according to some power.[216:1] Now in art or nature the maker must
needs be prior to the made: but the maker, according to power,
constitutes the made absolutely together with itself, since its power is
inseparable from it; as the sun makes light, fire makes heat, snow makes
cold.
Now if the Gods make the world by art, they do not make it _be_, they
make it _be such as it is_. For all art makes the form of the object.
What therefore makes it to be?
If by a physical process, how in that case can the maker help giving
part of himself to the made? As the Gods are incorporeal, the World
ought to be incorporeal too. If it were argued that the Gods were
bodies, then where would the power of incorporeal things come from? And
if we were to admit it, it would follow that when the world decays, its
maker must be decaying too, if he is a maker by physical process.
If the Gods make the world neither by art nor by physical process, it
only remains that they make it by power. Everything so made subsists
together with that which possesses the power. Neither can things so made
be destroyed, except the power of the maker be taken away: so that those
who believe in the destruction of the world, either deny the existence
of the gods, or, while admitting it, deny God's power.
Therefore he who makes all things by his own power makes all things
subsist together with himself. And since his power is the greatest power
he must needs be the maker not only of men and animals, but of Gods,
men, and spirits.[217:1] And the further removed the First God is from
our nature, the more powers there must be between us and him. For all
things that are very far apart have many intermediate points between
them.
XIV. _In what sense, though the Gods never change, they are said to be
made angry and appeased._
If any one thinks the doctrine of the unchangeableness of the Gods is
reasonable and true, and then wonders how it is that they rejoice in the
good and reject the bad, are angry with sinners and become propitious
when appeased, the answer is as follows: God does not rejoice--for that
which rejoices also grieves; nor is he angered--for to be angered is a
passion; nor is he appeased by gifts--if he were, he would be conquered
by pleasure.
It is impious to suppose that the Divine is affected for good or ill by
human things. The Gods are always good and always do good and never
harm, being always in the same state and like themselves. The truth
simply is that, when we are good, we are joined to the Gods by our
likeness to them; when bad, we are separated from them by our
unlikeness. And when we live according to virtue we cling to the gods,
and when we become evil we make the gods our enemies--not because they
are angered against us, but because our sins prevent the light of the
gods from shining upon us, and put us in communion with spirits of
punishment. And if by prayers and sacrifices we find forgiveness of
sins, we do not appease or change the gods, but by what we do and by our
turning towards the Divine we heal our own badness and so enjoy again
the goodness of the gods. To say that God turns away from the evil is
like saying that the sun hides himself from the blind.
XV. _Why we give worship to the Gods when they need nothing._
This solves the question about sacrifices and other rites performed to
the Gods. The Divine itself is without needs, and the worship is paid
for our own benefit. The providence of the Gods reaches everywhere and
needs only some congruity[218:1] for its reception. All congruity comes
about by representation and likeness; for which reason the temples are
made in representation of heaven, the altar of earth, the images of life
(that is why they are made like living things), the prayers of the
element of thought, the mystic letters[219:1] of the unspeakable
celestial forces, the herbs and stones of matter, and the sacrificial
animals of the irrational life in us.
From all these things the Gods gain nothing; what gain could there be to
God? It is we who gain some communion with them.
XVI. _Concerning sacrifices and other worships, that we benefit man by
them, but not the gods._
I think it well to add some remarks about sacrifices. In the first
place, since we have received everything from the gods, and it is right
to pay the giver some tithe of his gifts, we pay such a tithe of
possessions in votive offerings, of bodies in gifts of <hair and>
adornment, and of life in sacrifices. Then secondly, prayers without
sacrifices are only words, with sacrifices they are live words; the word
gives meaning to the life, while the life animates the word. Thirdly,
the happiness of every object is its own perfection; and perfection for
each is communion with its own cause. For this reason we pray for
communion with the Gods. Since, therefore, the first life is the life of
the gods, but human life is also life of a kind, and human life wishes
for communion with divine life, a mean term is needed. For things very
far apart cannot have communion without a mean term, and the mean term
must be like the things joined; therefore the mean term between life
and life must be life. That is why men sacrifice animals; only the rich
do so now, but in old days everybody did, and that not indiscriminately,
but giving the suitable offerings to each god together with a great deal
of other worship. Enough of this subject.
XVII. _That the World is by nature Eternal._
We have shown above that the gods will not destroy the world. It remains
to show that its nature is indestructible.
