Cf. Tertullian, de Baptismo, 5. Annon et alias sine ullo Sacramento immundi spiritus aquis incubant, adfectantes illam in primordio divini spiritus gestationem? Sciunt opaci quique fontes, et avii quique rivi, et in balneis piscinæ et euripi in domibus, vel cisternæ et putei, qui rapere dicuntur, scilicet per vim spiritus nocentis. Nympholeptos et lymphaticos et hydrophobos vocant quos aquæ necaverunt aut amentia vel formidine exercuerunt. Quorsum ista retulimus? Ne quis durius credat angelum dei sanctum aquis in salutem hominis temperandis adesse.
Fasti, v. 145. Cf. Prudentius, adv. Symm, ii, 445 f.
49
Odes, iii, 23. Farre pio.
50
On Georgic i, 302, See Varro, ap. Aug. C.D. vii, 13. Also Tert. de Anima, 39, Sic et omnibus genii deputantur, quod dæmonum nomen est. Adeo nulla ferme nativitas munda, utique ethnicorum.
51
Hor. Ep. ii. 2, 187 f. Howes' translation. Cf. Faerie Queene, II, xii, 47.
52
See J. H. Moulton in Journal of Theological Studies, III, 514.
53
Burkitt, Early Eastern Christianity, p. 222.
54
Fasti, iii, 57; Seneca, Ep. 18. 1, December est mensis: cum maxime civitas sudat, ius luxuries publicæ datum est … ut non videatur mihi errasse qui dixit: olim mensem Decembrem fuisse nunc annum.
55
Cf. Robertson Smith, Religion of the Semites, lect. xi.
56
Warde Fowler, Roman Festivals, pp. 106 f.
57
Ovid, Fasti, ii, 409 f. Warde Fowler, op. cit. pp. 306 f.
58
Ovid, Fasti, v, 490.
59
De Divinatione, i, 1, 2.
60
ib. i, 3, 5.
61
ib. i, 39, 84.
62
De Divinatione, i, 38, 82, 83. Cf. Tertullian, de Anima, 46. Sed et Stoici deum malunt providentissimum humanæ institutioni inter cetera præsidia divinatricum artium et disciplinarum somnia quoque nobis indidisse, peculiare solatium naturalis oraculi.
63
Panaetius and Seneca should be excepted from this charge.
64
Cic. de Div. ii, 72, 149, 150. Cf. de Legg. ii, 13, 32. Plutarch also has the same remark about sleep and superstition.
65
Cf. Odes, iii, 27.
66
Tusculans, i, 21, 48.
67
Hor. Ep. ii, 2, 208; Howes.
68
Tertullian, de Idol. 9, seimus magiæ et astrologiæ inter se societatem.
69
Pliny the elder on Magic, N.H. xxx, opening sections; N.H. xxviii, 10, on incantations, polleantne aliquid verba et incantamenta carminum.
70
Livy, xxix, 11, 14; Ovid, fasti, iv, 179 f. The goddess was embodied in a big stone.
71
Lucretius, ii, 608 f.
72
Cf. Strabo, c. 470; Juvenal, vi, 511 f.
73
See Ramsay, Church in the Roman Empire, p. 397. The Latins used the word divinus in this way – Seneca, de teata vita, 26, 8.
74
(Lucian) Asinus, 37. The same tale is amplified in Apuleius' Golden Ass, where the episode of these priests is given with more detail, in the eighth book. Seneca hints that a little blood might make a fair show; see his picture of the same, de beata vita, 26, 8.
75
Tertullian, ad Natt. i, 10; Apel. 6. He has the strange fancy that Serapis was originally the Joseph of the book of Genesis, ad Natt. ii, 8.
76
Valerius Maximus, i, 3, 4.
77
Dio C. xlvii, 15.
78
Tibullus, i, 3, 23 f. Cf. Propertius, ii, 28, 45; Ovid, A.A. iii, 635.
79
Juvenal, vi, 522 f.
80
Lucan, viii, 831, Isin semideosque canes.
81
Ovid, Am. ii, 13, 7.
82
Unless Isiaci coniectores is Cicero's own phrase, de Div. i, 58, 132.
83
Cicero, Div. ii, 59, 121. For egkolmesis or incubatio see Mary Hamilton, Incubation (1906)
84
Clem. Alex. Pædag. iii, 28, to the same effect. Tertullian on the temples, de Pud. c. 5. Reference may be made to the hierodules of the temples in ancient Asia and in modern India.
85
Corp. Inscr. Lai. ii, 3386. The enumeration of the jewels was a safeguard against theft.
86
Flinders Petrie, Religion of Ancient Egypt, p. 44; Hamilton, Incubation, pp. 174, 182 f.
87
Julian, Or. iv, 136 B.
88
Lucr. v, 1194.
89
Lucr. i, 62-79.
90
See Patin, La Poésie Latine, i, 120.
91
Lucr. iii, 60 f.
92
Pliny, N.H. xxx, 12, 13. Warde Fowler, Roman Festivals, pp. 111 f. on the Argei and the whole question of human sacrifice. For Plutarch's explanation of it as due not to gods but to evil demons who enforced it, see p. 107.
93
Pliny, N.H. xxviii, 12; Plutarch, Marcellus, 3, where, however, the meaning may only be that the rites are done in symbol; he refers to the actual sacrifice of human beings in the past. See Tertullian, Apol. 9 on sacrifice of children in Africa in the reign of Tiberius.
94
Strabo, c. 239. Strabo was a contemporary of Augustus. Cf. J. G. Frazer, Adonis Attis Osiris, p. 63, for another instance in this period.
95
Lucr. v, 1204-1240. We may compare Browning's Bp. Blougram on the instability of unbelief: —
