[Footnote 149: Mrs. Humphry Ward's translation, p. 72.]

[Footnote 150: But we should not forget that the author of the
_Epistle to Diognetus_ speaks of the Logos as [Greek: pantote neos en
hagiôn kardiais gennômenos]. In St. Augustine we find it in a rather
surprisingly bold form; cf. _in Joh. tract._ 21, n. 8: "Gratulemur et
grates agamus non solum nos Christianos factos esse, sed Christum ...
Admiramini, gaudete: Christus facti sumus." But this is really quite
different from saying, "Ego Christus factus sum."]

[Footnote 151: "Greek" must here be taken to include the Hellenised
Jews. Those who are best qualified to speak on Jewish philosophy
believe that it exercised a strong influence at Alexandria.]

[Footnote 152: Proclus used to say that a philosopher ought to show no
exclusiveness in his worship, but to be the hierophant of the whole
world. This eclecticism was not confined to cultus.]

[Footnote 153: This account of "Hierotheus" is, of course, taken from
Frothingham's most interesting monograph.]

[Footnote 154: So Ruysbroek says, "We must not remain on the top of
the ladder, but must descend."]

[Footnote 155: Another description of the process of [Greek: haplôsis]
may be found in the curious work of Ibn Tophail, translated by Ockley,
and much valued by the Quakers, _The Improvement of Human Reason,
exhibited in the Life of Hai Ebn Tophail, newly translated by Simon
Ockley_, 1708.]