[177:2] Conf. ix. 9.
[178:1] Gibbon, chap. xxi, notes 161, 162.
[178:2] Rise of the Greek Epic, chap. i.
[180:1] ἄδολος καὶ καθαρὰ παρρησία.
[181:1] 'Many of his sections come straight from Plotinus: xiv and xv perhaps from Porphyry's Letter to Marcella, an invaluable document for the religious side of Neo-Platonism. A few things (prayer to the souls of the dead in iv, to the Cosmos in xvii, the doctrine of τύχη, in ix) are definitely un-Plotinian: probably concessions to popular religion.'—E. R. D.
[188:1] S. Reinach, Orpheus, p. 273 (Engl. trans., p. 185).
[188:2] See Ammianus, xxii. 12, on the bad effect of Julian's sacrifices. Sacrifice was finally forbidden by the emperor Theodosius in 391. It was condemned by Theophrastus, and is said by Porphyry (De Abstinentia, ii. 11) simply λαβεῖν τὴν ἀρχὴν ἐξ ἀδικίας.
[189:1] Sallustius's view of sacrifice is curiously like the illuminating theory of MM. Hubert and Mauss, in which they define primitive sacrifice as a medium, a bridge or lightning-conductor, between the profane and the sacred. 'Essai sur la Nature et la Fonction du Sacrifice' (Année Sociologique, ii. 1897-8), since republished in the Mélanges d'Histoire des Religions, 1909.
[190:1] Cf. Minucius Felix, Octavius, p. 96, Ouzel (chap. 11, Boenig). 'Quid quod toti orbi et ipsi mundo cum sideribus suis minantur incendium, ruinam moliuntur?' The doctrine in their mouths became a very different thing from the Stoic theory of the periodic re-absorption of the universe in the Divine Element. Ibid., pp. 322 ff. (34 Boenig).
[192:1] Even Epicurus himself held κὰν στρεβλώθῃ ὁ σοφός, εἶναι αὐτὸν εὐδαίμονα. Diog. La. x. 118. See above, end of chap. iii.