[6] This was the common view of the Stoics, probably following Anaxagoras or his school; cf. Plutarch [Aetius], de Plac. Philos. 4. 3 (Diels, Doxographi Græci, p. 387). It was stated by Chrysippus, οὐδὲν ἀσώματον συμπάσχει σώματι οὐδὲ ἀσωμάτῳ σῶμα ἀλλὰ σῶμα σώματι· συμπάσχει δὲ ἡ ψυχὴ τῷ σώματι ... σῶμα ἄρα ἡ ψυχή (Chrysipp. Fragm. ap. Nemes. de Nat. Hom. 33); by Zeno, in Cic. Academ. 1. 11. 39; by their followers, Plutarch [Aetius], de Plac. Philos. 1. 11. 4 (Diels, p. 310), οἱ Στωικοὶ πάντα τὰ αἴτια σωματικά· πνεύματα γάρ; so by Seneca, Epist. 117. 2, “quicquid facit corpus est;” so among some Christian writers, e.g. Tertullian, de Anima, 5.
[7] The conception underlies the whole of Tertullian’s treatise, de Baptismo: it accounts for the rites of exorcism and benediction of both the oil and the water which are found in the older Latin service-books, e.g. in what is known as the Gelasian Sacramentary, i. 73 (in Muratori, Liturgia Romana vetus, vol. i. p. 594), “exaudi nos omnipotens Deus et in hujus aquæ substantiam immitte virtutem ut abluendus per eam et sanitatem simul et vitam mereatur æternam.” This prayer is immediately followed by an address to the water, “exorcizo te creatura aquæ per Deum vivum ... adjuro te per Jesum Christum filium ejus unicum dominum nostrum ut efficiaris in eo qui in te baptizandus erit fons aquæ salientis in vitam æternam, regenerans eum Deo Patri et Filio et Spiritui Sancto....” So in the Gallican Sacramentary published by Mabillon (de Liturgia Gallicana libri tres, p. 362), “exorcizo te fons aquæ perennis per Deum sanctum et Deum verum qui te in principio ab arida separavit et in quatuor fluminibus terram rigore præcepit: sis aqua sancta, aqua benedicta, abluens sordes et dimittens peccata....”
[8] These conceptions are found in Xenophon’s account of Socrates, who quotes more than once the Delphic oracle, ἥ τε γὰρ Πυθία νόμῳ πόλεως ἀναιρεῖ ποιοῦντας εὐσεβῶς ἂν ποιεῖν, Xen. Mem. 1. 3. 1, and again 4. 3. 16: in Epictet. Ench. 31, σπένδειν δὲ καὶ θύειν καὶ ἀπάρχεσθαι κατὰ τὰ πάτρια ἑκάστοις προσήκει: repeatedly in Plutarch, e.g. de Defect. Orac. 12, p. 416, de Comm. Notit. 31. 1, p. 1074: in the Aureum Carmen of the later Pythagoreans, ἀθανάτους μὲν πρῶτα θεούς νόμῳ ὡς διάκεινται, τίμα (Frag. Philos. Græc. i. p. 193): and in the Neoplatonist Porphyry (ad Marcell. 18, p. 286, ed. Nauck), οὗτος γὰρ μέγιστος καρπὸς εὐσεβείας τιμᾶν τὸ θεῖον κατὰ τὰ πάτρια. The intellectual opponents of Christianity laid stress upon its desertion of the ancestral religion; e.g. Cæcilius in Minucius Felix, Octav. 5, “quanto venerabilius ac melius....majorum excipere disciplinam, religiones traditas colere;” and Celsus in Origen, c. Cels. 5. 25, 35; 8. 57.
[9] The following is designed to be a short account, not of all the elements of later Greek education, but only of its more prominent and important features: nothing has been said of those elements of the ἐγκύκλιος παιδεία which constituted the mediæval quadrivium. The works bearing on the subject will be found enumerated in K. F. Hermann, Lehrbuch der griechischen Antiquitäten, Bd. iv. p. 302, 3te aufl. ed. Blumner: the most important of them is Grasberger, Erziehung und Unterricht im classischen Alterthum, Bd. i. and ii. Würzburg, 1864: the shortest and most useful for an ordinary reader is Ussing, Erziehung und Jugendunterricht bei den Griechen und Römern, Berlin, 1885.
[10] Litteratura is the Latin for γραμματική: Quintil. 2. 1. 4.
[11] Adv. Gramm. 1. 44.
[12] γραμματιστική, which was taught by the γραμματιστής, whereas γραμματικὴ was taught by the γραμματικός. The relation between the two arts is indicated by the fact that in the Edict of Diocletian the fee of the former is limited to fifty denarii, while that of the latter rises to two hundred; Edict. Dioclet. ap. Haenel, Corpus Legum, No. 1054, p. 178.
[13] Adv. Gramm. 1. 91 sqq., cf. ib. 250. This is quoted as being most representative of the period with which these Lectures have mainly to do. With it may be compared the elaborate account given by Quintilian, 1. 4 sqq.
[14] 1. 10.
[15] The substance of Basil’s letter, Ep. 339 (146), tom. iii. p. 455. There is a charming irony in Libanius’s answer, Ep. 340 (147), ibid.