[35]. The magico-religious notion of sanctity, of mana, appeared in the idea and notation of time. This has been shown by Hubert in his profound analysis of La représentation du temps dans la religion et la magie (Progr. éc. des Hautes-Etudes), 1905 = Mélanges hist. des rel., Paris, 1909, p. 190.
[36]. On the worship of Time see Mon. myst. Mithra, I, pp. 20,
74 ff.; of the seasons: ibid., pp. 92 ff. There is no doubt that the veneration of time and its subdivisions (seasons, months, days, etc.) spread through the influence of astrology. Zeno had deified them; see Cicero, Nat. D., II, 63 (= von Arnim, fr. 165): "Astris hod idem (i. e. vim divinam) tribuit, tum annis, mensibus, annorumque mutationibus." In conformity with the materialism of the Stoics these subdivisions of time were conceived by him as bodies (von Arnim, loc. cit., II, fr. 665; cf. Zeller, Ph. Gr., IV, p. 316, p. 221). The later texts have been collected by Drexler in Roscher, Lexikon, s. v. "Mên," II, col. 2689. See also Ambrosiaster, Comm. in epist. Galat., IV, 10 (Migne, col. 381 B). Egypt had worshiped the hours, the months, and the propitious and adverse years as gods long before the Occident; see Wiedemann, loc. cit. (infra, n. [64]) pp. 7 ff.
[37]. They adorn many astronomical manuscripts, particularly the Vaticanus gr. 1291, the archetype of which dates back to the third century of our era; cf. Boll, Sitzungsb. Akad. München, 1899, pp. 125 ff., 136 ff.
[38]. Piper, Mythologie der christl. Kunst, 1851, II, pp. 313 f. Cf. Mon. myst. Mithra, I, p. 220.
[39]. Bidez, Bérose et la grande année in the Mélanges Paul Fredericq, Brussels, 1904, pp. 9 ff.
[40]. Cf. supra, pp. [126], [158] f.
[41]. When Goethe had made the ascent of the Brocken, in 1784, during splendid weather, he expressed his admiration by writing the following verses from memory, (II, 115): "Quis caelum possit, nisi caeli munere, nosse | Et reperire deum, nisi qui pars ipse deorum est?"; cf. Brief an Frau von Stein, No. 518, (Schöll) 1885, quoted by Ellis in Noctes Manilianae, p. viii.
[42]. This idea in the verse of Manilius (n. 41, cf. IV, 910), and which may be found earlier in Somnium Scipionis (III, 4; see Macrobius, Comment. I, 14, § 16; "Animi societatem cum caelo et sideribus habere communem"; Pseudo-Apul., Asclepius, c. 6, c. 9. Firmicus Maternus, Astrol., I, 5, § 10). dates back to Posidonius who made the contemplation of the sky one of the sources of the belief in God (Capelle, Jahrb.
für das klass. Altertum, VIII, 1905, p. 534, n. 4), and it is even older than that, for Hipparchus had already admitted a "cognationem cum homine siderum, animasque, nostras partem esse caeli" (Pliny, Hist. nat., II, 26, § 95).