Everything that is destroyed is either destroyed by itself or by
something else. If the world is destroyed by itself, fire must needs
burn itself and water dry itself. If by something else, it must be
either by a body or by something incorporeal. By something incorporeal
is impossible; for incorporeal things preserve bodies--nature, for
instance, and soul--and nothing is destroyed by a cause whose nature is
to preserve it. If it is destroyed by some body, it must be either by
those which exist or by others.
If by those which exist: then either those moving in a straight line
must be destroyed by those that revolve, or vice versa. But those that
revolve have no destructive nature; else, why do we never see anything
destroyed from that cause? Nor yet can those which are moving straight
touch the others; else, why have they never been able to do so yet?
But neither can those moving straight be destroyed by one another: for
the destruction of one is the creation of another; and that is not to be
destroyed but to change.
But if the World is to be destroyed by other bodies than these it is
impossible to say where such bodies are or whence they are to arise.
Again, everything destroyed is destroyed either in form or matter. (Form
is the shape of a thing, matter the body.) Now if the form is destroyed
and the matter remains, we see other things come into being. If matter
is destroyed, how is it that the supply has not failed in all these
years?
If when matter is destroyed other matter takes its place, the new matter
must come either from something that is or from something that is not.
If from that-which-is, as long as that-which-is always remains, matter
always remains. But if that-which-is is destroyed, such a theory means
that not the World only but everything in the universe is destroyed.
If again matter comes from that-which-is-not: in the first place, it is
impossible for anything to come from that which is not; but suppose it
to happen, and that matter did arise from that which is not; then, as
long as there are things which are not, matter will exist. For I presume
there can never be an end of things which are not.
If they say that matter <will become> formless: in the first place, why
does this happen to the world as a whole when it does not happen to any
part? Secondly, by this hypothesis they do not destroy the being of
bodies, but only their beauty.
Further, everything destroyed is either resolved into the elements from
which it came, or else vanishes into not-being. If things are resolved
into the elements from which they came, then there will be others: else
how did they come into being at all? If that-which-is is to depart into
not-being, what prevents that happening to God himself? (Which is
absurd.) Or if God's power prevents that, it is not a mark of power to
be able to save nothing but oneself. And it is equally impossible for
that-which-is to come out of nothing and to depart into nothing.
Again, if the World is destroyed, it must needs either be destroyed
according to Nature or against Nature. Against Nature is impossible, for
that which is against nature is not stronger than Nature.[222:1] If
according to Nature, there must be another Nature which changes the
Nature of the World: which does not appear.
Again, anything that is naturally destructible we can ourselves destroy.
But no one has ever destroyed or altered the round body of the World.
And the elements, though they can be changed, cannot be destroyed.
Again, everything destructible is changed by time and grows old. But the
world through all these years has remained utterly unchanged.
Having said so much for the help of those who feel the need of very
strong demonstrations, I pray the World himself to be gracious to me.
XVIII. _Why there are rejections of God, and that God is not injured._
Nor need the fact that rejections of God have taken place in certain
parts of the earth and will often take place hereafter, disturb the mind
of the wise: both because these things do not affect the gods, just as
we saw that worship did not benefit them; and because the soul, being of
middle essence, cannot be always right; and because the whole world
cannot enjoy the providence of the gods equally, but some parts may
partake of it eternally, some at certain times, some in the primal
manner, some in the secondary. Just as the head enjoys all the senses,
but the rest of the body only one.
For this reason, it seems, those who ordained Festivals ordained also
Forbidden Days, in which some temples lay idle, some were shut, some had
their adornment removed, in expiation of the weakness of our nature.
It is not unlikely, too, that the rejection of God is a kind of
punishment: we may well believe that those who knew the gods and
neglected them in one life may in another life be deprived of the
knowledge of them altogether. Also those who have worshipped their own
kings as gods have deserved as their punishment to lose all knowledge of
God.
XIX. _Why sinners are not punished at once._
There is no need to be surprised if neither these sins nor yet others
bring immediate punishment upon sinners. For it is not only
Spirits[223:1] who punish the soul, the Soul brings itself to judgement:
and also it is not right for those who endure for ever to attain
everything in a short time: and also, there is need of human virtue. If
punishment followed instantly upon sin, men would act justly from fear
and have no virtue.
