51. Seneca, _Quaest. Nat._, II, 35: "Expiationes et procurationes nihil
aliud esse quam aegrae mentis solatia. Fata inrevocabiliter ius suum
peragunt nec ulla commoventur prece." Cf. Schmidt, _Veteres philosophi
quomodo iudicaverint de precibus_, Giessen, 1907, p. 34.--Vettius Valens,
V, 9, (_Catal. codd. astr._, V, 2 p. 30, 11 = p. 220, 28, Kroll ed.),
professes that [Greek: Adunaton tina euchais ê thusiais epinikêsai tên ex
archês katabolên k. t. l.], but he seems to contradict himself, IX, 8 (p.
347, 1 ff.).
52. Suetonius, _Tib._, 69: "Circa deos ac religiones neglegentior, quippe
addictus mathematicae, plenusque persuasionis cuncta fato agi." Cf.
Manilius, IV.
53. Vettius Valens, IX, 11 (_Cat. codd. astr._, V, 2, p. 51, 8 ff. = p.
355, 15. Kroll ed.), cf. VI, prooem. (_Cat._, p. 33 = p. 240, Kroll).
54. "Si tribuunt fata genesis, cur deos oratis?" reads a verse of
Commodianus (I, 16, 5). The antinomy between the belief in fatalism and
this practice did not prevent the two from existing side by side, cf. _Mon.
myst. Mithra_, I, pp. 120, 311; _Revue d'hist. et de litt. relig._, VIII,
1903, p. 431.--The peripatetic Alexander of Aphrodisias who fought fatalism
in his [Greek: Peri heimarmenês], at the beginning of the third century,
and who violently attacked the charlatanism and cupidity of the astrologers
in another book (_De anima mantissa_, p. 180, 14, Bruns), formulated the
contradiction in the popular beliefs of his time (_ibid._, p. 182, 18):
[Greek: Pote men anthrôpoi to tês heimarmenês humnousin hôs anankaion, pote
de ou pantêi tên sunecheian autês pisteuousi sôzein; kai gar hoi dia tôn
logôn huper autês hôs ousês anankaias diateinomenoi sphodra kai panta
anatithentes autêi, en tais kata ton bion praxesin ouk eoikasin autêi
pepisteukenai;] {277} [Greek: Tuchên goun pollakis epiboôntai, allên
homologountes einai tautên aitian tês heimarmenês; alla kai tois theois ou
dialeipousin euchomenoi, hôs dunamenon tinos hup' autôn dia tas euchas
genesthai kai para tên heimarmenên; ... kai manteiais ouk oknousi
chrêsthai, hôs enon autois, ei promathoien, phulaxasthai ti tôn heimarmenôn
... apithanôtatai goun eisin autôn hai pros tên toutôn sumphônian
heurêsilogiai.] Cf. also _De Fato_, c. 2 (p. 165, 26 ff. Bruns).
55. Manilius, II, 466: "Quin etiam propriis inter se legibus astra |
Conveniunt, ut certa gerant commercia rerum, | Inque vicem praestant visus
atque auribus haerent, | Aut odium, foedusque gerunt," etc.--Signs [Greek:
bleponta] and [Greek: akouonta]: cf. Bouché-Leclercq, pp. 139 ff.--The
planets rejoice ([Greek: chairein]) in their mansions, etc.--Signs [Greek:
phônêenta], etc.: cf. _Cat._, I, pp. 164 ff.; Bouché-Leclercq, pp. 77 ff.
The terminology of the driest didactic texts is saturated with mythology.
56. Saint Leo, _In Nativ._, VII, 3 (Migne, _P. L._, LIV, col. 218);
Firmicus, I, 6, 7; Ambrosiaster, in the _Revue d'hist. et litt. relig._,
VIII, 1903, p. 16.
57. Cf. Reitzenstein, _Poimandres_, pp. 77 ff., cf. p. 103, where a text of
Zosimus attributes this theory to Zoroaster. Wendland, _Die
hellenistisch-röm. Kultur_, 1907, p. 81. This is the meaning of the verse
of the _Orac. Chaldaïca_: [Greek: Ou gar huph' heimartên agelên piptousi
theourgoi] (p. 59 Kroll). According to Arnobius (II, 62, Cornelius Labeo)
the magi claimed "deo esse se gnatos nec fati obnoxios legibus."
58. _Bibliography._ We have no complete book on Greek and Roman magic.
Maury, _La magie et l'astrologie dans l'antiquité et au moyen âge_, 1864,
is a mere sketch. The most complete account is Hubert's art. "Magia" in the
_Dict. des antiquités_ of Daremberg, Saglio, Pottier. It contains an index
of the sources and the earlier bibliography. More recent studies are: Fahz,
_De poet. Roman. doctrina magica_, Giessen, 1903; Audollent, _Defixionum
tabulae_, Paris, 1904; Wünsch, _Antikes Zaubergerät aus Pergamon_, Berlin,
1905 (important objects found dating back to the third century, A. D.);
Abt, _Die Apologie des Apuleius und die Zauberei_, Giessen, 1908.--The
superstition that is not magic, but borders upon it, is the subject of a
very important article by Riess, "Aberglaube," in the _Realenc._ of
Pauly-Wissowa. An essay by Kroll, _Antiker Aberglaube_, Hamburg, 1897,
deserves mention.--Cf. Ch. Michel {278} in the _Revue d'hist. et litt.
rel._, VII, 1902, p. 184. See also _infra_, nn. 64, 65, 72.
59. The question of the principles of magic has recently been the subject
of discussions started by the theories of Frazer, _The Golden Bough_, 2d
ed., 1900 (cf. Goblet d'Alviella, _Revue de l'univ. de Bruxelles_, Oct.
1903). See Andrew Lang, _Magic and Religion_, London, 1901; Hubert and
Mauss, _Esquisse d'une théorie générale de la magie_ (_Année sociologique_,
VII), 1904, p. 56; cf. _Mélanges hist. des relig._, Paris, 1909, pp. xvii
ff.; Jevons, _Magic_, in the _Transactions of the Congress for the History
of Religions_, Oxford, 1908, I, p. 71. Loisy, "Magie science et religion,"
in _A propos d'hist. des religions_, 1911, p. 166.