249. It is very remarkable that, wherever it is possible, the attack is made on Christ's followers, and not on Himself. Here it is only the Evangelist who is blamed for words which are attributed to Christ. See Introd., p. xv.
250. The previous objection has stated that only 300 years have passed, so that this cannot have been written later than the early part of the fourth century. To speak thus is therefore an exaggeration, as Macarius shows in his answer. But it is very significant that a heathen should regard Christianity as universally spread, even before it became a lawful religion.
251. The way he locates these races gives some clue to the place of writing. See Introd., p. xxi.
252. These are also referred to in iii. 15 (see p. 79). Their name implies that they were "long-lived."
253. This is probably a reference to 2 Peter iii. 8, but not necessarily so, as it may refer only to Ps. xc. 4. It is curious that elsewhere Macarius ignores 2 Peter when its use was to be expected. See Introd., p. xxv. His very involved statement comes to this in the end, but it begins with the awkward words ou3twj e1th th_n h9me/ran e0rga&zetai xi/lia kai\ thn h9me/ran ou0 polla_j a0ll' e1xein mi/an h3me/ran .
254. He thus echoes the Christian tradition that S. Paul was beheaded at Rome, but he shows the same desire to put his martyrdom at an impossibly early moment as in the case of S. Peter.
255. In iii. 22 he uses similar language about S. Peter's crucifixion, which he strangely places within a few months of his being charged to feed the lambs.
256. He adds that they also beat thereby the seed of the dragon, for by being beheaded Paul lured the serpent to greediness for blood and milk, while Peter beat him with his cross. For the legend of milk flowing from S. Paul's wound, see Introd., p. xxvi.
257. Apollonius of Tyana is here intended. He was mentioned by name, and this same incident referred to, in iii. 8. See also below, in the next objection.
258. See note on iii. I. p. 52.
259. Harnack has used this as an argument for the late date of the Apocriticus. But as early as A. D. 290 the Manichaeans had so spread in Africa that the Proconsul of Africa was ordered to burn the leaders with their books.
260. The Syrian Gnostic, who was born at Edessa in A. D. 155.
261. Droserius appears in the dialogue called Adamantius (Pseudo-Origen). In Bk. IV. Droserius is made to suggest the Valentinian origin of evil, and is answered by Adamantius.
262. Dositheus appears again in a similar list in iii. 43, p. 115, l. 16, where interesting details are given. He is not otherwise known to us.
263. Macarius in chapter xvi. combines this question with the next in his answer.
264. This is an attempt to translate ou0rano_n . . . w9j to_n krith_n a0nasxo&menon kat' au0tou~ tina terateu&esqai ou3tw qaumasro_n, ou3tw mega&la (reading qaumasta& ).
265. He seems to think he is again quoting from the Apocalypse of Peter, though the word used is neuter. He gives no hint that he is quoting the Old Testament, but Macarius passes over the reference to an Apocryphal book in the previous question, as of doubtful authority, and proceeds to quote this as from Isaiah.
266. This is a misquotation for "receive."
267. The quotation is really from the law.
268. He strangely omits the very word most needed, i. e . "heaven."
269. As he has made no previous reference to Isaiah, it would seem that the words are attributed to God.
270. With this cursory mention Macarius passes on from the words of that Apocryphal book, as quoted in the first objection he is answering (chapter vi.), and proceeds to Isaiah's similar words, adduced without acknowledgment in chapter vii. It is evident that he regarded this Apocalypse as quite outside the canon.
271. e9auto_n a0poqeoi~ koinwnw~n th~ qeo&thti .
272. logikh_ ou0si/a .
273. This excellent passage well carries on the simile suggested by Isaiah.