ENDNOTES
LECTURES I AND II NOTES
[3.1] Garcilasso de la Vega, Royal Commentary of the Incas (Hakluyt Society): Sahagun—transl. Jourdanet et Siméon.
[3.2] Jacob Laskowski, vide Usener, Götternamen, p. 82, etc.
[6.1] Golden Bough, 2nd ed., vol. iii. p. 186.
[13.1] For instance, an ancestor may for certain reasons be worshipped in the form of a snake, and yet this need not imply a snake-tribe or any tribal worship of snakes in general.
[26.1] Vide infra, pp. [192], [193].
[26.2] E.g. De Civ. Dei., bk. 2, ch. 6: deos paganorum nunquam bene vivendi sanxisse doctrinam.
[27.1] Plutarch, Parallela, 35. Vide my Cults of Greek States, vol. i. p. 93.
[28.1] Servius, Æn. iii. 121.
[28.2] Ibid., ii. 801.
[29.1] Sacred Books of the East, vol. iv. (ed. Mills), p. 211.
[29.2] Vide account of these in Revue des Études grecques, xiii. (1900), p. 233, and Annuaire de l’Association pour l’encouragement des Études grecques, 1871, p. 92.
[31.1] Protrept., 12, § 120 (p. 92 P).
[33.1] I have noticed the evidence of this in my forthcoming third volume of the Cults of the Greek States.
[34.1] C.I.G., 4697.
[34.2] Haeres. 51, 22; Dindorf, vol. ii. p. 483, 12-29: vide Philologus, 16, p. 354. I find that the view I have taken of this important text agrees on the whole with that of Usener in his Untersuchungen, p. 27.
[37.1] That Aion was a real figure of Mithraic religion has been finally proved by the Mithras-Liturgie, published by Dieterich, p. 4, l. 21.
[37.2] Usener quotes a few examples from the liturgy of the Greek Church and one or two from patristic literature, Religionsgesch. Untersuchungen, 1, p. 28, n. 5: some of these are poetical.
[38.1] Vide Artemis R. 37, in my Cults of the Greek States, vol. ii. p. 567.
[38.2] Paus. 4, 33, 4: inscription in Dittenberger, Sylloge(2), 653.
[38.3] Vide Report of American School at Athens, vol. i., inscr. No. xxvi.
[39.1] Vide chapter on Cybele in the forthcoming third volume of my Cults of the Greek States.
[42.1] Anth. Pal. xi. 269, “I am Heracles, the triumphant son of Zeus; I am not Luke, but they compel me.”
[42.2] Ephemeris Archaiologiké, 1900, πίν. 5.
[43.1] Theocritus, Id. 7, 106.
[43.2] Cults of Greek States, vol. ii. p. 735: R. 25b.
[44.1] Cf. the method of Greco-Egyptian magic of strangling birds before the idol of Eros, in order that their breath may animate it, mentioned in an Abraxas papyrus, Class. Rev. 1896, p. 409.
[45.1] Vide Schrader, Real-Lexikon, s.v. Eid.
[45.2] Ad Nat. i. 12.
[47.1] The Tatu, Tat, or Ded pillar erected in the ritual of Osiris, perhaps as a symbol of the resurrection of the god, had the form of a cross: vide Frazer, Golden Bough(2), ii. p. 141.
[48.1] Vide Palace of Knossos: Provisional Report for year 1903, p. 92: the writer quotes Babylonian and Assyrian examples.
[49.1] Epist. 395: the doctrines of the Orphic sects from the fourth century B.C. onwards also emphasised the kinship of man with God, as the well-known Orphic tablets, found in South Italy and Crete, reveal (Hell. Journ. 3, p. 112: Miss J. Harrison, Prolegomena to the Study of Greek Religion: Appendix by Prof. Murray, p. 660). In the pseudo-Platonic Axiochus, p. 371 D, the sick man is assured of salvation as being “of the family of God” γεννήτης τῶν θεῶν.
[50.1] E.g. a priest of Megalopolis, a hierophantes of the Great Goddesses, is spoken of as descended from “those who first established the mystic worship of the Great Goddesses among the Arcadians,” Eph. Archaiol. 1896, p. 122: the priests of Poseidon at Halikarnassos traced their descent from those who brought his cult from Troezen at the foundation of the city, C.I.G. 2655.
