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: —
Just when we are safest, there's a sunset-touch,A fancy from a flower-bell, some one's death,A chorus-ending from Euripides —And that's enough for fifty hopes and fearsAs old and new at once as nature's self,To rap and knock and enter in our soul,Take hands and dance there, a fantastic ring,Round the ancient idol, on his base again, —The grand Perhaps! We look on helplessly.
96
Lucr. iii, 53.
97
Seneca, Ep. 95, 33.
98
Hist. i, 2.
99
Tac. Ann. iv, 33, sic converso statu neque alia re Romana quam si unus imperitet.
100
Hdt. iii, 80. Cf. Tac. A. vi, 48, 4, vi dominationis convulsus et mutatus.
101
Suetonius, Gaius, 29.
102
Sen. de ira, iii, 15, 3.
103
Lecky, European Morals, i, 275; Epictetus, D. iii, 15.
104
Seneca, Ep. 90, 36-43.
105
Tacitus, Germany, cc. 18-20.
106
Tac. A. i, 72. Suetonius (Tib. 59) quotes specimens.
107
See Boissier, Tacite, 188 f.; l'opposition sous les Cesars, 208-215.
108
Persius, v, 73, libertate opus est.
109
Horace, Sat. ii, 2, 79.
110
See Edward Caird, Evolution of Theology in the Greek Philosophers, vol. ii, lectures xvii to xx, and Zeller, Eclectics, pp. 235-245. Seneca, B.V. 20, 3.
111
Epictetus, D. ii, 8, su apóspasma eî tou theoû.
112
Lucan, ix, 564-586, contains a short summary of Stoicism, supposed to be spoken by Cato.
113
Epictetus, D. i, 9 (some lines omitted).
114
phantasíai, impressions left on the mind by things or events.
115
Epictetus, D. i, 9.
116
Diogenes Laertius, vii, 1, 53; see Caird, op. cit. vol. ii, p. 124.
117
See Lecky, European Morals, i, 128, 129.
118
Ep. 108, 22, philosophiam oderat.
119
With these passages compare the fine account which Persius gives (Sat. v) of his early studies with the Stoic Cornutus.
120
Plutarch, de esu carnium, ii, 5.
121
Plutarch, de esu carnium, i, 6, on clogging the soul by eating flesh. Clem. Alex. Pæd. ii, 16, says St Matthew lived on seeds, nuts and vegetables, and without meat.
122
Plutarch, de esu carnium, ii, 1.
123
Sen. Ep. 108, 3, 13-23.
124
This is a quality that Quintilian notes in his style for praise or blame. Others (Gellius, N.A. xii, 2) found in him levis et quasi dicax argutia.
125
Ep. 78, 2, 3, patris me indulgentissimi senectus retinuit.
126
Ep. 58, 5.
127
Ep. 95, 65
128
His nephew Lucan, Quintilian severely says, was "perhaps a better model for orators than for poets."
