A fairly long, though incomplete, list of sacrifices for the festival of the Eleusinia from the Athenian State Calendar of the end of the fifth century B.C. is preserved in the inscription published in Hesperia 4 (1935), 21, column three, lines 60–86. The arrangement of items can best be illustrated by the beginning of the column in question:

Throughout the State Calendar the scheme of entries is regularly the same:

A few successive lines will illustrate this further:

To one who is familiar with the New Testament and the writings of the Apostolic Fathers, Tatian's Discourse to the Greeks comes as quite a surprise. Supposedly an apology for Christianity, there is within it not one mention of Christ or Christianity (at least, not in these terms). Other familiar words such as “Jesus,” “Lord,” “Church,” “Savior,” “salvation,” etc., are also absent. Except for a passing reference to “the God who suffered” (15, 5–6), and the unqualified statement that “God was born in the form of a man” (23, 6), one might overlook altogether the fact that Tatian was a Churchman.

It may seem futile to pose the question of the influence of Nominalism upon Thomas Cranmer, Henry VIII's Archbishop of Canterbury. Attempts to view the Reformation as a reaction to late medieval Nominalism, or as essentially Nominalist itself, have not been too well received. One student of Cranmer's theology, G. W. Bromiley, declares that any Nominalism in Cranmer was unconscious. Cranmer himself, of course, denied that he founded his doctrine upon anything but Scripture and the Fathers.

“To help your conception,” Jonathan Edwards counselled his congregation, “imagine yourself to be cast into a fiery oven, all of a glowing heat, or into the midst of a glowing brick-kiln, or of a great furnace, where your pain would be as much greater than that occasioned by accidentally touching a coal of fire, as the heat is greater. Imagine also that your body were to lie there for a quarter of an hour, full of fire, as full within and without as a bright coal of fire, all the while full of quick sense; what horror would you feel at the entrance of such a furnace!” “But your torment,” warned Edwards by way of conclusion, “your torment in hell will be immensely greater than this illustration represents.”

Professor Page's interpretation of Sappho, Fr. I, in Sappho and Alcaeus has been approved by numerous writers and reviewers, but it raises serious difficulties and my purpose in this paper is to examine them. In doing so I shall have occasion to refer to an article published many years ago in this journal which was concerned with the epiphany description in particular and which drew the conclusion that the poem was not to be taken quite so seriously as was the fashion at that time. Page is in agreement on this point, and I do not propose to discuss it further. In addition, however, a suggestion based on the form and style was made in regard to the sixth stanza, which is the key to what is novel in his interpretation. This suggestion has been tacitly rejected, and I now propose to reiterate it and, if possible, reinforce the argument which was then put forward.

The corpus of early Hebrew poetry, to which these two lengthy poems belong, has been the subject of a great deal of critical discussion, both because of the many problems involved and because of the contribution which these poems make to the history of Hebrew prosody, grammar, lexicography, and religion. It is thus not without value that further efforts at solution of some of the difficulties be made. The following brief notes deal with two passages that have been the subject of extended investigation by various scholars.

Proponents of the view that marriage by purchase existed in ancient Israel point, in affirmation of their thesis, to Ruth 4:10, “And also Ruth the Moabitess, wife of Mahlon, קניתי to be my wife.” Specifically, they point to the use of the verb קנה. In the Bible, when not in connection with God or wisdom (the latter exclusively in Proverbs), it implies purchase. Basing themselves on the passage in Ruth, such lexicographers as Gesenius — Buhl and Koehler — Baumgartner list “eine Frau kaufen” or ”purchase to be one's wife” as one of the meanings of the verb קנה.