[50.2] At Cos, vide Paton and Hicks, Inscriptions of Cos, No. 103 (Roman Imperial period).
[51.1] E.g. the priest of Cybele at Pessinus, and the priest of Ma in the two Comanas.
[52.1] Vide Golther, Handbuch der germanischen Mythologie, p. 612, 617.
[53.1] Vide my paper in the Archiv für Religionswissenschaft, 1904, on “The Position of Women in Ancient Religion.”
[54.2] See King, Babylonian Religion, p. 211.
[55.1] Vide chapter on “Apollo Cult” in my forthcoming fourth volume of Cults.
[55.2] Plutarch, Apophtheg. Lacon. p. 229 D: Lysander is told by the priest that before initiation he must confess his worst sin: he asks if this was the gods’ command or the priests’, and on hearing that it was the gods who enjoined it, he replied, “Then do you stand aside and I will tell the gods if they ask me.”
[55.3] Opp. Ep. 96.
[55.4] Vide Herzog, Real-Encyclopädie, s.v. Beichte.
[56.1] Jourdanet et Siméon, p. 24.
[57.1] Heszch, s.v. Ἀμφιδρόμια.
[57.2] Vide Golther, op. cit. p. 555.
[57.3] Polit. p. 1336 B.
[57.4] In the Attis Mysteries the reborn and initiated were fed on milk—Sallustius, De Diis et Mundo, 4: for a careful treatment of the whole question, vide Dieterich, Eine Mithras-Liturgie, pp. 157-178: for various savage parallels showing the prevalence in primitive societies of the idea of death and rebirth at initiation, vide Frazer, Golden Bough, vol. iii. pp. 424-446.
[58.1] Vide Herzog, Real-Encycl., xii. p. 319.
[58.2] Vide Trede, Das Heidenthum in der römischen Kirche, vol. i. p. 280, “Neue und alte Fest-Lust.”
[60.1] Vide Frazer’s Golden Bough, passim, especially vol. ii. pp. 115-168 (death and resurrection in rites of Adonis, Attis, Osiris, Dionysos), and vol. iii. pp. 138-200: cf. articles by Bernard Cook in Classical Review, 1903, 1904, on “Zeus Jupiter and the Oak”: we must distinguish between the simulated death of the divine effigy, and the simulated or real death of the human representative of divinity. In Hellenic religion we can trace the idea in the worship of Pan, in the legends and ritual of Artemis-Iphigenia and Aphrodite, vide Cults of the Greek States, vol. ii. pp. 440-442, 650-652, and in the Cretan worship of Zeus, vol. i. pp. 36-38: but it had lost its vitality in the purely Hellenic cults of the classical period, and was only real and energetic in the legends and ritual of Adonis and Dionysos.
[61.1] Vide Dio Chrys., vol. ii. p. 16 (Dindorf), and K. O. Müller’s Sardon und Sardanapal (Kleine Schriften, vol. ii. p. 100): on a coin published in British Museum Catalogue, “Lycaonia,” etc., pl. xxxiii. 2, p. 180, we see the god on his lion standing on what may be his pyre.
[62.1] Vide especially Hippol., Ref. Haeres. 5, p. 118 (Miller): Macrob., Saturn. 1, 21, 7: Arnobius, Adv. Gent. 5, 7, 16; 7, 49: Julian, Or. 5, 168 C.
[62.2] De error. c. 22.
[63.1] For the Greek origin of the Christian apocalyptical literature, vide Dieterich, Beitrage zur Erklärung der neu-entdeckten Petrus Apokalypse, Leipzig, 1893. The clearest trace of Orphic influence on historic Christianity is the doctrine of purgatory, which was popularised for the later ages by Vergil’s VIth Æneid: vide especially the purgatorial theory in Servius’ Commentary, Æn. vi. 741.
[65.1] Hibbert Journal, January 1904.
[66.1] Alexis in Stobæus, Florileg. (Meineke), vol. iii. p. 83.
[67.1] Vide Herzog, Real-Encycl., s.v. “Montanismus”: cf. the article there on “Maria” and the chapter in Trede, op. cit. vol. ii., “Die grosse Mutter.”
[68.1] Euseb. v. Const., iii. 43, 2.
[69.1] Vide Cults of the Greek States, pp. 650-652.
