[76]. In a passage outlining the Persian demonology (see supra, n. [39]), Porphyry tells us (De Abst., II, 41):
Τούτους (sc. τοὺς δαίμονας) μάλιστα καὶ τὸν προεστῶτα αὐτῶν (c. 42, ἡ προεστῶσα αὐτῶν δύναμις = Ahriman) ἐκτιμῶσιν οἱ τὰ κακὰ διὰ τῶν γοητειῶν πραττόμενοι κ. τ. λ. Cf. Lactantius, Divin. Inst., II, 14 (I, p. 164, 10, Brandt ed.); Clem. of Alexandria, Stromat., III, p. 46 C, and supra, n. [37]. The idea that the demons subsisted on the offerings and particularly on the smoke of the sacrifices agrees entirely with the old Persian and Babylonian ideas. See Yasht V, XXI, 94: What "becomes of the libations which the wicked bring to you after sunset?" "The devas receive them," etc.—In the cuneiform tablet of the deluge (see 160 ff.), the gods "smell the good odor and gather above the officiating priest like flies." (Dhorme, Textes religieux assyro-babyloniens, 1907, p. 115; cf. Maspero, Hist. anc. des peuples de l'Orient, I, p. 681.).
[77]. Plut., De Iside, c. 46.
[78]. The druj Nasu of the Mazdeans; cf. Darmesteter, Zend-Avesta, II, p. xi and 146 ff.
[79]. Cf. Lucan, Phars., VI, 520 ff.
[80]. Mommsen, Strafrecht, pp. 639 ff. There is no doubt that the legislation of Augustus was directed against magic, cf. Dion, LII, 34, 3.—Manilius (II, 108) opposes to astrology the
artes quorum haud permissa facultas. Cf. also Suet., Aug., 31.
[81]. Zachariah the Scholastic, Vie de Sévère d'Antioche, Kugener ed. (Patrol. orientalis, II), 1903, pp. 57 ff.
[82]. Magic at Rome in the fifth century: Wünsch, Sethianische Verfluchungstafeln aus Rom, Leipsic, 1898 (magical leads dated from 390 to 420); Revue hist. litt. relig., VIII, 1903, p. 435, and Burchardt, Die Zeit Constantin's, 2d ed., 1880, pp. 236 ff.
VIII. THE TRANSFORMATION OF PAGANISM.