Souls are punished when they have gone forth from the body, some
wandering among us, some going to hot or cold places of the earth, some
harassed by Spirits. Under all circumstances they suffer with the
irrational part of their nature, with which they also sinned. For its
sake[224:1] there subsist that shadowy body which is seen about graves,
especially the graves of evil livers.
XX. _On Transmigration of Souls, and how Souls are said to migrate into
brute beasts._
If the transmigration of a soul takes place into a rational being, it
simply becomes the soul of that body. But if the soul migrates into a
brute beast, it follows the body outside, as a guardian spirit follows a
man. For there could never be a rational soul in an irrational being.
The transmigration of souls can be proved from the congenital
afflictions of persons. For why are some born blind, others paralytic,
others with some sickness in the soul itself? Again, it is the natural
duty of Souls to do their work in the body; are we to suppose that when
once they leave the body they spend all eternity in idleness?
Again, if the souls did not again enter into bodies, they must either be
infinite in number or God must constantly be making new ones. But there
is nothing infinite in the world; for in a finite whole there cannot be
an infinite part. Neither can others be made; for everything in which
something new goes on being created, must be imperfect. And the World,
being made by a perfect author, ought naturally to be perfect.
XXI. _That the Good are happy, both living and dead._
Souls that have lived in virtue are in general happy,[224:2] and when
separated from the irrational part of their nature, and made clean from
all matter, have communion with the gods and join them in the governing
of the whole world. Yet even if none of this happiness fell to their
lot, virtue itself, and the joy and glory of virtue, and the life that
is subject to no grief and no master are enough to make happy those who
have set themselves to live according to virtue and have achieved it.
FOOTNOTES:
[200:1] I translate κόσμος generally as 'World', sometimes as 'Cosmos'.
It always has the connotation of 'divine order'; ψυχή always 'Soul', to
keep it distinct from ζωή, 'physical life', though often 'Life' would be
a more natural English equivalent; ἐμψυχοῦν 'to animate'; οὐσία
sometimes 'essence', sometimes 'being' (never 'substance' or 'nature');
φύσις 'nature'; σῶμα sometimes 'body', sometimes 'matter'.
[203:1] e. g. when we say 'The sun is coming in through the window', or
in Greek ἐξαίφνης ἥκων ἐκ τοῦ ἡλίου, Plat. _Rep._ 516 E. This appears to
mean that you can loosely apply the term 'Osiris' both to (i) the real
Osiris and (ii) the corn which comes from him, as you can apply the name
'Sun' both to (i) the real orb and (ii) the ray that comes from the orb.
However, Julian, _Or._ v, on the Sun suggests a different view--that
both the orb and the ray are mere effects and symbols of the true
spiritual Sun, as corn is of Osiris.
[204:1] ἄρχεσθαι Mr. L. W. Hunter, ἔρχεσθαι MS. Above the Milky Way
there is no such body, only σῶμα ἀπαθές. Cf. Macrob. in _Somn. Scip._ i.
12.
[208:1] i. e. if the Firmament or Fixed Sphere moved in the same
direction as the seven Planets, the speed would become too great. On the
circular movement cf. Plot. _Eun._ ii. 2.
[209:1] The fire of which the heavenly bodies are made is the πέμπτον
σῶμα, matter, but different from earthly matter. See p. 137.
[209:2] Proclus, _Elem. Theol._ xx, calls it ἡ νοερὰ φύσις, _Natura
Intellectualis_. There are four degrees of existence: lowest of all,
Bodies; above that, Soul; above all Souls, this 'Intellectual Nature';
above that, The One.
[210:1] i. e. in the full sense of Gnôsis.
[211:1] i. e. Astrology, dealing with the 'Celestial Bodies'.
[212:1] Cf. Hdt. i. 134.
[214:1] [This section is a meagre reminiscence of Plato's discussion in
_Repub._ viii. The interest in politics and government had died out with
the loss of political freedom.]
[216:1] κατὰ δύναμιν, secundum potentiam quandam; i. e. in accordance
with some indwelling 'virtue' or quality.
[217:1] The repetition of ἀνθρώπους in this sentence seems to be a
mistake.
[218:1] ἐπιτηδειότης.
[219:1] On the mystic letters see above, p. 142.
[222:1] The text here is imperfect: I have followed Mullach's
correction.
[223:1] δαίμονες.
[224:1] i. e. that it may continue to exist and satisfy justice.
[224:2] εὐδαιμονοῦσι.