[69.2] One of the Babylonian goddesses is addressed in the same hymn as “Mother, wife, and maid,” Jastrow, Relig. Babyl. Assyr., p. 459.
[70.1] Vide Cults of the Greek States, vol. ii., Artemis, R 133: cf. Paus. 8, 13, 1.
[70.2] I am treating this question in an appendix to the Cybele chapter in vol. iii. of my Cults, etc.
[71.1] E.g. fragment of Naumachius in Stobæus, op. cit., vol. iii. pp. 16-17.
[72.1] Vide specially Trede, Das Heidenthum in der römischen Kirche: Renan, Les origines du christianisme, vol. vii. 572-573. The resemblances are particularly striking between the Catholic and the Isiac sacerdotalism.
[72.2] Hæres., 79.
[72.3] Herod., 4, 33.
[73.1] Cf. the prayer to Ninlil or Belit (a parallel form to Ischtar) of Asarhaddon, “may the lips of Nin-lil, the Mother of the Great God, utter daily a gracious word before Aschur for the King of Assyria” (Jastrow, op. cit. p. 525). Mary was chiefly worshipped in the same way as an intercessor.
[73.2] For the identity of Father and Son in the later Mithraic cult-dogma, vide Dieterich, Eine Mithras-Liturgie, p. 68: for the Trinitarian idea in Mithraism, vide Cumont, Die Mysterien von Mithra (deutsche Ausgabe), pp. 96, 145: Mr Cook endeavours to trace it in the old Pelasgian cult of Zeus, Class. Rev. 1903, 1904: vide Hell. Journ., 1901, p. 139, for Trinitarian symbolism in Carthaginian worship. (Note a certain mystic sanctity attached to the triad in later Greek philosophy, e.g. in Porphyry, Serv., Verg., Ecl., 5, 66: Io. Lydus, de Mens., 2, 19.)
[74.1] Sacred Books of the East, vol. xxxi. pt. iii. p. 278.
[75.1] Vide Cults of the Greek States, vol. i. p. 306.
LECTURE III NOTES
[91.1] De Mysteriis, 5, 23.
[97.1] Sacred Books of the East, vol. iv., Zend-Avesta, pt. i. pp. 58-59.
[99.1] E.g. onions, pease-soup, cheese: I-Tsing, Records of the Buddhist Religion, p. 138, “onions have a foul smell and are impure”: cf. list of impure substances in ritual inscription of Rhodes, C.I.G. Ins. Mar. Æg. i. No. 789.
[99.2] Sacred Books of the East, Zend-Avesta, pt. i. p. 105.
[101.1] C.I.A., 3, 73.
[101.2] The purifying power that ashes possess in certain ritual may be derivative from fire.
[103.1] Op. cit., pt. i. p. 120.
[104.1] E.g. op. cit., pp. 201, 204.
[105.1] E.g. Porphyry in Euseb., Præp. Evang., 4, 22.
[106.1] Steinmetz, Die Entwickelung der Strafe, vol. ii. p. 355.
[106.2] Cf. “Ye shall be holy, for I am holy,” Lev. xi. 44; Deuteron. xxiii. 12.
[107.1] Jastrow, op. cit., p. 500.
[108.1] Germania, c. 40.
[108.2] Golther, op. cit. p. 570.
[108.3] Golther, op. cit. p. 607.
[112.1] Casalis, Les Bassoutos, p. 269: among the Zulus, sin and dirt are spoken of as the same,—“You have dirt, you are dirty” = “You have done wrong,” Leslie, Among the Zulus, p. 170. (These and other references to the evidence from savage society I owe to the kindness of my friend Mr R. Marett.)
[113.1] P. 301.
[114.1] Andoc., De Myst., 110.
[115.1] Op. cit., p. 102.
[116.1] The same kind of ceremonious logic inspires the practice of the Damaras, who, when making peace with an alien tribe, go into a river with their foes and throw water into their faces to wash away enmity.—Sir J. E. Alexander, Expedition and Discoveries, vol. ii. p. 171.
[117.1] Veniaminoff ap. Petroff, Alaska, p. 158.
[117.2] Molina, Fables and Rites of the Yncas (Hakluyt Society), p. 22.
[118.1] Lev. xvii.
[118.2] 2, 39.
[119.1] The cathartic process of transference applied to plague as well as actual sin, e.g. Aristotle, Frag., 454, transference of disease into a raven.
