, to cower before it as secret, and to prostrate himself before it as tabu. On the other hand, it seems plain that to these three negative qualities of the sacred taken together there corresponds on the part of man a certain negative attitude of mind. Psychologists class the feelings bound up with flight, cowering, and prostration under the common head of "asthenic emotion". In plain English they are all forms of heart-sinking, of feeling unstrung. This general type of innate disposition would seem to be the psychological basis of Humility. Taken in its social setting, the emotion will, of course, show endless shades of complexity; for it will be excited, and again will find practical expression, in all sorts of ways. Under these varying conditions, however, it is reasonable to suppose that what Mr. McDougall would call the "central part" of the experience remains very much the same. In face of the sacred the normal man is visited by a heart-sinking, a wave of asthenic emotion.' Mr. Marett continues: 'If that were all, however, Religion would be a matter of pure fear. But it is not all. There is yet the positive side of the sacred to be taken into account.' It is worth remarking also that Schleiermacher (1767-1834) placed the essence of religion in the feeling of absolute dependence without attempting to define the object towards which it was directed. [129:1] Usener, _Epicurea_ (1887), pp. 232 ff.; Diels, _Doxographi Graeci_ (1879), p. 306; Arnim, _Stoicorum Veterum Fragmenta_ (1903-5), Chrysippus 1014, 1019. [133:1] Juv. x. 365 f.; Polyb. ii. 38, 5; x. 5, 8; xviii. 11, 5.