Commentary on Daniel [see Georgiades in the journal [Greek: Ekkl. aletheia] 1885, p. 52 sq.] very interesting accounts of such undertakings in the time of Septimius Severus. A Syrian bishop persuaded many brethren with wives and children to go to meet Christ in the wilderness; and another in Pontus induced his people to sell all their possessions, to cease tilling their lands, to conclude no more marriages etc., because the coming of the Lord was nigh at hand.)] [Footnote 195: Oracle of Prisca in Epiph. H. 49. 1.] [Footnote 196: Even in its original home Montanism must have accommodated itself to circumstances at a comparatively early date--which is not in the least extraordinary. No doubt the Montanist Churches in Asia and Phrygia, to which the bishop of Rome had already issued _literae pacis_, were now very different from the original followers of the prophets (Tertull., adv. Prax. 1). When Tertullian further reports that Praxeas at the last moment prevented them from being recognised by the bishop of Rome, "falsa de ipsis prophetis et ecclesiis eorum adseverando," the "falsehood about the Churches" may simply have consisted in an account of the original tendencies of the Montanist sect. The whole unique history which, in spite of this, Montanism undoubtedly passed through in its original home is, however explained by the circumstance that there were districts there, where all Christians belonged to that sect (Epiph., H. 51. 33; cf. also the later history of Novatianism). In their peculiar Church organisation (patriarchs, stewards, bishops), these sects preserved a record of their origin.] [Footnote 197: Special weight must be laid on this. The fact that whole communities became followers of the new prophets, who nevertheless adhered to no old regulation, must above all be taken into account.] [Footnote 198: See Oracles 1, 3, 4, 5, 10, 12, 17, 18, 21 in Bonwetsch, l.c., p. 197 f. It can hardly have been customary for Christian prophets to speak like Montanus (Nos. 3-5): [Greek: ego kyrios ho theos ho pantokrator kataginomenos en anthropo], or [Greek: ego kyrios ho theos pater elthon,] or [Greek: ego eimi ho pater kai ho uios kai ho parakletos], though Old Testament prophecy takes an analogous form. Maximilla says on one occasion (No. 11); [Greek: apesteile me kyrios toutou tou ponou kai tes epangelias airetisten]; and a second time (No. 12): [Greek: diokomai hos lycos ek probaton ouk eimi lycos; rhema eimi kai pneuma kai dynamis.] The two utterances do not exclude, but include, one another (cf. also No. 10: [Greek: emou me akousete alla Christou akousate]). From James IV. V. and Hermas, and from the Didache, on the other hand, we can see how the prophets of Christian communities may have usually spoken.]