[119.2] Serv., Æn. 3, 57.
[120.1] In modern India a criminal and his wife sometimes undertake to transfer into their own persons the sins of the Rajah and the Rani: Anthrop. Journ., 1901, p. 302.
[120.2] Vide chapter on Apollo Ritual, Cults, vol. iv.
[121.1] Cf. Blood-purification in Vedic ritual, Hillebrandt, Vedische Opfer und Zauber, p. 179 (evil spirits driven away by a reed dipped in blood of the sacrifice, p. 176): in the Lupercalia at Rome the foreheads of youths were smeared with the blood of the sacrificed goat and dog and then wiped with wool dipped in milk, probably a piacular ceremony; vide W. Fowler, The Roman Festivals, p. 311.
[121.2] Cf. Apollon. Rhod., 4, 478, for pig’s blood in purification from murder.
[122.1] Numbers c. 19.
[124.1] Levit. xvi. 2.
[125.1] Numbers xxxi. 19.
[125.2] Numbers xxxv.
[125.3] Numbers xxxv. 25.
[126.1] Deuteron. xxi.
[127.1] Sacred Books of the East, vol. iv. part i. p. 81.
[128.1] Sacred Books of the East, vol. iv. part i. p. 204.
[128.2] Ib. p. 88.
[128.3] Ib. p. 136.
[129.1] Sacred Books of the East, vol. iv. p. 28.
[130.1] Sacred Books of the East, vol. iv. p. 56; cf. p. 141.
[130.2] The virtue of chastity is religious rather than ethical; the courtesan is reprobated because she mingles the seed of believers and unbelievers alike, ib. p. 205. Yet the Zarathustrian system escaped the extravagant exaltation of mere virginity that is found in early Christian literature: “the man who has a wife is far above him who lives in continence” (Fargard, iv.-iii. b, p. 46).
[131.1] Sacred Books, vol. iv. p. 216.
[131.2] Ib. p. 216.
[132.1] Sacred Books, vol. iv. p. 87.
[135.1] Livy, 40, 6, 1-3: the whole host was led between the severed limbs of a dog.
[135.2] Herod., 8, 27.
[136.1] Plutarch, Quæst. Græc., 24.
[136.2] Stobæus, Florileg. Meineke, vol. ii. p. 184.
[137.1] Mullach, Frag. Philos., Adespota.
[137.2] Anth. Pal., 14, 71.
[137.3] Ib. No. 74.
[138.1] Wilamowitz, Isyllos, 6; Anth. Pal., Adespota, ccxxxiii. b: cf. inscription from Astypalaia in Collitz, Dialect-Inschriften, No. 3472.
[138.2] C.I.G. Ins. Mar. Æg. 1, 789.
[139.1] In Neæram, § 85.
[139.2] Clem. Alex., Strom., 619, Pott.
[140.1] I believe that the trial scene on the shield of Achilles, rightly interpreted, implies that the community are beginning to decide whether the avenger shall accept the were-gilt or not.
[142.1] Die Entwickelung der Strafe, vol. ii. p. 347.
[143.1] An example is given by Steinmetz, op. cit. ii. p. 336, of the punishment of incest among the Pasemaher: the guilty pair were buried alive with a hollow pipe reaching from their mouths to the top of the earth: if they survived seven days of this agony their lives were spared: no explanation is offered, but it is not improbable that the law is inspired by the idea that the earth could absorb their impurity.
[144.1] Sacred Books, vol. iv. p. 169 (pt. i.).
[145.1] Vide Cults of the Greek States, vol. i. pp. 66-69: Steinmetz, op. cit., vol. ii. p. 345, discusses a record concerning the Ossetes, who live habitually in the system of the blood-feud, to the effect that a person guilty of parricide was surrounded and burnt in his house by the whole people, and he suggests that this may be the first example among them of a State cognisance of murder.
[147.1] Antiphon, Or. 6, p. 764: cf. Eurip., Hecuba, pp. 291-292.
[148.1] Demosthenes, c. Aristocrat., pp. 643-644.
[148.2] Antiphon, p. 686.
[149.1] Plato, Laws, 873 A-B: Demosth., c. Euerg., p. 1160.
[149.2] P. 749; cf. 764.
[149.3] Laws, pp. 854, 865.
[149.4] Demosthenes, c. Aristocrat., p. 643.
