[7]. Apuleius, Metam., XI, 14 ff. See Preface. Manilius said of the divine stars (IV, 910; cf. II, 125),
"Ipse vocat nostros animos ad sidera mundus."
[8]. Hepding, Attis, pp. 178 ff., 187.
[9]. The intimate connection between the juridical and religious ideas of the Romans has left numerous traces even in their language. One of the most curious is the double meaning of the term supplicium, which stands at the same time for a supplication addressed to the gods and a punishment
demanded by custom, and later by law. In regard to the development of this twofold meaning, see the recent note by Richard Heinze, Archiv für lateinische Lexicographie, XV, pp. 90 ff. Sematology is often synonymous with the study of customs.
[10] Réville, op. cit., p. 144.
[11] On ecstasy in the mysteries in general, cf. Rohde, Psyche, 2d ed., pp. 315-319; in the Oriental religions cf. De Jong, De Apuleio Isiacorum mysteriorum teste, 1900, p. 100; De Jong, Das antike Mysterienwesen, Leyden, 1909. Mon. myst. Mithra, I, p. 323.
[12] Firmicus Maternus mentioned this in De errore prof. relig., c. 8.
[13] For Babylonia, cf. Strab., XVI, 1, § 6, and infra, ch. V, n. [51]; for Egypt, id., XVII, 21, § 46. From the very interesting account Otto has written of the science of the Egyptian priests during the Hellenistic period (Priester und Tempel, II, pp. 211 ff.; 234), it appears that it remained quite worthy of consideration although progress had ceased.
[14] Strabo, loc. cit.: Ἀνατιθέασι δὲ τῷ Ἑρμῇ πᾶσαν τὴν τοιαύτῆν σοφίαν; Pliny, Hist. nat., VI, 26, § 121: "(Belus) inventor fuit sideralis scientiae"; cf. Solinus, 56, § 3; Achilles, Isag., 1 (Maass, Comm. in Arat., p. 27): Βήλῳ τὴν εὕρεσιν ἀναθέντες. Let us remember that Hammurabi's code was represented as the work of Marduk.—In a general way, the gods are the authors of all inventions useful to humanity; cf. Reitzenstein, Poimandres, 1904, p. 123; Deissmann, Licht von Osten, 91 ff. Likewise in the Occident: CIL, VII, 759 = Bücheler, Carm. epigr., 24: "(Dea Syria) ex quis muneribus nosse contigit deos," etc., cf. Plut., Crass., 17.—"Religion im Sinne des Orients ist die Erklärung alles dessen was ist, also eine Weltauffassung" (Winckler, Himmelsbild der Babylonier, 1903, p. 9).