[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 saevos 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 Perpetuae_, 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, _Proteos, touton d' ouk agnoeite
rhipsanta heauton eis to pur peri ten Olympian_.
[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
Hellenique_, 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, Sec. 47, p 301, _litras eikosi kai ekaton_.
[54] _Sacred Speech_, ii, Sec. 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, _egkoimasthai de kai autous hyper heauton
kai humer ton allon allous tous euoneipous_; he compares Moses to
Amphiaraus, Trophonius, Orpheus, etc.
[61] Paus. ix, 39, 5-14, Frazer's translation.
[62] Paus. viii, 8, 3 (Frazer). _ton men de es to theion hekonton tois
eireuenois chresometha_.
[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 skenes kai tragosias_.
[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 Perpetuae_, c. 13, _et caepit Pirpetua
Graece 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 santae huic militiae 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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