[149.5] Antiphon, p. 709.
[150.1] Demosthenes, op. cit., p. 645: cf. the account in Pausanias, 5, 27, 10, of the purification by the Eleans at Olympia of the bronze ox which had caused the death of a boy.
[151.1] Drako appears to have systematised it, but it may have existed as custom-law before his period.
[151.2] Paus., 1, 19, 1; 1, 28, 10: Plut., vit. Thes., 12, 18: Demosth., c. Aristocrat., 74.
[152.1] We note the legend that purification was refused to Ixion, and the express statement that no one would purify King Pausanias from his brutal crime against the Olynthian maiden.
[152.2] The procedure by ordeal, prevalent in the ancient world and common among contemporary savages, is probably derived from an animistic conception of purity: the primitive theory appears to be that, if the person is innocent, the pure spirit within him makes his body able to resist the trial, and is not dependent upon any idea of a higher god of righteousness. The ordeal procedure is very common in African society: Post, Afrikanisch. Jurisprud., 2, p. 110.
[154.1] E.g. the Eleusinian, Mithraic, and Phrygian Mysteries: for examples of it in savage initiation rites, see Annual Report Smithsonian Institute, 1899-1900, p. 435.
[157.1] Sahagun, Jourdanet, pp. xxxix. and 455.
[157.3] Vide Archiv für Religionswissenschaft, 1904, pp. 401-409.
[158.1] Duchesne, Origines du culte Chrétien, transl. by M’Clure, p. 296.
[159.1] Sahagun, op. cit., pp. 340-341.
[159.2] Vide Herzog, Real-Encyclop., s.v. Beichte.
[160.1] King, Babylonian Religion, p. 212.
[160.2] Vide Von der Goltz, Das Gebet, p. 297: Cabrol, Prière Antique, p. 316: the aspersion with holy water in the present Roman ritual does not seem to have been obligatory in the early period: vide Duchesne, Origines, p. 404, Engl. transl.
LECTURE IV NOTES
[164.1] An interesting and original contribution to the solution of the question will be found in a recent paper by Mr R. Marett in Folk-Lore, 1904, “From Spell to Prayer.”
[166.1] Vide A. Lang, The Making of Religion.
[167.1] Vide Anthropolog. Journ., 1904, p. 165.
[169.1] R. Marett, op. cit., p. 145.
[170.1] Man, 1902, p. 104.
[170.2] Frazer, Golden Bough(2) iii. 83.
[170.3] Plutarch, 693 F.
[170.4] At the Anthesteria, Photius, s.v. θύραζε κῆρες: Hesych., s.v.
[171.1] Frazer, op. cit., iii. 98: vide Marett, op. cit., p. 163.
[171.2] Primitive Culture, vol. ii. (concluding chapter).
[175.1] Marett, op. cit., p. 152.
[176.1] Tylor, op. cit., ii. p. 334.
[176.2] Frazer, Golden Bough,(2) vol. ii. p. 212.
[177.1] Annual Report of Smithsonian Institute, “Study of Sioux Cults, by Dorsey,” 1899-1900, p. 381, etc.
[178.1] Peabody Museum Reports, vol. iii. p. 276, etc.
[178.2] Annual Report Smithsonian Institute, 1899-1900, pp. 420-421.
[178.3] Tylor, op. cit., ii. p. 331.
[178.4] Folk-Lore, 1904, p. 168: Toda Prayer, W. H. R. Rivers.
[179.1] Published by Carl Sapper in Nördliches Mittel-Amerika, vide Archiv für vergl. Relig. Wiss., 1904, p. 468.
[180.1] Budge, Egyptian Magic, p. 49.
[180.2] Jastrow, Religion Babyloniens Assyriens, p. 490: cf. the formula in the prayer of one of the early kings to the goddess Ga-túm-dug: “I have no mother—Thou art my mother: I have no father—Thou art my father,” Jastrow, p. 395.
[180.3] Sacred Books, vol. xlvi. p. 23.
[181.1] Vol. I.
[183.1] Tylor, Prim. Cult., ii. p. 333.
[183.2] Tylor, op. cit., ii. p. 335.
[183.3] I have only space to make a summary reference here to the very noteworthy collection of Peruvian prayers preserved by De Molina, Fables and Rites of the Yncas, p. 28, etc., 38, 56: they have all the character of pure prayer, and occasionally reach a high spiritual level: the only appearance of magic is in the sacrifice that accompanies the singular petition “that the Creator and the sun may remain ever young.”