INDEX
Achaioi, 45, 49
Acropolis, 71, 72
Aeschylus, [12:4], 43
Affection, 104, 109
Agesilaus, 86
Agriculture, Religion in, 5 f.
Alexander the Great, 92, 93, 94, 115, 159
Allegory, in Hellenistic philosophy, 165 ff.;
in Olympian religion, 74
ἀλληλοφαγία, [98:1]
Alpha and Omega, God as, 148
Anaximander, [33:1]
Angel = Megethos, 142;
star, 144
Animal sacrifice, 188 f.
Anthesteria, 16-18, 34
_Anthister_, [18:2]
Anthropomorphism, 10 ff., 140
Antigonus Gonatas, [152:1]
Antiochus I, 144
Anti-semitism, 162
Antisthenes, 87, 89 f., 96
Apathy, [103:1], 109
_Apellôn_ = Apollôn, 51
_Aphiktor_, 28
Aphrodite, 57
Apollo, 50, 72
Apotheosis of Hellenistic kings, [152:1]
Apparitions, primitive belief in, 27
Apuleius, 148
Aquinas, 3
Archontes, 164
Ares, 57
_Aretê_, 89, 96, 99, 104 f.
Aristarchus of Samos, 141
Aristophanes, [20:3], [22:1], [62:1]
Aristotle, 3, 114 f., 117, 120, 127, 136, 153, [154:3]
Ark of Israel, 68
Arnim, von, [129:1], 172
Arnold, Professor E. V., [100:1]
Asceticism in antiquity, 196
Astrology, 143 f., [211:1]
Astronomy, 97
Ἀθάνα (Ἀθήνη), [53:1]
Atheism, 181 f., 190
Athena, [53:1], 71, 72, 74;
= Athenaia Korê, 52;
Pallas, 52
Athens, effect of defeat of, 79 f.
Atomic Theory of Democritus, 101;
of Ionia, 105
Attis, 185
'Attributes', animals as, 20
Augustine, St., 175, 177
Aurelius, Marcus, religion of, 175 f.
Bacchos, 161
Bacon, Professor, 172
'Barbaroi' as opposed to Hellenes, 39;
βαρβαρόφωνοι, [42:2]
Bardesanes, [164:1]
Barnabas, St., 161
Beast-mask, 23-5
Bendis, 151
Bethe, E., [150:1]
Bevan, E., xvi, [39:1], [100:1], [154:2], 172
Birth-rate, its effect on early Christian sects, 194
Blessedness, Epicurus on, 106
Body, Fifth, 137
βοῶπις, 24
Bousset, W., xv, 126, [150:3], 162, 172
Buddhism, 10
Bull, blood of, 20;
in pre-Hellenic ritual, 19-21
Bury, Professor J. B., xv
Carpenter, Dr. E., 172
Cauer, P., [49:1]
Centaurs, 60
Chadwick, H. M., xv, 46 _n._, [57:3], 59
Chaldaeans, 144, 151
Chance, 131, 147
Charles, Dr., 172
χρᾶν, 37
χρεία, 90
Christianity, 88, 90, 96, 109, 115, 119, 123-5, 173, 181 f., 192-5
Christmas, Father, 15
Christos, 163
Chrysippus, 115, [145:1], [145:3], [145:4], 146, 166
Chthonioi, as oracles, 37
Cicero, [27:2]
Circular movement, [208:1]
_Circumcelliones_, 36 _n._
City of gods and men, world as, 76;
of Refuge, in the _Laws_, 83;
of Righteousness, in the _Republic_, 83:
_see_ Polis
Cleanthes, 135, 141, 165
Clemen, Carl, 172
Coinage, deface of, 90
'Collective Desire', God defined as the, 26, 29
Colotes, [111:1]
_Comitatus_, 46
Commagene, 144
Conceptions, Common, 200
Constantine, 194
Constantius, 179
Convention, 91
Conybeare, F. C., 172
Cook, A. B., [16:1], 23, [24:1], 49 f., [56:3], 66 _n._
Copernicus, 97
Corinna, 43
Cornford, F. M., [33:1]
Cornutus, 166
_Cosmopolîtes_, 92
Cosmos, 97-100, 208
Crates, [95:1], 166
Creeds, 173 f., 178, 183
Crucifixion, [163:1]
Cumont, F., [35:1], 126, 172
Cynics, 3, 90-2, 93-5, 104;
women among, [95:1]
_Cyropaedeia_, 85
Cyrus, 85
Daemon = Stoicheion, 142
Dance, religious, 27 f.
