The so-called 2nd Ep. of Clement of Rome (c. iv.) has :
' For this cause, if we do these things, the Lord said, "Though ye be gathered together with me in my bosom, and do not my commandments, I will cast you away, and will say unto j'ou, ' Depart from me, I know j-ou not whence ye are, ye workers of ini(iuity.' "'
Hippolytus (Philosph. v. 7) quotes the Gospel according to Thomas thus :
' He that seeketh me shall find me in children from seven years old onwards, for there I am manifested, though hidden in the fourteenth age.'
* Other fragments of MSS containing words ascribed to Christ have lately been procured from the same place, but the text was not available when this article was printed. It is not unreason- able to anticipate additions to our store of Agrapha by future discoveries amongst Egyptian ruins.
Many sayings ascribed to Jesus have been col- lected from Mohammedan sources (cf. art. Christ IN Mohammedan Literature [in Appendix]). One sucii passage is : ' When Jesus was asked, "How art thou this morning?" he would answer, ' ' Unable to forestall what I hope, or to put off what I fear, bound by my A\orks, with all my good in another's hand. There is no poor man poorer than I am.'" The la.st sentence agrees in senti- ment with a well-known text ; but these Moham- medan traditions of Christ's words are for the most part of no value.
Literature. —Art. 'Agrapha' in Hastings' DB, Extra Vol. p. 343 ff., where a good bibliography is given. The following artt. are useful: 'Sayings' from MSS and Fathers — Lock, Expositor, IV. ix. [1894] 1, 97 ; ' Oxyrhynchus Sayings '— Swete, ExpT viii. [1897] 544, xv. [1904] 488, Cross and Harnack, Expositor, v. vi. [1897] 257, 321, 401; 'Sayings' from Moham- medan sources— Margoliouth, ExpT v. [1893-94] 59, 107, 177.
G. H. GWILLIAM. SCARLET. — 1. Scarlet, as a dye, was obtained from the body of the female kermcs insect (Lee- anium ilicis), a native of S.E. Europe, where it lives upon a species of dwarf oak (Quercus cocci- fera). The insect is of the family Coccidae, to which also the cochineal of Mexico belongs. Its Latin name (derived from its appearance) was grana ; hence the dye was called ' grain ' (cf. Milton, Penscr. 33, Par. Lost, xi. 242 ; Spenser, FQ I. vii. 1 ; see Skeat, Etym. Diet. s.v.).
2. The colour is correctly I'epresented by its name. Mt 27^^ is the only pa.ssage in the Gospels where the word ' scarlet ' [k6kklvo%) occurs, and it is there a substitute for the ' purple ' of || Mk 15"- ^^ Jn 19" ^. It is the latter word that has changed its meaning (see art. Purple).
' The Gr. sense of colour seems to have been so comparatively dim and uncertain, that it is almost impossible to ascertain what the real idea was which they attached to any word alluding to hue' (Ruskin, Mod. Painters, iii. 225. Cf. also Gladstone, Jiiv. Mundi, p. 540).
Yet the ancients, as a rule, carefully distin- guished scarlet from purple (Becker, Gallus, p, 446). Probably Mt. gives the colour actually used, Mk. and Jn. the colour intended.
3. The ' scarlet robe ' was undoubtedly a military cloak, either that of a common soldier (sagtirn) or that of a commanding officer (paludamentum). The latter was longer and of better quality ; both were regularly of scarlet (Ellicott, Hist. Lectures, p. 348 n.). Westcott (on Jn 19'--') emjjhasizes, in the crown and robe, the idea of victory as well as of royalty : ' this blood-stained robe was the true dress of a kingly conqueror. ... So He was through life the suffering King, the true Soldier.'
F. S. Ranken. SCHISM.— See Unity.
SCHOOL.— See Boyhood and Education.
SCIENCE. — 1. The word 'science,' in the language of to-day, refers sometimes to a process and some- times to the results of that process. The process itself is the representation in thought of the facts and events of human experience. The result of this proce.ss is the formulation of statements and doctrines which are regarded as true. We there- fore use the word ' science ' generally to embrace both (I) scientific method and (2) scientific truth. The object of science is to apply its method to every field of possible knowledge, and so to in- clude within its doctrine all the facts of human experience.
I. State of science in the civilization IN WHICH Christ lived.— i. Relation to Hellen- ism. — The civilization of Palestine was complex and .syncretic. The two main factors in it were the ancient Hebrew culture (largely tinctured by other Oriental elements), which preponderated.
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and Hellenism. This latter was a poM'er extending throughout the GmBco-Roman world, and tending to influence every dejjartment of life ; and so, de- spite the innate conservatism of the Jews, the more external elements of Palestinian culture received a strong Hellenistic tincture. The organism of the State was deeply affected, public institutions were modified, and social relations not untouched. Tlie arts, too, were influenced, but, by the time the science of the Hebrews was reached, the wave of Hellenism had lost much of its vigour. The mind of the Jew was equipped against it. The Greek hmguage was, after all, but slightly known (cf. Ac 21^" 22-), and, though Herod surrounded him- self with Greek literati and many Jews received a Gi'eek education abroad, these facts indicate the limit of the penetration of Greek science into the life of the Jews. This may be illusti'ated by refer- ence to St. Paul. Though brought up to some extent under Hellenistic influences in Tarsus, his culture was Greek only in its form and in certain of its graces. To the Hebrew mode of thought and Rabbinic logic — inward and characteristic elements of Jewish culture — he tenaciously clung. His writings are all those of a Jcav rather than of a Hellenist. It is, then, unnecessary to attend to Hellenistic thought when considering the ' science' that formed the intellectual background of the teaching of Christ. The Aristotelian logic had no nameable influence upon His own thought, or upon the mind of the Synoptists who reported His words, or upon the conceptions of the common people who ' heard him gladly.' The logic of the society in which Christ moved was Rabbinic and not philo- sophic, and its standard of truth was religious rather than scientific.