[184.1] Vide also Andrian in Deutsch. Gesellsch. Anthropol., xxvii., 1896, p. 109.
[185.1] Serv., Æn., 2, 351.
[185.2] Fr. 781, Phaethon.
[185.3] Vedic Hymns (Sacred Books, etc.), pt. ii. p. 378.
[187.1] l. 160: cf. Plat. Crat., 400 E., “It is our custom in our prayers to call the gods by whatsoever name they most rejoice to be called by.”
[187.2] Vedic Hymns, pt. ii., pp. 281, 372.
[188.1] Budge, op. cit., p. 161.
[188.2] Budge, op. cit., pp. 137-141.
[188.3] Vide examples quoted by Ausfeld, De Græcorum Precationibus, p. 519.
[189.1] Ps. 54, 31.
[189.2] c. 23, v. 21.
[189.3] Joseph, De bell. Jud., 2, 8.
[189.4] Acts 8, 16; 19, 5.
[190.1] Von der Goltz, Das Gebet, p. 353.
[191.1] Hymns of the Atharva-Veda (Sacred Books, etc., xlii. p. 167).
[191.2] Vedic Hymns, pt. ii. p. 391.
[192.1] Cf. a formula in an Egyptian papyrus published by Kenyon (122, v. 13), “I know thee, Hermes, who thou art and whence thou art and what city is the city of Hermes”: quoted by Ausfeld, op. cit. p. 524, n. 1.
[193.1] The “Merseburg charm,” old High German tenth-century MS.: cf. R. Chambers, Fireside Stories, Edinburgh, 1842. My attention was called to the great antiquity of this Norse charm by Prof. Napier, to whose kindness I owe these references.
[193.2] Sacred Books, xlii. p. 20.
[194.1] Golther, op. cit., pp. 647-648.
[194.2] In a pre-Conquest Cotton MS. in the British Museum, vide Grein’s Bibliothek der ängelsächsischen Poesie: ed. Mülcker, vol. i. p. 316.
[195.1] Livy, 22, 10.
[196.1] De Re Rustica, 139, 141: Wordsworth, Fragments and Specimens of Early Latin, p. 335.
[196.2] Clemens, Strom., p. 754, Pott.
[197.1] Eumen., 332.
[198.1] Dittenberger, Sylloge(2), vol. iii. 816.
[198.2] Post, Afrikanisch. Jurisprud., 2, p. 128.
[199.1] Paus., 10, 12, 10.
[200.1] πλεῖστον οὖλον ἵει, ἴουλον ἵει, Athenæ., 618 E.
[200.2] The song sung by the children, probably an old weather-spell, called φιληλίας, with the refrain, ἔξεχ᾽ ὦ φίλ᾽ ἥλιε, Pollux, 9, 123, Athenæ., 619 B.
[201.1] Ephem. Archaiol., 1891, p. 82.
[201.2] Plato, Alcibiad., 2, p. 148 C.
[202.1] Collitz, Dialect-Inschrift., 1562, 1563, early fourth century B.C.
[202.2] Collitz, 3648.
[203.1] Roberts, Greek Epigraphy, vol. i. p. 304.
[203.2] Nem., 8, 35.
[203.3] Ol., 13, 115.
[203.4] Med., 635.
[203.5] Bergk, Frag. Lyr. Græc., vol. iii., Scolia 2.
[204.1] Œcon., 11, 8.
[204.2] De Superst., p. 116 D.
[204.3] Plat., Phædr., 279 B.
[204.4] Philostr., Vit. Apoll., 4, 41.
[205.1] Plat., Alcib., 2, p. 143 A.
[205.2] Epictet. (Schenkle), p. 479.
[205.3] Id., p. 158.
[205.4] Von der Goltz, Das Gebet, p. 292.
[206.1] Diog. Laert. 8, 16, 7: yet, according to Clemens, “The Pythagoreans enjoin that prayer should be uttered aloud, so that one might never pray for what one would be ashamed that others should hear,” Strom., p. 641, Pott.
[206.2] Porphyry ap. Proclus in Tim., 2, 64 B: Procl. in Tim., 2, 65: Sallustius, De Diis et Mundo, c. 16: cf. Max. Tyr., Dissert. xi.