Davenport, F. M., [26:1]
Davy, G., 7 _n._
Dead, worship of, 62
Deification, E. Bevan on, [154:2]
Deliverer, the, 108
Delos, 51
_Delusio_, 169
Demeter, 72
Democritus, Atomic Theory of, 101
Demos, 82
Demosthenes, 82
Destiny, Hymn to, 135:
_see_ Fate
_Dharma_, 10
_Diadochi_, 155
Diasia, 14-15
διατριβή, 90
Dicaearchus, 121 f.
_Didascaliae_, 121
Diels, [33:1], [129:1], 172
Dieterich, A., [17:1], [23:1], [29:2], 126, 146, [150:3], 172
Dio Cassius, 142
Diocletian, 194 f.
Diodorus, 144 f.
Diogenes, 90-3, 95;
his 'tub,' 92
Diogenes of Oenoanda, [101:1], 114, 169 f.
Dione, 56
Dionysius, 17, 20, 72, 84, 159
δίοπτρα, 122
Disciples, qualifications and conduct of, 200
Discouragement due to collapse of the Polis, 81
Dittenberger. W., [16:1], [156:1]
Divine Mother, 164;
'Divine Wisdom', personified, 165
Dodds, E. R., [181:1]
Doutté, E., 26 f.
Dramaturge, 97
_Drômenon_, spring, 32 f.
Dümmler, [87:1]
Durkheim, Professor Émile, [6:1]
Earth, divinity of, 137;
Earth-mother, 29
ἡδονή, 106
Education, [113:3]
_Ekstasis_, 150
Elements, Apuleius on, 148;
divinity of, 137;
in the Kosmos, 142
ἐμψυχοῦν, [200:1]
_Enthousiasmos_, 150
Eôs, 53
Epictetus, morals of, 176
Epicureans, 3, 110 f., 113, 119, 130, 145 f., 181
Epicurus, 101-11, 113, 129 f., 135, 140 f., 170, [192:1]
_Epiphanês_, 155
Epiphanius, 172
ἥρωες, 37
Euergetês, 156
_Euhemerus_, 160
Euripides, [12:4], [54:3], _passim_, 143, 152
Eusebius, [27:4], 197
Evans, Sir A., 20, 66 _n._
Evil, existence of, 215;
origin of, 186, 214-16
Expurgation of mythology, 75 f.;
Olympian, 61 f., 67 f.
_Eye of Bel_, 143
Failure, Great, 82
Farnell, Dr. L. R., [18:1], [20:1], 44
Fate, 132, 134, 145, 146 f., 211 f.
Federations, 80
Ferguson, W. S., [152:1]
First Cause, 185, 205 f.
Fortune, 91, 131 f., 212 f.
Fourth Century, Movements of, 3, 79-122
Frazer, Sir J. G., [16:1], [18:1], [35:1], [154:1]
Gaertringen, Hiller von, [18:2]
Galaxy, 204
Games, Roman gladiatorial, 94
Garden, 107 f., 114
Gardner. P., [57:2], [149:1]
Gennep, A. Van., [31:1]
γέρων, 31
_Gerontes_, 36
Ghosts, 221
Giants, 60
γίγνεσθαι, forms of, 216 f.
γλαυκῶπις, 24
Gnostics, 3, 123, 128, 137 f., 148, 162
God, as the 'collective desire', 26, 29;
conception of, in savage tribes, 9;
does not rejoice, nor is angered, 218;
essence of, 158;
home of, 148;
of the Jews, 163;
rejections of, 222 f.;
unchangeable, 187;
Union with, 147
God-Man, as King, 152 f.
