quotation from him was produced on the iconoclastic side. Nicephorus, then or afterwards patriarch of Constantinople, had never heard of him, and only after long search could he procure a copy of the work containing the extract (Spicilegium Solesmense, i. 305). Nicephorus evidently had no knowledge of the author except from the book itself. The words Macarius Magnes may be both proper names, or else may be translated either as the blessed Magnes or as Macarius the Magnesian. Nicephorus understood Macarius as a proper name, and so he found it understood in the title of the extract which he discusses, but will not undertake to say whether Magnes is a proper name or a geographical term. He concludes that Macarius was a bishop, because the title described the author as ἱεράρχης and the very ancient MS. from which his information was derived contained a portrait of the author in a sacerdotal dress. He dates Macarius as 300 years later than the "Divine and Apostolic preaching," as could be gathered from two passages in the work. The work, called Apocritica, was addressed to a friend named Theosthenes, and contained objections by a heathen of the school of Aristotle, together with replies by Macarius. Nicephorus finds that the extract produced by the Iconoclasts had been unfairly used, the context shewing that Macarius referred only to heathen idolatry and not to the use of images among Christians. But Nicephorus had no favourable opinion of him on the whole, thinking he discerned Manichean, Arian, or Nestorian tendencies, and especially agreement with "the impious and senseless Origen" as to the non-eternity of future punishments. Macarius again sank into obscurity, only some very few extracts from his writings being found in MSS. of succeeding centuries. Near the end of the 16th cent. he became again the subject of controversy through the Jesuit Turrianus, who had found a copy of the Apocritica in St. Mark's Library at Venice, which when afterwards sought for had disappeared. In 1867 there was found at Athens what there is good reason to believe was this copy, which, by theft or otherwise, had found its way to Greece. This was pub. by Paul Foucart (Paris, 1876). Shortly after Duchesne pub. a dissertation on Macarius (Paris, 1877) with the text of all the attainable fragments of Macarius's homilies on Genesis. The Apocritica consisted of five books: of these we have only the third complete, but enough remains to shew that the work purports to contain a report of a viva voce discussion between the author and a Grecian philosopher. In form it is perhaps unique. It is not a mere dialogue; nor does it proceed in the Platonic method of short questions and answers. Each speech of the heathen objector is made up of some half-dozen short speeches, each dealing with different objections. To these Macarius severally replies, and then follow a few lines of narrative introducing a new set of objections. We doubtless have here a unique specimen of genuine heathen objections of the 4th cent. The blows against Christianity are dealt with such hearty goodwill and with so little restraint of language that a Christian would certainly have regarded it as blasphemous to invent such an attack. That Macarius did not invent the objections is further shewn by his sometimes missing their point, and by his answers being often very unsatisfactory. There is also a clear difference in style between the language of the objector and of the respondent. It has therefore been inferred that Macarius reproduces the language as well as the substance of the arguments of a heathen, and then arises the question, "Does the dialogue record a real viva voce discussion with a heathen objector, or are the heathen objections from a published work against Christianity, and if so, whose?"
The earliest Christian apologists defended their religion against men who had a very vague knowledge of it. But towards the close of the 3rd cent, a systematic attack was made on our religion by its most formidable adversary, Porphyry, founded on a careful study of our sacred books. Three or four of the Macarian objections have been at least ultimately derived from Porphyry. They do not appear to be verbally copied from him; and the Macarian objector places himself 300 years after St. Paul's death, which, with every allowance for round numbers, is too late for Porphyry. Again, there is scarcely any resemblance between the objections in Macarius and what we know of those of the emperor Julian. Great part of these last is directed against the O.T., those of Macarius almost exclusively against the New; and the Macarian objections are not attacks of a general nature on the Christian scheme, but rather attempts to find error or self-contradiction in particular texts e.g. how could Jesus say, "Me ye have not always," and yet "I am with you always, even to the end of the world"? Intermediate in time between Porphyry and Julian was Hierocles, and Duchesne ably advocates the view that the discussion in Macarius is fictitious, and that his book contains a literal transcript of parts of the lost work of Hierocles. We are ourselves inclined to believe that while no doubt Macarius or the heathen philosophers whom he encountered drew the substance of their arguments, and even in some cases their language, from previous heathen writings, yet on the whole the wording is Macarius's own. We give a few specimens of the objections with Macarius's solutions, with a warning that the selection is scarcely fair to Macarius, since it is not worth while printing such of his answers as an apologist of to-day would give.
Ob. Jesus told His disciples "Fear not them who can kill the body," yet when danger was threatening Himself, He prayed in an agony that the suffering might pass away. His words then were not worthy of a Son of God, nor even of a wise man who despises death.
Sol. We must see what it was our Lord really feared, when He prayed. The devil had seen so many proofs of His divinity that he dared not assault Him again, and so there was danger that that Passion which was to be the salvation of the world should never take place. Our Lord dissembles, therefore, and pretends to fear death, and thus deceiving the devil, hastens the hour of his assault; for when He prayed that His cup might pass, what He
