[43] See a very interesting chapter in Philo's _de migr. Abr._ 7 (441 M), where he gives a very frequent experience of his own (_muriakis pathon_) as a writer. Sometimes, though he "saw clearly" what to say, he found his mind "barren and sterile" and went away with nothing done, with "the womb of his soul closed." At other times he "came empty and suddenly became full, as thoughts were imperceptibly sowed and snowed upon him from above, so that, as if under Divine possession (_katoches entheou_), he became frenzied (_korubantian_) and utterly knew not the place, nor those present, nor himself, nor what was said or written." See Tert. _de Anima_, 11, on the spirits of God and of the devil that may come upon the soul. [44] It may be remarked, in passing, that the contemporary worship of the Emperor is to be explained by the same theory of the possibility of an indwelling daimonion. It was helped out by the practice, which had never so far died out in the East and in Egypt, of regarding the King and his children as gods incarnate. See J. G. Frazer, _Early History of Kingship_. [45] Tertullian, _adv._ Marc, iii, 8, _nihil solidam ab inani, nihil plenum a vacuo perfici licuit ... imaginarius operator, imaginariae operae_. [46] Tertullian, _de carne Christi_, 5. [47] His Tarsiot feeling is perhaps shown by his preference that women should be veiled. Dio Chrysostom (_Or._ 33, 48) mentions that in Tarsus there is much conservatism shown in the very close veiling of the women's faces. [48] Tert. _Apol._ 39, _Corpus sumus de conscientia religionis et disciplinae unitate et spei foedere_. [49] Ign. _Eph._ 20; Clem. Alex. _Protr._ 106. [50] Justin, _Apol._ i, 66, the use of bread and cup in the mysteries of Mithras; Tertullian, _de Bapt._ 5, on baptism in the rites of Isis and Mithras, the mysteries of Eleusis, etc. [51] Carlyle, _Signs of the Times_, (Centenary edition of Essays, ii, p. 70.) [52] Clem. R. 2, 2, _akorestos pothos eis agathopoiian_. [53] Ign. _Eph._ 8, 2. [54] Auctor _ad Diognetum_, 5-6. [55] He apologizes for the use of the name, as educated people did in his day, when it was awkward or impossible to avoid using it. It was a vulgarism. [56] Galen, extant in Arabic in _hist. anteislam_. _Abulfedae_ (ed. Fleischer, p. 109), quoted by Harnack, _Expansion of Christianity_, i, p. 266. [57] Tertullian, _Apol._ 45; cf. Justin, _Apol._ i, 15. [58] Cf. Justin, _Apol._ i, 29. [59] The feeling referred to is associated with the primitive sense of the mystery of procreation and conception surviving, it is said, among the Arunta of Australia, and very widely in the case of twins; see Rendel Harris, _Cult of the Dioscuri_. [60] Tim. 2, 15. Cf. Tert. _adv. Marc._ iv, 17, _nihil impudentius si ille nos sibi filio faciet qui nobis filios facere non permisit aufercndo conubium_. [61] de Rossi, cited by Harnack, _Expansion_, i, 208 n. [62] Romans 1, 14. [63] See p. 241; and cf. Justin, _Apol._ i, 15.