Gods, communion with, 188;
Cosmic and Hypercosmic, 206 f.;
men as, 136;
nature of, 200 f.;
Twelve, 207;
unchangeable, 217;
why worshipped, 218
Good, the, 88 f., 110, 185 f., 206;
happiness of, 224 f.;
Idea of, as Sun of the spiritual universe, 94
γραῦς, 31
Gruppe, Dr., [18:1], [50:3], [52:1], [56:3], 172
Hagia Triada, sarcophagus of, 20
Halliday, W. R., [32:2]
Happiness, Natural, 104
Harnack, A., 193
Harrison, Miss J. E., xiv, 13-30, _passim_, [148:1]
Hartland, E. S., 9
Haverfield, Professor F. J., 127
Heath, Sir T., [141:1]
Heaven, Third, 149
Hebrews, 125
Hecataeus, 143
_Heimarmenê_, 134, 145, 211
Helen, Korê as, 138
Hellenes, conquered tribes took name of, 42;
no tribe of, existing in ancient times, 41;
same as Achaioi, 40
Hellenism, as standard of culture, 41
Hellenistic Age, 3 f., 114, 117, 125, 131, 144, 161, 167;
culture, 125;
philosophy, 165;
revival, 40 f.;
spirit, 152
Hera, 56
Heraclitus of Ephesus, 167
Herakles, 56, 89
Hermes, 55, 151
Hermetica, 148, 151
Hermetic communities, 146
Hermias, [116:1]
Herodotus, [27:3], 39, 41, [42:1], 44;
religion of, 175
Heroes, philosophers as, 153
Heroic Age, 48 f., 57
Heroism, religious, of antiquity, 192
Hesiod, 44, 64 f.
Hipparchia, [95:1]
Hippolytus, 172
Hoffmann, Dr. O., [43:1], [52:1]
Hogarth, D. G., [24:1]
Holocaust, 14
Homer, 9, 44 f., 48 f., [54:3], _passim_, 64 f.
_Hosiôtêr_, bull as, 20 f.
Hubert and Mauss, MM., [189:1]
Idealists, 82
Idols, defence of, [77:1]
Illusion, 112, 119
Impalement, [163:1]
Infanticide, 177
Initiations, Hellenistic, 148-52
Instinct, 100
Interpreters, Planets as, 144
Ionia, 59 f.
Ionian tradition, 101, 104
Ionians, 51
Iphigenia, [61:1]
_Iranes_, 32
Irenaeus, 172
Iris, 55
Isis, 151, 166
Isocrates, 81
Jacoby, [160:1]
Jaldabaoth = Saturn, 147
Javan, sons of, 42
Jews, 125, 151, 188;
God of, 163
Judaism, 193
Julian, xvi, 4, 179 ff., 184 f., 197
Justin, [64:1]
Kaibel, [61:1]
Kant, 136
Keraunos, 155
_Kêres_, 34
Kern, O., [21:2]
King, I., [29:1]
Kings, as gods, 191;
divine, titles of, 155 ff.;
predictions concerning, by Planets, 144;
worship of, 156
Koios, 166
Korê, 63 f.;
as fallen Virgin, 138;
Earth, 30;
Earth Maiden and Mother, 137
Kosmokratores, 146, 148, 164
Kosmos, 147, [200:1];
Moon as origin of, 169;
planets as Elements in, 142
Kourê, Zeus, 150
Kourêtes, 150;
Spring-song of, 30
Kouroi, 30;
dance of, 28
Kouros, 63 f., 71;
_Megistos_, 28;
Sun as, 30;
Year-Daemon, 32
Kourotrophos, Earth, 30
κράτος and βία, 25, [157:1]
Kronos, 45
κτίσαντα, 23
κτίσιν, 23
Kynosarges, 89
Lampsacus, 107
Lang, Andrew, xiii, [16:2], [23:2]
Λάθε βιώσας, 110
Leaf, W., [40:1], [49:1]
Leagues, 80
Leontion, 108
Life, inward, 119 f.
Λόγος, 135
Lucian, _Icaro-Menippos_, [15:1]
Lucretius, 38, 105, [106:1], 114
Lysander, 155
Lysias, 81
McDougall, W., 125 _n._
Macedon, 81, 127
Macedonians, 93, 116, 122
Mackail, Professor J. W., 42
Man, First, 164;
Righteous, of Plato, 163;
Second, 163 f.;
Son of Man, 163
Man-God, worship of, 156 ff.
_Mana_, 19, 21, 24, 34, [157:1]
Marett, R. R., [124:1]
Margoliouth, Professor, [167:1]
Markos the Gnostic, 150
Marriage, Sacred, 17 f.
Maximus of Tyre, [77:1]
Mayer, M., 46 _n._
Meade, G. R. S., 172
Mediator between God and worshipper, 189;
Mithras as, 151;
Saviour as, 162
Medicine-king, as θεός, 25, 152;
powers of, 25
Megethos, 142
Meilichios, in the Diasia, 14-15, 19
Meister, R., [53:1]
Meyer, Ed., [154:3]
Mind, nature of, 209
Mithraic communities, 146
Mithraism, 148