[207.1] Vide Archiv für vergl. Religionswissensch., 1904, p. 395.
[207.2] The remarkable ethical fragment of an unknown philosopher, Eusebios, in Ionic dialect, quoted by Stobæus, περὶ ἀρετῆς, § 85 (vol. i. p. 39, Meineke), contains moral aspirations that strikingly resemble New Testament doctrine, and may possibly have been intended as a prayer, but it contains no appeal to a divinity: he may belong to the Neo-Platonic sect, vide Orelli, Opusc. Græc. Sentent., vol. ii. p. 728.
[208.1] Vedic Hymns, pt. ii. p. 61.
[209.1] E.g., “Protect our people all around with those undeceived guardians of thine, oh Agni,” ib., p. 158.
[210.1] Atharva-Veda (Sacred Books, vol. xlii. p. 138).
[210.2] Vedic Hymns, pt. ii. p. 376.
[210.3] Ib., p. 273.
[210.4] Ib., p. 383.
[210.5] Ib., p. 352.
[211.1] Quoted by Prof. Tylor, Primitive Culture, vol. ii. p. 339, from Rig Veda, vii. 89, 3.
[211.2] Vedic Hymns, pt. ii. p. 181.
[211.3] Ib., p. 249.
[211.4] Ib., p. 354.
[211.5] Atharva-Veda, p. 164.
[212.1] Atharva-Veda, p. 163.
[212.2] Ib., p. 165.
[212.3] “Bring ye forward an ancient mighty speech to Agni.… May our prayers increase Agni,” Vedic Hymns, pt. ii. p. 259: cf. p. 391, “The prayers fill thee (oh Agni) with power and strengthen thee, like great rivers the Sindhu.”
[214.1] Sacred Books, etc., vol. iv. (Zend-Avesta, pt. i. p. 228).
[214.2] Ib., pp. 145-147.
[214.3] Sacred Books, etc., vol. xxxi. (Zend-Avesta, pt. iii. p. 262.)
[215.1] Zend-Avesta, pt. i. p. 246.
[215.2] Cf. the Greek sentiment, θυσία ἀρίστη γνώμη ἀγαθή, Joann. Damascen., Sacr. Par., tit. ix. p. 640.
[215.3] Zend-Avesta, pt. iii. p. 247.
[216.1] Zend-Avesta, pt. i. p. 138.
[217.1] Pt. i. p. 147.
[217.2] Pt. iii. pp. 33-34.
[217.3] Ib., p. 179.
[217.4] Ib., p. 106.
[217.5] Ib., p. 49.
[218.1] Pt. iii., p. 170.
[218.2] Archiv f. Religionswiss., 1904, p. 395.
[218.3] Von der Goltz, Das Gebet, p. 288.
[219.1] Jastrow, Religion Babyloniens w. Assyriens, vol. i. pp. 391-393, 423, 427.
[219.2] Ib., p. 497.
[219.3] S. Aug., De Civ. Dei., 10, 9.
[220.1] King, Babylonian Religion, p. 83.
[220.2] Jastrow, op. cit., p. 401.
[220.3] Ib., p. 402.
[221.1] Jastrow, op. cit., p. 408.
[221.2] Ib., p. 411.
[221.3] Ib., p. 501: the elevated tone of the old Babylonian royal liturgy was still preserved under the later Seleukid rule, vide p. 414.
[222.1] Jastrow, op. cit., p. 501.
[222.2] Ib., p. 533.
[222.3] Ib., p. 536.
[223.1] Jastrow, op. cit., p. 509.
[224.1] Jastrow, op. cit., pp. 439-440.
[225.1] Budge, Egyptian Magic, pp. 108, 110, 120.
[225.2] Ib., p. 127.
[226.1] Budge, Egyptian Magic, p. 63.
[226.2] Ib., p. 119.
[226.3] Ib., p. 119.
[227.1] Budge, Egyptian Magic, p. 184.
[228.1] Origen, περὶ εὐχῆς, c. 10, 2.
[228.2] Clemens, Strom., vii., ch. 7, § 39, p. 854, Pott.
[228.3] Ib., § 38, p. 853, Pott.
[229.1] Vide Von der Goltz, op. cit., p. 310.
[229.2] Vide Usener, Archiv für Religionswiss., 1904, p. 293.