Chapter VII Footnotes:

[1] On the other hand see a very interesting passage in Tertullian, _de Anima_, 30, on the progress of the world in civilization, and population outstripping Nature, while plague, famine, war, etc., are looked on as _tonsura insolescentis generis humani_.

[2] Marcus Aurelius was born about 121 A.D. and died in 180. The other two were born in or about 125.

[3] e.g. viii, 17.

[4] The one passage is in xi, 3.

[5] Or, the English equivalent, Utopia.

[6] Marcus Aurelius, ix, 28-40, with omissions. Phrases have been borrowed from the translations of Mr Long and Dr Rendall.

[7] This sheds some light on his comparison of the Christians to actors, xi, 3.

[8] Cf. Tertullian, _Apol._ 5, _Hadrianus omnium curiositatum explorator_.

[9] _Piscator_, 19.

[10] _Quomodo historia_, 24.

[11] _Bis accusatus_, 27.

[12] _Somnium_, 18.

[13] _Bis Accusatus_, 30, 27.

[14] _Apology_, 15.

[15] _Bis Acc._ 32. Cf. Juvenal, 7, 151, _perimit sævos classis numerosa tyrannos_.

[16] _Bis Acc._ 33, 34.

[17] _Zeus Tragadus_, 15.

[18] _Piscator_, 19, 20.

[19] _Vit. auctio_, 27.

[20] _Hermot._ 74.

[21] _Ibid._ 85.

[22] _Hermot._ 22-28.

[23] _Ibid._ 84.

[24] _V.H._, ii, 18.

[25] _Piscator_, 16.

[26] _Philopseudes_, 7.

[27] _Ibid._ 16.

[28] This ghost appears rather earlier in a letter of Pliny's, vii, 27, who says he believes the story and adds another of his own.

[29] _Philopseudes_, 34.

[30] _Ibid._ 17.

[31] Pausanias, viii, 29, 3. Cf. Milton's _Ode on Nativity_, 25, "Typhon huge, ending in snaky twine." References to remains of giants, in Tertullian, _de resurr. carnis_, 42; Pliny, _N.H._ vii, 16, 73.

[32] _Philopseudes_, 22-24.

[33] _Philopseudes_, 25, 26.

[34] _Icaromenippus_, 24-26.

[35] _Icaromen._ 24.

[36] _Zeus Tragadus_.

[37] _Zeus Elenchomenos_.

[38] _Deor. Eccles._ 14-18.

[39] _Alexander_, 48. The reader of Marcus will remember that his first book is dated "Among the Quadi."

[40] _Alexander_, 53-56.

[41] Keim, _Celsus' Wahres Wort_, p. 233, suggests that Lucian was not quite clear as to the differences between Judaism and Christianity. The reference to forbidden meat lends colour to this.

[42] _De morte Peregrini_, 11, 16; cf. the _Passio Perpetuæ_, 3 and 16, on attention to Christians in prison. Tertullian, _de Jejunio_, 12, gives an extraordinary account of what might be done for a Christian in prison, though the case of Pristinus, which he quotes, must have been unusual, if we are to take all he says as literally true.

[43] Cf. Tertullian, _ad Martyras_, 4, _Peregrinus qui non olim se rogo immisit_. Athenagoras, _Presb._ 26, _Próteôs, toûton d' ouk agnoeîte rhípsanta heautòn eis tò pûr perì tèn Olympían_.

[44] Gellius, _N.A._ xii, 11; and summary of viii, 3.

[45] _Charon_ is the title of the dialogue.

[46] _Menippus_, 15, 16.

[47] _Menippus_, 21.

[48] Eckermann, 25th Dec. 1825.

[49] Sextus Empiricus, _Hypotyposes_, i, 25-30.

[50] See _Rheinisches Museum_, 1892, and _Bulletin de Correspondance Hellènique_, 1897.

[51] C.I.G. iv, 955. Translation of Mary Hamilton, in her _Incubation_, p. 41 (1906).

[52] I agree with the view of Schubart quoted by J. G. Frazer on the passage (Pausan. ii, 27, 6) that this man was neither the Emperor Antoninus Pius nor Marcus. It is perhaps superfluous to call attention to the value of Dr Frazer's commentary, here and elsewhere.

[53] _Sacred Speech_, ii, § 47, p 301, _lítras eíkosi kaì ekatón_.

[54] _Sacred Speech_, ii, § 33, p. 298. For Aristides see Hamilton, _Incubation_, pt. i. ch. 3, and Dill, _Roman Society from Nero to Marcus Aurelius_, bk. iv. ch. 1. See also Richard Caton, M.D., _The Temples and Ritual of Asklepios_ (1900).

[55] Paus. iii, 15, 11

[56] Paus. viii, 42, 11.

[57] Paus. i, 37, 4; 38, 7.

[58] Paus. x, 4, 4; they smell very like human flesh.

[59] Paus. ix, 40, 11.

[60] Paus. i, 34, 3. Cf. Tertullian, _de Anima_, 46, a list of dream-oracles. Strabo, c. 761-2, represents the practice as an essential feature of Judaism, _egkoimâsthai dè kaì autoùs hypèr heautôn kaì humèr tôn állôn allous toùs euoneípous_; he compares Moses to Amphiaraus, Trophonius, Orpheus, etc.

[61] Paus. ix, 39, 5-14, Frazer's translation.

[62] Paus. viii, 8, 3 (Frazer). _tôn mèn dè es tò theîon hekónton toîs eirêuenois chrêsómetha_.

[63] The word of Luke 2, 9.

[64] Artemidorus Dald. ii, 70.

[65] Artem. Dald. iii, 66.

[66] Marcus, i, 17; George Long's rendering, here as elsewhere somewhat literal, but valuable as leaving the sharp edges on the thought of the Greek, which get rubbed off in some translations. See Tertullian, _de Anima_, cc. 44 and following, for a discussion of dreams, referring to the five volumes of Hermippus of Berytus for the whole story of them.

[67] Artem. Dald. ii, pref., _mega phrono_.

[68] Artem. Dald. ii, 70. Cf. v. pref., _aneu skenês kaì tragôsías_.

[69] Artem. Dald. i, pref.

[70] A very different classification in Tertullian, _de Anima_, 47, 48. Dreams may be due to demons, to God, the nature of the soul or ecstasy.

[71] Artem. Dald. i, 4.

[72] Artem. Dald. iv, pref.

[73] See Augustine, _C.D._ xviii, 18, _Apuleius in libris quos Asini aurei titulo inscripsit_. In the printed texts, it is generally called the _Metamorphoses_.

[74] _Apol._ 24.

[75] _Apol._ 23.

[76] _Apol._ 72; _Flor._ 18.

[77] _Flor._ 20.

[78] _Apol._ 98. Cf. _Passio Perpetuæ_, c. 13, _et cæpit Pirpetua Græce cum eis loqui_, says Saturus; Perpetua uses occasional Greek words herself in recording her visions.

[79] _Apol._ 43. Cf. Plutarch cited on p. 101.

[80] _Apol._ 55, 56. Cf. _Florida_, 1, an ornamental passage on pious usage.

[81] _Apol._ 90. Many restorations have been attempted.

[82] e.g. Tertullian, _de Anima_, 57, _Ostanes et Typhon et Dardanus et Damigeron et Nectabis et Berenice_.

[83] Much of this material Apuleius has taken from the _Timaeus_, 40 D to 43 A.

[84] Cf. Lactantius, _Instit._ ii, _de origine erroris_, c. 5. Tertullian, _ad Natt._ ii, 2. Cicero, _N.D._ ii, 15, 39-44.

[85] _de deo Socr._ 3, 124. Cf. the account (quoted below) of what was experienced in initiation, which suggests some acquaintance with mystical trance--the confines of death and the sudden bright light look very like it.

[86] _de deo Socr._ 4, 126.

[87] _de deo Socr._ 5, 130-132.

[88] _de deo Socr._ 6, 132. Cf. Tert. _Apol._ 22, 23, 24, on nature and works of demons, on lines closely similar.

[89] _de deo Socr._ 7, 136.

[90] See chapter vi. p. 188.

[91] _de deo Socr._ 11, 144.

[92] _de deo Socr._ 15.

[93] The story of Lamachus "our high-souled leader," now "buried in the entire element," would make anyone wish to become a brigand, Sainte-Beuve said. Here one must regretfully omit the robbers' cave altogether.

[94] _Metam._ xi, 3, 4. Apuleius had a fancy for flowing hair.

[95] _Metam._ xi, 5.

[96] _Metam._ xi. 8 ff.

[97] _Metam._ xi, 15, _da nomen santæ huic militiæ cuius ... sacramento_, etc.

[98] Tertullian remarks that pagan rituals, unlike Christian baptism, owe much to pomp and expense; _de Bapt._ 2. _Mentior si non e contrario idolorum sollemnia vel arcana de suggestu et apparatu deque sumptu fidem et auctoritatem sibi extruunt_.

[99] Augustine, _C.D._ xviii, 18; and cf. _ib._ viii, (on the _de deo Socr._); and Lactantius, v. 3.

[100] Capitolinus _v. Albini_, 12.

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